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Messages - Balaji

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391
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: November 05, 2014, 11:25:19 PM »
Bhagavan

392
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: November 05, 2014, 11:24:00 PM »
Arunachala Hill

393
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: November 05, 2014, 11:22:40 PM »
Navagraha Sannadhi Mother's temple

394
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: November 05, 2014, 11:19:54 PM »
Beautiful Arunachala Hill

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Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: November 05, 2014, 11:04:49 PM »
Dear Drsundaram

Varuna Japam(Rain God)

396
                                            ..நிதமு--மன்னு
15.   நிகழ்வினைப் பற்றி யிறப்பெதிர்வு நிற்ப
        நிகழ்கா லவையு நிகழ்வே--நிகழ்வொன்றே
       யின்றுண்மை தேரா திறப்பெதிர்வு தேரவுன
       லொன்றின்றி யெண்ண வுனல் ....


The past and future stand (only by) depending upon the present, which remains always .  While occurring they (the past and future) are both only the present.  (Therefore) the present is the only one (time).  [In other words, there are not three times, the past, present and future; there is only one time, the present.] (Hence) trying to know the past and future without knowing the truth of the present [that is, without knowing the truth that the present is non-existent as one of the three times, and that the sole reality underlying the sense of present time is the ever-existing self] is (like) trying to count without ( knowing the value of the unit) one.

Note:  The past and future can seemingly exist only if the present seemingly exists, because it is only with reference to the present that other times are called either past or future.   But if one keenly scrutinizes the present moment in order to know. 'What exactly is it that is called the present?', the present as such will be found to be truly non-existent, and hence the past and future will also cease to exist.  How? If we try to attend to the exact present moment, even one millionth of this so-called present moment will be found to be either past or future.   If we do not attend even to such subtlest past and future moments, and if we try to know what exists between those subtle past and future moments, we will find that there exists, no such thing as the present moment.

When the unreal snake is found to be non-existent as a snake, the ever-existing rope, which is the sole reality underlying the snake, alone will remain shining.  Similarly, when the unreal first person is found to be non-existent as a first person or individual, and when  the unreal present time is found to be non-existent as a time, the ever-existing Self, which is the sole reality underlying both the first person and the present time, alone will remain shining.

Just as the ego has two aspects-the real aspect 'I am' and the unreal aspect 'So -and-so'-so the present has both a real aspect and an unreal aspect. If the present is experienced as one's mere being, 'I am', devoid of all thoughts, it is real; but if the same present is experienced as one of the three times in which thoughts of the other two times ( past and future)occur, it is unreal.(as the thoughts can only be about past or future).

397
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: November 04, 2014, 11:28:02 PM »
Priests doing japam

398
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: November 02, 2014, 12:26:09 AM »
Inside Arunachala temple Nandhi

399
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: November 02, 2014, 12:25:05 AM »
Vedapadasalai students

400
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: November 02, 2014, 12:17:40 AM »
Bhagavan at Mother temple

401
                                                        ...உடனா --னென்னுமத்
14.  தன்மையுண்டேன் முன்னிலைப டர்க்கைக டாமுளவாந்
       தன்மையி னுண்மையைத் தானாய்ந்து --தன்மையறின்
      முன்னிலைப டர்க்கை முடிவுற்றென் றாயொளிருந்
       தன்மையே தன்னிலைமை தான் ...


   If that first person ( the ego or subject, 'I') named 'I am the body' exists , the second and third persons ( the objects, 'you', 'he', 'she', 'it, ' this ', ' that' and so on) will exist.  If the first person ceases to exist by one's scrutinizing the truth of the first person, the second and third persons will cease to exist, and the state ( which will then remain) shining as one ( that is, as the one real Self and not as the unreal three persons) is indeed  one's own nature ( the real nature or state of self).

Note:   The first person mentioned in this verse is the mind or ego, the feeling ' I am this body', which is the knowledge that knows many objects-the knowledge which was said in the previous verse to be ignorance and unreal.   The second and third persons are the many objects known  by this first person, 'I'.   The second and third persons, the known objects , can seemingly exist only if the first person, the knowing subject, seemingly exist only if the first person, the knowing subject, seemingly exists.   But if one keenly scrutinizes the truth of the first person in order to know (Who am I?'), the first person will be found to be truly non-existent, and hence the second and third persons known by it will cease to exist.  The state which remains after all the three persons have thus ceased to exist, alone is the true state of Self, one's own real nature, which shines as one undivided Whole, devoid of both the knowing subject and the known objects.

402
Ashrams / Re: Ramana Ashram
« on: October 31, 2014, 11:02:32 AM »
One hot summer afternoon, as Pranavananda walked to ashram from town his aged body was overcome by heat exhaustion and he sat down in the shade of a tree at the entrance to the ashram unable to walk further. At that moment, Bhagavan happened to look out of the window and seeing Pranavananda?s exhausted condition, rushed out with a jug full of cold water. He poured it over Pranavananda?s sore feet and spoke to him in gentle, compassionate tones, saying, ?Why do you put yourself to such strain? Did I ever ask you to go out in this heat?? We may never again see the comely form of Bhagavan coming down to do physical service to a devotee but His spirit of compassion lives on.

In an unrelated event, ashram has acquired an automatic dish washer capable of washing stainless steel cups quickly. The newly acquired mechanical device will reduce the drudgery of the aged women workers in the kitchen who toil day in and day out to wash the dishes. Perhaps it is an act of compassion inspired by the grace of Bhagavan.

403
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: October 27, 2014, 11:14:55 AM »
Sadhus at Arunachala

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Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: October 27, 2014, 11:10:06 AM »
Bhagavan with devotees

405
General Discussion / Re: Happy Deepavali - 2014.
« on: October 22, 2014, 12:20:46 PM »
Ramana Asramam wishes you a Happy Diwali.


Ashram wishes you and your loved ones a very happy Diwali. Today the worship at Bhagavan's shrine started at 4:30 AM. Here is a devotee?s experience on Diwali or Deepavali day in 1929 in Bhagavan?s Presence. "Bhagavan in His embodied state occupied our whole heart, being dear to us as father, mother, God and Guru, all in one. We were loath to leave His presence, be it night or day. We slept outside the Old Hall, and Bhagavan was always visible to us on the sofa from where we were.

On the night prior to Deepavali in 1929, the first year of my settling in the Ashram, Bhagavan suggested my going home for the ?Ganges? bath (Gangasnanam), To me (why, to all of us!) the very sight of Bhagavan is a bath in the Ganga, the sight of Bhagavan is the worship of Siva, the sight of Bhagavan is the fulfilment of every ritual and the practice of all austerities. Yet I did not want to go against the mandate of Bhagavan as I went home, late in the night. I was impatient to be back with Bhagavan, so I woke up my wife and children even at 2 am, finished the ceremonial Ganges bath, and hastened to His blessed Presence.

Bhagavan lay reclining on the sofa. It was about 3-30 am; I made the usual prostration and sat down by the sofa. All of a sudden an aura was visible around the head of Bhagavan. It was like the glory with clusters of evenly arranged flames, just as we see round the deities in our temple processions. Bhagavan?s face shone with beaming smiles. It appeared to me that on this occasion Bhagavan was giving darshan (gracious view) of Sri Nataraja, the Lord of the Cosmic Dance. In my ecstasy, I think I must have sung hymns from Thevaram, which I love as dearly as the Vedas. The vision lasted for half an hour, and then the glory vanished. At 4 a.m. Bhagavan sat up for His Pansupari. I related to Him what I had seen, and Bhagavan again gave a beaming smile."

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