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Messages - Balaji

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Kanakammal's Memories of Bhagavan

(Dr. Prakash Adiseshan of Ann Arbor, Michigan has translated the following interesting excerpts from Smt. Kanakammal's Tamil book, Ninaivil Nirainthavai.)

1. Sri Bhagavan was observing the activity of a child, who was pointing out that Sri Bhagavan's head was clean shaven and so is hers, etc. He talked about how observant some children are.

This led Sri Bhagavan to recall an incident about a little girl who used to live in Ramana Nagar. She had observed people bringing food and offering it to Sri Bhagavan and then distributing it to the people in the hall.

One day she approached Sri Bhagavan hesitatingly, and upon asking he found out that she had wrapped a few papads in her dress, having got them from her kitchen at home. Sri Bhagavan and the girl shared the papads. The next day she repeated the act by bringing fruits from her garden. After sharing the fruits with her, He asked her if there was a picture of him in their house. The girl said that they had one. Sri Bhagavan asked her to henceforth offer the food to the picture and eat it herself and think that he ate it. (from Ch. 29)

2. An elderly man walked into the hall and upon seeing him, Sri Bhagavan's behavior changed: he appeared to behave like an obedient student. The person who entered said, ?Bhagavan, please clear all my doubts.?
Smiling and looking at a devotee nearby, Sri Bhagavan replied, ?Do you know who this person is? I came away from Madurai unable to answer his questions. Now he has come all the way here with more questions!? The visitor was Sri Bhagavan's Tamil teacher in school. (from Ch. 17)

3. One day a devotee pointed out to Sri Bhagavan that someone in the hall was sleeping. The devotee added that he has been watching that person sleep this way for the past few days. Sri Bhagavan looked at the devotee and said. ?That person is taking care of the purpose for which he came. How about you? Why have you come here?? (from Ch. 19)

4. Among Sri Bhagavan's attendants was one Vaikunda Vaasar (another name for Vishnu). Once when he was lying down in Sri Bhagavan's hall he noticed a snake near him. He became petrified and hastily approached Bhagavan pointing out the snake. Sri Bhagavan looked at the snake and said with a laugh, addressing the devotee, ?Vaikunda Vaasar, your bed has come looking for you. Must be a smooth bed,? referring to Sri Vishnu's lying posture on the snake. (from Ch. 19)

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10.   பார்த்தனன் புதுமை  யுயிர்வலி காந்த
          பருவத மொருதர மிதனை
       யோர்த்திடு முயிரின் சேட்டையை யொடுக்கி
          யொருதன தபிமுக மாக
       வீர்த்ததைத் தன்போ லசலமாச் செய்தவ்
          வின்னுயிர் பலிகொளு மிஃதென்
       னோர்த்துய்மி னுயிர்க்கா ளுளமதி லொளிரிவ்
          வுயிர்க்கொளி யருணமா கிரியே.

I have seen a wonder,(this)magnetic Hill which forcibly  attracts the soul!   Having suppressed the mischievous (mental) activities of the soul who has thought of It(even)once, having drawn (that soul) to face towards Itself, the One, and having made it motionless (Achala) like Itself, It feeds upon that sweet (pure and ripened)soul.  What (a wonder) this is!  O souls! Be saved by thinking of this great Arunagiri, that destroyer of the soul ( the ego) who shines in the heart!

Note:  In this verse Sri Bhagavan reveals how Arunachala roots out the ego of those who think of It even once.  Having once been thought of, Arunachala works in the mind in such a way as to make the mind?s mischievous activities(cheshta)subside; then It draws the mind inwards to face Self, the one Reality, and there by makes the mind motionless like itself.  Knowing from His own personal experience the wonderful power that Arunachala has to make the mind?s activities subside, to draw its attention towards self and thereby to destroy it, Sri Bhagavan confidently declares in the last line of this verse,? O souls, Be saved by thinking of this  great Arunagiri, the destroyer of the soul who shines in the heart?.


11.  கிரியிது பரமாக் கருதிய வென்போற்
         கெட்டவ ரெத்தனை கொல்லோ
       விரிதுய ராலிப் பிழைப்பினில் விழைவு
          விட்டுடல் விட்டிட விரகு
       கருதியே திரிவீர் கருத்தினு ளொருகாற்
          கருதிடக் கொலாமலே கொல்லு
       மருமருந் தொன்றுண் டவனியி லதுதா
          னருணமா திரமென வறிவீர்.

Oh!   How many are those who like me have been destroyed by thinking this Hill to be the Supreme!  O people who are wandering about thinking of a means to give up the body, having given up the desire for this (worldly) life due to ( its) increasing misery, there is on earth one rare medicine which, when (merely) thought  of once in the mind, will kill (the ego) without killing ( the body)!  Know that it is indeed Aruna Hill!

