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Messages - Balaji

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346
                                                    ...-முன்னர்
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.



347
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. http://sriramanamaharshi.org/download/Sivananda_Lahari.pdf

348
                                                         ....--கருவாம்
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.

349
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: February 13, 2015, 01:17:00 PM »
Meditation hall, Ramanashramam

350
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
http://www.sriramanamaharshi.org/resource_centre/audio/aksharamanamalai-talks-jan-2014/
If you wish to learn how to chant Aksharamanamalai here is the link
http://www.sriramanamaharshi.org//sri-arunachala-akshara-/
If you like it as an app here is the link
https://play.google.com/store/apps/details
If you would like to listen to aksharamanamalai here is the link
http://www.sriramanamaharshi.org/resource//tamil-parayana/

351
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)

http://sriramanamaharshi.org/downl?/Siva_Mahimna_Stotram.pdf

352
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.
Modify message

353
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
regards"

sundaram 

354
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.

355
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: February 06, 2015, 12:39:16 PM »
Mother's shrine Arunachala Temple

356
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: February 06, 2015, 12:31:40 PM »
Devotional songs

357
21. He who has taken off all duality, and who having pervaded the world and all bodies, shines forth with his glory, oh men! Salute that one, in the form of Guru, the brother of Ganapati!

22. He who removes the darkness from within and without, having obtained that eternal state of light, who uproots the ignorance of his devotees, who, though seeing and sporting in this universe, is beyond the universe, to him, Sri Ramana, the Guru of the world and destroyer of sorrow, salutations!

23. O Ramana, now, by flowing forth of your splendid gaze, may I once be bl-+essed!

24. O Ramana, you are the Guru of men. Infinite is your heart, in which there is no differentiation.

25. O Ramana, your words destroy the triad of ? ?world?, ?I? and ?the Supreme?, and there remains one reality without differentiation.

26. O Ramana, your teaching helps in dissolving the difference between the reality and the ego.

27. O Ramana, if your grace extends to us, we could experience the Supreme Self in the pure heart, hidden within the ego.

28. O Lord of the wise! Compassion is not just a quality of yours. It is natural to you.

29. O spotless one, your body blazes like lightning and your look is bright and pervasive.

30. Your mind has been dissolved by the heart, Oh Lord! You are eternally shining with bliss.

31. O Lord of the self-controlled, you are the universal Lord of mankind. 32. Slaying the ego of the humans steeped in ignorance, you are the supreme Siva for them.

33. I bow to guru Bhagavan Ramana, who destroys the darkness prevailing in my heart, not only by his words, but by his sidelong glances of grace and compassion.

34. O Bhagavan Ramana, diving again and again into the ocean of the world, we are extremely tired. Now at this moment we approach the island of your lotus feet for refuge. You are the abode of virtues; please protect us with the grace that pours out of your eyes to your devotees.

 35. If the mother will not give milk, alas, what will be the fate of the child? If the cowherd be angry, how will the cows be protected? If you, Teacher, do not dispel the doubts of those resorting to your feet, how will they cross over this worldly existence.

36. The peace reigns in your moon-like splendid smile. Your large broad eyes are steady and unequal in luster. You are eternally abiding in the lotus of the Heart with your splendour flowing outwardly. O Bhagavan Ramana! What sage on earth is possibly your equal?

37. In your eyes is the ignorance-destroying Devi Shakti. In your face of-a- thousandexpressions is Lakshmi, the wife of the lotus-eyed Vishnu. Concealed in your utterances is victory-causing Saraswati. O universal teacher Ramana! What an ordinary man can praise you?

38. Even though I am very far away from your holy feet, O Bhagavan Ramana, the knowledge that your power ? blazing as the sun, is not remote from me, has caused the sorrow of my mind to vanish.

39. The good fortune acquired by Arunachala by the dwelling of many sages, is now unequalled because Bhagavan Ramana Maharshi has chosen this dwelling from among other holy places.

