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Messages - Balaji

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                            ...பிணம் போல் --தீர்ந்து உடலம்
29.   நானென்று வாயா னவிலாதுள் ளாழ்மனத்தா
       னானென்றெங் குந்துமென நாடுதலே--ஞானநெறி
       யாமன்றி யன்றிதுநா னாமதுவென் றுன்னறுணை
       யாமதுவி சாரம மா...

Having discarded the body like a corpse and without uttering 'I' by mouth, scrutinizing with an inward-diving  mind, "Where does (this feeling) 'I' rise?", is alone the path of knowledge (jnana-marga). Instead (of inwardly  scrutinizing the feeling 'I' in this manner), (merely) thinking  (or meditating), "I am not this (body composed of five sheaths), I am That (the absolute reality or Brahman)' ,is (at)  first in a roundabout way) an aid (to the above said path of  knowledge or enquiry) (but) is it enquiry (that is, is It the correct practice of Self-enquiry or Atma-vichara, which is the  direct path of Knowledge)?

Note: If we have been told some particulars about a certain place to which we wish to go, repeating and thereby memorising those particulars may at first be an indirect aid for us to reach that place. But merely repeating and memorising those particulars cannot be the actual journey there. Having learnt those particulars, we must set out and travel to that place. Similar is the case with the truth which  the scriptures tell us about our real and natural state, namely that we are not this body, prana, mind and so on, but are only Brahman, the absolute reality. Meditating upon this truth by repeatedly thinking, "I am not this body, I am Brahman", may in the beginning be an indirect aid to the practice of Self-enquiry, because it will encourage one to try to know one's own true nature. But merely repeatedly thinking thus, cannot be the actual practice of Self-enquiry. Having  understood and become convinced of the truth that we are not  the body but Brahman, we must take to the practice of Self  Enquiry - that is, we must scrutinize and know the true nature   of the feeling 'I' -, for then only can we attain the state in which we experience ourself to be Brahman. Compare verses 32 and 36 of this work.

Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: February 17, 2015, 01:53:33 PM »
Ramanalingam Abishekam

Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: February 17, 2015, 01:52:24 PM »
Arunachala Hill

Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: February 17, 2015, 01:37:51 PM »
Sri Ramana Photo  Old Meditation Hall

Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: February 16, 2015, 06:52:31 PM »

Dear Ramanaduli

Very nice story

28.  எழும்பு மகந்தை யெழுமிடத்தை நீரில்
      விழுந்த பொருள்காண வேண்டி --முழுகுதல்போற்
      கூர்ந்தமதி யாற்பேச்சு மூச்சடக்கிக் கொண்டுள்ளே
      யாழ்ந்தறிய வேண்டு மறி......

Just as one would dive (restraining one's speech and breath) in order to find a thing which has fallen into the water, one should dive within (oneself) restraining speech and breath with a keen mind (that is, with a keen and penetrating attention fixed on the feeling 'I'), and know (the real Self, which is) the rising-place (or source) of the ego, which rises first. Know thus.
Refer here to the note to verse 24 of Ulladu Narpadu Anubandham.

Note: When Sri Bhagavan says in this verse that one should know 'the rising-place of the ego' (ahandai ezhum-idattai), it is to be noted that He does not use the word 'place' literally to mean a place limited by time and space, but only figuratively to mean Self, the timeless and spaceless reality from which the ego seemingly rises. Since time and space are mere thoughts which can come into existence only, after the ego rises, the source or 'place' from which the ego rises must obviously be beyond the limitations of time and space. Therefore, when practicing Self-enquiry, aspirants should  not try to find any place in the limited and transient body as the source from which the ego rises, but should try only to know Self, the unlimited reality which alone will remain when the ego subsides.

For an explanation regarding the words 'restraining speech and breath', the reader may refer to the note to verse 24 of Ulladu Narpadu Anubandham, and to chapter eight of The Path of Sri Ramana. - Part I.

