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Messages - Balaji

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196
17.பூபரந் தாங்கவிறை போலியுயிர் தாங்கலது
    கோபுரந் தாங்கியுருக் கோரணிகாண்-மாபரங்கொள்
    வண்டிசெலு வான்சுமையை வண்டிவை யாதுதலை
    கொண்டுநலி கொண்டதெவர் கோது.

See, when God is bearing the burden of the world (and of all the people in the world), the pseudo soul (imagining as if it were) bearing (that burden) is a mockery (like) the form of a gopuram-tangi (a sculptured figure which seems to support the top of a temple-tower). Whose fault is it if someone who is travelling in a train, which is bearing a great burden, undergoes suffering by bearing (his small) burden on (his own) head instead of placing (it) on the train?

Note: Since God alone is in truth bearing all the burdens of each and every soul in the world, it is wise for us to surrender ourselves entirely to Him and to live happily free from all cares and anxieties. If, instead of thus surrendering everything to Him, we imagine that we are bearing our own small burden, we will suffer needlessly, like a man who, though travelling in a train, continues to carry his own small luggage on his head instead of placing it down on the train.

When it is so foolish for us even to imagine that we are bearing our own small burden, how much more foolish will it be if we imagine that we have to bear the burdens of other people or of the whole world? Therefore, in order to show what a foolish mockery are the efforts of those people who wish to reform or rectify the world, in this verse Sri Bhagavan compares them to a gopuram-tangi.

Just as the gopuram-tangi does not in fact support even a small portion of the tower, but is itself supported by the tower, so the individual soul, who is a spurious and unreal entity, does not in fact sustain even a small part of the world's burden, but is himself sustained only by God.

The word gopuram-tangi literally means tower-bearer and is a name given to the sculptured figures which stand near the top of a south Indian temple-tower and which seem to be making strenuous efforts to support the upper portion of  the tower; by  extension, the word gopuram-tangi    is commonly used to mean a person who has an immoderate sense of self-importance and who believes that on himself alone everything depends).



197
16.  சித்தத்தின் சாந்தியதே சித்தமா முத்தியெனிற்
       சித்தத்தின் செய்கையின்றிச் சித்தியாச் -சித்திகளிற்
       சித்தஞ்சேர் வாரேங்ஙன் சித்தக் கலக்கந்தீர்
      முத்திசுகந் தோய்வார் மொழி.

Since peace of mind (chitta-santi) alone is liberation (mukti), which is (in truth always) attained, say, how can those who set (their) mind upon occult powers (siddhis), which cannot be attained without activity of the mind, immerse in the bliss of liberation, which is devoid of all turbulance of mind?


198
15. சத்தியினாற் றாமியங்குந் தன்மையுண ராதகில
     சித்திகணாஞ் சேர்வமெனச் சேட்டிக்கும்-பித்தர்கூத்
     தென்னை யெழுப்பிவிடி னெம்மட்டித் தெவ்வரெனச்
     சொன்னமுட வன்கதையின் சோடு.


The buffonery of the madmen who, not knowing the manner in which they function by sakti (that is, not knowing the truth that it is only by the atma-sakti or power of Self that they are enabled to function and perform activities), engage in activities (such as sacrificial oblation, worship, japa or meditation) saying, We shall obtain all occult powers (siddhis), is like the story of the cripple who said, If someone helps me to stand, what are these enemies (that is, how powerless they will be in front of me)

Note: People who make efforts to attain sakti and siddhis do so only because of their ignorance of the truth that all the actions of their mind, speech and body are functioning only due to the power of the Presence of Self.

Also refer GVK 168 and 169.



199
Soon after our(Nagalakshmi, affectionately called Nagu, w/o Swami Ramananda) marriage, Aunt Alamelu and Uncle Pichu Iyer took Nagu to Sri Bhagavan for His Blessings.

When she came out of the old hall after Sri Bhagavan?s darshan, she saw a young woman, who had come from Madras with her parents. Nagu was impressed by the sari worn by that young lady, Mangalam by name and told her ?How beautiful is your sari!? Mangalam had later mentioned this to her father. On returning to Madras, he purchased two saris similar to the one admired by Nagu and sent them by parcel to Sri Ramanasramam with a request that the packet be given to Nagu. All letters addressed to the Ashram were invariably placed before Sri Bhagavan and so was this packet and the covering letter.

