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Messages - Balaji

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526
மங்களம்

உள்ளதல துள்ளவுணர் வுள்ளதோ வுள்ளபொரு
ளுள்ளலற வுள்ளத்தே யுள்ளதா-- லுள்ளமெனு
முள்ளபொரு ளுள்ளலெவ னுள்ளத்தே யுள்ளபடி
யுள்ளதே யுள்ள லுணர் வாயே...

Benedictory  Verses
Mangalam

If the Reality 'I' did not exist, could there exist the consciousness 'am' (the consciousness of one's own existence)?" Since ( that ) Reality exists in the heart devoid of thought, how to ( or who can) meditate upon (that) Reality, which is called the Heart? Know that abiding in the Heart as it is ( that is, without thought, as ' I am'), alone is meditating (upon the Reality).

"Rephrase thus:  If the reality( one's own existence, 'I') did not exist, could there exist the consciousness of Being ( the consciousness  of one's existence ' am ')?.

Note:  The last two lines of this verse, " How to ( or who can) meditate upon the Reality?  Know that abiding in the Heart as it is , alone is meditating ( upon the Reality)", were composed by Sri Bhagavan on 7th August 1928, and the first two lines were composed and added by Him four days later.   Therefore the first two lines should be understood to be an explanation of the question and statement made in the mast two lines.   Since the Reality is that which exists within one devoid  of thought , it is beyond the range of mental conception.   Therefore , how can anyone meditate or form a correct mental conception of that thought-transcending  Reality,  But since everyone experiences the consciousness  ' am' it is clear that there does exist a Reality of oneself and that, the Reality is within the range of one's knowledge, though beyond the range of conceptual knowledge of thought.   Since it is we alone who know our own existence or Reality as ' I am', we are not only the Reality (sat) but also the consciousness (chit) which known our Reality ( verse 23 of Upadesa Undiyar) .   Therefore if , instead of rising in the form of a thought  'I  am this ' or ' I am that', we remain as we really are-that is as the thought-free existence-consciousness ' I am '-, that alone is truly the state of Knowing or meditating upon the Reality  (verse 26 of Upadesa Undiyar).

The opening  words of this verse" Ulladu aladu ulla unarvu ulladu" ( If the reality did not exist, could there exist the consciousness 'am' ? may  also be taken to mean either (1) " Can the consciousness (chit) of (one's own) existence (sat) be other than (that) existence?" or (2) " Other than  the Reality (sat) can there exist a consciousness ( chit) to meditate ( upon the reality)?".

In 1929 a devotee named K. Lakshmana Sharma ('who') attempted to  translate some of the verses of Ulladu Narpadu into Sanskrit in the same venba metre in which the Tamil original was composed, but he was unable to translate even a single verse in that metre.  Seeing this, Sri  Bhagavan  himself translated this first benedictory verse into Sanskrit in venba metre as follows:-

Withought reality ( sat) could there  by knowledge of reality ( sat-jnana)? The Reality shines in the heart( devoid of thought.   Therefore, how is one to meditate upon it ( that Reality), the heart? Abuidance in the Heart as it is ?  Is Meditation (Dhyana)  upon the Reality (sat-vastu).

527
2.  உள்ளதொன் றன்றுபல வென்பார்க ளுட்கொளுமா
    றுள்ளதொன் றென்றேதா னோதியவவ்-வுள்ளது
    நாற்பதுவெண் பாக்களையோர் நற்கலிவெண் பாவாக்கி
    யேற்பவளித் தான்ரமணன் எண்.

Know that Sri Ramana, aptly converted those Forty Verses on Reality, which He had sung to proclaim that the Reality is one, into one excellent Kalivenba and gave ( it to the world) so that those who say that the Reality is not one, but many, may understand ( the oneness of  Reality).

528
Sri Ramanopadesa Noonmalai 

ஸ்ரீ ரமனோபதேச நூன்மாலை
                                             
Meaning :  Sri Sadhu Om

Translation: Michael James

Ulladu Narpadu

உள்ளது நாற்பது
பாயிரம்-Prefaratory verses

1.  மெய்யி னியல்புமதை மேவுந் திறனுமெமக்
    குய்யும் படிமுருக னோதுகெனப் - பொய்யுலகின்
    கள்ளமறு மாற்றாற் கனரமணன் கட்டுரைத்தா
    னுள்ளது நாற்ப துவந்து.

                                                      -ஸ்ரீ முருகனார்

When  Muruganar entreated,"(Graciously) reveal to us the nature of Reality and the means of attaining  it so that we may
  be saved ", the noble  Sri Ramana,  being free from the delusion of the unreal world, joyously and authoritatively revealed Ulladu Narpadu ( The Forty verses on Reality).

