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Messages - Balaji

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451
Ashrams / Re: Ramana Ashram
« on: November 09, 2014, 03:55:00 PM »
Mastan was born in 1878 in Desur, a small village about forty miles from Tiruvannamalai in a Muslim weaver's family. He became a devotee of Bhagavan at an early age. Bhagavan on Mastan Swami: Mastan was a kind generous man who was always looking for an opportunity to help other people. He never showed any self-importance staying in the background, unnoticed and unappreciated by ordinary people. Bhagavan once remarked, with great joy, Mastan's craft, though it did not give food either to him or his parents, gives me clothes. Among those who become devotees, there is a wide range of spiritual attainment: complete beginners mix with highly advanced souls. The most advanced are ripe fruits, just waiting to fall. One such devotee was Mastan. He was such a ripe soul, when he came to Virupaksha Cave to see me he would sometimes go into a deep samadhi even before he had entered the cave. As soon as he touched the railings of the gate, he would have a paralyzing experience of the Self. He would stand, rooted to the spot, unable to move, for six or seven hours.


In 1914, Mastan Swami and Akhilandamma opened a home (mutt) in the village of Desur where visiting sadhus and pilgrims would get room and board. Sadhus from Ramanasramam used it as a resting center when they were sick and needed someone to care for them. Mastan once asked Bhagavan about the sound of a big bell ringing during his meditations and limitless effulgence that would appear. Bhagavan advised him, There is no need to concern ourselves about sounds such as these. If you see from where it rises, it will be known that it arises on account of a desire of the mind. Everything appears in oneself and subsides within oneself. The light, too, only appears from the same place. If you see to whom it appears, mind will subside at the source and only reality will remain.

452
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: November 06, 2014, 11:23:37 AM »
Dear Drsundaram

Really I do not know i just copied from other websites and pasted it

453
Ashrams / Re: Ramana Ashram
« on: November 06, 2014, 11:20:15 AM »
Today is the Guru Puja day of Tirumoola Naayanar who is one of the sixty-three saintly devotees of Siva described in Periyapuranam. Moved by compassion he used his yogic power to enter the dead body of a cowherd thus bringing solace to grieving cows. He is widely respected and adored for the gems of spiritual treasure left by him in an epic of 3,000 verses known as Tirumantram. Sri Ramana Maharshi referred to Tirumantram as described below:
When Seshadriswami was ill, Veerappa Chettiar came and asked Sri Bhagavan about the proper construction of a samadhi for a saint. Sri Bhagavan took out Tirumular's Tirumandiram and asked someone to copy out the portion relating to the construction of a samadhi and give it to Chettiar. According to the instructions, Chettiar constructed the samadhi in 20 days. On the 21st day, 14-1-1929, Seshadriswami merged into Sri Arunachala.

Earlier Bhagavan had consulted the same work for the construction of His mother?s Samadhi. In Tirumandiram, Tirumular strongly emphasizes on Anbe Sivam or Love is God, reminding one of Aksharamanamalai verse 101. As snow in water, let me melt as love in Thee, Who art Love itself, O Arunachala!?

454
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: November 05, 2014, 11:25:19 PM »
Bhagavan

455
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: November 05, 2014, 11:24:00 PM »
Arunachala Hill

456
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: November 05, 2014, 11:22:40 PM »
Navagraha Sannadhi Mother's temple

457
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: November 05, 2014, 11:19:54 PM »
Beautiful Arunachala Hill

458
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: November 05, 2014, 11:04:49 PM »
Dear Drsundaram

Varuna Japam(Rain God)

459
                                            ..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).

460
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: November 04, 2014, 11:28:02 PM »
Priests doing japam

461
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: November 02, 2014, 12:26:09 AM »
Inside Arunachala temple Nandhi

462
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: November 02, 2014, 12:25:05 AM »
Vedapadasalai students

463
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: November 02, 2014, 12:17:40 AM »
Bhagavan at Mother temple

464
                                                        ...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.

465
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.

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