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286
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

287
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.

288
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.

289
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

290
When I returned to the Asramam after spending some days at. Kovilur Mutt, Bhagavan asked me in detail about what I did, where I went and so on. I said, "Mahadevaswamy made kind enquiries about Bhagavan and the asramaites . The day I went there, Raja Sir Annamalai Chettiar and his relatives came to visit Mahadevaswamy." Bhagavan asked me what Chettiar did there. I said that he prostrated with great reverence before Mahadevaswamy and accepted vibhuti prasad from him.

Bhagavan asked, "Did you prostrate before Mahadevaswamy?" When I said no, he asked me why. I said, "I don't want to do namaskar to any one except Bhagavan said, "What an intelligent,wise fellow! Is your Bhagavan only within this body on the sofa ,Is he not elsewere? If a person is devoted wholly to one person he should not go anywhere. If you go to another place, you must do what the people in that place do. Wherever and whenever you prostrate, you should think of your guru or your favourite god. If you do like this, your namaskar will reach the person you have in mind. That is the proper thing to do." I realised my mistake. From then on I think of Bhagavan whenever I do namaskar to anyone.

volII Arunachala Ramana

291
CONTINUOUS GIRIPRADAKSHINA

If anyone came from outside Tiruvannamalai, that person used to arrange for bhiksha for Bhagavan. In those days, Rs. 5/- is enough for a bhiksha. There were very few asramites. The person who offered the bhiksha generally liked to go around the Hill with Bagavan the same evening. Bhagavan used to go round the Hill desired, along with the person and other devotees. We used to meditate  and recite verses. Sometimes we would return early next morning. We never used to feel tired, because of Bhagavan's  company .  Next day we used  take a nap in the afternoon. But bhagavan could  not take any rest, as devotees would always be pouring in. If there was bhiksha that afternoon also and if the person concerned asked Bhagavan to accompany him on his giripradakshina, Bhagavan would oblige him. He would ask us by a gesture not to tell the person anything about his having gone round the Hill the previous night. There were occasions when Bhagavan did not sleep for two to three days consecutively because of continuous bhikshas.

292
Ashrams / Re: Ramana Ashram
« on: April 15, 2015, 06:12:16 PM »
65th Aradhana of Bhagavan Sri Ramanamaharshi ? Live Video Streaming ? 16.04.2015 ? 8.30 AM (IST) to 11.30 AM (IST)

293
Usually one who looks at a photograph of Sri Ramana Bhagavan, feels that Bhagavan is looking at him. Even when Bhagavan was alive, thousands of people, while sitting in his presence, had felt that he was directing his gaze at them.

Some such attraction was in his eyes. Any devotee, who cannot do any other tapasya, would do well to just gaze at the photo of Bhagavan for some time. He would feel in a few moments that he is attaining the same condition as Bhagavan ie Tadatmya Bhava. Knowing this, I have embraced the path of self-surrender and gaze at the photo of Sri Ramana, whenever I feel the mood for self awareness. I do not, however, pray for remedy of any disease of the flesh nor to get any material comforts.

Once for about five or six months, I had to attend to people who were suffering from typhoid one after another. This affected me and I too fell ill with the same disease. Four eminent doctors who examined me pronounced it to be typhoid. Reluctant to trouble anybody or to take any medicine, I walked for about a mile in high fever (about 105? F) from the forest towards Ramanashram. Feeling extremely thirsty and giddy, I was looking for some water to drink. I found a pond nearby, whose water had been made dirty by bathers and buffaloes. Since I could bear my thirst no longer, I quenched it with that water. Turning round I saw on the top of a hillock a dilapidated hut, which on entering I found to be a house built in a grave yard. Tired in every limb and overcome by the weird loneliness of the place, I wept bitterly leaving myself to God?s care. Soon I fell into a deep sleep. When I woke up it was evening. (I had gone to the hut in the morning). My whole body was drenched with sweat and I found that the high typhoid fever, which would not normally subside before seven days, had left me completely within a single day. This was nothing but my Master Ramana's grace in response to my cry in utter helplessness and sincere devotion. I was fully convinced that nothing was impossible for Him and no physical laws or rules could stand in the way of His grace.