Next day, when Bhagavan saw Nagu at the Ashram kitchen, he said, ?Nagu, when you see someone wearing nice ornaments or a nice sari, you should think that you are wearing them.? Nagu, with her eyes moist and voice tremulous, said, ?Bhagavan, I did not ask for the sari, I only said that the sari was beautiful.? But Sri Bhagavan repeated His upadesa and moved on. From that day onward till her last moment 55 years later, Nagu never asked for anything from anybody. She found contentment to be the best of riches, thanks to Bhagavan?s gracious upadesa.

SWAMI RAMANANANDA, former President of Ramanashramam
from the mountain path

200
14. வினையும் விபத்தி வியோகமஞ் ஞான
      மினையவையார்க் கென்றாய்ந் திடலே -வினைபத்தி
      யோகமுணர் வாய்ந்திடநா னின்றியவை யென்றுமிறா
      னாகமன லேயுண்மை யாம்.

Enquiring to whom are these (four defects), karma (or action performed with a sense of doership), vibhakti (or absence of love for God), viyoga (or separation from God) and ajnana (or ignorance of the true nature of God),?' is itself karma (the path of desireless action), bhakti (the path of devotion), yoga (the path of union) and jnana (the path of knowledge). (How?)

When one enquiries (thus), (the ego or individual I will be found to be non-existent, and) without I (the individual who has those four defects) they (the defects) never exist. (when the ego and all its defects are thus found to be ever non-existent, it will be realized that) remaining as the (defectless) Self, alone is the truth (that is, it will be realized that the truth is that we have never had any of those four defects, for we always exist and shine as the ever- defectless Self).

Note: The four defects, namely karma or action performed with a sense of doership, vibhakti or absence of love for God, viyoga or separation from God, and ajnana or ignorance of the true nature of God, all exist only for I , the ego or individual. But if one scrutinizes the nature of this individual I by enquiring Who am I, it will be found to be non-existent. When the ego is thus found to be non- existent, all these four defects will also be found to be ever non-existent, because without the ego they can never stand,and thus the truth that we always remain as the ever- defectless Self, will be revealed. Hence, since the aim of the four yogas, namely karma yoga, bhakti yoga, raja yoga and jnana yoga, is only to remove these four defects, and since when one enquires Who am I, the individual for whom these defects exist the truth is revealed that all these four defects are ever non-existent; by one's enquiring thus one is truly fulfilling the aim of all the four yogas.

Verse 10 of Upadesa Undiyar may also be referred to here.

201
 13. தானந் தவம்வேள்வி தன்மம்யோ கம்பத்தி
      வானம் பொருள்சாந்தி வாய்மையருள்-மோனநிலை
      சாகாமற் சாவறிவு சார்துறவு வீடின்பந்
      தேகான்ம பாவமற றேர்.

Know that destroying the feeling I am the body (dehatma-bhava) is charity (dana), asceticism (tapas ),oblation
(yaga), righteousness(dharma), union (yoga), devotion (bhakti), heaven (swarga),.. (etc., as above)... and bliss (ananda).

Note: Sri Bhagavan first composed the last two lines of this verse as a kural venba meaning, Know that destroying the  feeling I  am  the  body  is  death  without dying, knowledge, renunciation, liberation and bliss and He later added the first two lines to make the verse into a venba.

Refer verses 847-848 of Guru Vachaka Kovai.

202
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: May 16, 2015, 01:19:23 PM »
Paris, Ramana Kendra

203
Ashrams / Re: Ramana Ashram
« on: May 16, 2015, 12:39:57 PM »
When I arrived at the abode of Maharshi, called Ramanashram and jumped out from the two wheeled cart just in front of the temple, I was taken straight into the presence of the Sage.

He was sitting in a large hall, near one of its walls. I was led to within three or four yards of Maharshi. The Saint lifted up his head, looked at me, and made a gesture with his hand as if inviting me to come a little nearer. I was struck by the softness and serenity of this movement, so simple and dignified that I immediately felt I was facing a great man. His attitude was so natural that the newcomer did not feel any wonder or shyness. All his critical faculty of thought and his curiosity dropped away. The image of the Sage was in this very first moment vividly engraved on my mind, without any qualifications, like a picture cast on a sensitive photo plate. But as nothing can be conveyed without words, I will try to describe his appearance.

Maharshi, as I saw him, was a thin, white haired, very gracious old man; his skin had the colour of old ivory; his movements were easy, calm and soft; his countenance breathed a natural state of inner concentration without the slightest effort of will. Or may I say that he had reached that stage when will power no longer needs to be used for overcoming any hindrance, or for achieving any purpose For the simple reason that everything has already been achieved.

