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241
Ashrams / Re: Ramana Ashram
« on: March 20, 2015, 12:13:36 AM »
How Sri Chakra Puja began

Sri Vidya Havan will be performed on Friday March 20, 2015 as per the notice attached. The program will be webcast live starting around 11:15 AM or so. Please check Facebook for live posting.

Considering that neither Bhagavan nor Niranjananda Swamigal was a Devi Upasaka the question arises how did such an advanced worship of the Divine Mother start in Sri Ramana ashram. Best answer is that only Bhagavan or Niranjanada Swamigal know. However some facts have emerged by talking to senior devotees. Niranjananda Swamigal kept a Sri Chakra made of gold about 4 inches by inches in an iron safe in the ashram. Raju Sastrigal used to offer worship to the Sri Chakra in the evening after Veda Parayana. In his absence another priest or a student from the Veda Patasala used to conduct the worship. When Mother's temple was built a place was specifically kept for the installation of the Meru Prasthara Chakra. The Sri Chakra was installed with the Meru.

Since the opening of the temple in March 1949, regular elaborate worship of Sri Chakra was done by the priests which went up to 9:30 PM in the night. There were no visitors to the Puja. Later the worship was simplified to the present form. We may add here that Sri Chakra Puja was re-started by Major Chadwick after the lapse of many years in 1960s or so.

During Bhagavan's days on the Hill, Spiritual Grace was in abundance but material comforts were minimal or non-existent. It is possible that some great devotee may have advised Niranjananda Swamigal that worship of the Sri Chakra will lead to prosperity and he started the worship. But this is at best a surmise.

242
2. சாதுறவு சாரவுளஞ் சார்தெளிவி சாரத்தா
    லேதுபர மாம்பதமிங் கெய்துமோ-வோதுமது
   போதகனா னூற்பொருளாற் புண்ணியத்தாற் பின்னுமொரு
   சாதகத்தாற் சாரவொணா தால்.
 
That supreme state (of Self) which is praised (by all the scriptures) and which is attained here (in this very life) by the clear vichara (that is, by the clear Self-enquiry or atmavichara) which arises in the heart when one gains association with a Sage (sadhu) is impossible to attain by (listening to) preachers, by (studying and learning) the meaning of the scriptures, by (doing) virtuous deeds or by any other means (such as worship, japa or meditation).

Note: This verse is adapted by Sri Bhagavan from a Sanskrit verse beginning, "Na tatguroh na sastrarthat..

243
1.  சத்திணக் கத்தினாற் சார்பகலுஞ் சார்பகலச்
     சித்தத்தின் சார்பு சிதையுமே-சித்தச்சார்
     பற்றா ரலைவிலதி லற்றார்சீ வன்முத்தி
     பெற்றா ரவரிணக்கம் பேண்.

By sat-sanga (that is, by association with sat, the Reality, or by association with those who know and abide as the Reality), the association (with the objects of the world) will be removed. When (that worldy) association is removed, the attachement (or tendencies) of the mind (that is, the inward attachment towards the objects of the world, in other words, the vishaya-vasanas or tendencies towards sense objects) will be destroyed. Those who are (thus) devoid of (the delusion of) mental attachment, will perish in that which is motionless (in other words, they will lose their ego and will remain in Self, the motionless Reality). (Thus) they attain jivanmukti (liberation from jivatva or individuality). (Therefore) cherish their association.

 Note: This verse was adapted by Sri Bhagavan from verse 9 of Sri Adi Sankara's Moha Mudgara. Sri Bhagavan used to say, "sat-sanga means association (sanga) with the Reality (sat). The reality is Self. The sage (jnani)who knows and abides as Self, is also the Reality. In other words, sat-sanga means either to attend to and abide as Self through the enquiry 'Who am I?' or to associate with a sage, who has realized Self and who is thus an embodiment of the Reality.

By association with a sage, the power of right discrimination is kindled in the mind, one's attachments and desires are thereby removed, and thus it becomes easy for one to turn the mind inwards and to know and abide in the motionless state of Self. Therefore Sri Bhagavan concludes this verse by saying, "cherish their association", which are words not found in the Sanskrit original and freshly added by Bhagavan.
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244
Ashrams / Re: Ramana Ashram
« on: March 17, 2015, 04:54:06 PM »
Ramana Yoga Sutra VIII.

