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Messages - Balaji

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166
                                                       ...சச்சி-தானந்தத்
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.

167
                                                                 ...-அனவரதம்
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 ?

168
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.

169
ஏகான்ம பஞ்சகம்
நூல்
Ekatma Panchakam
                                 
                                           ...ஒருவன்-முன்பாகத்
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.

170
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.




171
39.  அத்துவித மென்று மகத்துறுக வோர்போது
       மத்துவிதஞ் செய்கையி லாற்றற்க -புத்திரனே
       யத்துவித மூவுலகத் தாகுங்  குருவினோ
       டத்துதவித மாகா தறி.

O son, always experience non-duality (advaita) in the heart, (but) do not at any time put non-duality in action. Non-duality is fit (to be expressed even with the three Gods, Brahma, Vishnu and Siva) in (their) three worlds, (but) know that non-duality is not fit (to be expressed) with the Guru.

Note : Non-duality (advaita) is the experience in which it is clearly known that all forms of duality such as the mind, body and world are completely non-existent, and that self, the existence-consciousness I am, alone truly exists. Therefore, since action can be done only in the state of duality, in which the mind and body seem to exist, it is impossible to put non-duality into action. If anyone imagines that he can put non-duality into action, it is clear that he has no true experience of non-duality.

Even though one may go to Brahma-loka and say to Brahma, You and I are one, even though one may go to Vishnu-loka and say to Vishnu, You and I are one, and even though one may go to Siva-loka and say to Siva, you and I are one, one should never say to the Guru, you and I are one.
Why? Because although as an individual one may attain the power to create, sustain and destroy the universe, which are the functions of Brahma, Vishnu and Siva respectively, one can never attain the power to destroy the ignorance of others, which is the role of the Guru.

Even when the Guru has bestowed the experience of non-duality upon a disciple, thereby destroying his individuality and making him one with Himself, such a true disciple will ever continue to pay due respect and honour to the name and form of the Guru, because so long as separate individuals, each having a body and mind of his own, the differences between them will seem to exist. Therefore, even the disciple who has known the Reality, and who thus experiences in the heart that he is one with the Guru, will always behave outward as a humble slave of the Guru, thereby setting a worthy example for other disciples to follow.

This verse was composed by Sri Bhagavan on 16th February 1938 and is a translation of verse 87 of Sri Adi Sankara's Tattvopadesa.

172
38. தானன்றி யாருண்டு  தன்னையா ரென்சொலினென்
      றான்றன்னை வாழ்த்துகினுந் தாழ்த்துகினுந் -தானென்ன
     தான்பிறரென் றோராமற் றன்னிலையிற் பேராமற்
     றானென்று நின்றிடவே தான்.

When one always abides unswervingly in one's own state (the state of Self) without knowing (any differences such as) oneself and others, what (does it matter) if who says what about one self Even if one praises or even if one disprages oneself, what (does it matter)? (Because in that state of Self-abidance) who is there other than oneself?

This verse was composed by Sri Bhagavan for K.V. Ramachandra Aiyar.

Note : The desire for being praised and the dislike of being disparaged, which are two sides of one coin, can be overcome perfectly only when one knows and abides as Self. So long as the ego, the I am the body  identification survives, one cannot but be affected in some way or other when one is praised or disparaged. See Sri Ramana Sahasram verse 168. But in the non-dual state of self-abidance, in which
the ego or individuality has been destroyed, one does not experience any sense of otherness-that is, one does not feel any such distinction as This is me, that is someone else  and hence if one is praised or disparaged by others it is as if one is praised or disparaged by oneself. In other words, since the Jnani knows that He alone exist, His perfect equanimity cannot be distrurbed even in the least by either praise or disparagement.
 

173
37.எல்லா வுலகுந் துரும்ப யினுமறைக
    ளெல்லாமே கைக்கு ளிருந்தாலும் -பொல்லாப்
    புகழ்ச்சியாம் வேசிவசம் புக்கா ரடிமை
    யகலவிட லம்மா வரிது.

