Show Posts

This section allows you to view all posts made by this member. Note that you can only see posts made in areas you currently have access to.

Messages - Balaji

Pages: 1 ... 26 27 28 29 30 31 32 33 34 35 [36] 37 38 39 40 41 42 43 44 45 46 ... 77
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: July 10, 2014, 02:57:08 PM »
Sri Kunju swami, Sri Balrama Reddiyar, Sri Ganesan

Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: July 09, 2014, 03:01:46 PM »
Cow lakshimi with Bhagavan

In commemoration of the centenary of Akshamanamalai, devotees are organizing a function in Madurai near Meenakshi Amman temple. Location is near Tamukkam ground and the timing is 6pm on Saturday July 19. Interested devotees please note.

Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: July 04, 2014, 10:15:14 PM »
 Sri Ramanashramam New Hall


அரியாதியி தரசீவர தகவாரிச குகையில்
லறிவாய்ரமி பரமாத்தும னருணாசல ரமணன்
பரிவாலுள முருகாநல பரனார்ந்திடு குகையார்ந்
தறிவாம்விழி திறவாநிச மறிவாயது வெளியாம்.

Arunachalaramana is the Supreme Self(Paramatman) who blissfully exists as consciousness ( as the pure adjunctless consciousness " I am" ) in the cave of the Heart-lotus of ( all) different souls ( jivas) beginning with Hari.  When the mind melts with love and reaches the cave (of the heart) in which the benign Supreme dwells, the eye of (true) Consciousness will open and You will know (this) Truth, (for) it will (become manifest) reveal itself.


வாழ்க வானரு ணாசல வண்பெயர்
வாழ்க வப்பெயர் வாய்துதி பஞ்சகம்
வாழ்க வாய்மலர் மாரம ணன்பதம்
வாழ்க வப்பத மன்னுநல் லன்பரே.
                                 --ஸ்ரீ முருகனார் Sri Muruganar

Glory to the beneficent  Name of Divine Arunachala! Glory to the Five Hymns ( Stuti Panchakam) which bear that name! Glory to the Feet of the Great Ramana who sang (these Hymns)!  Glory to the good devotees who are fixed at those Feet!

வாழி விருத்தம்
Verses of Praise

வாழி ஸ்ரீ ரமணஜோதி வள்ளலே வாழி வாழி !
வாழி  நீ கால மூன்றின் வரையரை கடந்தோய் வாழி !
வாழிநீ புவனகோடி வடிவுஎலாம் நிறைந்தோய் வாழி
வாழிநீ ஊழிவெல்லம் அதில்கெடா வங்கம் வாழி!

Glory  to Sri Ramana, the Giver of light! Glory! Glory! Glory to You who transcend the limitations of the three times ( past, present and future)! Glory!Glory to You, who pervade all the forms of the crores of universe! Glory to You, the ship which remains undestroyed in the flood of universal destruction (pralaya)! Glory!

2. வாழி ஸ்ரீரமணஞான வாரிதி வாழிவாழி !
    வாழி ஸ்ரீ ரமண நாம மநதிரம் வாழி வாழி !
    வாழி ஸ்ரீ ரமண மூர்த்தி வாழி என்பார் நீடூழி!
    வாழி நீ எம்மைக் காக்கும் மாககுரு ரமண வாழி!

                                                        --ஸ்ரீ சாது ஓம் Sri Sadhu Om

Glory to Sri Ramana, the ocean of Jnana!  Glory! Glory!  Glory to the Mantra of the Name of Sri Ramana! Glory !Glory! Glory for long  aeons to those ( devotees) who sing, " Glory to the form of Sri Ramana"!  Glory to You, the Great Guru Ramana, who protect us !  glory!

 5.  உன்னிடத்தி லொப்புவித்த வுள்ளத்தா லெப்பொழுது
      முன்னைக்கண் டெல்லாமு முன்னுருவா --யன்னியமி
      லன்புசெயு மன்னோ னருணாச லாவெல்கு
      மின்புருவா முன்னிலா ழ்ந்தே.