VIII. ' Aham Aham Iti.' .As I  I.

Notes: 1.The direct experience that comes to a seeker as a fruition of his endeavours is the experience of the Ultimate as 'I I'. Various descriptions have been given of this experience, in the negative way, e. g. It is neither light nor darkness; It gives light so It is called The Light. It is neither knowledge nor ignorance; It gives knowledge, so it is Knowledge (chit). In modern language too, It is not a being nor a becoming, but It exists; therefore It is called Sat, In contrast to all other things that disappear. Bhagavan calls this experience the ' I' - experience, In that state one must have been there to experience It; It must be devoid of any other experience; then only can It be said to be the Self and nothing else.

2. Some have asked. "There being only one experience, why should Bhagavan have used two I's 'I-I' One explanation is that the second 'I' does not indicate a subsequent experience; the second 'I' is used to confirm the experience. Others say, " In nirvikalpa Samadhi, you get a similar experience, but it is not a constant thing; like the flash of lightning, it appears and disappears; so, two ' I' s' are used. Finally, the experience becomes a constant one."

3. We may add that in yoga, in the experience there is a slight tinge of the individuality, and the mind can be said to have existed in a very, very subtle state, called 'visuddha sattva'. But in actual experience it makes no difference. The experience is something like a throb; that is why it may be called 'jnana spanda', 'a throb of knowledge'.

245
Ashrams / Re: Ramana Ashram
« on: March 17, 2015, 04:50:34 PM »

 Ramana Yoga Sutra VII.


Sakshat bhati' Directly experienced.

Notes : 1. In aphorism five, nirgunopasana, or the formless worship of the Brahman is advocated. In aphorism six the way of saguna upasana or worship of the Lord with form is explained. In this aphorism, Bhagavan explains that the result of successful conclusion of spiritual efforts lies in the Atman flashing directly in our experience.

2. Experiences are of two kinds; one is mediate that is through a medium and the other is immediate that is direct without a medium. We see through the eye and know a thing, therefore it is mediate experience. Suddenly a thought flashes intuitively in the mind. That is immediate experience. The experience of the Brahman is always immediate, and unlike the usual experiences does not involve the triad of experiencer, experienced and experience. The experience of the Atman is direct without a medium. Bhagavan has explained it with the analogy of an object fallen in a well; "Think of a person going down a well in search of some lost article. He sees it and takes it, but is unable to talk about it to the people outside the well; similarly, a man having the experience of the Atman (in Samadhi) is unable to speak about it when he is in Samadhi. Unlike dipping in water, even after he returns to the normal consciousness from the state of Samadhi he cannot express it in words. For, words come after the emergence of the world. And in the experience of Brahman there is no objective phenomenon.

246
Ashrams / Re: Ramana Ashram
« on: March 17, 2015, 04:46:30 PM »
Sri Vidhya Havan 2015

247
உள்ளது நாற்பது-அனுபந்தம்

மங்கலம்

எதன் கண்ணே நிலையாகி யிருந்திடுமிவ் வுலகமெலா
  மெதன தெல்லா
மெதனின்றிவ் வனைத்துலகு மெழுமோமற் றிவையாவு
  மெதன்பொருட்டா
மெதனாலிவ் வையமெலா மெழுந்திடுமிவ் வெல்லாமு
  மெதுவே யாகு
மதுதானே யுளபொருளாஞ் சத்தியமா மச்சொருப
  மகத்தில் வைப்பாம்.


ULLADU NARPADU-ANUBANDHAM

Mangalam

That in which all these worlds (seem to) exist steadily, that of which all (these worlds are a possession), that from which all these worlds rise, that for which all these exist that by which all these worlds come into existence, and that which indeed is all these - That alone is the existing Reality (or sat-vastu). Let us cherish that Self, which is the Reality, in the heart.
This benedictory verse is adapted from the Yoga Vasishtha-5.8.12. I

In this Tamil verse, as in its Sanskrit original, all the eight grammatical cases except the vocative case are used with reference to the Reality, namely the locative case (in which), the genitive case (of which), the ablative case (from which), the dative case (for which), the instrumental case (by which), the nominative case (which indeed) and the accusative case (that Self).

