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316
                                  ...எவையுங் -காணும்
22.     மதிக்கொளி தந்தம் மதிக்கு ளொளிரு
         மதியினை யுள்ளே மடக்கிப் பதியிற்
         பதித்திடுத லன்றிப் பதியை மதியான்
         மதித்திடுத  லெங்ஙன் மதியாய்..

Except by turning the mind inwards ( towards the feeling 'I am ')  and ( thereby) sinking ( it) in the Lord, who shines within that mind ( as its substratum) giving light ( the light of consciousness) to the mind, which sees everything (other than itself), how is it possible to know ( or to meditate upon) the Lord by the mind ? consider thus.

Note:  In this verse Sri Bhagavan clearly reveals the truth that the only means by which one can know God, who is the real Self and who shines within the mind as the pure consciousness ' I am ', is to merge the mind in Him by turning it inwards through the enquiry 'Who am I'.

317
General Discussion / Re: shri ramana jayanthi today
« on: January 06, 2015, 04:37:15 PM »
Dear drsundaram

I could not see the  Ramana jayanthi celebration by Gururamana net . It is not working .

318
Ashrams / Re: Ramana Ashram
« on: January 05, 2015, 02:57:02 PM »
Om Namo Bhagavate Sri Ramanaya

Dear Fellow Devotee:

Bhagavan's 135th Jayanti - Live Video webcast from Sri Ramanasramam

Date:    06.01.2015

Timings: 09.30 AM (IST) to 11.00 AM (IST)

Kindly visit the link : http://www.gururamana.net/

Web Team
Sriramanasramam
Tiruvannamalai,

319
General Discussion / Re: sri nochur 's pravachanam at asram
« on: January 04, 2015, 04:19:33 PM »
Dear drsundaram

I copied this message from saranagathi Jan 2015

Nochur Sri Venkataraman will give seven discourses
in English in a continuation of the series begun
last January on Bhagavan's Aksharamanamalai. The
programme will be hosted in the New Library Auditorium
starting 7th January at 9.30am. For out-of-town
devotees, audio recordings will be made available for
free downloading from the Ashram website.

pl also go throught the web site http://nochursravana.com/programme-listing/

320
Prapatti Ashtakam
Eight Verses on Surrender
by Sri Jagadisa Sastri

ABOUT 1945, Sri Jagadisa Sastri, a great Sanskrit scholar and compiler of Ramana Sahasranamam, was seriously ill and bed-ridden. All had lost hope of his survival. Bhagavan's special intervention to save him was sought.

A.Devaraja Mudaliar writes about it in My Recollections of Bhagavan Sri Ramana: Jagadisa Sastri, whom I used to call the Sanskrit Poet of Bhagavan's Court, wrote the stanzas called 'Prapatti Ashtakam.' He was on his deathbed, and wrote his final appeal in this poem (Prapatti Ashtakam) declaring that he would not accept any plea by Bhagavan that prarabdha must follow its course, and that if only Bhagavan willed it, His Grace could cancel prarabdha and save him. Bhagavan took such compassion on him that he was pulled out of the jaws of death.
To show how much importance Bhagavan gave to this special prayer, we shall quote from Devaraja Mudaliar's book again: These verses were translated into Tamil with the approval and encouragement of Bhagavan by T.K.Sundaresa Iyer. I got a tiny notebook stitched and wanted to have the Sanskrit and Tamil versions on alternate pages in it.

The Sanskrit I wanted to have written in Tamil script. I wrote the Tamil verses first and left the alternate pages blank for the Sanskrit. I was on the lookout for somebody who would be able and willing to transliterate them for me. I certainly did not intend to trouble Sri Bhagavan to do such a job for me but, as usual with me, in the course of a talk I told Bhagavan of my desire and he, brushing aside all objections, took the notebook from me and copied the Sanskrit verses into it in Tamil script, neatly and beautifully as was his wont, and gave it back to me. The notebook is with me and will go to my sons as an heirloom. The above text was reproduced in the October, 1985 Mountain Path, wherein the Ashtakam was reproduced in Bhagavan?s own handwriting.
This issue can be downloaded from the Sri Ramanasramam's /resource_centre/publications/mountain-path/) pages.
Needless to say, Bhagavan responded to the devotion of Jagadisa Sastri, expressed in this composition, and he soon recovered to live a long life in the service of the Master.

