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Messages - Balaji

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301
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.

 

302
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."

303
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.

304

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

305
5. கம்மயமாந் தீர்த்தங்கள் கன்மண்ணாந் தெய்வங்க
   ளம்மகத்துக் கட்கிணையே யாகாவா - மம்மவவை
   யெண்ணினா ளாற்றூய்மை யேய்விப்ப சாதுக்கள்
   கண்ணினாற் கண்டிடவே காண்.

Tirthas (sacred bathing places), which are composed of water, and Daivas (images of deities), which are (made of substances such as) stone and earth, cannot be comparable to those Great souls (mahatmas). Ah (what a wonder)! They (the Tirthas and Daivas) bestow purity (of mind) after countless days, (whereas such purity is instantly bestowed upon one) as soon as Sadhus see (one) by (their) eyes. Know thus.

Note: Since the power of holy waters and of images of deities is derived from and dependant upon the intensity of the devotees faith, devotion and bhava, they can bestow purity upon immature souls only very gradually. But just as fire will burn even those who do not believe it, so the self-luminous power of the gracious glance of the Jnani, who abides as the real Self, will transform even the hearts of those who have no faith in Him.

This Verse is adapted from Srimad Bhagavatam, 10.48.31 Verses 3, 4 and 5 were composed by Sri Bhagavan for Chellamma. Refer to Day by Day (14-9-46) and Letters p.354 to 355, where two slightly different versions are recorded about how Sri Bhagavan came to compose those three verses. Verses 1 and 2, which are also on the subject of sat-sanga, were composed by Sri Bhagavan on two other occasions under circumstances which are not now known.


306
Ashrams / Re: Ramana Ashram
« on: March 28, 2015, 10:22:08 PM »
 Happy Ramanavami 2015.

Sri Ramanavami was celebrated at the ashram today. This is a good day to recall Sri B. V. Narasimha Swami's comparison of Ramana Maharshi with Lord Rama

Sri Rama is described in the first chapter of Ramayana by a set of phrases.Taking up those epithets one by one (except those confined to a Kshatriya king like Sri Rama) these are seen clearly applicable to Rama Maharshi (His name really is Venkata Rama). Absorbed contemplation of these is the form of meditation herein described.
Niyatatma means of fixed principles.Maharshi is a man of fixed principles. You know what to expect of him in given circumstances. His non-resistance of evil even when attacked by robbers, his prohibition of vengeance even when a disciple wanted to hurl it at the robbers, his endurance of pain, obloquy, humiliation at the hands of M.B and others create in one, an idea what firmness of principle denotes, how different it is from unctuous but lip-deep profession of virtue.

Dyutiman i.e., one full of bright ideas, illumination. If Maharshi applies his mind to anything, his freshness and resourcefulness are evidenced by his offering bright and useful suggestions. For instance in rendering religious works into English, his suggestions are often luminous and striking.

Dhritiman means courageous, ever happy. Both epithets apply to him equally well. Whether it is potsherds flung by mischievous boys at his refuge in Patala Lingam, or huge stones rolled down the hill towards his seat by M.J.P. or the threat of thieves to throw the milk of euphorbia tirucalli into his eyes or the robbers threat to beat him again unless he discloses where money is kept or the threat of M.B. that he must go down the hill as he is not a jnani to warrant his residence on the hill  whichever the shape in which fear approaches him, he is not frightened. Fear is only to him who loves the body and things attached thereto, and fears their loss.

307
General topics / Re: punar vasu vaNNam & Sri Rama Navami -28.3.2015
« on: March 28, 2015, 05:21:24 PM »
Dear Subramanian Sir

Very nice comparison between Bagavan and Lord Rama.noted

308
4.  தாபந்தண் சந்திரனாற் றைனியநற் கற்பகத்தாற்
    பாபந்தான் கங்கையாற் பாறுமே -தாபமுத
    லிம்மூன்று மேகு மினையில்லா சாதுக்கா
    டம்மா தரிசனத்தாற் றான்.

Heat will be removed by the cool moon, poverty by the celestial wish-fulfilling tree (Kalpaka-taru), and sin by the Ganga (the holy river Ganges). (But Know that) all these three beginning with heat will be removed merely by the great (and rare) sight (darsanam) of incomparable Sadhus (that is, by one's merely seeing them).

Note: The word heat (tapam) may here be taken to mean not only physical heat but also the heat of mental anguish.



309
3.  சாதுக்கா ளாவார் சகவாச நண்ணினா
    லேதுக்கா மிந்நியம் மெல்லாமு-மேதக்க
    தண்டென்றன் மாருதந் தான்வீச வேவிசிறி
    கொண்டென்ன காரியநீ கூறு.


If one gains association with sadhus (that is, with those who know and abide as the Reality), of what use are all these observances (niyamas)? When the excellent cool southern breeze itself is blowing, say, what is the use of holding a hand-fan?

 Explanatory note: Just as a hand-fan may be put aside when the cool breeze is blowing, so all observances or niyamas such as fasting, performing worship or puja, doing japa, practicing meditation or dhyana, and so on, may be discarded when one has gained association with a Sage or Sadhu.

Gaining association with a Sadhu does not only mean living in His physical presence. Since the sadhu is one who abides as Self, the Reality (sat) His bodily presence is not necessary. If one has true love for a sadhu and sincere faith in Him, then one has truly gained His association, whether or not one has ever lived in His physical presence. Refer to Day by Day with Bhagavan, 9-3-1946, where Sri Bhagavan explains that mental contact or association with a Jnani is best, and that, since the Guru is not the physical form, the opportunity of gaining contact or association with Him remains even after the passing away of His physical form.

310
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: March 25, 2015, 12:21:19 AM »
Sri Ramana lingam

311
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: March 25, 2015, 12:17:02 AM »
Priests Ramanashramam

312
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: March 25, 2015, 12:15:44 AM »
Madurai Ramana kendra chokka naicken street, Madurai

313
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.

314
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: March 23, 2015, 01:59:54 AM »
Ramanashramam

315
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: March 20, 2015, 07:02:15 PM »
Sri Ramana Bhagavan Devotees

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