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856
General topics / Re: Tamil Scriptures
« on: March 08, 2013, 02:37:23 PM »
ரமணர் ஆயிரம் — அரவிந்த் சுவாமிநாதன்
====================================

ரமணர் சொன்ன கதை

(ரிபு முனிவர், அவருடைய சீடன் நிதாகன் இவர்களைப் பற்றிய புராணக் கதை)

ரிபு முனிவர், தம் சீடனான நிதாகன் கர்ம காண்டத்திலிருந்து எவ்வளவு விடுபட்டிருக்கிறானென்று காண, தாம் வயதானவராயிருந்தும் நகரத்தில் வசித்த தம் சீடனிடம் தாமே போவார். தன் குரு தன்னைக் கவனித்து வருகிறாரென்று அறியாதபொழுது நிதாகன் எப்படி நடப்பானென்று கவனிக்க, சிற்சில சமயங்களில் ரிபு மாறுவேடம் பூண்டும் போவார். அப்படிப் பட்டிக்காட்டான் வேடம் பூண்டு ரிபு போயிருந்த ஒரு சமயத்தில் நிதாகன் ராஜ பவனியை வெகு கருத்தாகக் கவனித்துக் கொண்டிருப்பதை அவர் கண்டார். அவரை, நகரவாசியான நிதாகன் கண்டுகொள்ளவில்லை.

“இதென்ன கும்பலும் கூச்சலும்” என்று பட்டிக்காட்டானாகிய ரிபு கேட்டார்.

“ராஜா பவனி போகிறார்” என்று நிதாகன் பதிலுரைத்தான்.

“அரசனா? ஊர்வலம் போகிறானா? யார் அரசன்?”

“அதோ யானைமேல்”

“அரசன் யானைமேல் இருக்கிறான் என்கிறாயா?”

“ஆம்.”

நான் இருவரைக் காண்கிறேன். இதில் அரசன் யார்? யானை எது?”

“என்ன! நீ இரண்டையும் பார்க்கிறாய். ஆனால் மேலிருப்பவன் அரசன் என்றும் கீழ் இருப்பது யானை என்றும் அறிய மாட்டாயா? உன்னைப் போன்ற மூட மனிதனிடம் பேசுவதாற் பயனென்ன?”

“என்னைப் போன்ற மூடனிடம் பொறுமையை இழக்க வேண்டாம். உன்னை வேண்டிக் கொள்கிறேன். மேல், கீழ் என்கிறாயே; இதன் பொருள் என்ன?”

நிதாகனுக்குக் கோபம் தாங்கவில்லை.

“மேலே அரசனையும் கீழே யானையையும் காண்கிறாய். அப்படி இருந்தும் மேல் கீழ் என்றால் என்னவென்று அறிய விரும்புகிறாய். கண்ட காட்சிகளும் கேட்ட வார்த்தைகளும் இவ்வளவு அறிவை விளக்கவில்லையென்றால் நடித்துத் தான் நான் உனக்குப் போதிக்க வேண்டும். குனி. எல்லாம் உனக்கே பூரணமாக விளங்கிவிடும்” என்று வார்த்தைகளைக் கொட்டினான்.

சொன்னபடி செய்தான் பட்டிக்காட்டான்.

அவர் குனிந்ததும் தோளின்மேல் ஏறிக்கொண்டான் நிதாகன்.

“இப்பொழுது புரிகிறதா, மேலே நான் அரசன் போல் இருக்கிறேன். கீழே நீ யானைபோல் இருக்கிறாய். இப்பொழுது தெளிவாகிவிட்டதா?” என்றான்.

“இல்லை, இன்னும் புரியவில்லை. நீ அரசன்போல் மேல் இருக்கிறாய் என்றும், நான் யானைபோல் கீழ் இருக்கிறேன் என்றும் சொல்லுகிறாய். சரி, அரசன், யானை, மேல், கீழ் – அதுவரையில் விளங்குகிறது. ஆனால், ”நான்”, ”நீ” என்று சொன்னாயே; எதைக் குறித்து, ”நான்”, ”நீ” என்கிறாய்? அதுதான் விளங்கவில்லை. தயவுசெய்து அதை விளக்கு” என்று வெகு நிதானமாகச் சொன்னார் பட்டிக்கட்டானான ரிபு.

இதைக் கேட்டதும் நிதாகனுக்கு ஓர் விழிப்பு உண்டாயிற்று. உடனே கீழே குதித்து, தனது குருவின் சரணங்களில் விழுந்து, “வந்தனத்துக்குரிய எனது குரு ரிபுவையன்றி, வெளித்தோற்றமாகிய இந்தப் பௌதிக வாழ்விலிருந்து உண்மைப் பொருளாகிய ஆன்ம நிச்சயத்திற்கு என் மனதைக் கவரக் கூடியவர் வேறு யார் உளர்?” என்று வேண்டி வணங்கினான் நிதாகன்.

ஆம்.

from the facebook of RMCL

857
General topics / Re: Tamil Scriptures
« on: March 07, 2013, 02:29:44 PM »

1)
ஆதி , நடம்  ஆடுமலை , அன்றுஇருவர்  தேடுமலை
சோதிமதி  ஆடு  அரவம்  சூடுமலை -நீதி
தழைக்குமலை  ஞானத் தபோதனரை  'வா ' என்று
அழைக்குமலை அண்ணாமலை

அருளாளர்  குரு நமசிவாயர்  இயற்றியருளிய
அண்ணாமலை வெண்பா

858
Question: What is to be meditated upon?

Ramana Maharshi: Anything that you prefer.