I wonder how it is that I have never forgotten even the smallest detail concerning Maharshi; it can be evoked in my brain like a picture on a hidden sensitive plate of whose very existence I was unaware.

May I say that I understand that Maharshi's life is not concentrated on this our earthly plane; that it extends far beyond our world; that he contemplates a different and real world, a world not subject to storms and changes; that he is a torch of light before the throne of the Most High, shedding its rays all around; that he is like the incense smoke constantly rising towards the blue sky which we see through the temple roof; that his eyes, just now looking at me, seem to convey  no, I am unable to say anything more. I cannot even think.

I only feel a stream of tears upon my face. They are abundant and serene. They flow silently. It is not suffering, regret, or repentance that is their source. I do not know how to name their cause. And through these tears I look at the Master. He knows full well their origin. His serious, almost solemn face, expresses endless understanding and friendship, and glows with inner light which makes it so different from all other human faces. In the light of his profound gaze I suddenly understand the reason and purpose of my tears. Yes, I see at last. The sudden illumination is too strong to allow immediate belief in the truth of the seen. Is this really possible Can it be possible But Maharshi's eyes seem to bring a confirmation of it Mouni Sadhu in In days of great peace.

204
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: May 07, 2015, 02:44:36 PM »
Sri Dakshinamurthy Statue , Sri Ramanashramam

205
12.  இழிவுடல்யா னென்ன லிகந்திடுக வென்று
      மொழிவிலின் பாந்தன்னை யோர்க -வழியு
      முடலோம்ப லோடுதனை யோரவுனல் யாறு
      கடக்கக் கராப்புனைகொண் டற்று.

Give up thinking the wretched body to be I. Know the (real) Self, which is ever-unending bliss. Trying to know the (real) Self and at the same time cherishing the (unreal and) perishable body, is like taking hold of a crocodile in order to cross a river.

Note: The first two sentences of this verse are an original composition of Sri Bhagawan, while the last sentence is a translation by Him of verse 84 of Vivekachudamani. Refer to verses 4 to 7 of Sadhanai Saram, in which the import of this verse is elucidated.

206
11.பிறந்த தெவன்றன் பிரம்மமூ லத்தே
    பிறந்ததெவ ணானென்று பேணிப்-பிறந்தா
    னவனே பிறந்தா னவனிதமு னீச
    னவனவன வன்றினமு நாடு.

Who is born? Know that he alone is (truly) born, who is born in his own source, Brahman, by scrutinizing 'Where
 was I born?' ; He is eternal; He, the Lord of Sages, is ever new and fresh. This verse was composed sometime around the year 1930.
Explanatory paraphrase: Who is truly born? He alone is truly born and he alone is truly living, who has become firmly established in his own source, the real Self, by scrutinizing 'What is the source from which I rose as a limited individual?'; He is ever-living, having transcended birth and death; He is the Lord of Sages and is ever new and fresh.



207
10. தேகங் கடநிகர் சடமிதற் ககமெனுந் திகழ்விலதா
     னாகஞ் சடலமி றுயிலினி றினமுறு நமதியலாற்
     கோகங் கரனெவ ணுளனுணர்ந் துளருளக் குகையுள்ளே
     சோகம் புரணவ ருணகிரி சிவவிபு சுயமொளிர்வான்.

The body (deham) is insentient like an earthern pot; since the consciousness I does not exist for it (that is, since it possesses no I- consciousness) and since our existence is experienced (as I am) daily in (deep) sleep, where the body does not exist, it is not I (naham). Within the Heart-cave of those who abide (as Self) having (scrutinized and) known Who is (this) ego-person (who rises as I am this body) and where is he?, Arunagiri-Siva, the Omnipresent (vibhu), will shine forth spontaneously as the sphurana He is I (soham).

Sri Bhagavan first composed this verse in Sanskrit on Tuesday 20th September 1927, and translated it into Tamil on the same day.

Note: In continuation of the previous two verses, in this verse Sri Bhagavan teaches the true import of the ancient Vedantic revelation, The body is not I. Who am I He is I (deham naham koham soham). In the first two lines He establishes the truth that the body (deham) is not I (naham) by giving two reasons, namely (1) that the body is insentient and therefore has no sense of I (that is, it has no consciousness of its own existence), and (2) that our existence is experienced as I am even in deep sleep, where the body is not known and therefore does not exist. In the third line He teaches that the means whereby one can realize this truth is to abide as Self by enquiring Who am I (koham), and in the last line He reveals that what results from such enquiry is the experience He is I (soham). Thus He teaches that the body is not I (deham naham) is the initial viveka understanding with which the practice is to be commenced, that Who am I (koham) is the actual method of practice, and that He is I (soham) is only the final experience and not the method of practice, as it is often mistaken to be.
 

