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Messages - Balaji

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451
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: November 05, 2014, 11:22:40 PM »
Navagraha Sannadhi Mother's temple

452
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: November 05, 2014, 11:19:54 PM »
Beautiful Arunachala Hill

453
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: November 05, 2014, 11:04:49 PM »
Dear Drsundaram

Varuna Japam(Rain God)

454
                                            ..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).

455
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: November 04, 2014, 11:28:02 PM »
Priests doing japam

456
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: November 02, 2014, 12:26:09 AM »
Inside Arunachala temple Nandhi

457
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: November 02, 2014, 12:25:05 AM »
Vedapadasalai students

458
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: November 02, 2014, 12:17:40 AM »
Bhagavan at Mother temple

459
                                                        ...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.

460
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.

461
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: October 27, 2014, 11:14:55 AM »
Sadhus at Arunachala

462
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: October 27, 2014, 11:10:06 AM »
Bhagavan with devotees

463
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."

464
                                                         .....--செறிவாய
 13.   ஞானமாந் தானேமெய் நானாவா ஞானமஞ்
         ஞானமாம் பொய்யாமஞ் ஞானமுமே -ஞானமாந்
         தன்னையனறி யின்றனணிக டாம்பலவும் பொயிமெய்யாம்
         பொன்னையன்றி யுன்டோ புகல்....

Self ('I am ') which is (clear and) abundant knowledge  (jnana), alone is real.  Knowledge which is many (this is the knowledge which knows the many objects of this world) is ignorance ( ajnana).  Even (that) ignorance (the knowledge of the many objects of this world), which is unreal, does not exist apart from Self, which is only (real) knowledge .  All the many ornaments are unreal; do they exist apart from the gold, which (alone) is real?

Since the one non-dual Self alone is real, since the many objects of this world (which are mere names and forms) are therefore unreal, the knowledge which knows those many  objects is only ignorance and not real knowledge. Sri Bhagavan declares this ignorance ( ajnana) to be unreal because, though it seems to exist in the deluded outlook of the individual who is under  its sway  it is completely non-existent in the true outlook of Self.  However, just as the many unreal names and forms of the ornaments could not even seem to exist if there did not exist the one real substance, the gold, and just as the unreal snake could not even seem to exist if there did not exist the real rope, so this unreal ignorance-the knowledge which knows manyness-could not even seem to exist if there did not exist the one real knowledge , the Self.

Note:  The words nanavam jnanam, which literally mean 'knowledge which is many' or manifold knowledge' , may be taken to mean either (1) the knowledge which knows many objects, that is, the knowing mind, or (2) the knowledge of many objects, that is the knowledge gathered by the mind.   However, in practice these two meanings amount to the same thing, because the knowing mind is nothing other than the knowledge of objects.  That is, without the knowledge of objects there is no such thing as mind, and without the mind there is no such thing as mind, and without the mind there is no such thing as knowledge of objects.

465
Shantammal - Eternal Bhagavan Part III. (Maharshi Newsletter Jan/Feb 1999)

M.: "Everything must be done in a hurry.
Everybody has some train to catch.
They visit Swami in a rush and want to carry away a parcel of liberation.
They read something here and there and think they are quite learned."

(Whenever there was a chance to snub our ego, Bhagavan would never miss it).

He continued:
"Before the people come here, everyone has
the most sincere desire to work for his own liberation,
but when they settle down,
the ego goes to their heads and they forget why they came.
They imagine they are doing me great service by
feeding me and think altogether too much of themselves.
The feeling of self-importance that they have when
they serve their guru destroys their hope of enlightenment.
Only humility can destroy the ego.
The ego keeps you far away from God.
The door to God is open, but the lintel is very low.
To enter one has to bend.
Are you doing me greater service than the man
who for years was like my shadow?
What was the good of it?
The same man went to court against me and got me cross-examined!
Even if a trace of ego is left in the mind it will
rapidly increase and ruin you spiritually."

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