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Messages - Balaji

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ஆன்மவித்தை கீர்த்தனம்*
Atma Vidya Kirtanam
I copied these tamil songs from Thiru Ravi Sir postings

ஐயே! யதிசுலபம்---ஆன்மவித்தை
ஐயே! யதிசுலபம்

Ah!, so very easy is atma vidya (the science of self-knowledge)! Ah, so very easy!

* Pallavi was commenced by Sri Muruganar and rest were composed by Sri Bhagavan.


நொய்யார் தமக்குமுளங் கையா மலக்கனி
பொய்யா யொழியமிகு மெய்யா யுளதான்மா-------------(ஐயே! )

Even to an ordinary (or weak-minded) person, Self (the consciousness I am) is so very real that (in comparison to it) an amalaka fruit in the palm recedes as unreal. (Therefore, so very easy is the science of self! Ah, so very easy!)


மெய்யாய் நிரந்தரந்தா னையா திருந்திடவும்
பொய்யா முடம்புலக மெய்யா முளைத்தெழும் பொய்
மையார் நினைவணுவு முய்யா தொடடுக்கிடவே
மெய்யா ரிதயவெளி வெய்யோன் சுயமான்மா--விளங்குமே:
இருளடங்குமே;இட ரோடுங்குமே;இன்பம் பொங்குமே--------(ஐயே! )

Although Self always exists undoubtedly (or indestructibly) as the (sole) reality, the body and world, which are (in truth) unreal, rise and appear as real.   When the unreal and dark thoughts (which are the cause of the unreal appearance of the body and world) are destroyed without even an iota (of them) surviving, Self, the sun (of pure consciousness), will shine forth spontaneous in the real Heart-space, (whereupon) the darkness (of ignorance) will vanish, misery will cease, and Bliss will surge up. (Therefore, so very easy is the science of Self! Ah! So very easy!).

Note : Though Self is so very real even to an ordinary person (as stated in the Anupallavi) its real nature is seemingly veiled by the unreal appearance of the body and world. Since body and world are mere thoughts, the cause for their appearance is only the mind, which is the first thought and the root of all other thoughts. This is explained by Bhagavan in more detail in 'Nan Yar' as follows.

What is called mind (manam) is a wondrous power existing in Self (atma-swarupam). It projects all thoughts. If we set aside all thoughts and see, there will be no such thing as mind remaining separate; therefore, thought itself is the nature (or form) of the mind. Other than thoughts, there is no such thing as the world. In deep sleep there are no thoughts, (and hence) there is no world; in waking and dream there are thoughts, (and hence) there is the world also, Just as the spider spins out the thread from within itself and again withdraws it into itself, so the mind projects the world from within itself and again absorbs it into itself. When the mind comes out (rises) from Self, the world appears. Therefore, when the world appears, Self will not appear; and when Self appears (shines), the world will not appear.

That is just as the knowledge of the rope, which is the base, will not be obtained unless the knowledge of the snake, the superimposition, goes, so the realization of Self (swarupa-darsanam), which is the base, will not be obtained unless the perception of the world (jagat--drishti) which  is a superimposition, ceases.
If the mind, which is the cause (and base) of all knowledge (all objective knowledge) and all action, subsides, the perception of the world (jagat-drishti) will cease.

Tanaiyadu may also be split as tan+aiyadu; aiyadu means without doubt (undobtedly).

Ashrams / Re: Ramana Ashram
« on: June 30, 2015, 06:35:08 PM »
 From Mouni Sadhu's correspondence.

What kind of attitude is proper in the presence of the Master? Nothing is more helpful in the presence of a great being than stillness of mind. It opens the door of our heart and enables the Master to come in. The proximity of Maharshi makes this effort of stilling the mind infinitely easier than it would be elsewhere. Often, even when people pray according to their own faiths, the result can ultimately be the same. In the presence of Bhagavan Maharshi we are able to find intuitively by ourselves the proper attitude.

The student of Self‑knowledge begins to understand that his personality is a focus or fulcrum, as it were, through which flows and shines the light of life that is God. But he himself is not this focus. He must take care to maintain it in perfect purity, to enable the maximum of light to shine through it. But this should be his only care and nothing more. Herein lies the mystery of the disappearance of the ego as the result of Self‑realization. It brings true freedom. When the focus has fulfilled its task it is discarded with neither pain nor regret. But this happens only when it has become a lived reality and not a theory. And that is the highest initiation.
Maharshi highly appreciates Sri Sankaracharya's Viveka Chudamani or The Crest Jewel of Wisdom. Many Hindus regard the Sage of Arunachala to be a reincarnation of the author of this treatise, which reaches the highest summit of occult philosophic conception. In any event one thing is true: only a balanced and one‑pointed mind leads to the realm of truth  to samadhi. Interruptions in the state of samadhi prove that the mind is not completely subdued; it comes back to activity and evades the still imperfect control.

