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Messages - Balaji

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20.  இதயமலர்க் குகையகமா யிலகிறையே
            குகேசனென வேத்தப் பட்டோ
      னிதமனைய குகேசன்யா னெனுஞ்சோகம்
            பாவனைதா னின்னு டம்பிற்
      றிதமுறுநா னெனுந்திடம்போ லப்பியாச
            பலத்தாலத் தேவாய் நிற்கிற்
      சிதையுடனா னெனுமவித்தை செங்கதிரோ
            னெதிரிருள்போற் சிதையு மன்றே.

The Lord who shines as I in the cave of the heart-lotus (or who shines having the cave of the heart-lotus as His abode), is indeed He who is adored as Guhesan. If, by the strength of constant practice of the meditation He is I (soham bhavana) in the form That Guhesan is I (in other words I am only He who shines in the heart as I), you abide as that Lord (that is, as I) as firmly as (the feeling) I is (now) established in your body, then the ignorance I am this perishable body will perish like darkness in front of the red sun.

Note: This verse was adapted by Sri Bhagavan from verses 59 and 62 of chapter 19 of Prabhulingalila as Tamil
work by Turaimangalam Sivaprakasa Swamigal. These verses contain the teachings which the Sage Allama Prabhu gave to Goraknath, a siddha and hatha yogi who believed that he had attained immortality by so perfecting his body that it could not be destroyed.

[For summary of the story of Allama Prabhu and Gorakhnath as told by Sri Bhagavan refer to (1) Crumbs from His Table pp 36-39, (2) Talks p.30 and (3) At the Feet of Bhagavan pp. 63-66].

The soham bhavana referred to in this verse is not mere mental repetition or manisika japa of the thought I am He, but is the thought-free inner clarity of conviction, that which shines in the heart as I is the supreme reality. having made the mind subside in the heart and having given up the sense of I in the body and so on, when one motionlessly enquires, abiding as one is with the enquiry Who am I who exist in the body, the sphurana I-I will subtly appear. One should abide with the motionless conviction (nischala bhavana) that that atma-swarupa I is itself the paramatma swarupa which shines as everything and as nothingness also, everywhere and without the difference outside and inside. This itself is called soham bhavana? says Sri Bhagavan in Vichara Sangraham (Chapter 6, Brahma-vidya).

In this verse Sri Bhagavan reveals how the practice of such soham bhavana, if correctly understood and applied, can lead to the experience of Self-knowledge. That is, if by the strength of the conviction I am I gained through the constant remembrance. The reality which shines in the heart as I alone is I, one abides as that reality, which is the mere existence-consciousness I am, instead of rising as a separate individual in the form of the feeling I am this body, then the sun of Jnana will shine forth swallowing the darkness of ajnana, which is the attachment to the perishable body as I.

General Discussion / Re: Rough Notebook-Open Forum
« on: May 22, 2015, 07:50:37 PM »
Sri Graham's old photo

19.  அதன்முக மிகலுள தகமுள சிறுதுளை
       யதனிலா சாதியோ டமர்ந்துள திருந்தம
       மதனையா சிரித்துள வகிலமா நாடிக
       ளதுவளி மனதொளி யவற்றின திருப்பிடம்.

Its mouth is closed; in the tiny hole which is inside (it), there exists the dense darkness (of ignorance) together with desire (anger, greed, delusion, pride, jealousy), and so on; all the major nerves (nadis) are connected with it; it is the abode of the breath, the mind and the light (of consciousness).

Note: The above two verses are translated from the Malayalam version of Ashtanga Hridayam, a standard work on ayurvedic medicine in Sanskrit and Malayalam.

It is to be noted that the description of the spiritual heart given in these two verses is not the absolute truth, but is true only from the standpoint of ignorance (ajnana), in which the body and world are taken to be real. In Upadesa Manjari, chapter two, in answer to the ninth question, What is the nature of the heart, Sri Bhagavan says, Although the scriptures (srutis) which describe the nature of the heart say thus (quoting the above two verses), in absolute truth it is neither inside or outside the body.

In Maharshi's Gospel, Book Two, Chapter four, Sri Bhagavan explains that the Heart is in truth pure consciousness which has no form, no within or without, no right or left, and that from this absolute standpoint no place can be assigned to it in the body. But He then goes on to say, But people do not understand this. They cannot help thinking in terms of the physical body and the world..It is by coming down to (this) level of ordinary understanding that a place is assigned to the Heart in the physical body.

That is to say, so long as the body is felt to be I, a place can be experienced in the body as the rising place of the mind or ego, the feeling I am the body, and that place is two digits to the right from the centre of the chest. It is only from this point in the body that the feeling I begins to spread throughout the body as soon as we wake up from sleep, since on the relative plane this point is the place from which the feeling I rises in the body, and since in actual truth, the reality from which this feeling I rises is only the Heart or Self, this point in the body is said to be the place or seat of the Heart.

In order to make clear that the description of the heart given in the above two verses is not the absolute truth about the heart, Sri Bhagavan subsequently translated some verses from Yoga Vasishtha, which are now included in this work as verses 21 to 24, in which the real nature of the spiritual heart is described.

18. இருமுலை நடுமார் படிவயி றிதன்மே
     லிருமுப் பொருளுள நிறம்பல விவற்று
     ளொருபொரு ளாம்பல ரும்பென வுள்ளே
     யிருவிரல் வலத்தே யிருப்பது மிதயம்.

Between the two breasts, below the chest and above the stomach there are six things of many colours. Among these, one thing which resembles a lily bud and which is within, two digits to the right (from the centre of the chest), is the heart.

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).

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?

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.

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

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.

 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.

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

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.

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

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.

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.

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