Below is the Sanskrit, transliteration and translation of Prapatti Ashtakam.

1.To Him born in Tiruchuli, I surrender; to Him who sported in Pandya country, I surrender; to the dweller on Arunachala slopes, I surrender; to the bikshu unaffected by the rigours of tapas, I surrender.
 
आवर्तपुर्यां जनितं प्रपद्ये पाण्ड्येशदेशे विहृतं प्रपद्ये ।
शोणाचलप्रस्थचरं प्रपद्ये भिक्षुं तपःक्लेशसहं प्रपद्ये ॥ 1 ॥
āvartapuryāṁ janitaṁ prapadye pāṇḍyeśadeśe vihṛtaṁ prapadye |
śoṇācalaprasthacaraṁ prapadye bhikṣuṁ tapaḥkleśasahaṁ prapadye || 1 ||

2.To Him who is alike to all, from the Creator to the worm, I surrender; to the subduer of the six passions, I surrender; to the bearer of the essence of Knowledge, I surrender; to the store of unbounded mercy, I surrender.
 
आब्रह्मकीटान्तसमं प्रपद्ये जितारिषड्वर्गमहं प्रपद्ये ।
सर्वज्ञतासारभृतं प्रपद्ये निस्सीमकारुण्यनिधिं प्रपद्ये ॥ 2 ॥
ābrahmakīṭāntasamaṁ prapadye jitāriṣaḍvargamahaṁ prapadye |
sarvaj?atāsārabhṛtaṁ prapadye nissīmakāruṇyanidhiṁ prapadye || 2 ||

3.To Him who surpasses the universe, I surrender; to Him whom the Vedas say to be the universe and more, I surrender; to the chastiser of death in order to be rid of fear of the all-devouring alligator Time, I surrender.
 
अस्मात्प्रपञ्चादधिकं प्रपद्ये विश्वाधिकोक्तेर्विषयं प्रपद्ये ।
कालग्रहग्राहभयापनुत्यै कृतान्तशिक्षाकृतिनं प्रपद्ये ॥ 3 ॥
asmātprapa?cādadhikaṁ prapadye viśvādhikokterviṣayaṁ prapadye |
kālagrahagrāhabhayāpanutyai kṛtāntaśikṣākṛtinaṁ prapadye || 3 ||

4.To the embodiment of Knowledge, who conquers the pain of sensual life, I surrender; to the enemy of Kama, come down in sport, to prevent the fevers caused by proud Cupid, I surrender.
 
विनेतुमार्तिं विषयाध्वजन्यां विज्ञानमूर्तिं दधतं प्रपद्ये ।
कन्दर्पदर्पज्वरवारणाय कामारिलीलावतरं प्रपद्ये ॥ 4 ॥
vinetumārtiṁ viṣayādhvajanyāṁ vij?ānamūrtiṁ dadhataṁ prapadye |
kandarpadarpajvaravāraṇāya kāmārilīlāvataraṁ prapadye || 4 ||

5.To the strictly life-long celibate, I surrender; to the holder of kamandalu and staff, I surrender; to Him that rests in dhyana on Brahmasana, I surrender; to the Hermit at one with Brahman, I surrender.
 