O Arunachala, he who, with a mind surrendered to You and seeing You always , without (a sense of ) otherness loves everything as Your form, triumphs having Drowned ( and lost his individuality) in you ( the self), who are the form of bliss.

Note:  Though the subject on which Sri Bhagavan was asked to compose this verse was Karma and Bhakti, He has in fact described in this verse only the state of final attainment, for it is only in that state that one can  see you always " ( that is; at all times and in all states, including sleep ) and that one can " Love everything without otherness" ( that is, without feeling anything to be other than oneself) In verse 10 of Upadesa Undiyar Sri Bhagavan says that to remain subsided in the place of one?s rising ( that is in one?s source, the self ) is Karma Bhakti, Yoga and Jnana. Accordingly in this present verse He teaches that to drown for ever in Arunachala, the Self , is the most perfect form of Karma  and Bhakti.

  அருண கிரிரமண னாரியத்திற் கண்ட
  வருமறையந் தக்கருத்தே யாகு --மருணா
  சலபஞ் சகமணியைத் தண்டமிழ்வெண் பாவா
  லுலகுக் களித்தா னுவந்து.

Arunagiri-Ramana happily gave to the world through (these)pleasant Tamil venbas ( verses in venba metre) the 'Five Gems to Arunachala'.(Sri Arunachala Pancharatnam), which are ( a revelation of ) the precious import of Vedanta and which He ( first) composed in Sanskrit.

Note:  This verse was composed  by Sri Bhagavan as a concluding verse to the tamil version of Sri Arunachala Pancharatnam, and was adopted by Him from the concluding verse composed by Daivarata for the Sanskrit version.

Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: July 02, 2014, 11:08:36 AM »
 Unnamulai amman temple

As part of the centenary observance of Aksharamanamalai we hope to bring the English translation of its meaning and commentary as given by Muruganar in Tamil. We begin by reproducing an article on Aksharamanamalai by Rao Bahadur V. S. Chengalvaraya Pillay, M. A., a great Tamil scholar.

The sacred works in Sanksrit and Tamil say that one can obtain salvation by being born in Tiruvarur, by worshiping at Chidambaram, by dying at Banaras and by merely meditating on Tiruvannamalai . Such is the greatness of Tiruvannamalai, and it is this greatness that attracted Bhagavan Sri Ramana while yet he was in his teens. One of his early works is Arunachala Akshara Mana Malai which means the fragrant garland (or the wedding garland) of songs arranged in alphabetical order praising the greatness of Sri Arunachala (Tiruvannamalai). The Bhagavan's object in presenting this garland is to make us think of Tiruvannamalai 108 times by reading or repeating the garland of verses, and thereby help us in finding a way to get rid of the bondage of birth. The verses though simple in form and language yet contain the highest of philosophy, and the deeper we dive into the meaning of the stanzas, the larger is the number of gems of purest ray serene that come to light.
The question arises how by merely thinking of Arunachala we can attain Moksha. Arunachala is the place where, according to the Puranas, Brahma and Vishnu fought with each other, each proclaiming that he was the Lord Supreme. In their midst Siva appeared in the form of fire, and the egoistic Brahma and Vishnu both failed in finding the Lotus Feet or the Crowned Head of that Being. This Puranic story clearly illustrates the great Truth that so long as the 'I' or 'Ego' persists, one cannot get at the Supreme Truth.

The object of Bhagavan in taking Arunachala for his prayer was, therefore, to help us in effacing our egoism. The next point is why Bhagavan composed these stanzas in alphabetical order. His object was that, as the stanzas are to serve as prayer songs, it should be easy for getting the stanzas by heart and this would be possible only if the stanzas were in alphabetical order. The next is why he composed 108 stanzas. The number 108 is the sacred and select number in any Japam or recitation of Mantras.

Again we have to see why he composed the stanzas in Tamil. We find the solution to this question by a reference to Periapuranam  the sacred work relating to the 63 Saivite devotees. There when Sundaramurthi Swamigal was in a fit as to how he should sing the Lord's praise, the Lord ordered that he should sing verses in Tamil. Sri Bhagavan knew this secret and he therefore composed the stanzas in Tamil.