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8.    வைத்தனை வாளா வையகத் துய்யும்
          வழியறி மதியழித் திங்ஙன்
      வைத்திடி லார்க்கு மின்பிலை துன்பே
         வாழ்விதிற் சாவதே மாண்பாம்
      பைத்தியம் பற்றிப் பயனறு மெனக்குன்
         பதமுறு மருமருதந் தருள்வாய்
      பைத்திய மருந்தாப் பாரொளி ரருண
         பருப்பத வுருப்பெறு பரனே.

Having destroyed (in me) the intelligence to know the way of making a living in the world, You have made (me) worthless.  If You keep (me) thus ( in this condition), it will not be happiness  for anyone ( for  me, for You or for the world) but only misery.  Death indeed is better than this (kind of ) life.  O Supreme who have taken the form of Aruna Hill, which shines on earth as the medicine for the madness (of desire for the world)!  Graciously bestow upon  me who, ( in spite of ) being possessed by the madness  of love for You), am deprived of the fruit ( of Jnana), the rare medicine  (of your grace) which will unite (me) with your Feet (that is which will make me one with your supreme state of Self).
 

9.   பரமநின் பாதம் பற்றறப் பற்றும்
        பரவறி வறியரிற் பரமன்
      பரமுனக் கெனவென் பணியறப் பணியாய்
        பரித்திடு முனக்கெது பாரம்
      பரமநிற் பிரிந்திவ் வுலகினைத் தலையிற்
        பற்றியான் பெற்றது போதும்
      பரமனா மருணா சலவெனை யினியுன்
        பதத்தினின் றெதுக்குறப் பாரேல்.

O Supreme (I am) the supreme (foremost) among those who do not possess the supreme wisdom to cling to Your Feet without ( having any other) attachment.  Make my actions cease,(taking them) as Your burden, (for) what will be a burden  to You, who sustain ( the whole universe)! O Supreme ! what I have gained by holding this world on my head (that is, by bearing the burden of samsara),  having let go of You, is ( now) enough (for me).  O Arunachala, who are the Supreme!  do not think hereafter of keeping me away from Your Feet (or state).

 

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6.  தற்பர நாளுந் தாளினிற் றங்கித்
       தண்டலர் மண்டுக மானேன்
    சிற்பத நற்றே னுண்மல ரளியாச்
      செய்திடி லுய்தியுண் டுன்ற
    னற்பதப் போதி னானுயிர் விட்டா
      னட்டாதூ ணாகுமுன் பழியே
    வெற்புரு வருண விரிகதி ரொளியே
      விண்ணினு நுண்ணருள் வெளியே.


O Supreme Reality!  Though I have always remained at (Your) Feet, I am (still like) a frog ( remaining) at the stem of a lotus ( that is, I am still unable to know your true greatness).  If (instead) You make ( me) as a flower-bee which drinks the excellent honey of the state of consciousness (the state of true knowledge or jnana), there will be Salvation(that is I will attain Salvation).  O light of spreading red rays in the form of a Hill!  O Space of grace (the space of self or Atmakasa) more subtle (even ) than the (physical) space! (If you let me remain like a frog and do not make me like a flower-bee, and ) if ( in this condition) I leave (my) life at your divine lotus -feet, it will be forever a standing column of blame for you.
 
 7.  வெளிவளி தீநீர்  மண்பல வுயிரா
         விரிவுறு பூதபௌ திகங்கள்
     வெளியொளி யுன்னை யன்றியின் றென்னின்
        வேருயா னாருளன் விமலா
     வெளியதா யுளத்து வேறற விளங்கின்
        வேறென வெளிவரு வேனார்
     வெளிவரா யருணா சலவலவன் றலையில்
        விரிமலர்ப் பதத்தினை வைத்தே.

If the (five)elements-space, air, fire, water, earth and (all) material objects, which manifest as the many living beings are not other than you, the space of light ( the space of consciousness or chitakasa) who else am I (but You)? O Blemishless One!  Since You shine without  another in the heart as the space ( of consciousness) who am I who come out as another (that is, who am I who rise as  I am so-and-so)? O Arunachala placing (your) vast lotus-Feet on his head (on the head of this rising 'I' the ego), come out( and manifest  Yourself as the real 'I').
 