ājanmavarṇivratinaṁ prapadye kuṇḍībhṛtaṁ daṇḍadharaṁ prapadye |
brahmāsanadhyānarataṁ prapadye brahmātmabhūyaṁ yatinaṁ prapadye || 5 ||
आजन्मवर्णिव्रतिनं प्रपद्ये कुण्डीभृतं दण्डधरं प्रपद्ये ।
ब्रह्मासनध्यानरतं प्रपद्ये ब्रह्मात्मभूयं यतिनं प्रपद्ये ॥ 5 ॥

6.To Hara, I surrender; to the never-decaying, I surrender; to the abode of independence, I surrender; to Him of immeasurable skill, I surrender; to the foremost of spotless knowers, I surrender.
 
हरं प्रपद्ये विजरं प्रपद्ये स्वतन्त्रतायास् सदनं प्रपद्ये ।
अमेयसामर्थ्यवहं प्रपद्ये विशुद्धविज्ञानिवरं प्रपद्ये ॥ 6 ॥
haraṁ prapadye vijaraṁ prapadye svatantratāyās sadanaṁ prapadye |
ameyasāmarthyavahaṁ prapadye viśuddhavij?ānivaraṁ prapadye || 6 ||

7.To the dispeller of fever caused by ill luck, threefold ills, delusion, and karma, I surrender; to Him of true resolve, no taint, perfect contentment and bliss, I surrender.
 
दौर्भाग्य तापत्रय कर्म मोह सन्तापहन्तारमहं प्रपद्ये ।
यथार्थसङ्कल्पमपेतपापमवाप्त कामं विशुचं प्रपद्ये ॥ 7 ॥
daurbhāgya tāpatraya karma moha santāpahantāramahaṁ prapadye |
yathārthasaṅkalpamapetapāpamavāpta kāmaṁ viśucaṁ prapadye || 7 ||

8.To the face of gentle smile that brings peace to the devotees, I surrender; to RAMANA (Blessing), so named because, removing all pain, He brings in joy, I surrender.
 
मनः प्रसादं भजतां ददानं मुग्धस्मितोल्लासिमुखं प्रपद्ये ।
व्यथामशेषां व्यपनीय मोदप्रदेन नाम्ना रमणं प्रपद्ये ॥ 8 ॥
manaḥ prasādaṁ bhajatāṁ dadānaṁ mugdhasmitollāsimukhaṁ prapadye |
vyathāmaśeṣāṁ vyapanīya modapradena nāmnā ramaṇaṁ prapadye || 8 ||

9.To Siva the bestower of bliss, the Master, the store of all virtues, I surrender; to the indweller of my heart-lotus, I surrender; to the refuge and Lord, I surrender.
 
शिवं प्रपद्ये शिवदं प्रपद्ये गुरुं प्रपद्ये गुणिनं प्रपद्ये ।
मदीयहृत्पद्मजुषं प्रपद्ये शरण्यमीशं शरणं प्रपद्ये ॥ 9 ॥
śivaṁ prapadye śivadaṁ prapadye guruṁ prapadye guṇinaṁ prapadye |
madīyahṛtpadmajuṣaṁ prapadye śaraṇyamīśaṁ śaraṇaṁ prapadye || 9 ||

10.May all others also wisely surrender to Ramana, in order to gain His qualities by His blessings.
 
प्रपत्तिं रमणस्यैतां तन्वतां तत्त्वदर्शिनः
तत्क्रतुन्यायरसिकाः तत्तादृशफलाप्तये ॥ 10 ॥
prapattiṁ ramaṇasyaitāṁ tanvatāṁ tattvadarśinaḥ |
tatkratunyāyarasikāḥ tattādṛśaphalāptaye || 10 ||

Note: This ashtakam does not conform exactly to the regular structure of an ashtakam (8 verses). This interesting discrepancy is seen in other noted ashtakams and compositions. For surrender. example, Sri Bhagavan?s divine composition Arunachala Padikam (padikam, meaning 10 verses) actually contains 11 verses.