Swami Pranavananda

294
Ashrams / Re: Ramana Ashram
« on: April 15, 2015, 02:10:39 AM »
Mahanirvana Day

14.04.2015

Time: 8.00 PM (IST) to 9.15 PM (IST)

SRI RAMANASRAMAM

TIRUVANNAMALAI


https://www.youtube.com/watch?v=s-YnAk13KaM

295
8. இதயமாங் குகையி னாப்ப ணேகமாம் பிரம்ம மாத்ர
    மதுவக மகமா நேரே யவிர்ந்திடு மாண்மா வாக
   விதயமே சார்வாய் தன்னை யெண்ணியா ழலது வாயு
   வதனுட னாழ்ம னத்தா லான்மாவி னிட்ட னாவாய் .

In the centre of the cave which is the Heart, the one (non-dual) Brahman alone shines directly in the form of Self as I-I (or I am I ). Enter the Heart (by the mind) sinking scrutinizing Self, or by the mind sinking along with the breath, and be one who abides in Self.


Note: One day in 1915 a devotee named Jagadiswara sastri started to compose a Sanskrit verse beginning with the words. Hridaya-Kuhara-Madhye, (In the centre of the Heart cave), but finding that he was unable to proceed any further to express in verse form the idea which he had in mind, he implored Sri Bhagavan to complete the verse for him. Sri Bhagavan accordingly completed the verse and wrote underneath Jagadisan, thereby indicating that the ideas in the verse were those of Jagadiswara Sastri and not His own. Some years later, at the request of some Tamil devotees who did not know Sanskrit, Sri Bhagavan translated this verse into Tamil, and the Tamil version, which is given above, was later added in the Anubandham.

296
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: April 03, 2015, 01:39:51 PM »
Archival Listing  at Virupaksha Cave (1913). LEFT TO RIGHT:
Front Row: Girl seated 4th from left: Chellamma.
Row in which Bhagavan is seated: 1. Ramanatha Brahmachari; 2. Gambhiram Seshayya; 3. Unidentified; 4. Ganapati Muni;

5. Bhagavan Sri Ramana Maharshi; 6. Vasudeva Shastri; 7. C.K. Ramasamy Gounder (Kallipatti nr. Erode).

Standing: 1-9.Unidentified; 10. Jayaram Iyer.

297
7. ஒளியுனக் கெதுபக லினனெனக் கிருள்விளக்
    கொளியுண ரொளியெது கணதுண ரொளியெது
    வொளிமதி மதியுண ரொளியெது வதுவக
    மொளிதனி லொளியுநீ யெனகுரு வகமதே.

(The Guru asked: What is the light for you? The disciple replied: For me, in day-time the sun, and in darkness a lamp.) (Guru:) What is the light which knows (those) lights? (Disciple:) The eye. (Guru:) What is the light which knows it (the eye) (Disciple:) The light (which knows the eye) is the mind?. (Guru:) What is the light which knows the mind? (Disciple:) It is I. (Guru:) (Therefore) you are the light of lights (that is, you are the light of consciousness which illumines all the lights mentioned above). When the Guru declared thus, (the disciple realized) I am only That (the supreme light of consciousness).

Note: This verse is a translation of Sri Adi Sankara's Eka sloki.

 

298
Kunju Swami Reminiscences Part ? II

I found Bhagavan's body and head were shaking and faltering and so, when there was no one else there but close disciples, I asked Bhagavan, "Bhagavan, although only in middle age, strangely enough he has a shaking of the head and of the body necessitating the aid of a stick for walking. What could be the reason for it?" Bhagavan replied with a smile, "What is t here so strange in it? If a big elephant is tied down in a small hut, what else will happen to that but except troubles of all sorts? This is the same."