4.  மோனமுந் ரையாகு முடிவில்லாப் பாத்ரத்தில்
    ஞானக்னி யாற்காயு நற்பிரம்ம நெய்யதி
    னானது வாகவே நாளும் பொரித்துத்
    தானே தானாக புஜிக்கத் தன்மய

Frying (the appalam) eternally as I am That in the pure ghee of Brahman which is heated by the fire of knowledge (jnanagni) in the endless (indestructible) pan which is the mouna  mudra (the sign of silence), in order to experience oneself alone as oneself (I alone am I) seek to prepare the tanmaya appalam (the appalam which is of the nature of That, the Reality or Self).

3.   கன்னெஞ்சி னானா னென்று கலங்காம
     லுண்முக வுலக்கையா லோயா திடித்து
     சாந்தமாங் குழவியாற் சமமான பலகையிற்
     சந்ததஞ் சலிப்பற சந்தோஷ மாகவே

Unceasingly and without agitation pounding (the above said mixture) as I-I in the mortar-stone of the heart with the pestle of introversion, perpetually, joyfully and without languor (weariness or slackness) seek to prepare the appalam (of self-knowledge) on the slab which is samadhi with the rolling-pin which is peace.

2.  சத்சங்க மாகும் பிரண்டை ரசத்தொடு
    சமதம மாகின்ற ஜீரக  மிளகுட
    னுபரதி யாகுமவ் வுப்போ டுள்ளநள்
    வாசனை யாம்பெருங் காயமுஞ் சேர்த்து

Mixing (with the above said powdered black-gram) the juice of the square-stalked vine which is sat-sangam (association with Jnanis), and also the cummin-seed and pepper which are (respectively) sama (tranquility) and dama (self-restraint), and about that salt which is uparati (renunciation of worldly desires and activities), and also the asafoetida which is the good vasana in the heart (that is, the good tendency or vasana of heart of longing for liberation), seek to prepare the appalam (of self-knowledge).

1.  தானல்லா வைங்கோச க்ஷேத்ர மிதில்வளர்
     தானென்னு மானமாந் தான்ய வுளுந்தை
     நானாரென் ஞான விசாரத் திரிகையி
     னானல்ல வென்றே யுடைத்துப் பொடித்து

Crushing the black gram, which is  the  attachment I (am this body) that flourishes in the five-sheathed field (the body), which is not self, and reducing it to powder thus (this body is) not I in the grinding stone of the jnana-vichara Who am I, seek to prepare the appalam (of Self-knowledge).

Appala Pattu
அப்பள மிட்டுப் பாரு- அத்தைச்
சாபபிட்டுன் னாசையைத் தீரு.

Seek to prepare the appalam (of self-knowledge); eating it,  put an end to your desire.

இப்புவி தன்னி லேங்கித் திரியாமற்
சற்போ தசுக சற்குரு வானவர்
செப்பாது சொன்ன தத்துவ மாகிற
வொப்புயர் வில்லா வோர்மொழி யின்படி .

Instead of wandering in this world craving (for the fulfillment of other desires), seek to prepare the appalam (of self-knowledge) in accordance with the unequalled and unsurpassed unique language (of silence) which is the principle (tattva) that the Sadguru (Sri Dakshinamurti), (the embodiment of) Existence  Consciousness  Bliss (sat-bodha- sukha), spoke without speaking (in words).

Note : Instead of wandering about in this world seeking the fulfilment of your wordly desires, put an end to all your desires by preparing and eating the appalam of self- knowledge - Appalam is a crisp one very much used in south Indian feast. Such is the teaching given in the anupallavi.

                                                        ....என -இப்போதவ்
           ஏகான்ம வுண்மை யினைத்தெனத் தேற்றியன்பர்
           தேகான்ம பாவஞ் சிதைவித்தான் -ஏகான்ம
           ஞான சொரூபமா நண்ணுங் குருரமணன்
            றானவின்ற விப்பாவிற் றான்.

                                                                 ஸ்ரீ முருகனார்

Saying thus, Guru Ramana, who abides as the form of the one Self-knowledge (Ekatma jnana-swarupa), has destroyed the feeling ?I am the body? (dehatma-bhava) of (His) devotees by making clear in this verse which He has sung, that the truth of that oneness of Self is such.

5.   எப்போது முள்ளதவ் வேகான்ம வத்துவே
      யப்போதவ்  வத்துவை யாதிகுரு-செப்பாது
      செப்பித் தெரியுமா செய்தன ரேலெவர்
      செப்பித்  தெறிவபபர் செப்பு.

That which always exists (and shines) by its own light, is only the Reality (vastu), that one Self. When at that time (in ancient days) the Adi-Guru (the primal Guru, Dakshinamurti) revealed that Reality without saying (that is, by teaching though silence), say who can reveal (it by) saying (through words).

4.   பொன்னுக்கு வேறாகப் பூடண முள்ளதோ
      தன்னை விடுத்துத் தனுவேது-தன்னைத்
      தனுவென்பா னஞ்ஞானி தானாகக் கொள்வான்
      றனையறிந்த ஞானி தரிப்பாய்...