from the newsletters of arunachala org

321
General topics / Re: Happy New Year 2015.
« on: December 31, 2014, 02:56:08 PM »
Dear Subramanian Sir and Members

Wish you the same , Vazhga Vallamudan


322
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: December 30, 2014, 11:09:33 PM »
Bhagavan with devotees,    Sri ramanaduli , forum member has sent this photo

323
Ashrams / Re: Ramana Ashram
« on: December 30, 2014, 05:02:40 PM »
Sri Ramana Maharshi was born 135 years ago on December 30th. Astronomically Earth completes 135th orbit around the Sun today counting since His birth. Earth not only revolves around the Sun but also spins around its own axis. Both are Bhagavan approved forms of worship. Before Bhagavan pities us for paying too much attention to His body we remember: Ramana has no Jayanti of His own, because He is the Unborn, Timeless, Real Self in us. So what we call His Jayanti is only our jayanti - Our Birth in Him, our Real Self. This birth is guaranteed to us, His sincere devotees, because He has looked on us with grace.

Ramana is the Formless, Timeless and Spaceless Arunachala who dances as the I in the Heart. He has graciously taken a form, that we may be relieved of the bondage of form. He is not a geographical entity but the Moveless Brahman of the Upanishads. Grace is His Essence, and out of grace He has become our Guru. Grace is not simply in Tiruvannamalai, but resides in our hearts. The Heart is the True Arunachala.
The might of His Grace is infinite, It is invincible: By His look we were caught in the net of His Grace, and It will accomplish Its work. There is no escape from It. His Grace is like the unerring light of the Sun. As it devours the darkness, so Grace devours Ignorance and Unreality. We need do nothing at all, except to give our free consent that this work of Grace shall be accomplished.

To give our consent we must realise the truth about the work of Grace that it demands, in return for the gift of Ramana Himself, our own too much cherished, but wholly valueless false self, the ego, which makes us think and say, I am so and so". We must ourselves ardently desire to win Him by paying this seeming price and surrender this ego to Him.

This highly profitable bargain is to be won by Faith and Loyalty. We need to have such Faith, since we know that Ramana is the same as Bhagavatpada Sri Sankaracharya and Sri Dakshinamurti, and that His words are the primary Upanishad, from which the ancient Upanishads themselves derive their authority. We do not go backward in time for our authority -we find the needful authority in Ramana alone.
Though He tells us about the Quest of the Self by the Question "Who am I?", He also tells us that even now - without our making the Quest - We are that" and that That Itself is we". In other words we are Free by nature and always - that we are Nitya-Muktas, Bondage is unreal.
Hence our Jayanti is not in the future; but now. All Difference including Bondage, Karma, etc., is unreal - He laughs at us for asking how we can become One with Him, saying it is like a man in Tiruvannamalai, asking the way to that very place.

Let Him laugh at us. For that laugh is full of grace, and will make us realise that we are He, and do not need to become He.
There is no room for discouragement, or remorse for our sins, or for fear of failure. For Grace alone exists, and it is He. If we do wrong let us not weep for it, but forget it at once, and joyfully take Refuge in His Grace.

Must we do something, like the Squirrel at the Setu-Bandhan? Well let us think of some of these truths of Ramana's Grace, and surrender our little selves to it, once or twice a day, when we awake. At other times, if Remembrance comes of its own accord, let us rejoice in it. If we fail often to stick to our programme, let us not waste thought in sinful regret, but go on with faith in His Grace.

K. Lakshmana Sarma

324

பகவான் ரமணரிடம் சென்ற சில அறிஞர்கள், ? உங்களால் கடவுளைக் காட்டமுடியுமா?? என்று கேட்டனர்.

?நீ யார்?? என்ற கேள்வியை ரமணர் கேட்டார். அதாவது நான் யார்? நான் என்பது என்ன? நான் என்றால் என்ன? என்று பல பொருள்களில் விரியும் கேள்விகளைக் கேட்டார். இதற்கும் கடவுளை அறிவதற்கும் என்ன தொடர்பு என்று ஒவ்வொருவரும் தலையைப் பிய்த்துக்கொள்ளாத குறையாக யோசித்துப் பார்த்தனர். ஒருவருக்கும் அதற்கான விடை புலப்படவில்லை.