The next point is why Bhagavan composed the stanzas in the form of a garland. Appar, the great Tamil Saint, says in one of his Thevaram hymns that the Lord loves best Tamil garlands in preference to even gold garlands. Again it may be asked why Bhagavan styles his garland as a 'Wedding garland.' It is because it is the wedding garland that unites the bride with the bride-groom, i.e., the blessed soul with the great Lord. Thus the mere outline of Arunachala Akshara Mana
Malai brings out in bold relief Sri Ramana's goal and teachings, i.e., the teaching of Bliss by self-effacement  vide stanzas 48
and 92 where Bhagavan refers to the effacement of the 'I'.

3.  அகமுகமா ரந்த வமலமதி தனனா
     லகமிதுதா னெங்கெழுமென் றாய்ந்தே --யகவுருவை
     நன்கறிந்து முந்நீர் நதிபோலு மோயுமே
     யுன்கணரு ணாசலனே யோர்.

Arunachala !  Having  scrutinized with that pure mind which is facing Self-wards(ahamukam) " where does this  " I" rise ?" and having ( thereby) clearly known the form ( or real nature )  of " I" one ceases to exist ( by merging) in You like  a river ( which merges and loses its form) in the ocean.  Know thus.

4.    வெளிவிடயம் விட்டு விளங்குமரு ணேசா
       வளியடக்க நிற்கு மனத்தா -- லுளமதனி
       லுன்னைத் தியானித்து யோகி யொளிகாணு
      முன்னி லுயர்வுருமீ துன்.

O shining   Arunesa, Having given up (attending  to) external objects ( second and third persons) and having meditated upon You ( the Self) in the heart with a mind which has become still by restraining the breath, the Yogi will see the Light ( of Self knowledge) and will attain greatness in You(by  thus uniting with You, the embodiment of all greatness)  Know this.

It's also be noted that Sri Bhagavan mentions breath-restraint here only as a means by
which   ( compare verse 16 of Upadesa Undiyar) the mind can make itself still.  By itself breath restraint is not a means by which one can see the true light of Self-knowledge; having become still by breath-restraint, the mind must then attend to Self in order to see the light of Self-Knowledge.

5. அருணாசல பஞ்சரத்னம்

1.  அருணிறை வான வமுதக் கடலே
    விரிகதிரால் யாவும் விழுங்கு - மருண
    கிரிபரமான் மாவே கிளருளப்பூ நணறாய்
    விரிபரிதி யாக விளங்கு.

5.  Arunachala Pancharatnam
(The five Gems in praise of Sri Arunachala)

O Ocean of Amrita ( the abrosia of immortality), which is the fullness of Grace!  O Arunagiri, the  Supreme Self(paramatma), who swallow everything ( the entire world-appearance) by the spreading rays ( of the Light of Self-Knowledge)! ( Graciously) shine as the Sun of Self knowledge which will make (my), mind-lotus which is swelling ( with love and ready to blossom) , blossom fully.

2.  சித்திரமா மிஃதெல்லாம் செம்மலையே நின்பாலே
    யுத்திதமாய் நின்றே யொடுங்கிடுமா --னித்தியமு
    நானென் றிதய நடித்திடுவை யாலுன்பேர்
    தானிதய மென்றிடுவார் தாம்.

O Red Hill ( Arunachala)! All this ( world-appearance), which is picture, rises, stands and subsides only in You.  Since Your  dance eternally ( in) the Heart as ( the Real Self), they ( the Sages or Jnanis ) say that Your name itself is Heart( Hridayam).

Note:  Just as the appearance and disappearance of a cinema-picture takes place only  on the screen , so the rising (creation), the standing ( sustenance) and subsidence (destruction) of the entire world-picture takes place only in Arunachala, the Self.  However, Arunachala exists eternally without undergoing and without being affected even in the least by these  seeming changes of creation, sustenance and destruction, dancing motionlessly in the Heart and as the Heart in the form of the pure, adjunctless consciousness 'I'.  Hence sages refer to  Arunachala, the  Self or Supreme Reality, by the name Heart.