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Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: August 02, 2014, 02:55:31 PM »
New way from library to Meditation Hall

530
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: August 02, 2014, 02:45:22 PM »
Access to Lord Dakshinamurty shrine is now easier.

531
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: July 31, 2014, 12:49:55 AM »
Devotees doing girivalam

532
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: July 31, 2014, 12:48:24 AM »
Ramana Bhagavan devotees

533
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: July 31, 2014, 12:46:49 AM »
Chennai Chrompet Ramana Kendra

534
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: July 31, 2014, 12:37:05 AM »
Arunachala Hill

535
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: July 31, 2014, 12:02:42 AM »
Sri Muruganar Swami

536
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: July 31, 2014, 12:01:27 AM »
Old photos in a Hall near New Hall Ramanashramam

537

Discourse by Swami Sarvalokananda of Ramakrishna Mutt

http://www.sriramanamaharshi.org/resource_centre/audio/mumbai-ramakrishna-matt-swamiji-talks/

538
Sri Bhagavan spoke very appreciatively of Kavyakantha Ganapathi Muni, for about an hour, how he wrote Uma Sahasram and Hara Sahasram, how he taught his students, how he engaged in dispute with Bhattasri Narayana Sastri, how meek and humble he was though so learned and capable, etc.

Sri Kavyakanta?s ?Uma Sahasram? is different from other compositions in that it is pasyanti vak, i.e. revealed by the Divine Mother in Her own words to one who is adept in the Kundalini Yoga.

The scene that followed while the final stanzas of Uma Sahasram were being composed can hardly be believed by one who did not actually witness it. Sri Maharshi sat silent and in deep meditation like the silent Lord Dakshinamurthy. The eager disciples watched in tense admiration the sweet flow of divine music in Sanskrit verse as it came from the lips of the great and magnetic personality of Sri Kavyakanta. He stood there delivering the verses in an unbroken stream while disciples eagerly gathered the words and wrote them down. Oh, for the ecstasy of it all! Life is indeed blessed if only to experience those divine moments.

On the ninth day of the Kartikai festival at about 1-30 p.m. he approached Brahmana Swami on the hill. Sastri quivered with emotion as he walked up to the Virupaksha cave. Luckily for him the Swami was seated alone on the outer pial. Sastri fell flat on his face and held the Swami?s feet with both hands and his voice trembled with emotion as he said: ?All that has to be read I have read. Even Vedanta Sastra I have studied. I have performed japa to my heart?s content. Yet I have not up to this time understood what tapas is. Hence have I sought refuge at thy feet. Pray enlighten me about the nature of tapas.? For fifteen minutes the Swami silently gazed at Sastri as he sat at his feet in anxious expectation. None came to interrupt them at the time. Then the Swami spoke in short and broken sentences in Tamil:
(If one watches whence the notion of ?I? springs, the mind will get absorbed into that. That is tapas).
(When a mantra is repeated, if attention be directed to the source whence the mantra-sound emanates, the mind will get absorbed in that. That is tapas.)

539
Pl hear the songs of Ribhu gita chapter wise in this web site

http://www.sriramanamaharshi.org/resource_centre/audio/sri-ribhu-gitai/

540
Mysterious is the working of Bhagavan?s Grace. There is no way to know in advance who will be the beneficiary of His Grace. A wealthy family man living very far away from Tiruvannamalai following a creed that prohibits taking a living person as a Guru may not seem like a candidate for the descent of highest grace of Bhagavan. But such is the mystical greatness of Bhagavan?s grace that none can know its modus operandi. The life of Sri Hari Chand Khanna and the devotion of his entire family down to many generations is a joyous reminder of the fact that all powerful grace of Bhagavan will strike where it will!
Today being Khanna Memorial Day ashram paid reverential homage to this exceptional Bhakta. In Day by Day we read the following conversation between Khanna and Ramana Maharshi.

Khanna: Is there destiny? And if what is destined to happen will happen is there any use in prayer or effort or should we just remain idle?
Bhagavan: There are only two ways to conquer destiny or be independent of it. One is to enquire for whom is this destiny and discover that only the ego is bound by destiny and not the Self, and that the ego is non existent. The other way is to kill the ego by completely surrendering to the Lord, by realizing one's helplessness and saying all the time : 'Not I but Thou, oh Lord!', and giving up all sense of 'I' and 'mine' and leaving it to the Lord to do what he likes with you. Surrender can never be regarded as complete so long as the devotee wants this or that from the Lord. True surrender is love of God for the sake of love and nothing else, not even for the sake of salvation. In other words, complete effacement of the ego is necessary to conquer destiny, whether you achieve this effacement through Self enquiry or through bhakti marga.

Khanna: Are our prayers granted?
Bhagavan: Yes, they are granted. No thought will go in vain. Every thought will produce its effect some time or other. Thought force will never go in vain.

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