ரமண மகரிஷியிடம் தங்களது குழப்பத்தை வெளிப்படுத்தினார்கள்.

ரமணர் புன்னகைத்தவாறே கேட்டார். ? உன்னையே யார் என்று தெரியாத உன்னால், கடவுள் பற்றி எப்படித் தெரிந்துகொள்ள முடியும்??

இப்படி நிறைய கேள்விகள் கேட்டார் ரமணர். கேள்விகள் அற்ற புள்ளியில் கடவுள் தெரிகிறார். அனைத்துக் கேள்விகளுக்கும் விடை கண்ட புள்ளியில் கடவுள் தெரிகிறார் என்பது இதன் பொருள் அல்ல.

அனைத்துக் கேள்விகளும் அற்ற புள்ளி என்பது, அனைத்துக் கேள்விகளும் நமது அறியாமையின் விளைவுதான் என்று உணரும் புள்ளி. மிக முக்கியமான புள்ளி அது. அந்தப் புள்ளியே இறைநிலை என்னும் பிரகாசமாக விரிகிறது.

Keywords: ரமண மகரிஷி, பகவான் ரமணர், கடவுள், கேள்வி பதில், மெய்ஞானம்

The Hindu, Dec.29/12/2014

325
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: December 27, 2014, 09:51:47 PM »
culvert girivalam path , Bhagavan used to sit while he was doing girivalam

326
 Ramana Yoga Sutra III.
 

III. 'Pavana chalana rodhat' By controlling the movement of the breath Explanation: 1. Bhagavan explains how one can enter the heart or the state of thoughtlessness. He says it can be done by controlling the movements of the breath. It is said that the word 'pavana' here is used in a technical sense. It means 'prana' or the vital force. The vital force in a body works mainly in five ways and in another five ways which are subsidiary. The first five movements are called the pancha-pranas. The first force makes one breathe in: Another enables him to talk. Another enables one to expel things out of the body. Still another aids digestion, and the fifth spreads all over the body, keeping it alive. The pavana of the vital force here intended is that which makes one breathe in and out. It is called the ?Mukhya-prana'.

2. When the breath is held, it is observed that the thoughts also decrease and finally when the breath-movement is brought to a stand-still the thoughts also completely subside. This is a practical tip given by Bhagavan. He explains the rationale in a couplet in "Upadesa Saram" where he says, "Force divides into two branches. One is the mind and the second is the prana." They are like a couple of horses yoked to a carriage. When the reins of one are held tight, it naturally has to stop, there by rendering the other unable to proceed.
Contrary to what medical science says, stoppage of breath does not result in an increase of carbon dioxide in the blood which should weaken you. Yogis have been said to prolong their lives for hundreds of years by completely stopping their breath (by adopting what is called 'lambikayoga'), Now, completely stopping the breath is not possible in the beginning; it is a matter of practice. Certain other things are helpful (such as remaining fixedly in an asana) for effecting control of breath.
By controlling any one prana it is seen, in practical life, that you control the other pranas also.

3. When the movements of the vital force are controlled, this vital force NO longer gives any scope for the sense-organs to reach out towards worldly objects. Consequently the vital force fills the body and returns to its source, the Atman, where the mind also dissolves at the same time. It is, so to speak, as if a dam were raised across a running torrent; which would perforce be obliged to reverse the direction of its flows

4. It is said that if one stops talking for a dozen years the mind will be rendered fairly calm, when, silencing of the thoughts altogether, can be practiced. With a dozen years of practice of the latter variety, the silence attained will be profound and deep; and that is the state of Samadhi. Sri Rama Yogi, a well-known disciple of Sri Bhagavan, had practiced the silence of the first variety, and the progress he made is well described in Paul Brunton's "A Search in Secret India".