Ashrams / Re: Ramana Ashram
« on: February 15, 2015, 12:59:39 PM »

Sri Ramana Maharshi selected ten verses from, Sivanandalahari, the famous composition of Adi Sankaracharya in Sanskrit consisting of one hundred verses in praise of Lord Siva and arranged them in a specific order.

These verses are very potent in invoking the Grace of Lord Siva. They also contain spiritual ideas which are revealing, inspiring and insightful. One of the verses asks ?Kim Durlabham? meaning what is impossible for one who worships Lord Shiva. The verses also caution readers against wasting time worshipping superficial gods.

As the auspicious Maha Sivaratri approaches we give below each verse selected by Sri Ramana Maharshi, their concise meaning (from Talks with Sri Ramana Maharshi), original verse in Sanskrit, English transliteration and complete meaning of the verses. You can read it here.

26.  அகந்தையுண் டாயி னனைத்துமுண் டாகு
       மகந்தையின் றேலின் றனைத்து-மகந்தையே
       யாவுமா மாதலால் யாதிதென்று நாடலே
       யோவுதல் யாவுமென வோர்......


If the ego, which is the embryo comes into existence, everything (the world, God, bondage and liberation, knowledge and ignorance, and so on) will come into existence. If the ego does not exist, everything will not exist. (Hence) the ego itself is everything. Therefore, know that scrutinizing 'What is this (ego)?' is alone giving up (or renouncing) everything!

Note: The body and the whole world of manifestation, consisting of so many dyads and triads, are nothing but an expansion  of the ego, which is the embryo or seed-form of everything. Since the ego is therefore everything, and since as revealed in the previous verse) the ego will take to flight when it is scrutinized, being found to be truly non-existent, if one earnestly and vigilantly scrutinizes the ego, one is  truly renouncing everything!

                                    .....முதல் போல்--மேவுமிந்த
27.     நானுதியா துள்ளநிலை நாமதுவா யுள்ளநிலை
         நானுதிக்குந் தானமதை நாடாம -னானுதியாத்
         தன்னிழப்பைச் சார்வதெவன் சாராமற் றானதுவாந்
         தன்னிலையி னிற்பதெவன் சாற்றுதி....

The state in which this 'I' (the ego), which rises as if the first, does not rise, is the state in which 'we are That'. Unless one scrutinizes the source (the real Self) from which 'I' rises, how to attain the destruction of the (individual) self (the state of egolessness), in which 'I' does not rise? (And) unless one attains (that non-rising of 'I'), say, how to abide in one's own (real) state (the natural state of Self), in which one is That?

Note: In scriptures it is taught that, instead of feeling 'I am this body', we should experience 'I am That', in other words, 'I am Brahman, the absolute Reality'. The state of experience which is thus referred to as 'I am That' or 'I am Brahman, is only one's real and natural state, in which one abides as the pure adjunctless existence-consciousness 'I am' without rising as the adjunct-mixed feeling 'I am this body'. Therefore, in order to experience the truth denoted by the words 'I am That', one must attain the state in which the  ego ( the feeling 'I am this body') does not rise. And in order to attain this state of egolessness, one must scrutinize the source of the ego, for only when one scrutinizes its source (the real Self, the pure consciousness 'I am') will the ego subside and be found to be non-existent.

Thus in this verse Sri Bhagavan clearly reveals the truth that the only means by which one can destroy the ego and thereby abide as Self, the absolute reality, is to scrutinize the source or rising-place of the ego, in other words, to attend to Self, the mere consciousness 'I am'. Compare here the note to verse 22.

Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: February 13, 2015, 01:17:00 PM »
Meditation hall, Ramanashramam

Ashrams / Re: Ramana Ashram
« on: February 12, 2015, 09:09:40 PM »
The latest discourse by Brahma Sri Nochur Venkatraman on Aksharamanamalai is now available for download here
If you wish to learn how to chant Aksharamanamalai here is the link
If you like it as an app here is the link
If you would like to listen to aksharamanamalai here is the link

Ashrams / Re: Ramana Ashram
« on: February 12, 2015, 11:23:28 AM »
In honor of Maha Sivaratri which falls on Tuesday February 17th we will have special posts on the glory of Lord Siva subject to the condition that it must have been mentioned by Ramana Maharshi at least once.