248
In the early 1920s there was a big mango tree near Pali Thirtham. Chinna Swami was also in the Asramam, although he had not yet taken charge of the management. Dhandapani Swami, a huge figure, was another Asramam inmate. Chinna Swami and Dhandapani Swami did not like each other. One night Dhandapani Swami wanted to settle scores with Chinna Swami, so he seized Chinna Swami to crush him. Bhagavan appeared on the scene and slapped the back of Dhandapani Swami, who immediately put Chinna Swami down. No words were spoken and each retired to his place of rest. Later DhandaPani Swami described the slap as 'terrific'.

249
Ashrams / Re: Ramana Ashram
« on: March 11, 2015, 05:34:06 PM »
 Sundram Iyer Remembrance Day.

On Tuesday March 10th the anniversary of Sundaram Iyer (father of Ramana Maharshi) was observed in the ashram. The offspring's success is a measure of the Parent's spiritual merit. During the early stages of Bhagavan's stay in Arunachala, ignorant people used to say How sad The religious deeds(danam and dharmam) of Sundaram Iyer have come to naught. Today the world knows better. One the names in Sri Ramana ashtotram(108 Names) is Sudararya-tapah- phalaya meaning the fruit of penance of Sundaram Iyer. In the 'necklet of nine gem on Arunachala' composed by Ramana Maharshi we read Of all the holy places sacred to Siva on earth is Thiruchuzhi, called Poṅgum puvi, or the effervescent earth (known as Tirsoolapuram in scriptures) (chuzhi means eddy). I was born there to the virtuous tapasvin Sundaram Iyer and his faithful wife Sundari (Azhagammal). Arunachala  the one who abides as the munificent Lord of the resplendent red Hill in order that the lustre of Enlightenment may shine forth and that the light of the effulgent Atman may flourish in the world  rescued me from the tyranny of the despicable senses. He ended the agony of my worldly life by granting me His own state that my heart may rejoice forever in the wealth of eternal Bliss.

Om Sundararya tapah phalay namah

250
Ashrams / Re: Ramana Ashram
« on: March 10, 2015, 01:54:25 PM »
 Ramana Yoga Sutra VII.


Sakshat bhati Directly experienced.

Notes : 1. In aphorism five, nirgunopasana, or the formless worship of the Brahman is advocated. In aphorism six the way of saguna upasana or worship of the Lord with form is explained. In this aphorism, Bhagavan explains that the result of successful conclusion of spiritual efforts lies in the Atman flashing directly in our experience.

2. Experiences are of two kinds; one is mediate that is through a medium and the other is immediate that is direct without a medium. We see through the eye and know a thing, therefore it is mediate experience. Suddenly a thought flashes intuitively in the mind. That is immediate experience. The experience of the Brahman is always immediate, and unlike the usual experiences does not involve the triad of experiencer, experienced and experience. The experience of the Atman is direct without a medium. Bhagavan has explained it with the analogy of an object fallen in a well; "Think of a person going down a well in search of some lost article. He sees it and takes it, but is unable to talk about it to the people outside the well; similarly, a man having the experience of the Atman (in Samadhi) is unable to speak about it when he is in Samadhi. Unlike dipping in water, even after he returns to the normal consciousness from the state of Samadhi he cannot express it in words. For, words come after the emergence of the world. And in the experience of Brahman there is no objective phenomenon.

251
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: March 08, 2015, 09:11:40 PM »
Sri Ramana lingam, New Meditation Hall

252
                       மனத்துக் --கொத்தாங்கு
40.   உருவ மருவ முருவருவ மூன்றா
       முறுமுத்தி யென்னி லுரைப்ப-னுருவ
        மருவ முருவருவ மாயு மகந்தை
        யுருவழிதன் முத்தி யுணர்...


If it is said, so as to suit (the maturity of) the mind, that the liberation which one will attain is (of) three (kinds), with form, without form, or with or without form, I will say that liberation is (in truth only) the destruction of the form of the ego which distinguishes (liberation as being of three kinds), with form, without form, or with or without form. Know thus.
Note: Though the scriptures describe various different kinds of liberation, they do so only in order to suit the various different levels of maturity and understanding of the human mind, because there is in truth only one real kind of liberation, namely the destruction of the ego or sense of individuality. All other kinds of liberation are nothing but mere thoughts, which can stand only so long as the ego seems to exist. When the ego is found to be non-existent, the state which remains will be completely devoid of all thoughts such as 'I am a form', 'I am formless' or 'I am free either to become a form or to become formless'.
------------------------------------------------------------------------------

                                      ...ஈ--தருள் ரமண
  உள்ளது காட்டும் ஒன்றுகலி வெண்பாவாம்
  உள்ளது காட்டும் ஒளி.

