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Messages - Balaji

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12.   அறிவறி யாமையு மற்றதறி வாமே
        யறியும துண்மையறி வாகா --தறிதற்
        கறிவித்தற் கன்னியமின் றாயவிர்வ தாற்றா
        னறிவாகும் பாழன் றறிவாய் ...

That (state) which is completely devoid of knowledge and ignorance (about objects) is (true) knowledge.  That which knows(anything  as other than itself)  is not true knowledge.  Since Self shines without another ( for it) to know or to make ( it) known, it is (true ) knowledge; it is not a void ( though devoid of both knowledge and ignorance about objects).  Know thus.

Note:  That which knows objects is not the real Self but only the mind or ego, which is not a true knowledge but only ignorance.   Since Self exists and shines as the sole, non-dual reality there does not exist anything other than it either for it to know or to make it known.  Thus the nature of Self, which is the true knowledge,  is not to know anything but only to be.   Hence Self is that which is completely devoid of knowledge and ignorance about objects . (Verse 27of Upadesa Undiyar).  However , Self is not a void, because it shines and knows itself by its own light of consciousness as the clear and abundant knowledge 'I am'.
The word "arivittarku"( to make known) can give four meanings, namely:
1.    To make something known to another
2.    To make something known to Oneself
3.    To make oneself  known to another
4.    To make oneself known to oneself
All four meanings are fitting in the context , but the last is the most important, because it reveals that Self is self-shining(swayamprakasa), that is, that self knows itself by its own light of consciousness.

Ashrams / Re: Ramana Ashram
« on: October 18, 2014, 12:25:57 PM »
Swami Shantananda Puri Maharaj is entombed in Panditha Pattu, a small quiet village about six kilometers from the ashram with a lovely view of Arunachala Hill. During interment devotees spontaneously sang Siva Puranam, Vedas and other sacred Bhajans. Swamiji?s final few weeks were amazing display Ramana Maharshi?s boundless grace. Bhagavan has said ?Some Sakti draws people from all parts of the globe to this centre.? Indeed that Sakti is not different from Ramana Maharshi Himself.

That great Sakti made Swamiji give up his abode in Himalayas many years ago and kept him here despite life-threatening medical issues. In the first week of April he was diagnosed with Cellulitus and very soon it turned into Septicemia, a serious, life-threatening infection that gets worse very quickly. The entire body including intestines, kidneys, liver, hands, etc. was all infected badly. He could not talk due to severe mouth ulcers but would surprise devotees by speaking spontaneously on occasions. In such a state he completed the final proof reading of ?Sadhanas from Guru Vachaka Kovai?!
He was admitted in the ICU of East Cost Hospital, Pondicherry. On 20th September, he insisted on visiting Ramana ashram, in spite of being in a critical condition after recovering from hepatic coma. The doctors declined permission but was he a person to give up so easily? He resorted to satyagraha until the doctors reluctantly released him.
The two days, 20th and 21st September were exceptionally memorable. He was full of joy and his love was overflowing. He was extremely cheerful throughout and made everyone around him happy. He did not sleep the entire night and was constantly checking the time to leave for Tiruvannamalai. The moment he entered the Ashram, he became ecstatic! He was in the stretcher and was very affectionately received by President and the entire ashram administration. The moment he came out, he said, ?Bhagavan Ramana is my father, my mother, my Guru and my everything. Where else can I go?? All words will fail to describe the atmosphere that was created when Swamiji was in the shrine. One had to be there to experience this feeling! His devotes were very happy to see his wish of seeing Bhagavan was fulfilled to the fullest. Later same day he developed serious complications with bleeding and had to be rushed back to the hospital where he eventually shrugged off his mortal coil.

Swami Shantananda Puri has written over 30 books. Significantly ?sadhanas from Upadesa Saram? was released on the last day of his earthy sojourn. In the humorous spirit of Swamiji we may write an epitaph ?Here lies a joyous Swamiji who converted ICU into I See You Eternally Arunachala!?.

