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Messages - Balaji

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211
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: May 16, 2015, 01:19:23 PM »
Paris, Ramana Kendra

212
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.

213
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: May 07, 2015, 02:44:36 PM »
Sri Dakshinamurthy Statue , Sri Ramanashramam

214
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.

215
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.



216
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.
 

 

217
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

218
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.

219
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.

220
General Discussion / Re: Rough Notebook-Open Forum
« on: April 30, 2015, 01:24:02 PM »
Dear Atmavichar

Very nice posting

221
Ashrams / Re: Ramana Ashram
« on: April 30, 2015, 01:43:33 AM »

  Replica of Old Hall in Tampa, Florida.

The Old Hall in Sri Ramanasramam , Tiruvannamalai is sanctified by Ramana Maharshi?s presence during the last 22 years of His life. Redolent with the aroma of peace and profound spiritual energy, many devotees will bear witness to His very special and unique Presence there. A blessed devotee couple in the US conceived the idea of creating an exact replica of Old Hall in Tampa Florida as a Meditation Hall to serve followers of Ramana Maharshi.

On April 15, 2015 devotees of Ramana Maharshi gathered in Tampa, Florida for a Bhoomi Puja(cornerstone laying ceremony). Bhoomi Puja is a Hindu worship based on scriptures to invoke the Lord?s blessing prior to commencing a building construction. The worship includes seeking forgiveness from the Mother Earth for disturbing the eco-system and includes placing various sacred objects to attract and preserve the auspicious and harmonious vibrations. These include specially consecrated bricks, multi-colored sands from Kanyakumari, Gems (Navaratnam), sacred magnetic stones from Arunachala and Ganges water. Ashram in Tiruvannamalai conducted a special Sri Chakra Puja to invoke the Divine Mother?s blessing for the success of the project.

The Bhoomi Puja started at 10:30 am on Wednesday, April 15. The ceremony also included the chanting of Aksharamanamalai. After the ceremony, all the devotees were served lunch Prasadam at the nearby Hindu Temple.

222
General Discussion / Re: Bhagavan's Saranagathi song
« on: April 26, 2015, 02:23:15 PM »
Dear Sir

sometimes I hear saranagathi by malgudi subha

http://mio.to/album/Malgudi+Subha/Saranagathi

223
9.  அகக்கம லத்தே யமல வசல
    வகமுருவ மாகு மறிவே-தகத்தை
    யகற்றிடுவ தாலவ் வகமா மறிவே
    யகவீ டளிப்ப தறி.

What knowledge (or consciousness) is (shining as) the form of the pure and motionless I (the real Self) in the Heart- lotus  know that, that knowledge which is I(the adjunctless and thought-free self-consciousness) alone will bestow liberation, (the state of) Self, by destroying I (the ego).

Note : As said in the previous verse, that which exists and shines in the heart as I is Brahman or Self. This verse further defines that I, which is the real first person consciousness, as being amala or devoid of adjuncts, which are impurities, and achala or devoid of thoughts, which are movements of the mind. On the other hand, when this first person consciousness which rises mixed with adjuncts   in the form of the thought I am this body, it is the ego the cause of bondage. Therefore liberation, which is the real state of Self, is the state and in which one abides as the Self alone, having destroyed the rising ego.

The teaching given in this verse is that liberation, which is the destruction of the ego, will be attained only when one keenly scrutinizes and knows the true nature of the consciousness which exists and shines within one as I, the adjunctless and thought free knowledge of one's own existence. Thus in this verse Sri Bhagavan clearly reveals that, of the two paths mentioned in the previous verse, the path of scrutinizing and knowing the true nature of the consciousness I alone will bestow liberation, which is the state of self-abidance.

This verse is adapted from verse 46 of Devikalottara  Jnanachara-Vichara-Padalam, while verse 25 of Anubandham is adapted from verse 47 of the same work. Soon after composing these two verses, Sri Bhagavan translated all of the eighty-five verses of the Jnanachara-Vichara-Padalam into Tamil verses, and while doing so He made fresh translations of verses 46 and 47. The following is the fresh translation of verse 46: which means, what consciousness (chit) is (shining as) the form of I (the real Self) in the Heart-lotus and is pure (nirmala) and motionless (nischala)  know that, that consciousness alone will bestow the bliss of liberation (mukti-sukham) by destroying the rising ego.

