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Messages - Balaji

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301
Ashrams / Re: Ramana Ashram
« on: March 24, 2015, 11:53:58 PM »
 Ramana Yoga Sutra Conclusion.

IX. 'Brahma matram'. Only Brahman

Notes: People dealing in scriptures will question whether, the universe being real, and this experience being of a short duration, the Atman experienced can be real. They also say that in the texts the Atman is said to be infinitesimally thin (thanvi). But Bhagavan says it is big, too. How to reconcile? The texts themselves give the answer; which Bnagavan has also repeated; "Smaller than the smallest, and bigger than the biggest", says the Upanishad.

The sruti says, "Verily, all this is Brahman". Then there can be no difference between the Atman and the Brahman. In the Atman there is a superimposition of the manifested cosmos, which alone is apparent to you, and which prevents you from seeing the Atman. In the state of knowledge, the superimposed mental knowledge disappears, and, call it whatever you will, Atman or Brahman, that alone remains, without a second. As the srutl says: ' Ekameva' (Only one); ' Adviteeyam' (no second).

X .'Kevalam', Only. Notes i

Philosophy expounds three types of difference? 'sajateeya' the difference between a horse and a horse. 'Vijateeya ' like the difference between a horse and a cow. 'Svagata' is the difference between the hand and the foot of one person. Bhagavan says that none of these types of difference exist in Brahman. It is like an ocean; all salt water. Not even like an ocean because, salt exists there in a state of dissolution. There is nothing dissolved in the Atman - It is pure.

This aphorism is necessary to controvert the position that the Brahman is saguna. Otherwise, how could a cosmos with various attributes come out of It? Bhagavan says, "No. It has no attributes; It is pure, undefiled by any admixture. "It is, in Sanskrit, 'ghana ' not giving scope to any other thing?. Now, the Ultimate is ananda-ghana not anandamaya.

EPILOGUE

These aphorisms are the very words of Sri Bhagavan. All but one of them have been taken from the first Sanskrit verse he ever wrote, in about 1913, the famous Hridaya Kuhara Sloka forming chapter II of Ramana Gita. Aphorism number four has been taken from Ramana Gita itself (canto VI, ver. 5), the explanations, several of them, were given by Bhagvaan himself. The rest has been culled out from other philosophical texts, so that the author of this brochure makes no claim for originality. Nor does he claim that Bhagavan's teaching, except in one point, is original. So far as he is aware, Bhagavan's teaching and explanations are in tune with the best traditional Advaitic thought and texts.

302
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: March 23, 2015, 01:59:54 AM »
Ramanashramam

303
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: March 20, 2015, 07:02:15 PM »
Sri Ramana Bhagavan Devotees

304
Ashrams / Re: Ramana Ashram
« on: March 20, 2015, 05:46:25 PM »


 Sri Vidya Havan.

Vishwanatha Swamigal has said that Niranjanananda Swamigal used to read Lalita Sahasranamam daily. Occasionally when he missed Parayana for any reason the reading was completed by Ramana Maharshi on his behalf.

Lalita Sahasranamam has the answer to the question raised in the previous Facebook post about the origin of Sri Chakra Puja in the ashram. One name of Divine Mother Lalita is Siva-shakti-iyka-rupini which means the Mother Lalita forms the unity of Siva with His Shakti. Thus Divine Mother's worship in the ashram is related to Sri Ramana Maharshi just as Sunlight is related to the Sun. We now quote from Kapali Sastriar's book the Maharshi:

After the Veda Parayana, both of us were taken by the Sarvadhikari to his office. From the cupboard Raju Sastri took out a plate and handed it to him and he in turn placed it in my hand. It was a few inches square, but its weight betrayed to me the metal immediately; indeed, it was solid gold. The diagram was Sri Chakram; I saw the whole thing, it was neatly done. Then there was another, a smaller plate; that too was taken out. The third one contained letters inscribed in the diagram; it was Subrahmanya Yantra. He spoke to me how he was able to get it all done, why so much care for safety had to be taken etc. We all came out and he took us to another hut where I was shown Meru in solid rock. The workmanship was indeed quite fine. I do not remember to have seen such a big sized Meru in rock though I have myself worshipped one made of gold (small size).

305
Ashrams / Re: Ramana Ashram
« on: March 20, 2015, 01:07:28 PM »
Dear Ravi Sir

Very nice, I noted the points for Sri Chakra puja  and Thank you very much for a detailed Sri Chakra Puja celebration  during Bhagavan days.

306
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.

307
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..

308
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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309
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'.

310
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.

311
Ashrams / Re: Ramana Ashram
« on: March 17, 2015, 04:46:30 PM »
Sri Vidhya Havan 2015

312
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).

313
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'.

314
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

315
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.

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