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Messages - Balaji

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331
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: December 19, 2014, 01:45:24 PM »
Ramanashramam near dinning hall entrance

332
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: December 19, 2014, 01:43:44 PM »
Karthigaideepam Devotees at  Ramanashramam

333
Arunachala / Re: Deepam now and deep Arunachala chanting by fellow devotees
« on: December 17, 2014, 01:31:35 PM »
Arunachala Deepam Cauldron Puja

Individual devotees, organisations and Ashrams donated to Arunachaleswarar Temple towards the purchase of ghee for the recently completed 2014 Karthigai Deepam. In addition individual devotees climbed Arunachala over the duration of the Karthigai Festival to personally deliver their own ghee offerings, often in the form of small packets and bottles.
This year the flame on top of Arunachala, remained alight continuously for 11 days and at no time was the flame allowed to go out. Each day over 150 kgs of ghee (clarified butter) were fed to the flame.
 
The giant cauldron took 10 men (from the fisherman caste) more than three hours to haul to the top of Arunachala. Women are not involved to carry the Cauldron or tend it whilst it's on the Hill. However women are always welcomed on the Hill during the Deepam Festival.

Each Cauldron is used for about 10 years before being replaced. The current one was first used in 2004. When it is time to create a new Cauldron, the old one will be taken to metal workers to be broken up and recycled in the production of the new pot. Each pot takes around Rs.10,000 to make. After Deepam the Cauldron was taken down the Hill by the same fisher-folk and after puja at Arunachaleswarar Temple, is kept in storage there until the next year.

334
Ashrams / Re: Ramana Ashram
« on: December 17, 2014, 11:25:15 AM »
Ashram news first: December 15 was the last day Deepam could be seen.From Dec 16th Dhanur Masa(Dec 16- Jan 14) puja began which includes special abhisekham plus parayana of Vishnu Sahasranama, Tirupavvai, Tiruvempavai and aksharamanamalai daily from 4:30 AM to 6:30 AM. Now yoga sutra 1 'Atma nishttho bhava.' Inhere in the Self.
Notes l ' Atman' denotes the body, the prana, the mind, the buddhi, the individual and the Ultimate. Here. 'Atman' is only used to indicate the Ultimate. Normally the Self is the word used to indicate the Ultimate and the self is used to indicate the individual entity. Already we are firm in the notion of our individuality, and it requires no teaching from the Master. The Master emphasizes that the aim should be inherence In the Ultimate.

2. By implication, the Master Insists that the seeker should turn his face away from all the affairs and ideas of the world. He must be literally dead to it, so that he may be reborn in the Divine realm. The Master teaches that we should strictly abandon all activities, contacts and social functions of the world, whether good or bad, whether for individual or for social benefit. The aspirant should be a 'nissanga' (non-attached). He should not allow himself to be carried away by such propaganda suggesting that ' living in society means participation in it for the good of society', or for that matter, for any portion of society or even for individuals. He should be non-attached even to his individual matters, including attainment of mystic powers or better worlds, called 'heaven' in the Christian and Mohammedan religions, 'svarga' in the Hindu and Buddhist religions and the several lokas of Indra. Agni, Varuna, etc ; (Indra, Agni and Varuna are the devas or deities mentioned in the Veda ; they have their own worlds or ' lokas ') (In the Ramana-doctrine, there is no God or gods, angels or archangels, powers and hosts to rely upon for attaining this state of Self-inherence).

3. 'Nishtha' comprises two ideas really. 'Shtha' indicates 'being in'; 'nish' indicates 'firmly, never to come out'. The use of 'nish' indicates that in the Ramana-doctrine, once one attains the highest state, there should be no coming back, or down. In the yoga-sastra the sadhaka comes down to earth again even from the states of highest Samadhi. When the power of his concentration slackens, he reverts to his normal state of consciousness, that is, 'jagrat'. Ramana distinguishes this state as the state of practice and not a state of attainment of the goal, which he calls the ' sahaja state', that is, the native state, the original state. According to him, it is only when one forgets one's pristine state, that the notions of oneself, the world and the Lord of the world occur.

4. This aphorism defines the goal; it must be noted that in Ramana's opinion all other activities even the divinization of the world, are futile without which knowledge one can never understand his relation to the world and to the Lord, nor the lesser aim of perfecting the world, which will not and cannot be successfully done.