224
Ashrams / Re: Ramana Ashram
« on: April 21, 2015, 10:47:58 PM »
Experiences of devotees III

According to Bhagavan one cannot become an ascetic simply by donning ochre robes, although he should not avoid it on that account. In 1967, under instructions from Swami Sacchidananda of Holenarasipur I took to asceticism by wearing the kashaya in the sacred place near Arunachaleswara in front of the Patala Linga, where Ramana Bhagavan was in deep meditation for a long time. Afterwards, I could have learnt the rules of asceticism from any other teacher. But having taken Ramana as my Guru, I did not want to learn them from anyone except Bhagavan. So, on 12-9-1967 at about three o clock in the morning while I was in meditation in the old hall next to Bhagavan's samadhi, I prayed to him to teach me the rules of asceticism, as I had taken refuge in him, leaving even the school and the hermitage as a bondage similar to the family. After about an hour, at 4 o clock, Bhagavan began manifesting ill my heart as a luminous figure much brighter than when he was alive. While I was wondering whether it was just a dream, he began to talk. My child, you say you have left the school and hermitage, as you felt them to be a bondage like the family. But what else have you got still left with you he asked
Oh Lord! what more have I got Only this body. I replied.

Leave that also and come he bade me.

I became confused and agitated. According to Ramana, liberation means complete obliteration of body and mind. How can the mind be annihilated With trepidation, I said Lord! I have taken to sanyasa which means that I am reborn. After death, the body is consigned to flames, as a token of my body's death, I have donned the ochre robes having the red hue of fire. Does it not mean that I have given up the body.
Ramana asked Yes, what else is left over I began to think. After taking to sanyas the only real change that has taken place is that instead of white clothes, I now wear orange or red clothes. The body is the same as before. Only in sleep does this body vanish, as consciousness leaves it. I, therefore, told Bhagavan, The I thought is left.

Give up that also. When you cast off that ego, the Supreme Self alone will shine. You catch hold of that Self and be steady. That alone is asceticism. Renunciation is not mere wearing of orange clothes. It is not an article for display. So saying Bhagavan disappeared, blessing me that I would get realisation when the time was ripe.

At 6 o clock in the same evening (12-6-1967), Bhagavan's words came to be fulfilled. Getting detached from the attributes of name, body and senses, filling everything and everywhere man, beast and bird, inside and outside all, without any duality whatsoever-the Self alone shone as pure Existence-Knowledge-Bliss The intellect, mind and ego constituting the little self had vanished into the Real Self, which stood alone as the only ultimate Truth. It is not possible to describe that state in words, for it is beyond words and beyond the mind. Coming from that state to the lower plane. I could only bow to my great Master in reverential gratitude.

One day, impelled by a strong desire, I gave to Bhagavan a small piece of paper with AUM printed on it. He received and handed it back to me immediately and I took it as his instruction. From that day I became Pranavananda. For this initiation, I offered my Master a few Senga nuts as guru dakshina. He accepted the same, ate one and gave the rest to a servant as feed for the peacock.

225
GIRIPRADAKSHINA AND MEDITATION IN MOVEMENT

A sadhu used to go round the Hill every day. He never did any meditation or japa. One day when he asked Bhagavan for a particular book, Bhagavan asked me to get it for him. Later he asked me whether I had given the book to him I said I had. I asked Bhagavan why the gentleman wanted a book when his interest was only in giripradakshina and nothing else.

Bhagavan said, "There is nothing better than giripradakshina. That alone is enough. If you do japa or meditation sitting in one place, the mind may wander. But during giripradakshina, the limbs move but the mind will be still. Doing japa or meditation without any other thought while walking is called samadhi in movement. That is why in those days walking was considered so important. Giripradakshina is particularly important. As there are several medicinal herbs on the Hill, their breeze will be good for health. There are several siddhas and sages on the Hill even now though we cannot see them. They also go round the Hill unseen by us. When we go round the Hill, we should walk on the left side of the road; otherwise we shall be obstructing their movement. We will also have the benefit of walking around them. We will get their blessings also." I was very happy to hear about the value of giripradakshina. I have become more enthusiastic about it ever since.

Kunju Swami Reminiscences
Arunachala Ramana VolI

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