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 ... 35 36 37 38 39 40 41 42 43 44 [45] 46 47 48 49 50 51 52 53 54 55 ... 78
General Discussion / Re: Rough Notebook-Open Forum
« on: March 30, 2014, 01:22:20 PM »
Dear Ravi Sir

I heard Arunachala Akshramanamalai song by RMCl, Bangalore  , very nice .

75.  பௌதிக மாமுடற் பற்றற்று நாளுமுன்
           பவிசுகண் டுறவரு ளருணாசலா.

       O Arunachala, bestow your grace so that I may see and be united
       with your splendour for ever, having given up the attachment to the physical body (as 'I' and 'mine').

76.  மலைமருந் திடநீ மலைத்திட வோவருண்
          மலைமருந் தாயொளி ரருணாசலா.

O Arunachala,who shine as the Hill of the medicine of Grace, need You hesitate to give the medicine for confusion (the medicine to remove the confusion of identifying the body as 'I')?

Note:  In this verse Sri Bhagavan praises Arunachala as  malai marundu  ( the Hill of medicine), which is one of the names of Arunachala mentioned in verse 160 of Sri Arunachala Puranam, where it is said( this Hill ) is the excellent medicine which puts an end to death and birth;(hence) malai marundu is one name for It'.

73.  பொடியான்  மயக்கியென் போதத்தைப் பறித்துன்
          போதத்தைக்  காட்டினை யருணாசலா.

      O Arunachala, having enchanted me with the magic powder (of your grace)
      and having(there by) robbed me of my bodha you revealed to me your bodha.

Explanatory note:The words my bodha denote the jiva bodha or unreal sense of individuality, while the words Your bodha denote the atma bodha or Real Knowledge of Self.

74.  போக்கும் வரவுமில் பொதுவெளி யினிலருட்
        போராட் டங்காட் டருணாசலா.

       O Arunachal, show me the war-play of grace in the common space
       which is devoid of going and coming.

Explanatory note: The common space which is devoid of going and  coming is the unlimited and all pervading space of self or Atma-akasa, which is devoid of all changes such as coming (creation or birth) and going (destruction of death).

Even in the midst of seeming changes such as the creation, sustenance and destruction of this universe, Arunachala exists and shines as the common space of self, which is completely unaffected by such seeming changes.  In other words, Arunachala is the natural state of self, which is in truth ever ajata or devoid of change.  This skilful play of this existing and shining without change even in the midst of so many seeming changes, is the play of grace,  when this play of grace is seen or experienced, all the seeming changes will cease to exist and the play of grace alone will remain shining victoriously as the sole reality.   Since the play of grace thus conquers and destroys all the seeming changes of coming and going, Sri Bhagavan describes it as the war play of grace (arul-porattam). Thus the prayer " show me the war play of grace"  means bestow upon me the experience of the ever unchanging state of Self.  The same experience is also prayed for the next verse, where Sri Bhagavan uses the words " your splendour"   to denote the ever unchanging state of Self.

71.  பேய்தனம் விடவிடாப் பேயாப் பிடித்தெனை
        பேயனாக் கினையென் னருணாசலா.

       O Arunachala,having possessed me as an unexorcisable demon in order to exorcise
       my demon nature (the ego), you made me a demoniac (one possessed by the demon of your Grace). 
       What a wonder this is!

72.  பைங்கொடி யாநான் பற்றின்றி வாடாமற்
        பற்றுக்கோ டாய்க்கா வருணாசலா.

      O Arunachala protect me,being a support for me to cling to, so that I may not droop
      down like a tender  creeper without anything, to cling to.

69.   பூமண மாமனம் பூரண மணங்கொளப்
           பூரண மணமரு ளருணாசலா.

        O Arunachala, graciously bestow upon me complete union  with you,
        so that my   mind, which is (a bundle of) wordly tendencies,
        may acquire the tendency for perfection.

Note:The tendency for perfection means the tendency to 'be'(sat vasana), that is, the tendency to abide as Self without rising  as an individual soul or ego.

70.   பெயர்நினைத் திடவே பிடித்திழுத் தனையுன்
           பெருமையா ரறிவா ரருணாசலா.

         O Arunachala, as soon as I thought of your name, You caught me
         and drew me to  Yourself.  Who can understand Your greatness?