327

Ramana Yoga Sutra II: 'Hridi visa.' Enter the heart.

1. The word 'heart' here is used in its verbal sense. It means 'that which carries away', 'that which engulfs', 'that which digests everything into itself'. The meaning is that the world, and consequently ideas of it submerge into the heart. Logically, the ideas of the world must submerge into that from which they originally sprung. In effect, the base on which thoughts arise and into which they finally subside is the heart. Really it is indefinable. For, a definition means a significant distinctive statement of the characteristics of a thing. All these are included in the realm of ideas which do not appear there, where the heart alone is.

2. Therefore, the heart mentioned here should exclude the following definitions of the heart given in various schools of philosophy:
a) It does not mean the blood-pumping organ in the body i
b) It does not mean the 'anahata chakra' mentioned in Yoga; In the Yoga-sastra it is said that there is a conduit pipe for the flow of the vital prana inside the spinal column consisting of two canals and sheathed into one. Through one of them, the 'purva sushumna,' the Kundalini power flows from below upwards, when forced by the practice of Yoga to these centres; and when the power inheres in each chakra, various mystic powers are attained. The fourth chakra from below is called the 'anahata' and is about the level of the sternum. Evidently this is not the heart mentioned or intended here :

c) Neither is it the Atman. Bhagavan explained the hridayam as consisting of two words 'hrid' plus 'ayam'. This is the 'hrid' that is the Atman. It is said above in the first aphorism that to reach the Atman one must enter the heart.

d) Nor Is it the heart mentioned by Bhagavan as being on the right side of the chest .between the two nipples. That is the point according to Bhagavan where first the 'Chit-sakti' (knowledge-power) enters in to the body of a being, that power goes to the head (sahasrara, through the Amrita nadi, and comes down through the suhumna giving us the experiences of the various worlds);

e) It is not the heart which signifies the center of emotions.
All these definitions must be eschewed before the exact significance of the word ?hrid' is comprehended. Hrid really means a state of consciousness and force. It is from this sea of consciousness that during the wakeful state thoughts arise, and into this that they again subside.

3. Some say that thoughtlessness itself is the state of Self-realization. Surely not. We have no thought when we enter sleep or when experiencing a fit. Surely those states are not the state of the Atman. Buddha calls this state only ' sunyata', or void. But Atman is a positive conception.
Hindu philosophy explains that the Divine has an indefinable power called Maya. Maya should not be equated with illusion. These two are not the same. Maya Has two powers: it acts as a sheath to the Atman. This power is called ' Avarana sakti'. There is another co-related power; this is the power of manifestation, of becoming many. That power is called the ' vikshepa sakti'. Now in sleep we are not in command of our own mind, that is, of the totality of thoughts. Our will does not function. We are said to be in a state of tamas.

4; To attain Realization we must have awareness! We must be wakeful and get the experience. We must have the sattva-guna.

The state of the void is called 'tamasi' by the Advaitins, or the maya. Buddhists call it the sunyata. Modern Indian philosophers have made a total confusion between the two. They mistakenly proclaim that sunyata is the Brahman. No. One may or may not get the sunyata state before Realization. "Tripura Rahasya" says that there are six different states before attaining the final realization.

5. In yoga also, in the nirvikalpa Samadhi, one gets a state of thoughtlessness; practically the glory of Self-realization is experienced then. The only difference between that state and the state of Self-realization advocated by Bhagavan is that in the former one slips back to the normal consciousness eventually. But when once Realization, or Atma-nistha; is attained, one never departs from it.

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Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: December 19, 2014, 01:53:12 PM »
whitepeacock Ramanashramam

329
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: December 19, 2014, 01:48:26 PM »
Puja at Sri Ramana lingam

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Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: December 19, 2014, 01:46:41 PM »
Ramanashramam

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