335
                                                          ....உயிராத் -தான் கருதும்
21.  தன்னைத்தான் காண றலைவன் றனைக்காண
       லென்னும்பன் னூலுண்மை யென்னையெனின்-றன்னைத்தான்
       காணலெவன் றானொன்றாற் காணவொணா தேற்றலைவற்
       காணலெவ னூணாதல் காண்.

If it is asked,' what is the truth of the many scriptures which speak of oneself seeing oneself, whom one thinks to be an individual soul, and seeing     God ?  ( the reply will be as follows: since oneself ( the first person feeling ' I') is one ( and not two), how is oneself to see oneself?(Then) if it is impossible ( for one) to see( one Self,) how ( is one) to see God( who is the substratum or Reality of oneself)? To become a prey  (to God, who is the real Self) is seeing (God).

Explanatory Note:  Many scriptures speak of Self-realization and God-realization as the goals which are to be attained by a spiritual aspirant.  However, those who comment upon such scriptures often misunderstand and misinterpret these terms.  For example, in Kaivalya  Navanitham 1.13, it is said, " If one sees oneself and God, who is the substratum of oneself, then that God having become oneself and ( oneself) having become Brahman, one will put and end to birth?."  Which is often misinterpreted to mean that one must first realize oneself, the individual soul, and then one must realize God, who is the substratum or underlying  support  of oneself.

To illustrate the import of this verse Sri Bhagavan used to tell the story of a man who wanted to see a tiger.  After making enquiries among some villagers, the man was told that an old tiger lived in a certain cave in the nearby forest. Being very old the tiger was unable to come out of the cave to hunt its prey, so it remained inside waiting for some prey to come of its own accord.  After searching and finding the cave, the man peeped inside, but he was unable to see anything because it was so dark.  His desire to see the tiger was so strong, however, that he gathered up his courage and entered the cave.  But still he could not see anything inside.  Little by little he proceeded further into the cave, but in the darkness he was unable to see the tiger.   All of a sudden, when he had come very close to the tiger, it pounced and devoured him.

Just as the man never saw the tiger, so the individual self can never see or realize God, the real Self.  But in its attempt to see God, who shines within it as the adjunctless consciousness ' I  am', the individual self will become a prey to God.  The means by which the individual can thus attempt to see God and thereby become a prey to him, is revealed by Sri Bhamgavan in the next verse.

336
                                              ....-பேத
19.  விதிமதி மூல விவேக மிலார்க்கே
      விதிமதி வெல்லும் விவாதம்-விதிமதிகட்
      கோர்முதலாந் தன்னை யுணர்ந்தா ரவைதணந்தார்
      சார்வரோ பின்னுமவை சாற்றுவாய்....

     The dispute as to which prevails, fate or freewill, is only for those who do not have correct knowledge of the root of fate and freewill, which are different (from each other). (That is, this dispute arises only for those who do not know that the ego, who is the experience of fate and the wielder of free will, is truly non-existent). Those who have known the (non-existence of the individual) self ( the ego), who is the one ( and only) base of fate and freewill, have discarded them.(that is, they have discarded fate and free will along with their root and base, the ego). 
Say, will they again become entangled in them (in fate and free will, or in the dispute about them)?

Note:  Also refer to GVK522
 

                                                                       ...-சார்பவை
20.  காணுந் தனைவிட்டுத் தான்கடவு ளைக்காணல்
      காணு மனோமயமாங் காட்சிதனைக் - காணுமவன்
      றான்கடவுள் கண்டானாந் தன்முதலைத் தான்முதல்போய்த்
      தான்கடவு ளன்றியில தால்....

      Oneself seeing God leaving oneself (that is, oneself seeing God without seeing oneself, the ego), who sees what comes (in front of one) is merely) seeing a mental vision ( a manasika darsanam or imaginary appearance).  He, who (through the enquiry 'Who am I?') sees the ( real) Self, the source of the ( individual) self, alone is he who has ( truly) seen God, because the ( real) Self-( which shines forth) after the base, the ( individual) self, ( the ego), has perished-is not other than God.
 
Note:  Compare with verse 25 of Upadesa Undiyar.
 