40. For his extraordinary peace, supreme power, most extraordinary dispassion, intense compassion, for knowledge that has banished hypocrisy, and for his sweet conduct, Ramana Maharshi is the ideal for mankind.
Concluding verse: Vaishista Ganapati, son of Narasimha, has praised in forty measured verses the Rishi Guru Ramana, the incarnation of Skanda.

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FORTY VERSES IN PRAISE OF SRI RAMANA By Kavyakanta Ganapati Muni

The great devotion of the seer-poet Ganapati Muni to his Guru Bhagavan Ramana Maharshi is well-known. The genesis of the ?Forty Verses? described by K. Natesan in the Mountain Path, Jayanti 2000, shows how these were edited and compiled by the Maharshi himself. The verses entitled ?Sri Ramana Chatvarimsat?, a heartfelt outpouring of devotion of the highest order from a disciple to his guru, are recited before Bhagavan?s Samadhi every day. The following literal translation is adapted from The Maharshi, journal of Ramana Maharshi Centre, New York.

Invocatory verse:
I bow to the lotus feet of the spiritual teacher, Rishi Sri Ramana, who showed me the Lord, shining, transcending darkness.

1. The story of his life removes impurities. He is an ocean of compassion, taking delight in the Arunachala.

2. He is the guru of an assembly of learned men, beginning with Ganapati. He is a great repository of a wealth of virtues. Just as the thousand-rayed sun is hidden by a cloud, his true greatness is hidden by the garb of the body.

3. Ingenious at defeating the roving senses, he is skillful in praising the merits of others. He delights in the peace of silence which is without deceit, and is the slayer of the strong, reviled, frightening passions.

4. He fills his stomach only at the proper time, undertakes inflexible vows, and lives on the slope of Arunachala. His heart is unable to be won over by the arrows of Cupid. He is leading his devotees, and giving them the method of atma-vichara.

5. He has crossed the fear-producing ocean of worldly life. He has hands as delicate as a lotus, which serve him as bowl. His own gaze is unsurpassed in calmness and brightness, and he removes the fear of those who resort to his lotus feet.

6. For adoring devotees, he is a storehouse of divine treasure. His presence destroys dense misery. He maintains the duties of the ascetic, and he is preventing darkness all around.

7. Flooded with virtues that only Sesha can describe, he speaks words that are pleasing beneficial and true. His happiness is not governed by respect and honour from others, nor does he have distress due to dishonour from others.

8. He is the Lord of ascetics. With his sharp and brilliant intellect, he has with firmness destroyed the ego. He is always bearing a wave of joy, and has killed the array of inner enemies ? the six passions.

9. Having transcended all by his own merits, he wins the supreme feet of the Lord, which are not easily accessible to others. He is free from the feeling of ?mine? and is the friend of the virtuous.

10. Abandoning the lap of his mother Paravati, he dwells on the earth for the removal of darkness. He is Skanda, having the appearance of a man. This world has found a Lord in Ramana!

11. He is an ascetic, wearing only a white piece of cloth adorning his buttocks. He is the Supreme guru, he is the peacock-mounted Skanda, wearing the guise of a man. In him the world has a Master!

12. Prostrations to him who has transcended the multitude of gunas and is the perfect brahamachari! He is beyond maya and is the enemy of Taraka.

13. O Bhagavan, here there is no peacock for riding, nor a celestial river for bathing, no divine vina-playing attendants to sing to thee! How is it then that you make your dwelling upon Arunachala?

14. You have one face, you are separated from Mother Uma?s lap! You do not have a spear in your hand. You are mortal, and there is no flag-bearing armies of gods on either side! This disguise is enough to cover the eyes of those unwary ones who delight in the world, but how will you, O Skanda, escape the notice of your brother Ganapati.