8.  கடலெழு மொழிலியாற் பொழிதரு நீர்தான்
       கடனிலை யடைவரை தடைசெயி னில்லா
    துடலுயி ருனிலெழு முனையுரு வரையி
       லுருபல வழிகளி லுழலினு நில்லா
    திடவெளி யலையினு நிலையிலை புள்ளுக்
       கிடநில மலதிலை வருவழி செல்லக்
    கடனுயிர் வருவழி சென்றிட வின்பக்
      கடலுனை மருவிடு மருணபூ தரனே.

The water showered by the clouds, which rose from the ocean, will not stop, even if obstructed, until it reaches (its) abode, the ocean (similarly) the embodied soul ( the soul  which rises as 'I am this body') rises from You (O Arunachala) and will not stop, though it wanders ( or suffers) on the many paths which it encounters, until it reaches ( or unites with ) You.  Though it wanders about the vast sky, ( in that sky), there is not abode ( or place of rest) for  the bird; the place ( for the bird to rest ) is not other than the earth:(therefore) what it is bound to do is to go back the way it came.   O Aruna Hill, when the soul goes back the way it came it will unite with You, the ocean of Bliss.

Note:  An explanation of this verse is given in the opening pages of chapter two of the Path of Sri Ramana-Part Two.

General Discussion / Re: sri nochur's web stream
« on: June 29, 2014, 12:19:30 PM »
Talks on Ulladu Naarpadu conclude

Brahma Sri Nochur Venkataraman concluded week-long discourse on Ulladu Naarpadu on Friday June 27, 2014. He pointed out that the essence of each verse in contained in the last half-line of each verse and may be regarded as Maha Vakya or grand utterance. Ashram will soon have the entire audio version of the talks available on our website.

In Letters from Sri Ramanasramam Srmati Nagamma asks, How was Ulladu Naarpadu written I had to write that also in Tamil at Muruganar's pressing request. Yogi Ramiah too was there at the time. He requested me to write at least the bhava (purport) in Telugu and so I wrote it in prose. After that Madhava said, What about Malayalam? I said yes and wrote it in that language also in kili (metre). That will be like a Seesamalika verse. That also I wrote in the Telugu script. You may make a copy of it if you like? said Bhagavan.
Why didn't Bhagavan write it in Sanskrit? I asked. Bhagavan said, At that time, Nayana, Lakshmana Sarma and others were here. So I left it to them. Why should I worry, I thought, and so kept quiet, I asked, Did Nayana write the Sanskrit slokas for Unnadhi Nalubadhi at that time? Bhagavan said, No, at the time of writing the verses, Muruganar and myself were arranging them suitably when Nayana gave us his advice but did not write the slokas. He went away to Sirsi after that. While he was there, Viswanathan and Kapali went and stayed with him for some time. Meanwhile, Lakshmana Sarma wrote slokas for Unnadhi Nalubadhi. The same were forwarded to Nayana to return them duly edited. Seeing that, Nayana said he could as well write the slokas himself rather than correct them and so returned them as they were. Subsequently with the help of Viswanathan and Kapali he wrote slokas to conform exactly to the Tamil verses and sent them. The former, however, remained as it was while Nayana?s was published under the title ?Sad Darshanam?. Things happen as they should. What can we do? In accordance with that Sanskrit translation, Kapali wrote his commentary in English and in Sanskrit. After that Viswanathan translated it into Tamil.
This is the official page of Sri Ramanasramam, Chengum Road
Tiruvannamalai 606603

General Discussion / Re: sri nochur's web stream
« on: June 28, 2014, 11:56:04 AM »
Dear dr sundaram

Here are some links for you

7.  இன்றக மெனுநினை வெனிற்பிற வொன்று
       மின்றது வரைபிற நினைவெழி லார்க்கெற்
     கொன்றக முதிதல மெதுவென வுள்ளாழ்ந்
       துளத்தவி சுறினொரு குடைநிழற் கோவே
     யின்றகம் புறமிரு வினையிறல் சன்ம
       மின்புதன் பிருளொளி யெனுங்கன விதய
     மன்றக மசலமா நடமிடு மருண
        மலையெனு மெலையறு மருளொளிக் கடலே.