337
Ashrams / Re: Ramana Ashram
« on: December 15, 2014, 11:12:32 AM »
According to Ramana Maharshi chanting Aksharamanamalai is its meaning. On December 14 Aksharamanamalai was chanted continuously from 6 am to 6 pm with occasional breaks. Entire hymn was chanted 21 times indoors. The final chanting outdoors before the Hill ended on a very auspicious note as the light on the Hill came to view just as the verse 101 anbu uru or form of love was being chanted. Given the zero visibility of Deepam on the previous day due to cloud cover it appeared as a sign from Lord Arunachala acknowledging our prayer. Annamalai ki arohara

101.அம்புவில் ஆலிபோல் அன்பு உரு உனில் எனை
அன்பாக் கரைத்து அருள் அருணாசலா,
Am/buvil/ā/lipōl An/buru/vuni/lenai An/bāk/karait/tarul Arunā/chalā.
As snow in water, let me melt as love in Thee, Who art Love itself, O Arunachala!

338
The teachings of Bhagavan Sri Ramana Maharshi / Re: Giri Pradakshina
« on: December 12, 2014, 02:47:50 PM »
This articile I copied from Facebook

Girivala Mahimai  Experience of Dr Ravi BY MAHESH

As for as we are concerned Maha Periyava is everything. It never occurred to us to go to any other place specifically other than Kanchipuram. Every time when we go to Kanchipuram, we would have Dharshan of Maha Periyava and get His Blessings and return. We even went to Kamakshiamman temple only occasionally. Kamakshi and Maha Periyava are not different. It is purely His Blessing that my daughter Madhumati survived her strormy childhood and it is a miracle that she herself has a son! Our video interview has come in mahaperiyavawordpress.com, http://mahaperiyavaa.wordpress.com//must-see-video-dr-rav?/

When my daughter was 6 years old, my wife asked one day why don't we go to Thiruvannamalai and perform Giripradhakshanam? I didnt take it seriously. She kept repeating it. At that point I said jokingly that it is said that even by thinking of Thiruvannamalai one can attain Mukthi and so she might think of the malai! To that she said it is said that by doing girivalam our karma would get reduced. It made me to think. Soon we decided to go and fixed a date.
At this point I have to mention about my wife's suffering. She has severe sinusitis and was having severe headache, fever etc. and taking medicines. The day before we were scheduled to perform the journey, she was having fever and didn't sleep the whole night. We heard that many obstacles would come before we embark on this holy journey. So we decided not to go back on our determination and started on that day with the Blessings of Maha Periyava. After we locked the house and reached the road, an autorikshaw was waiting. He took us to the nearby auto stand in Mylapore and arranged one for us to go to the bus stand and he refused to take money from us!

Then we reached Thiruvannamalai by bus and stayed in a hotel. By evening we went to the temple and then to Ramanasramam where we bought a book on Girivala Mahimai. We learnt that the Giri itself is Siva, many many Rishis, Mahans, Thapasvis are all doing Giri pradhakshinam in an invisible form even today. We have to do Giri valam with utmost dedication, respect and Bhakthi chanting mantras silently, and do it in slow pace and in straight line and not in criss cross fashion in order not to cause inconvenience to the Rishis performing girivalam. We vowed to do accordingly.
The next day early morning at 4 we started after shower even though she was not well. She could not even do namaskaram in from of the temple due to severe pain. Maha Periyava thunai vara vendum  was our prarthanai. There was no road, light or any facility in those days. We didn't think of these things. Our minds were filled with Bhakthi and divine thought of pradhakshinam of Siva and there were no expectations. Accordingly we did and completed the girivalam in 4 hours chanting Gayathri and did namaskaaram in front of the temple.
It was a divine experience during the whole stretch experiencing the smell of Vibuthi, Mooligai etc and had dharshan of many sannathis on the way. After completing, we had breakfast and boarded a bus back to Chennai. On the way she asked me if they have left something. I checked everything and said we didnt leave anything back. After reaching home she found out what she had left! She pressed her face and said there was no headache and that she had left her illness in Thiruvannamalai. Remember she was able to do namaskaram after completing! It was nothing short of a miracle and the sinusitis did not surface until now even after 25 years!

After that the Giri attracted me so much that I started going every Pournami to the extent that my relatives and friend used to say  if it is Pournami Ravi would have gone to Thiruvannamalai! I was running a clinic in Tambaram. After finishing at about 10 pm, I used to board a bus, reach at 2 am, leave the slippers in a roadside shop, start doing Girivalam, finish at 5, return at 10 and go to hospital. That was routine. Some days there would not be a seat in the bus so that I would go standing, do girivalam and come back standing.
On many occasions my wife and daughter would join me. On one Karthigai day it started raining after we started Girivalam. We did not stop. But continued in heavy rain and completed. My daughters Bakthi and devotion at that tender age in spite of her physical suffering simply was spell bounding. On one occasion we saw a Sanyasi with Visiri in his hand and got His blessings. We came to know in later years that He was the Mahan called Visiri Samiyar or Yogi Ramsurathkumar.