General Discussion / Re: ramana gayathri
« on: October 17, 2014, 02:14:40 PM »
Pl hear this song

Album: Arule Ramana
Song: Namo Bhagavathe
Artists: Prabhakar
Composer: D V Ramani
Lyricist: P Senthil Kumar

Find devotees in your area / Bhagavan devotees in Paris Region.
« on: October 17, 2014, 11:19:29 AM »
Bhagavan devotees in Paris Region. Pl  note the Meditation's date.

Ashrams / Re: Ramana Ashram
« on: October 16, 2014, 10:47:25 AM »
Mme Latha

Very nice letter and useful informations for people in the  stress and tension  world.

11.   அறிவுறுந் தன்னை யறியா தயலை
        யறிவ தறியாமை யன்றி --யறிவோ
        வறிவயற் காதாரத் தன்னை யறிய
        வறிவறி யாமை யறுமே...

Knowing other things without knowing onself ( the mind or ego), who knows the objects known, is ( only) ignorance; can it instead be ( true) knowledge? When ( through the enquiry 'Who am I', the individual who knows the objects  known) one knows ( the non-existence of ) oneself ( the knowing ego) the base for knowledge and the other ( that is , the base of knowledge and ignorance about objects ) will cease to exist.

Note:  The word arivadu may mean either ' ( the act of ) knowing ' or ' that which knows'.   If the latter meaning is taken, the first sentence of this verse would translate thus:  "That which knows other things without knowing itself, which knows  the objects known, is (only) ignorance; can it instead be ( true) knowledge?" In other words, the mind, which knows other things without knowing the truth of itself, is not knowledge but only ignorance.

However, when the mind gives up knowing other things and tries instead to know itself by scrutinizing  'Who am I?', it will be found to be truly non-existent, and hence all its knowledge and ignorance about other things  will automatically cease to exist.  The resulting state, in which all knowledge and ignorance about objects has ceased to exist due to the destruction of their base, the knowing mind, alone is the state of true knowledge.

Ashrams / Re: Ramana Ashram
« on: October 15, 2014, 10:25:41 AM »
Dear Subramanian Sir and drSundaram Sir

I missed him for his blessings.

Ashrams / Re: Ramana Ashram
« on: October 15, 2014, 12:01:06 AM »
Swami Shantananda Puri Maharaj Passes Away

Swami Shantananda Puri Maharaj , a staunch devotee of Sri Ramana Maharshi and a resident of Sri Ramanasramam passed away on October 14, 2014 at about 1:30PM. His enlightened and inspiring presence at the ashram will be missed by one and all.

Swamiji came to Sri Ramanasramam nearly four decades ago and was a permanent resident of the ashram. He has written Sadhanas from Guru Vachaka Kovai, Sadhanas from Devi Kalottaram and Sadhanas from Sri Ramana Gita and many other books. He has also composed 108 names (ashtotram) on Sri Ramana Maharshi's mother in Sanskrit which is available as an ashram publication. Swamiji has been compared to Nachiketas for having defied death several years ago and returning from the abode of death after medicos gave up hope.

His Holiness Sri Swami Shantananda Puri Maharaj of Vasishta Guha (Himalayas), was born on 6th May, 1928, in Tiruvaiyaru (the land of five rivers), Tamil Nadu, India. Swamiji is a disciple of Parma poojya Sri Swami Purushottamananda Puri Maharaj, who was the disciple of Swami Brahmananda (the great disciple of Sri Ramakrishna Paramahamsa). Swamiji is a scholar par excellence in vedic scriptures as well as in the puranic texts. His simplicity, transparent deep faith in the divine force and absolute surrender to the Supreme has made him an ideal combination of Jnana and Bhakti.

                                           ...இருள்போல் --மண்டும்
10.  அறியாமை விட்டறிவின் றமறிவு விட்டவ்
      வறியாமை யின்றாகு மந்த --வறிவு
      மறியா மையுமார்க்கென் றம்முதலாந் தன்னை
      யறியு மறிவே யறிவுஆம்

Without ignorance (about objects), which is dense like darkness , knowledge (about objects) does not exist ; ( similarly) without knowledge ( about objects), that ignorance does not exist.  Only the knowledge which knows the (non -existence of the individual) self ( the ego), who is the base ( of knowledge  and ignorance about objects), ( by enquiring ' To whom are that knowledge and ignorance?') is (true) Knowledge.