Even though all the worlds are (renounced as mere) straw and even though all the scriptures are inhand (that is, have been thoroughly mastered), for those who have come under the sway of the vicious harlot which is praise, ah; to escape from slavery (to her) is (indeed very) difficult!

Note : Among the three desires, namely the desires for relationships, possessions and praise, it is the desire for praise that is most difficult to renounce. Even though one has renounced the desire for relationships and the desire for possessions, regarding them as mere straw, if one falls a prey to the desire for being praised or appreciated by others, it is very diffucult to renounce it. Therefore, of all the evils which threaten to befall people of vast learning, it is the desire for praise and fame which is the most dangerous. Refer here to Sadhanai  Saram verses 102 to 109.

174
36.  கற்று மடங்காரிற் கல்லாதா ரேயுந்தார்
      பற்று மதப்பேயின் பாலுய்ந்தார்-சுற்றுபல
      சிந்தைவாய் நோயுய்ந்தார் சீர்தேடி யோடலுய்ந்தா
      ருய்ந்ததொன் றன்றென் றுனர்.


Rather than those who have no humility (literally, those who have not subsided) though learned, the unlearned indeed are saved. They are saved from the demon of pride which possesses (those who are learned); they are saved from the disease of countless whirling thoughts; and they are saved from running in search of glory (fame or wealth).  (Therefore) know that, that from which they are saved is not (only) one (evil, but many).

Note : This verse is composed on the same lines as verse 277 of Naladiyar, an ancient tamil work consisting of 400 venbas on moral conduct.

175
35.எழுத்தறிந்த தாம்பிறந்த தெங்கேயென் றெண்ணி
    யெழுத்தைத் தொலைக்க வெணாதோ -ரெழுத்தறிந்தென்
    சத்தங்கொ ளெந்திரத்தின் சால்புற்றார் சோணகிரி
   வித்தகனே வேறார் விளம்பு.

For those who do not intend to destroy the letters (of destiny) by scrutinizing where they were born who have learnt the letters (of the scriptures), what is the use of (their) having learnt (those) letters? They have (merely) acquired the nature of a sound-recording machine. Say, O Sonagiri (Arunachala), the knower (of reality), who else (are they but mere sound-recording machines)?

Note: The writings of destiny or prarabdha, can be destroyed for ever only by destroying the ego, the experiencer of prarabdha. The only purpose of reading the letters of the scriptures is to learn the path by which one can destroy the ego, and to strengthen in one the liking to destroy the ego. Therefore those who have no intention to destroy the ego learning the letters of the scriptures will be of no use. Instead of attaining the egoless state of self abidance, such people will only attain the proud state of being able to repeat whatever they have learnt like a sound - recording machine.



176
34.  மக்கண் மனைவிமுதன் மற்றவர்க ளற்பமதி
       மக்கட் கொருகுடும்ப மானவே -மிக்ககல்வி
       யுள்ளவர்த முள்ளத்தே யொன்றலபலன் னூற்குடும்ப
       முள்ளதுயோ கத்தைடையா யோர்.


Know that for people of little learning others such as children and wife form (only) one family, (Whereas) in the,
minds of those who have vast learning there are not one but many families (in the form) of books as obstacles to yoga (spiritual practice).

Note : The attachment to endless book-knowledge and the pride which results from such knowledge, are a far greater obstacle to the subsidence of the ego than the attachment which an ordinary person has, towards his wife and children.



177
33.  சஞ்சிதவா காமியங்கள் சாராவா ஞானிக்கூழ்
      விஞ்சுமெனல் வேற்றார்கேள் விக்குவிளம் -புஞ்சொல்லாம்
      பர்த்தாபோய்க் கைம்மையுறாப் பத்தினியெஞ் சாததுபோற்
      கர்த்தாபோ மூவினையுங் காண்.