What is Maha Sivaratri? The day on which the ancient and wonderful linga of Arunachala took shape is the asterism of Ardra in the month of Mrigasira. And the day on which Vishnu and the other devas worshipped the Lord who emerged in the form of effulgence is the day of Maha Sivaratri.

Kunju Swamigal reminiscences says Ramakrishna Swami once took the permission of Sri Bhagavan to live on Bhiksha(alms) a tradition expected of monks. Being inexperienced and shy he walked to a street and shouted 'Bhiksha! Bhiksha!' One Lakshmi Ammal recognized him as a devotee and invited him into the house, washed his feet and served food. Then she asked him to recite Siva Puranam, which he did not know. She herself recited it, lighted camphor and prostrated before Ramakrishna Swami and asked him to eat. Swami was very embarrassed with his ignorance and he stopped going out for bhiksha. When Sri Bhagavan heard this, he said laughingly, What to do If you beg because of poverty, you will have to bend your knees, plead with others. He wanted to follow the tradition and he asked for bhikska in a dignified manner. Sadhus should be familiar with Siva Puranam and the songs from peria puranam. In the north you should recite the l5th Chapter of the Gita and Siva Mahimna Stotra. When you are offered bhiksha by someone, you must recite these before starting to eat."
What is Siva Mahimna Stotra referred by Ramana Maharshi here It is a grand hymn in praise of Lord Siva. The author of this well-known scripture is Pushpadanta, a renowned Gandharva (heavenly musician) who wrote this hymn in order to calm down Śiva's wrath. Why was Śiva angry? Because Pushpadanta, while attempting to steal some flowers from a king's garden, happened to step on a particular "grass" sacred to Śiva. It is a long story really. However, the important thing in the present hymn is the detailed descriptions of a series of events associated with Śiva. It is also a hymn filled with devotion. That is why, it is highly recommended for Svādhyāya (Study and Recitation of Sacred Scriptures, by sages)

A copy of Siva Mahimna Stotra as translated by Gabriele Pradipika can be downloaded from the link given below with his kind permission. Verse 32 of the Siva Mahimna Stotra is instructive ?O Lord, if the black mountain be the ink, the ocean the inkpot, the stout branch of the wish-fulfilling tree a pen, the earth the writing pad, and if taking these the Goddess of Learning (Saraswati) writes for eternity, even then Your virtues will remain unexhausted. (32)

Ashrams / Re: Ramana Ashram
« on: February 10, 2015, 11:10:24 PM »
Two days ago the meomorial of Swami Rajeshwarananda was observed. We give below his writing from 'Thus Spake Ramana'.
Bhagavan Sri Ramana Maharshi was the personification of emancipation, the source of supreme peace, and the boundless ocean of freedom. He was indeed the riddle of all life on earth. His silent and sacred look was significant to in still the nectar of Self‑knowledge that became a part and parcel of our constitution and the very vitality of our life. Bhagavan Sri Ramana was the ideal of the human race. He was the wonder of the world with the perfume of spiritual peace. He was the secret of many masterminds. His life is a study in divine illumination based on the dynamic silence.