Note:  Knowledge about objects, and ignorance about objects are a dyad or dvandva each of which depends upon the other for its seeming existence.  If there did not previously exist an ignorance of a thing, the knowledge of that thing could not come into existence.   And only when the knowledge of that thing dawns, do we come to know that an ignorance of it existed previously.   Thus without our present knowledge of that thing, our prior ignorance would not be known and hence would not exist.

Since knowledge and ignorance about objects are both mere thoughts , they can rise only after the rising of the first thought, the ego.   But when one enquires 'who am I', the individual to whom both knowledge and ignorance arise?' one will realize that the ego or individual who experiences knowledge and ignorance about objects is truly non-existent, and that Self alone truly exists.  Only that Knowledge which thus knows the non-existence of the ego and the sole existence of Self, is true Knowledge.  That knowledge is Self.

Ashrams / Re: Ramana Ashram
« on: October 07, 2014, 04:41:00 PM »
Ramana Maharshi "Mahanirvana room " by David Godman
Ramana Maharshi kitchen -- stories by David Godman
Ramana Maharishi --- David Godman "Dining hall "

9.         இரட்டைகண் முப்புடிக ளென்றுமொன்று பற்றி
            யிருப்பவா மவ்வொன்றே தென்று -கருத்தினுட்
            கணடாற் கழலுமவை கண்டவ ரேயுண்மை
            கண்டார் கலங்காரே காண்.....

The dyads and the triads,(which are unreal appearances like) the blueness of the sky , exist by always clinging to the one ( the ego or mind, the thought  'I am the body').  If one looks within the mind, 'What is that one ?' (in other words, 'who am I, the ego upon whom these dyads and triads depend for their existence ?') they ( the dyads and triads ) will slip off. (Since their base the ego, will be found to be non-existent) that is, they will disappear, being found to be non-existent , because their support and base, the ego, will itself be found to be non-existent).  Only those who have ( thus) seen the non-existence .   Only those who have ( thus) seen the non-existence of the ego and of all its products , namely the dyads and triads are those who have seen the truth(the real Self, which is the source and absolute base  upon which the unreal ego seems to exist). (After seeing thus) they will not be perturbed ( by the unreal appearance of the dyads and triads, because in their outlook those dyads and triads will be non-existent)  See thus.

Note:  The dyads mentioned here are the dvandvas or pairs of opposites such as good and bad, light and darkness, pleasure and pain, bondage and liberation, knowledge and ignorance and so on while the triads are the triputis or three factors of objective knowledge such as the knower, the act of knowing and the object known, the seer the act of seeing and the object seen, and so on.   All these differences are an unreal appearance and they always cling to or depend upon the ego for their  seeming existence.   Therefore, when through  Self-enquiry the ego is found to be non-existent, all these differences will also be found to be non-existent, and that which will remain shining is only Self, the ever-existing and ever-undifferentiated reality, which is the absolute base upon which the unreal ego and all its products, the dyads and triads, seemed to exist.

Refer to appendix  (C) of  The Path of Sri Ramana-Part Two, where it  is explained why the 'one' (ondru) upon which the dyads and triads depend is to be understood to be the ego and not Self.

General Discussion / Re: Nochur Venkatraman
« on: September 25, 2014, 11:26:16 PM »
Sri Nochur Ji at Pondicherry


8.  எப்பெயரிட் டெவ்வுருவி லேத்தினுமார் பேருருவி
     லப்பொருளைக் காண்வழிய தாயினுமம்--மெய்ப்பொருளி
     னுண்மையிற்ற னுண்மையினை யோர்ந்தொடுங்கி யொன்றுதலே
     யுண்மையிற் காண லுணர்ந்திடுக...