 

208
Ashrams / Re: Ramana Ashram
« on: May 04, 2015, 01:25:41 PM »
Sri Ramana Maharshi rarely asked visitors if they practiced self-enquiry or Japa but He did ask them Have had your food? Remembering this on Sunday May 3rd over five thousand people were served hot food between 9:15 AM and 12 PM at the entrance to the ashram. The kitchen workers started cooking as early as 1:30 AM on Sunday and prepared huge amounts of food in the relatively small cooking facility of the ashram. Huge cauldrons filled with tasty Pongal, Sambar rice, Curd rice, Vegetable rice, Vangi bhaat etc were transported by tricycle to an area near ashram gate and hot food was served to visitors without any restriction. The number of devotees walking around the Arunachala Hill was very great because of Chitra Pournima(Full moon during when the star Chitra is ascendant).

Another feeding of about five hundred people was done in the evening. Boliye(Let us say) Bhagavan Sri Ramana Mahahrshi ki Jai Devotees ki Jai and ashram cooks ki jai

209
T.K. Sundlaresa Iyer's Reminiscences ? Part II

 In 1922 I had considerable mental pain one day in regard to my circumstances. I then sought relief by immediately going up to him as he sat in the long cottage here in front of his mother's samadhi) that was dismantled later on. There he and the inmates of the Asramam were stitching banyan leaves into leaf plates for the evening meals. I was ashamed to keep quiet when Maharshi himself was labouring. So I sat up and, novice as I was, a clumsy leaf plate I produced. Maharshi saw it and spoke thus:

"Look at these leaf plates; with considerable trouble we prepare a leaf plate and then we use it once to eat our food, thereafter it is thrown away for ever. Such is the case with this body of ours. We attend to it with immense care. We must, with all the cares and anxieties, preserve it till the purpose for which it is intended, i.e., the realization of the Self, and then of course it will be thrown away, even as a used leaf-plate." This was exactly the answer to the problem that vexed me and drew me there on that occasion.

210
Ashrams / Re: Ramana Ashram
« on: May 02, 2015, 08:57:51 PM »
On Friday May 1, 2015 Mahakumbhabisekam of Lord Nataraja Temple in Chidambaram was performed in a grand scale. Hundreds of thousands of devotees experienced great Spiritual joy. Everyone had an inspirational story to tell. Many devotees from our ashram and Tiruvannamalai went to attend the ceremony. One fellow devotee was separated from us and was stopped by a huge police force at the entrance to Sannadi street for want of a pass. As he waited in disappointment a Dikshitar totally unknown to him approached him and gave him a Pass!! Chitsabeshaya Mangalam(Auspicious Lord of our Heart) Kanaka Sabhapati ki jai(Victory to the Chairman of Golden Hall) Avyaja Karuna Murtye namaha (Prostration to the Lord of Causeless Compassion) Tiruchitrambalam(Sacred Lord of Heart Temple)
Ramana Maharshi gives Darshan as Lord Nataraja

On the night prior to Deepavali in 1929, the first year of my settling in the Ashram, Bhagavan suggested my going home for the ?Ganges? bath (Gangasnanam), To me (why, to all of us!) the very sight of Bhagavan is a bath in the Ganga, the sight of Bhagavan is the worship of Siva, the sight of Bhagavan is the fulfilment of every ritual and the practice of all austerities. Yet I did not want to go against the mandate of Bhagavan as I went home, late in the night. I was impatient to be back with Bhagavan, so I woke up my wife and children even at 2 am, finished the ceremonial Ganges bath, and hastened to His blessed Presence.

Bhagavan lay reclining on the sofa. It was about 3-30 am; I made the usual prostration and sat down by the sofa. All of a sudden an aura was visible around the head of Bhagavan. It was like the glory with clusters of evenly arranged flames, just as we see round the deities in our temple processions. Bhagavan?s face shone with beaming smiles. It appeared to me that on this occasion Bhagavan was giving darshan (gracious view) of Sri Nataraja, the Lord of the Cosmic Dance. In my ecstasy, I think I must have sung hymns from Thevaram, which I love as dearly as the Vedas. The vision lasted for half an hour, and then the glory vanished.1 At 4 a.m. Bhagavan sat up for His Pansupari.2 I related to Him what I had seen, and Bhagavan again gave a beaming smile.

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