67.   பீதியி லுனைச்சார் பீதியி லெனைச்சேர்
           பீதியுன் றனக்கே னருணாசலா .

       O Arunachala, unite with me who, in fear(of this world-illusion), came to You,
       who is devoid of fear. Why should You fear (to unite with me).

68.   புல்லறி வேதுரை நல்லறி வேதுரை
          புல்லிட வேயரு ளருணாசலா.

O Arunachala, when You grace possesses me, tell me, where is base mind and where is good mind?

Note: At night time people say that moonlight is good light and the star light is poor light.  But when the sun rises, where and of what importance is this good light or poor light? Similarly, when Arunachala?s grace possesses a  devotee, where and of what importance are his purity or impurity of mind? That is , the devotees base or impure mind will be no hindrance and his good or pure mind will be no advantage, for both will dissolve in the bright light of self knowledge, which is the fullness of grace.

65.   பார்த்தருண் மாலறப் பார்த்திலை யெனினருள்
          பாருனக் கார்சொல்வ ரருணாசலா.

        O Arunachala, graciously see me in order to put an end to my delusion. 
       If You do not graciously see me, see, who can tell You(that is, who can intercede
       with You on my behalf)?.

66.   பித்துவிட் டுனைநேர் பித்தனாக் கினையருள்
          பித்தந் தெளிமருந் தருணாசலா .
       O Arunachala, having removed my madness ( for the world), You have made me
       a madman like You.  Graciously grant me the medicine ( of self knowledge) which will clear
       away even this madness ( of intense longing for you).

Note:  Lord Siva came as a madman to claim Sri Sundaramurthy as His Own.  Just as the Lord is mad in His graciousness love to claim the devotee as His own, He makes the devotee mad like Himself, that is, mad with love for him, thereby removing the devotees madness for the world.   The medicine to cure this madness of devotion is only Jnana ( the non-duality).


(from the Golden Jubilee Souvenir, by Dewan Bahadur K.S.Ramaswami Sastri)

I have seen the Maharshi when he was in a small cave up the hillside, shunning human society and rapt in uncanny and unbroken silence. I have seen him when he came a little down the hillside and dwelt on its lower stretches. A room with a verandah all round took the place of the narrow diminutive cave. Whenever I saw him, during these later days, I used to ply him with questions about the soul and he used to smile and give brief, bright, blessed replies, dispelling doubt. I have seen him since in a spacious room amidst a handsome pile of buildings, which are yet growing in number and in size. A shrine was built in memory of his holy Mother who has passed into the 'beyond' and become one with God. His present abode is at the foot of the Hill. His coming down thus from the hillside to the hill-base is symbolical of the new urge, the urge to commune with God and also to build the Kingdom of God on the earth.

I found him stretched at ease on a couch, during the sweltering heat of the day. A revolving bookshelf was near his hand; at his foot a stand of incense sticks sent wreathed smoke-rings of subtle perfume into the motionless air. A little beyond sat disciples and admirers in a meditative pose, in absolute calm and quietness. Ever and anon the slightest of slight breezes came stealing into the room and made the incense smoke whirl and spread, while the world-intoxicated mind became subdued, calm and purified in the holy atmosphere of the Sage. Not one word was uttered by anyone. But there was an eloquent silence all about us.
"Heard melodies are sweet, but those unheard Are sweeter;
therefore ye soft pipes, play on;
Not to the sensual ear, but, more endear'd,
Pipe to the spirit ditties of no tone." (Keats)

Was it the stately presence of the silent Hill seen through the window that spoke to our souls with a solemn, silent stillness? Was it the holy mood of the Master in his introverted introspection? Was it the still small voice of everyone there rapt into a kindred mood by a force subtle and unseen, but powerful and felt within? We sat there, and time rolled on while we were oblivious of its course. Each felt a sense of inner release and was as happy as a bird "sailing with supreme dominion through the azure deep of air."

The hush of the evening fell upon us. The Master rose and passed into the open pandal close by and sat on a couch in a place whence we could see the Hill floodlighted by the setting sun. The disciples and admirers also moved thither and sat in a semicircle in front of the Sage. Then began their chant of the daily evensong, glorifying the Master and his message. The hymn swelled forth again and again in ever-new cadences, all the persons present taking up the chorus: "May Sri Ramana's holy Feet live and flourish, and bless all forever and forever!"