15. Some know you as ?the foremost of the knowers of yoga?, others as ?jnani?, some others as ?sadhu?, while some, thinking you as ?guru? worship your lotus feet. Ramana, born on earth for the peace of men, only two or three know you as Lord Skanda.

 16. The meaning of OM was explained by you to Lord Brahma. Opening your mouth, you had undertaken to explain something to your father Siva. O Subramanya, even though you are the youngest, by your merits you have become greater than all! By the weight of your wisdom, you have obtained the state of guru to your elder brother Ganapati.

17. That Lion?s seat of honour which was previously mounted by the wise Vyasa, who saw the fullest extent of the Vedas, was afterwards occupied by fear-destroying Sankara, who with a single portion of his knowledge dispelled the darkness of ignorance. Now that throne of Acharya, awaits thee, O Lord Skanda, embodied as man.

18. When dharma has been destroyed, when the three worlds are bewildered by wrong doing, when scholars everywhere declare words as true knowledge, when the existence of the supreme Lord, the Father, is doubted, who but you is the refuge of the good, O Skanda, disguised as man?

19. Dispassion (vairagyam) may be your wealth, but how can you forsake compassion (karunam)? Desire may be prohibited by you, but is protection denied to your devotees? O Skanda, masked as man, do you wait for a proper opportunity?

20. O detraction, go far away! Bull of Dharma, henceforth you will not be lame! Leave the world, O confusion. May association with the virtuous increase everywhere! In association with his brother (Ganapathi), this world has obtained the chief of gurus (Ramana). He is the destroyer of the demon Sura and the amorous passions, Lord, son of the Divine Mother Parvati. (To be continued)

359
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: February 04, 2015, 04:40:20 PM »
Bhagavan with devotees

360
Ashrams / Re: Ramana Ashram
« on: February 04, 2015, 11:11:29 AM »
Today being Thai Pusham (also the Aradhana day of Niranjananda Swamigal) a solemn worship of Lord Skanda (Murugan) and the shrine of Niranjananda Swamigal was performed in addition to regular shrine worship.

Being a Sannyasi brother of a Mahatma, managing the ashram was an onerous responsibility. The ashram was a place where even a squirrel felt like the King of the Universe and in such an atmosphere it was not easy to manage devotees with diverse mind-sets. The job required immense determination, dedication and the courage to do what is right even if it lead to criticism. Swamiji lived the spirit of the Bhagavad Gita verse:
yasya sarve samrambh kmasakalpavarjit |
jngnidagdhakarma tamhu paita budh

One whose undertakings are all free from desire and whose activity has been purified in the flame of wisdom, is termed a sage by those who know.

Swamiji hardly talked to Bhagavan directly but he never did anything without Bhagavan's direct or indirect consent. The following is an instance where he incurred the displeasure of a famous man by doing what is right as narrated by Balarama Reddiar: Bhagavan's brother had to endure considerable criticism while managing the ashram. Even so, there was little doubt that Bhagavan used him as his instrument. When Swamiji felt an inner prompting from Bhagavan, he confidently acted on it. Paul Brunton's book, A Search in Secret India, made the world know that the Maharshi, a unique sage of this century, was living in Tiruvannamalai. Brunton was a professional writer. In later days he would sometimes adopt the Maharshi's teachings without giving due acknowledgment. When the ashram authorities realized this, they decided to stop him from taking notes in the Hall. One day in 1939, while Brunton was taking notes Swamiji boldly walked into the hall, stood next to Bhagavan and told Munagala Venkataramiah to tell Brunton in English that he was no longer permitted to take notes while sitting before Bhagavan. Brunton looked at Venkataramiah and asked, Is this also Bhagavan's view Venkataramiah did not reply and Bhagavan, who was quietly sitting there, didn't say a word either. A few tense moments passed. Then Brunton stood up and left the Hall. That was the last time he took notes. It was very unusual to see the Sarvadhikari appear so bold and authoritative before the Maharshi. He must have felt that this exploitation must stop and confident that Bhagavan was behind him

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