After I came to Malaysia, I was not fortunate to do Girivalam as often as I used to do earlier. Now a days there is a lot of change there. There are proper roads, lights and other facilities but there is a risk in going in the darkness. Times have changed. Yet there is an interesting experience on one occasion. One day we started Girivalam after doing namaskaram in front of the temple. I started moving in front. They were behind by about 10 feet or so. Suddenly a totally black dog lying near the temple was startled when I crossed, jumped and stood up. This was told by my wife and daughter. Then he started escorting us, closely following us, touching us with his body on and off and wagging his tail. He came along upto Adi Annamalai temple, half way until day break. After that he disappeared. Was he a Siddha? It was a divine and strange experience for us.

Thus we can go on about Thiruvannamalai. Even now I am doing maanasiga Girivalam during my daily Sahasra Gayathri japam along with my family members. A few months earlier I had written on Paramacharya's 3 Commandments in http://mahaperiyavaa.wordpress.com//paramacharyars-3-comm/ .
In that I had mentioned about breathing exercise during Gayathri japam that in one breath 10 Gayathris can be chanted. Instead it is easier and useful to do 5 Gayathri in one breath as given below.
My wife is instrumental in my attraction towards Thiruvannamalai. Now I must tell something about her here. I am fortunate to have got her in my life. She has some divinity in her. She is like a Spatikam. Those interacting with her get reflected through her and they see themselves. If they are pure and good hearted, they like her and dont like her if they are otherwise. It is a fact. The proof of this is that she was instrumental in our daughter Madhu getting a new life from the utmost adverse situation early in her childhood with Maha Periyavas Blessings and it is a miracle that she has a son of her own!
Last time I had written about my getting Blessings from Sri Musiri Periyava and I had mentioned that He is one of the 4 Mahans Maha Periyava has mentioned in His own voice. The other 3 are Sri Sivan Sar  Maha Periyavas poorvasrama brother, Sri Pradosham Venkatraman mama, and Sri Angarai Periyava  Sri Kalyanarama Bhagavathar from Triplicane His Adhishtanam is situated in Pazhur on the way to Musiri from Trichy.
http://mahaperiyavaa.wordpress.com//pazhur-angarai-periya/
http://mahaperiyavaa.wordpress.com//triplicane-periyava-s/
Sri Musiri Periyava has ruled that Gayathri japam is not for ladies and should be done by only those who have got Upanayanam done.

I have given the relevant hyperlinks for ease of reference only and not to promote myself. This is done with the sole purpose of telling the world of Maha Periyavas Grace on my family as a gratitude. His Grace is self spreading and Blessing us all. I will be gratified if someone is inspired and advance spiritually with His Blessings.

I want to end this write up now. I request you all to do Girivalam whenever possible without any expectations and with complete devotion and Bhakthi, chanting stotras, in a proper way and get spiritual advancement and all good things in life with Maha Periyavas Blessings.
Jaya Jaya Sankara Hara Hara Sankara.
Ravichandran.
-- n. prasannam --

339
                                                          ...--முன்னாம்
18.  உலகுண்மை யாகு முணர்வில்லார்க் குள்ளார்க்
      குலகளவா முண்மை யுணரார்க்--குலகினுக்
      காதார மாயுருவற் றாறுமுணர்ந் தாருண்மை
      யீதாகும் பேதமிவர்க் கெண்ணுக ....


To those who do not have knowledge (of Self) and to those who do have (knowledge of Self), the world which is  seen in front  (of them) is real.(But) to those who have not known ( Self) the reality is limited to the measure of the world (that is, to its names and forms), (whereas) to those who have known(Self), the reality abides devoid of ( name and ) form as the substratum of the world.  Know that this is the difference between them.