Saying that sanchita and agamya will not adhere to a Jnani (but that) destiny (prarabdha) will remain (to be experienced by Him), is a reply which is told (not to mature aspirants but only) to the questions of others (who are unable to understand that the Jnani is not the body and mind). Know that just as no wife will remain unwidowed when the husband dies, all the three karmas (sanchita, agamya and prarabdha) will vanish (when) the doer (is destroyed by self- knowledge).

Note : Refer to the note to verse 38 of Ulladu Narpadu, where the meaning of the terms agamya, sanchita and prarabdha is explained. These three karmas can exist only so long as there exists an individual to do and to experience them. Hence, when the ego or mind, which is both the doer of actions and the experiencer of their fruits, is destroyed by self-knowledge (atma-jnana), all the three karmas will become non-existent. Therefore, when it is said in some scriptures that prarabdha remains to be experienced by the Jnani, whose ego has been destroyed, it should be understood to be merely a superficial reply given to the questions of those who are unable to understand that the Jnani is not the body and mind and who consequently ask, If there is no karma for the Jnani, how does he eat, talk, work and so on Since prarabdha is to be experienced only by the body and mind, which are non-existent in the true outlook of the Jnani, there is for Him no prarabdha to be experienced.

Sri Bhagavan first composed the last two lines of this verse,know that just as no wife will remain unwidowed when the husband dies, all three karmas will vanish (when) the doer (is destroyed), as a summary of verse 1145 of Guru vachaka kovai. Later, in June 1939, when Sri Bhagavan decided to include this verse in Ulladu Narpadu   Anubandham, He composed and added the first two lines of this verse.


178
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: June 10, 2015, 06:13:40 PM »
Sri Ramana devotees

179
32.   நனவு கனவுதுயி னாடுவார்க் கப்பா
       னனவு துயிற்றுரிய நாமத்-தெனுமத்
       துரிய மதேயுளதாற் றோன்றுமூன் றின்றாற்
       றுரிய வதீதந் துணி.

For those who experience (the three unreal states of) waking, dream and sleep, (the one real state of) wakeful sleep, which is beyond (those three states), is named turiya (the fourth). (However) since that turiya alone (truly) exists and since the seeming three (states) do not exist, know for certain that turiya is atita (the transcedant state known as turiyatita).

Note : The three states which we now experience, namely waking, dream and deep sleep, are merely unreal appearances.

The only state which truly exists is the state of wakeful sleep, (jagrat-sushupti) that is, the state in which we remain ever awake to the real self and ever asleep to the unreal world of multiplicity. The scriptures refer to this one truly existing state as the fourth (turiya) only for the sake of those who experience the unreal three states, and only with the intention of making them understand that it is something quite different from those other three states. But when this real state is experienced, the unreal three states will be found to be completely non-existent, and hence it will be known that this real state is not really the fourth state but the only existing state. For this reason the scriptures also refer to this truly existing state as that which transcends the fourth (turiyatita).

180
31.   வண்டிதுயில்  வானுக்கவ் வண்டிசெல னிற்றலொடு
        வண்டிதனி யுற்றிடுதன் மானுமே-வண்டியா
        மூனவுட லுள்ளே யுறங்குமெய்ஞ் ஞானிக்கு
        மானதொழி னிட்டையுறக் கம்.

The (states of) activity, absorption (nishta) and sleep, which are (unknown) to the knower of reality (mey-jnani), who is (wakefully) asleep within the fleshy body, which is (like) a cart, are similar to (the states of) the cart moving, (the cart) standing still and the cart being unyoked, (which are unknown) to one who is asleep in the cart.

Note : The body and mind of a Jnani appear to be real only in the wrong outlook of ajnanis, who mistake themselves to be a body and mind. In the true outlook of the Jnani, who, experiences himself as the space of mere consciousness, ''I am'', the body and mind are completely non-existent. Therefore, since the states of activity, namely waking and dream, the state of absorption (nishta) and the state of sleep are all states which pertain only to the body and mind, they are not at all known to the Jnani, just as the moving, standing and unyoked states of a cart are unknown to someone who is asleep in the cart.

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