ஸ்ரீ முருகனார்

This kalivenba (which is) all the Forty Verses on Reality (Ulladu Narpadu) joined together (as one single verse) by the gracious Sri Ramana, is the Light which reveals, the Reality. '

253
Ashrams / Re: Ramana Ashram
« on: March 06, 2015, 01:04:50 PM »
Ashram releases 'Who am I' App.


Q: I have not read the four Vedas, ten Upanishads or eighteen Puranas. Is there any way for me to get Divine Grace?

A: Yes there is a way! Sri Ramana Maharshi has bestowed on humanity a set of very simple instructions which when practiced will certainly attract Divine Grace. These instructions are contained in a Tamil booklet called Who am I. They have been translated into many languages including English. Ashram has created an application which plays the Who am I Teachings in audio form in Tamil and English. The free app can be downloaded here https://play.google.com/store/apps/details

Please listen to the teachings whenever you wish to be inspired by the gracious words of the great Master. It will calm the mind and help us see clearly through difficult situations threatening us.
The app was released on the auspicious occasion of Masi Magam during Nataraja abhisekham with the prayer that all may receive the Good Lord's grace in ample measure. Jai Arunachalaramana!

254
                                                            ...-மத்தனாய்
39.  பத்தனா னென்னுமட்டே பந்தமுத்தி சிந்தனைகள்
       பத்தனா ரென்று தன்னைப் பார்க்குஙகாற் சித்தமாய்
       நித்தமுத்தன் றானிற்க நிற்காதேற் பந்தசிந்தை
       முத்திசிந்தை முன்னிற்கு மோ...


Only so long as one being a mad man (that is a person being devoid of true knowledge), feels 'I am a bound one', (will there exist) thoughts of bondage and liberation. (But) when one sees oneself (by enquiring) 'Who is the bound one?' (in other words, 'Who am I?') and when (thereby) the ever-liberated one (the real Self) alone remains as the established truth, since the thought of bondage cannot remain, can the thought of liberation remain?

 Note: When one knowns oneself by enquiring 'Who am I, the individual who is in bondage?' one will find that the individual or ego is non-existent and that the real Self, which is ever-liberated, alone exists. Since bondage and liberation are both mere thoughts, and since all thoughts depend for their seeming existence upon the first thought, which is the ego, the feeling 'I am so-and-so', when the ego is found to be non-existent the thoughts of bondage and liberation will no longer be able to stand.

255
THE SOUND OF OM FROM THE SUN
A LETTER FROM SRI V.GANESAN
Dear brothers and sisters,
Namaskar.

I am very fond of repeatedly sharing with you the glorious event that took place in the beginning of the last few weeks of our Great Master's Mahanirvana . Devotees had arranged for a Japa = chanting of mantras, at Ashram's Veda Pathasala. This special chanting, called " Mrutyunjaya Japa " is a prayer to the Death God to save the particular soul from the ensuing death !
 
Sri Bhagavan adhered to the request of devotees and every day while going to the Goshala (Cow-shed) would stop in front of the Veda Pathasala and receive in His hand the holy water given to Him and religiously drink it. One day, the delivering of the chanted water to Him was delayed; and yet, He stood there unmoved. Munagala Venkataramiah (author of " Talks with Sri Ramana Maharshi " ) brought the holy water from the Veda Pathasala and gave it to Sri Bhagavan.
Receiving it in His right palm, Sri Bhagavan looked up at the 'SUN ' and pointing to His right chest, chanted a mantra from the Upanishad : "Yeschaayam Purushey Yescha Savaadithye Sa Ekaha ", meaning : " That Energy which is in the 'SUN' and that Energy which is in 'me', are one and the same ."

Today, I have received the video which resonates with the 'sound', 'chant' of " OM " emanating from SUN, recorded by the scientists. Isn't that wonderful?

Let us always follow the guidance given by our Great Master BHAGAVAN RAMANA !

May Sri Bhagavan continue to guide us and bless us !

With warm Regards,
Ganesan

From Alan Jacob

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