Does an ornament exist as other than gold, which is the substance (vastu) ? (Likewise) without Self, (the sole existing reality), where is the body? He who thinks himself to be the body is an ajnani (whereas) He, who takes (himself) to be the Self, is a Jnani who has known Self. Bear (this in mind).

3.   தன்னுட் டனுவிருக்கத் தானச் சடவுடலந்
      தன்னு ளிருப்பதாத் தானுன்னு-மன்னவன்
     சித்திரத்தி னுள்ளுளதச் சித்திரத்துக் காதார
     வத்திர மென்றெண்ணு வான் போல்வான்..

When (in fact) the body is within self, (which is) existence-consciousness-bliss (sat-chit-ananda), he who thinks that Self is within that insentient body, is like one who thinks that the cloth (of the screen), (which is) the support of the (cinema) picture, exists within the picture.

2.   தனிருந்துந் தானாகத்  தன்னைத்தா   னானெவன்
     யானிருக்குந் தான மெதுவெனக்கேட் -பானுக்கு
     யானெவ னெவ்விடம் யானுள  னென்றமது
     பானனை யீடு பகர்...

Declare that equal to one who (without diving deep within by keenly attending to the feeling I, merely) asks himself (vocally or mentally) Who am I and What is the place where I exist, even though he always exists as self, is a drunkard (who asks) Who am I and In which place am I ?

Ashrams / Re: Ramana Ashram
« on: June 19, 2015, 04:43:31 PM »
 Arunachala by night - Mouni Sadhu.

The outlines of Arunachala peak were clear-cut and sharp against the sky. The lower, massive body of the hill remained invisible, wrapped in the darkness of night. I have never failed to feel the strange magnetic influence of Arunachala even in its visible form. At first I could not rationally explain what relation there could be between Maharshi and the hill, for I knew that the Sage was far beyond all special beliefs, and that he regarded the whole world as an illusion and a play of our physical senses. And yet it was undeniable that even in his books he mentions Arunachala with the highest reverence and love. It is mysterious, at least for those who have not fathomed the symbolism of this strange South Indian Hill. In this quiet night meditation, I decided to use the newly discovered method of perceiving that which is imperceptible to the ordinary mental faculties. This method consists in a preliminary purification of the mind of all thoughts, leaving only the intention of getting into touch from within, as it were, with the desired object of cognition. Afterwards what is translatable into the language of the mind is transmitted to it. In other words, intuition has to provide light from a source which the mind cannot reach. The powerful magnetism of Arunachala makes the whole process easier. As soon as I plunged into meditation, discarding all objects from my sight, I began to see that for which I had been searching.

First of all became clear the well-known occult law that Everything has its corresponding form of manifestation in different worlds. Hence that which is the spiritual essence of Arunachala has its reflection on the physical plane. To me, as to many others, Arunachala was, and is, a sign-post on the path. Maharshi also said: Arunachala destroys attachment to worldly things, that is, to the objects of physical illusion. This I proved later, when I found that every time Arunachala was mentioned or described by those who regarded it as their beacon, I felt this worldly illusion disappearing from my thoughts, falling into the shadows of unreality, which is their true source.

ஏகான்ம பஞ்சகம்
Ekatma Panchakam
1.  தன்னை மறந்து தனுவேதோ னாவெண்ணி
    யெண்ணில் பிறவி யெடுத்திறுதி-தன்னை
    யுணர்ந்துதா னாத லுலகசஞ் சாரக்
    கனவின் விழித்தலே காண்க... 

Know that one's formerly forgetting self, thinking a body alone to be oneself, taking countless births, and finally knowing self and being self, is only (like one's) waking up from a dream of wandering about the world.

40.அகிலவே தாந்தசித் தாந்தசா ரத்தை
     யகமுண்மை யாக வறைவ -னகஞ்செத்
     தகமது வாகி லறிவுரு வாமவ்
    வகமதே மிச்ச மறி.

I shall truly declare the essence of the established conclusion of all Vedanta (Sarva-Vedanta-Siddhanta-Sara). If I (the ego) dies and I (the real self) is (found to be) That (the absolute reality), know that I (the real self), which is the form of consciousness, alone-will be what remains.

Note : Since verses 9, 25 and 40 of this Anubandham were originally composed by Sri Bhagavan as a separate three- verse poem it is fitting to read these three verses together.If the ego, which is the embryo, comes into existence, everything (the entire world of duality) will come into existence.

If the ego does not exist, everything will not exist, (Hence) the ego itself is everything- says Sri Bhagavan in verse 26 of Ulladu Narpadu. Therefore, when the ego is destroyed by self-knowledge, all forms of duality - the mind, body and world - will cease to exist, and the non-dual real self, whose form is Existence Consciousness-Bliss, alone will remain. Such is the final and established conclusion of all Vedanta, as confirmed by the experience of Bhagavan Sri Ramana.

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