Note: An ignorant man who wrongly sees a rope as a snake, and a wise man who sees the same rope as a rope, both feel ' this is real'.   Similarly , the ajnani, who wrongly sees the reality as names and forms, and the Jnani, who sees the reality as it is, that is, devoid of names and forms, both feel ' this is real'.   Thus the feeling ' this is real' is common to both of them, but what they experience as ' this ' is different.   The ajnani experiences the world as names and forms, whereas the Jnani experiences the world to be the nameless and formless existence-consciousness-bliss.  Refer here to verse 4 of this work, and also to verses 50 and 51 of Guru Vachaka Kovai; where Sri Bhagavan says that the true meaning of the statement ' the world is real' can be understood only by the Jnani and not by  ajnani.

340
                                                   ...ஊனம் -ஆமிவ்
17.   உடனானே தன்னை யுணரார்க் குணர்ந்தார்க்
       குடலளவே நான்ற னுணரார்க் -குடலுள்ளே
       தன்னுணர்ந்தார்க் கெல்லையறத் தானொளிரு நானிதுவே
       யின்னவர்தம் பேதமென வெண்ணுவாய்....

To those who have not known Self and to those who have known ( Self), this defective ( or fleshy) body is 'I' (But) to those who have not known Self, 'I' is ( limited to) only the measure of the body, ( whereas) to those who have known Self within the body ( that is, within the lifetime of the body), 'I' the Self, shines without limit.   Know that this indeed is the difference between them.

Note:  An ajnani ( one who does not know Self) feels ' the body alone is 'I' whereas the Jnani ( one who knows and abides as Self) feels ' the body is also I'.  That is, since the Jnani clearly knows that Self alone exists, and that it shines without any limit,  He knows that if at all there is any such thing as the body, it cannot be other than 'I' the real Self.   If the body were to exist as other than Self, that would set a limitation upon the limitless nature of Self.   Also refer here to verse  4 of Ekatma Panchakam ( drunken man and cloth).

341
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: December 08, 2014, 11:29:41 AM »
Vedhic chanting New Meditation Hall

342
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: December 08, 2014, 11:08:30 AM »
Kanchi Swami

343
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: December 08, 2014, 10:59:47 AM »
Karthigai Deepam 2014 at Ramanashramam

344
Ashrams / Re: Ramana Ashram
« on: December 06, 2014, 01:08:29 PM »
Srimati Nagamma describes Deepam during 1947 in Letters from Sri Ramanarsamam: Bhagavan came from the cow-shed with his attendants, and it was as though it were actually Lord Siva Himself arriving on the scene. Spontaneously those gathered there rose; Bhagavan seated himself on the couch and all prostrated before him.When the ghee brought by devotees was poured into the pan for kindling the light, the pan was overflowing. Camphor was then placed on the wick. The fragrance from the lighted incense sticks spread on all sides and created a holy atmosphere.

Bhagavan sat lovingly looking at all the devotees and related to those near him the significance of the Festival of Lights. He also pointed out the exact place where the light was to be kindled on the hill-top. After that, Veda parayana began.
By the time the parayana was over, the sun had set. Soon, little lights in earthenware saucers were lit all-round the hall and garlands of electric lights of many colours were switched on. Everyone was eagerly awaiting the lighting of the sacred beacon on the hill-top and the attendants had handed to Bhagavan a binocular with which he, too, was eagerly scanning the hill. While his gaze was concentrated on the summit of the hill, ours was concentrated on his Divine face, for it was just a reflection of Arunachala.

With the firing of crackers at the Temple, the light on the hill-top appeared. Immediately, the akhanda jyoti (uninterrupted) light, opposite Bhagavan was lighted. The Brahmins rose and chanted the mantra, na karmana naprajaya dhanena, and lit the camphor; kumkum and vibhuti were distributed and then all the devotees sat down. After Bhagavan had partaken of a little fruit and some sweetmeats, the rest were distributed amongst the devotees. Immediately after that, the devotees divided themselves into two parties, one singing the hymns in the Akshara Mana Mala, and the other taking up the refrain Arunachala Siva. After that, the five stanzas beginning with Karunapurnasudhabhde in Sanskrit and its equivalent in Tamil were recited.

345
Arunachala / Re: Deepam now and deep Arunachala chanting by fellow devotees
« on: December 05, 2014, 10:20:26 AM »


Karthigai Deepam live telecast Ramanashramam

www.gururamana.net


Karthigai Deepam Festival - 2014

5th December

Time: 5.00 PM (IST) to 6.30 PM (IST)

SRI RAMANASRAMAM

TIRUVANNAMALAI

Live Webcasting.........

If the video stops unexpectedly, Please refresh your browser or Press F5 Button.

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