299
6. தேவனா ரார்மனந் தேருவ னென்மன
   மாவியா மென்னா லறிபடுமே -தேவனீ
   யாகுமே யாகையா லார்க்குஞ் சுருதியா
   லேகனாந் தேவனே யென்று.

(The disciple asked) Who is God (The Guru replied with the counter-question) Who knows the mind? (thereby implying that he who knows the mind is God). (The disciple said) My mind is known by me, the soul. (Then the Guru declared) Therefore since the scriptures (srutis) declare that God is one, you are God.

300

Recollections of Devaraja Mudaliar

I once visited Bhagavan in 1925 or 1924 at a time when I much or many times. was worried about finding a suitable match for my eldest daughter , a girl of 15 or 16. As I was sitting before Bhagavan, at about 3 o clock  in the old hall, an old devotee brought an offering for Bhagavan and, as was the practice then, this was distributed to all the devotees gathered there after Bhagavan had little for himself  .  There were two dogs at the Ashramam  then and 'both were inside the hall at the time. One of them went about following the tray of prasad, begging for some, but the other remained where it was, quiet and patient. Bhagavan, referring to this latter dog, said, "This fellow knows he will get his allotted share." And when he said this I felt as if he was saying to me, "Why are you so anxious about this marriage? What has been already destined for your daughter, you will get."

This was a way Bhagavan had of conveying to his sincere devotees what he wanted to tell them. Subsequently, long years after, I came across a song by Bhagavan's old disciple, Sivaprakasam Pillai, in which he tells Bhagavan, "I had a bad habit. To wean me out of it, you once told your dog which entered your hall with a piece of human excreta in his mouth, 'Either give up this habit or do not come to me.? Only the person concerned would know that such a remark was meant for him as guidance or admonition.This  was well known to all intimate devotees who had experienced hagavan's grace and kindness in various matters.

I may say, in this connection, that Bhagavan was not so careful in those days as he became later, to hide any powers which, it seems, come naturally and unbidden to a Jivanmukta. On one of my visits, I was present when two or three persons entered the hall , prostrated themselves before Bhagavan and sat down. They said  they had come from Karur, if I remember rightly. Bhagavan, turning  to me, said they were all dealers in rubies. I naturally irked, "Apparently, they have come here before and are known to Bhagavan ?" Bhagavan replied, "No, in those parts, they generally  deal in  rubies." But even a simpleton like me could not be deceived Bhagavan's explanation. As we entered the hall our minds were  open book to Bhagavan and sometimes he could not help reading  them. Bhagavan only tried to hide it. If he did not care to read  our thoughts, at least he used to read our spiritual state at glance. One or two years before his mahasamadhi, in connection with visitors  and their questions, Bhagavan himself said, "Whatever they tell me , I see their purpose in coming here as they enter." This is recorded in detail in  Nagamma's 'Letters' (Lekhalu).

Coming back  to my daughter's marriage, this eventually took place in August 1924 and the first invitation I despatched was of course to Bhagavan . In connection with Bhagavan's response to my invitation there was a remarkable circumstance which,though small and apparently fortuitous, was enough to convince me that he was not indifferent to me or my affairs. The post from Tiruvannamalai used to arrive at Chittoor about noon and to be delivered at about 2 pm. or later, but this particular day Bhagavan's reply, that is to say the Asramam letter, with Bhagavan's blessings and prasad was delivered  to us about 9 in the morning, just a few minutes before the  mangalyam was tied and the marriage performed.

Before taking leave of this marriage, I should  add it proved a failure. Bhagavan did not prevent it, though he must  have known it was going to turn out unhappy. Nor did he correct the girl's husband whom I brought to his presence later. I mention this only to exemplify the fact that while Bhagavan undoubtedly had the power to alter destiny, at least in the case of sincere devotees who had implicit faith, he rarely interfered, but allowed destiny to take its course, always however giving the parties concerned his grace to enable them to bear their suffering with patience ,fortitude  and faith .

from Arunachala's Ramana Vol.II
Boundless ocean of grace

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