Then the hymn came to a solemn close, and the full moon rose in the sapphire sky. That deep silence which had preceded the rapturous song fell on us once more. The inner Full moon of Divine ecstasy rose in the sky of our hearts. Then came to my mind the great passage by Oscar Wilde: "Indeed, that is the charm about Christ; when all is said, He is just like a work of art. He does not really teach one anything, but by being brought into His presence one becomes something. And everybody is predestined to His presence." I felt that I was predestined to the Sage's presence and went into the stillness of the night, moving away from him physically but feeling drawn nearer to him in spirit like a streamer borne against the wind...

Mr. and Mrs. S. were visitors from Peru to the Ashram.
The couple narrated all their story to Bhagavan, all the privations they had undergone to have a look at Sri Maharshi. Bhagavan was all kindness to them; He heard their story with great concern, and then remarked: ?You need not have taken all this trouble. You could well have thought of me from where you were, and so could have had all the consolation of a personal visit.?? This remark of Sri Bhagavan they could not easily understand, nor did it give them any consolation as they sat at His feet like Mary. Sri Maharshi did not want to disturb their pleasure in being in His immediate vicinity, and so He left them at that.

Later in the evening Sri Maharshi was enquiring about their day-to-day life, and incidentally their talk turned to Peru. The couple began picturing the landscape of Peru and were describing the sea- coast and the beach of their own town. Just then Maharshi remarked: ?Is not the beach of your town paved with marble slabs, and are not coconut palms planted in between? Are there not marble benches in rows facing the sea there and did you not often sit on the fifth of those with your wife??? This remark of Sri Maharshi created astonishment in the couple. How could Sri Bhagavan, who had never gone out of Tiruvannamalai, know so intimately such minute details about their own place?

Sri Maharshi only smiled and remarked: ?It does not matter how I can tell. Enough if you know that in the Self there is no Space-Time.??

63.   நோக்கியே கருதிமெய் தாக்கியே பக்குவ
         மாக்கிநீ யாண்டரு ளருணாசலா.

        O Arunachala, may You graciously take me as Your own, having made me mature,
        by  seeing me, thinking of  me and touching my body.

64.   பற்றிமால் விடந்தலை யுற்றிறு முனமருள்
         பற்றிட வருள்புரி யருணாசலா.

       O Arunachala , before the poison of delusion possesses me, reaches my head
       and kills me, bestow Your grace so that Your grace alone may possess me.

General Discussion / Re: Request for prayers
« on: March 10, 2014, 06:11:15 PM »
Dear Krishnan

Om Namo Bagavathe Sri Ramanaya

61.    நைந்தழி கனியா னலனிலை பதத்தி
              னாடியுட் கொள்நல மருணாசலா.

        O Arunachala, there is no use for a fruit which is over ripe and decayed.   
        Take and eat it while it is in a ripe condition,  that will be good.

Explanatory Note:   O Arunachala, if you allow me to waste away and become disheartened due to the suffering of longing for You without attaining You, I shall be rendered worthless, like an over ripe and decayed fruit.   Therefore ,  before I waste away in such a manner, graciously take me and feed upon me, destroying my ego.   That will be best for both of us.

62.   நொந்திடா துன்றனைத் தந்தெனைக் கொண்டிலை
            யந்தக னீயெனக் கருணாசலா.

        Arunachala, if you do not take me and give yourself  to me so that I do not perish with
        suffering   ( due to my intense longing for you)  You will be Antakan ( the God of Death ) to me.

59.   நெக்குநெக் குருகியான் புக்கிட வுனைப்புக
           னக்கனா நின்றனை யருணாசலா.

        O Arunachala , when melting more and more (with intense devotion), I merged in
        you as my refuge, you stood unveiled (as the mere existence-consciousness-bliss, devoid of the
        veiling adjuncts of name and form).

60.   நேசமி லெனக்குன் னாசையைக் காட்டிநீ
           மோசஞ் செயாதரு ளருணாசலா .

        O Arunachala, having roused desire for You in me, who was devoid of love,
        You should bestow Your grace upon me and should not cheat me (by failing to fulfil l this desire).

Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: March 09, 2014, 12:07:21 AM »
Sri Guhai Namasivayar

Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: March 08, 2014, 11:56:08 PM »

Pages: 1 ... 35 36 37 38 39 40 41 42 43 44 [45] 46 47 48 49 50 51 52 53 54 55 ... 78