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Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: June 08, 2014, 02:03:41 AM »
Bhagavan with his sister Alamelu Amma

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Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: June 08, 2014, 01:51:46 AM »
Bhagavan

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Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: June 08, 2014, 01:49:35 AM »
Bhagavan with his devotees

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Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: June 08, 2014, 01:48:17 AM »
Bhagavan with his Brother's  children

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Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: June 08, 2014, 01:44:30 AM »
Bhagavan

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Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: June 08, 2014, 01:42:44 AM »
Bhagavan with  devotees

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Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: June 08, 2014, 01:41:27 AM »
Bhagavan with his devotees

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Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: June 08, 2014, 01:40:05 AM »
Bhagavan's Handwriting

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Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: June 07, 2014, 02:24:48 PM »
Bhagavan's Handwriting

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4.  ஊழியில் வாழு மாக்களி லென்பா
       லூதியம் யாதுநீ பெற்றாய்
    பாழினில் வீழா தேழையைக் காத்துன்
      பதத்தினி லிருத்திவைத் தனையே
    யாழியாங் கருணை யண்ணலே யெண்ண
      வகமிக நாணநண் ணிடுமால்
    வாழிநீ யருணா சலவுனை வழுத்தி
      வாழ்த்திடத் தாழ்த்துமென் றலையே.


What profit  did You gain from me ( by selecting me ) from among ( all) the people living in ( this) world ?  Having saved (this ) poor wretch ( myself) from falling into the void ( of worldly delusion or Maya), You kept (me) fixed at your Feet ( or in your state).  O Lord who is the ocean of grace!  When I think (of Your Supreme Grace and of my extreme unworthiness) I feel very great shame.  Glory to You, O Arunachla! My head bows down praising and adoring you!


5.   தலைவநீ யென்னைக் களவினிற் கொணர்ந்துன்
         றாளிலிந் நாள்வரை வைத்தாய்
      தலைவநின் றன்மை யென்னவென் பார்க்குத்
        தலைகுனி சிலையென வைத்தாய்
      தலைவநான் வலைமான் றனைநிக ராதென்
        றளர்வினுக்  கழிவுநா டிடுவாய்
      தலைவனா மருணா சலவுள மேதோ
        தமியனார் தனையுணர் தற்கே.


O Lord!  Having brought me (to you) by stealth (unknown to anyone), you have kept (me) till this day at Your Feet.   O Lord! (in reply) to those who ask ( me) what Your (real) nature is, You have made (me remain) like a head-bent statue (because the nature of God cannot be expressed in words being beyond the range  of the mind, speech and body).  O Lord!  So that I may not be like a deer (caught) in a net bring  about the destruction of my wearisome suffering!  O Arunachala, who are the Lord, who is (this) poor person (myself) to know what (Your) will is?

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2.  அன்புரு வருணா சலவழன் மெழுகா
        யகத்துனை நினைந்துநைந் துருகு
     மன்பிலி யெனக்குன் னன்பினை யருளா
        தாண்டெனை யழித்திட லழகோ
     வன்பினில் விளையு மின்பமே யன்ப
        ரகத்தினி லூறுமா ரமுதே
     யென்புக லிடனின் னிட்டமென் னிட்ட
       மின்பதற் கென்னுயி ரிறையே.
       
O Arunachala, the form of love!  Having taken(me) as your own, does it befit ( You now) to ruin me by not bestowing love for You upon me, who am devoid of ( such) love by which I would think of You in the heart, soften and melt like wax in fire?  O Bliss resulting from love! O unsatiating Ambrosia welling up in the heart of (Your) devotees! What (is there for me) to say?  Your will is my will; that (alone) is happiness for me, O lord of my life!

3.  இறையுனை நினையு மெண்ணமே நண்ணா
       வெனையுன தருட்கயிற் றாலீர்த்
    திறையுயி ரின்றிக் கொன்றிட நின்றா
      யென்குறை யியற்றின னேழை
    யிறையினிக் குறையென் குற்றுயி ராக்கி
       யெனைவதைத் திடலெதற் கிங்ங
    னிறைவனா மருணா சலவெண முடித்தே
       யேகனா வாழிநீ டூழி.

Having by the rope of Your grace drawn me, who did not have (the least) idea to think of You, the Lord, You stood (determined) to kill (me) without (leaving even) a little life.  What wrong have I, (this) poor wretch, done (to you)? What little obstacle now (remains to prevent You from destroying me completely), Why to torture me thus, keeping ( me) half-alive?  O Arunachala, who are the Lord! Fulfilling (Your) intention (to destroy me completely) may You live for long aeons ( for all eternity) as the ( only existing ) one!

Note The words irai  uyir indri kondrida which are here translated as   'to kill ( me) without (leaving even) a little life',  also means  'to kill ( me) without (leaving a trace of the false distinction)  God and soul'.




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