If the thought 'I' (the ego or mind, the feeling 'I am this' or 'I am that ') does not exist, no other thing will exist.  Until that (that is, until the thought 'I' is found  to be non-existent ), if other thoughts rise,(one should enquire) To whom ( do they rise)? To me (then by scrutinizing) what is the rising -place of 'I? merge (within).  Diving within (in this manner), if one reaches the Heart-Throne, (one will become) verily the Sovereign under the shade of one umbrella.(that is, one will become the One non-dual Supreme Reality itself).  (Since the  thought 'I' will then not exist ) the dream ( of dyads or dvandvas) known as inside and outside), the two karmas (good karmas and bad karmas),  death and birth, pleasure and pain and darkness and light, will not exist, and the limitless  ocean of the light  of Grace called Aruna Hill, which dances motionlessly in the court of the heart ( in the form of the sphurana ('I-I'),  alone (will exist).

Note:   The expression the soverign under  the  shade  of one umbrella (oru kudai nizhal ko) in Tamil and eka chatradhipathi in Sanskrit ) is an idiomatic expression used to denote an emperor whose sovereignty is sole absolute.  Here it is used to denote the fact that whom one reaches the heart and attains self-knowledge, one will remain as the sole, absolute, non-dual Reality.  In that state of Self-Experience, the ego or ' I ' thought will be found to be non-existent, and hence everything else (which is a mere dream which can seemingly exist only if the 'I' thought seemingly exists) will also be found to be non-existent , and Arunachala, the adjunctles conscious 'I-I' alone will be found to be that which truly exists.

 6.  உண்டொரு பொருளறி வொளியுள மேநீ
        யுளதுனி லலதிலா வதிசய சத்தி
      நின்றணு நிழனிரை நினைவறி வோடே
        நிகழ்வினைச் சுழலிலந் நினைவொளி யாடி
     கண்டன நிழற்சக விசித்திர முள்ளுங்
       கண்முதற் பொறிவழி புறத்துமொர் சில்லா
     னின்றிடு நிழல்பட நிகரருட் குன்றே
       நின்றிட சென்றிட நினைவிட வின்றே.

You, the Heart , the light of consciousness ( or Self-knowledge), the One Reality, alone exist !  A wonderful power sakti exists in You as not other (than You).  From (that  sakti) series of subtle shadowy  thoughts (rise and ) by  means of ( the reflected light of ) consciousness in ( and due to) the whirl of destiny ( prarabadha)-and  (simultaneously) seen ( as) shadowy world-pictures, both inside ( on) the mirror of the thought-light ( or mind-light) and outside through the ( five) senses such as the eyes, just like a cinema-picture which exists (by being projected) through a lens.  O Hill of Grace, whether they (the world-picture) stop (appearing) or whether they continue (appearing), they do not exist  apart  from You.

Note:  Arunachala, the Self, is the only Reality that exists.  Yet in the Self there exists a wonderful Sakti, which is not other than the Self.  From that Sakti series of subtle shadowy thoughts seemingly rise due to the whirl of prarabdha and are illumined by the mind-light, the reflected light of self-consciousness.  Of all these thoughts, the first and root  thought  is the thought  'I' or I am so-and- so.  It is only this first thought (which is itself unreal) that sees all the other thoughts, which follow in its trail.  These other thoughts are seen by the first thought (the ego) as the names and forms of subtle world appearances within and as the names and forms of gross world-appearances outside.  These subtle world-appearances are seen within on the mirror of the mind, while the gross world appearances are seen outside by being projected through the lenses of the five senses.   But whether these world-appearances appear or cease to appear, they do not exist apart from Self.  Therefore, no importance should be given to either the appearance or disappearance of the world-picture, and Self alone should be attended to.

For a fuller explanation of this verse, refer to appendix? (a) of the Path of Sri Ramana-Part two.

Pages: 1 ... 26 27 28 29 30 31 32 33 34 35 [36] 37 38 39 40 41 42 43 44 45 46 ... 77