Whoever worships ( the nameless and formless Reality) in whatever form giving (it) whatever  name, that is the way to see that ( nameless and formless) Reality in (that) name and form, because) it is possible
( to see it thus).  However, becoming one ( with the Reality), having known one's own truth ( that is having known the truth that one is not the ego, the individual who worships and sees names and forms, but only the real Self, who never sees names and forms and  having (thereby) subsided in the ( nameless and formless) truth of that Reality, alone is seeing in truth ( in other words, being the Reality is alone truly seeing the Reality)  Know thus.
Note:  Although it is possible to see the  Reality in name and form either as God or as Guru, that is not truly seeing the Reality, because the reality ( whose nature was defined in the previous verse) is in truth nameless and formless Regarding seeing God or the Reality . Sri Bhagvan once said in English " To see is to know, to know is to become and to become is to be ".  Therefore , being the Reality ( that is abiding as the real Self, which is devoid of name and form) having known the truth  that the  ego ( which is the seer of names and forms) is non-existent  and having thereby subsided and become one with the reality , alone is truly seeing the Reality.( verse 26 of Upadesa Undiyar).
The tamil words ' per uruvil' can be interpreted in three different ways namely to mean (1) ' in name and form' ( qualifying the nature of the seeing), (2) 'nameless and formless' ( qualifying the nature of the Reality), or (3) 'without name and  form ' (qualifying the nature of the seeing).  However, for the reasons given in the Path of Sri Ramana-Part Two, appendix 4(b) the third interpretation is not fitting here and hence only the first two interpretations are included in this translation the first without brackets and the second within brackets.

Ashrams / Re: Ramana Ashram
« on: September 24, 2014, 10:38:15 AM »
Last evening's atmospheric procession of Goddess Yogambikai around the samadhi-shrines in Sri Ramanasramam, prior to the commencement of Navratri Festival.

Ashrams / Re: Ramana Ashram
« on: September 23, 2014, 04:54:54 PM »
Navarathiri Celebrations Live webcast

Join Us for Navaratri September 24 - October 3rd (4 photos)
Navaratri worship at the ashram includes Lalita Sahasranamam (Laksha Archana) and the recital of sacred Devi Mahatmyam. Devi Mahatmyam describes the fierce manifestation (Ugra Swarupa) of the Divine which exterminates evil forces completely whereas Lalita is the gentle manifestation of the Divine Mother. You can join the worship in the following ways:

1. Tune into Voice of Arunachala radio station and listen to the chanting of Devi Mahatmyam in Sanskrit between 6:07 AM and 6:37 AM IST(4:37 PM EST) repeated after six hours every day.

2. Listen to the commentary on Devi Mahatmyam in Tamil by late Sri Swami Ranganathanandaji Maharaj for one hour following the above chanting. We are thankful to Ramakrishna Mission for permitting us to use their copyrighted material.

3. Watch the vesper service (Harati) in the ashram from 6:30 PM(approximate) through live webcast from
our website

4. Follow us in the Facebook or ashram website for latest photos and video posting.
Sri Ramana Maharshi quotes from Lalita Sahasranamam to establish that Heart center taught by him is different from the Anahata Chakra of the Kunadalini Yoga. The Heart that Bhagavan teaches is the Alpha and Omega reached directly by self-enquiry whereas the Anahata Chakra is situated on the way to Sahasrara Chakra from Mualadhara. Talks with Ramana Maharshi 398 says in part:

D.: What is Anahata?
M.: Anahata is the chakra lying behind the heart. It is not samvit. Lalita Sahasranama has it, Anahata chakrasthayai namo namah (Salutations to the core situated in Anahata) and the next mantra Hrit (in the Heart). Thus it is clear that Anahata is not the same as Hrit.
A gentleman asked if the yogis also reach the anahata and thus realize the Heart-center as is done by the jnanis but in a different way.

M.: Anahata is not the same as the Heart-centre. If so, why should they wander further on to Sahasrara? Moreover, the question arises because of the sense of separateness persisting in us. We are never away from the Heart-center. Before reaching anahata or after passing it, one is only in the center. Whether one understands it or not, one is not away from the center. Practice of yoga or self-enquiry is done, always remaining in the center only.

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