All worries and wounds of the world simply melted in his presence like ice before fire. His was a discovery of a lost technique in divine awareness, a gift to humanity. He touched life at all aspects, not cramped and confined by any. No school of philosophy, cult, creed, yoga and the like could claim him, as he did not fit easily into any readymade classification. He lived free and remained free and let everyone remain free likewise. A sage, a philosopher, a recluse, an incarnation of God or Being  none of these terms adequately describe him. They fall flat since he transcends them. He was not the present day product of some past tradition. No Guru or scriptures made him great or illuminated him. He was unique in remaining true to himself and being himself. His extensive knowledge of sastras and bhashyas came to him after his Self‑realization. He set before us, as the glory and goal of life, the recovery of full divine consciousness of our own native and naked nature which is not something to be created or attained but which is fully aware of itself with an awareness that can neither begin nor end, as it is eternal. He proclaimed the Absolute as the Self, the I AM in each individual life, ever being itself. Such a realization endows every one ultimately with the Pure Consciousness, a state of impersonality, timelessness, causelessness, egolessness, freedom and
peace. He was himself a testimony for such an august revelation that always stands at the very doorstep of one and all. Thus the heart of our being is the heart of the universe. It is there that illusions and dreams, confusions and contradictions take to flight and illumination floods in with the Kindly Light in one's life, be the individual black or brown, white or yellow.

His was the cure‑all that restores the human race to its lost heritage and happiness, bereft of social, political and economic diseases of the present day, together with their hundred and one ghosts. The remedy for all such troubles that divide man from man, class from class, nation from nation, and that spring up like weeds into new growths again and again, lies in awakening the spiritual consciousness of men and nature which unites them. No society or country can endure without a spiritual basis, a moral basis, a recognition of the value of fellowship, brotherhood and neighbourhood.

It is not a datum of sense to result in materialism and naturalism. It is not a stream of ideas to result in subjectivism and solipsism. It is not acosmism, anthropomorphism, manicheanism, and the like. It is not idealism or realism, optimism or pessimism. Nor is it an amalgam of schisms. Reality is not existent but Existence. It is not consciousness of but consciousness  as subjective substance. Objects bring in distinction in the empirical knowledge and are not applicable to the distinctionless, non-dual Absolute, the Self. Bhagavan Sri Ramana stands for the unity of existence, the non‑duality of the Godhead and the harmony of religions.

He shines as the sun of wisdom in the firmament of the Self, radiating serenity, sublimity and solemnity. He is a beacon light, a centre of the spiritual world‑impulse. His teachings are refreshingly plain and powerful. They throw open the floodgates of the soul and make the living waters of the highest consciousness rush forth. His gospel, free from any dogma or doctrine, is not hampered by
fossilised traditions. It is as broad as the sky, as deep as the sea, and as universal as the rays of the sun. He kindles in everyone of us the dormant divinity, the potential power, the primary principle, which is at the back of the flow and flicker of the finite phenomena. His very life was a practical demonstration of the reality of Brahman, the Supreme Self and the unsubstantiality of the phenomenal world. His gospel reveals clearly the divinity of the soul, the oneness of humanity and the indivisibility of the Godhead, not as articles of belief or opinion, cult or creed, dogma or doctrine but as the truths of his own experience. To know Bhagavan is to be Bhagavan himself. Because Knowing is Being and Being is Knowing. Even a single word from Bhagavan's holy lips was enough
to enable us to carry it all through our life to stir the soul, and awaken it to its intrinsic immortality and infinity, whereas splendid orations from persons without divine wisdom shouted from platforms fall flat on our ears and fail to carry any effect at all.

Bhagavan's sacred and solid silence spoke louder than words at times, and his solemn and sublime look was vividly significant at all times. It is the greatest privilege to say that the writer has been blessed with a rare opportunity of having been in contact
with Bhagavan Sri Ramana for nearly 44 years. He has also had several occasions of prolonged and continuous stay at Bhagavan's Lotus Feet for months together. He feels from the bottom of his heart highly fortunate to claim that he is mere dust of the Holy Feet of our beloved and blessed Bhagavan unto which is offered this publication as homage.
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Dear Sir

Dr Sundaram faces the same problem. He emailed me just now ."any body posted of similar non accessibility?
can u post this problem of mine so that if possible by some/any the problem might get addressed


Dear Mr Graham

I have no problem in connecting to arunachala ramana org since yesterday.  I connected several times.  I connect to this site  from Paris .
This is for your information pl.

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