Question: Siva, Vishnu and gayatri are said to be equally efficacious. Which should I meditate upon?

Ramana Maharshi: Any one you like best. They are all equal in their effect. But you should stick to one.

Question: How do I meditate?

Ramana Maharshi: Concentrate on that one whom you like best. If a single thought prevails, all other thoughts are put off and finally eradicated. So long as diversity prevails there are bad thoughts. When the object of love prevails only good thoughts hold the field. Therefore hold on to one thought only.
Dhyana is the chief practice.
Dhyana means fight. As soon as you begin meditation other thoughts will crowd together, gather force and try to sink the single thought to which you try to hold. The good thought must gradually gain strength by repeated practice. After it has grown strong the other thoughts will be put to flight. This is the battle royal always taking place in meditation.
One wants to rid oneself of misery. It requires peace of mind, which means absence of perturbation owing
to all kinds of thoughts. Peace of mind is brought about by dhyana alone.

from the Ramana Rajyam Facebook

859
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: March 05, 2013, 06:43:12 PM »
Old Arunachala Hill Photo

860
Bhagavan’s classmate, one Vilacheri Mani Iyer, together with his friend, Vembu Iyer, used to visit Sri Bhagavan at Skandashram often. One day, early in the morning, near the spring outside Skandashram, two persons were seen lying on a big boulder. They beckoned to me and asked me to go to Bhagavan and seek his permission as to whether ‘Brahma’ and ‘Vishnu’ could come in. This gave me a great surprise, but anyhow I went inside and announced the ‘names’ to Bhagavan. He smiled and bade me to let them in.

When I went and told them, they came in and had Bhagavan’s darshan. They also stayed for a few days and went away.

After they had gone I asked Bhagavan what they meant by saying ‘Brahma’ and ‘Vishnu’ had come. Bhagavan said in his usual calm manner, “What is to be done? They have the Bhavana (mental attitude) that I am Lord Siva and Mani is Brahma and Vembu is Vishnu!”


861
The Siddhas' Lesson
============A STORY

In the Vasishtam it is stated that Rama, after his return from a pilgrimage, found that the whole world was full of misery and that bearing the body was itself a cause of misery.

He, therefore left everything, even things like eating and drinking, and remained motionless. When Viswamitra asked Dasaratha to send Rama to guard his oblations ceremony
(yagna), Dasaratha said that Rama was like a mad man and
described some of the signs of his madness.

On hearing them, Viswamitra said that he was very pleased to hear of those symptoms, that such madness did not come to many people and that he would like to see him and asked for him to be brought.

Rama accordingly came, prostrated before all those present and sat down. Viswamitra saw him and asked him the cause of his
madness, and addressing Vasishta, said, “Please teach Rama
the knowledge of the Self, the knowledge which Brahma taught
you and me.”

Vasishta agreed to do so. While he was teaching, siddhas from all over came to listen to him and they thought to themselves, “Rama has gained so much knowledge at such a young age. How surprising! How great! What is the use of our living so long?”

Sri Ramana Maharshi

from the Ramana Rajyam facebook

862
Ashrams / Re: Ramana Ashram
« on: March 01, 2013, 03:39:08 PM »
Announcements: Ramanasramam Website

S ri Ramanasramam has redesigned the website: http://www.sriramanamaharshi.org. The new design is ‘responsive’,
meaning the menu adapts to the screen size. The multilingual site includes English, Tamil, Hindi, Japanese, French and
Russian languages. We need volunteers to translate into Spanish, German and other languages. Those who wish to help with
translations may write to: ashram@gururamana.org. The new website allows free downloading of all issues of the Mountain
Path older than 2010. These may be found at: http://www.sriramanamaharshi.org/Mountain-Path/.
 Visitors can learn to chant the Akshara Mana Malai at: http://www.sriramanamaharshi.org/portfolio-item/chantarunachala/. The old website can still be accessed at http://archival.sriramanamaharshi.org for any information that is
missing in the new website. Because of limited resources, the ashram has only tested the new website in Firefox, IE, Safari
and Google Chrome. Please send suggestions for improvement to: ashram@gururamana.org.

863
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: February 27, 2013, 12:08:20 PM »
Below is a very interesting narrative written by Swami Tapasyananda, an eminent disciple of Sri Ramakrishna and previously vice president of the Ramakrishna Mission, of his meetings and opinion of Sri Ramana Maharshi. Its most interesting and illuminating to read the opinions and evaluations of a non-devotee, who was also a senior spiritual personage of an eminent spiritual organisation.

The photograph accompanying this narrative is a painting made in 1949 by the South Indian artist, S. Rajam, for the Himalayan Academy, and rarely seen outside their Kauai Hindu Monastery located in Hawaii. I reproduce it below with their kind permission


“The Maharshi impressed me as a rare type of man. I do not know whether he is a Jnani, or what he is. For as the Vedanta says, a Jnani can be known only by a Jnani, and I am certainly not one. But this person, anyone can feel, is not of the ordinary run of men. We nowadays come across men everywhere whose one thought is world-reform and things of that kind. But here is a man who is perfectly aware, as one can see from his conduct and movements, who has no such idea, who has in his opinion nothing to add to the sum-total of human happiness. He simply seems to exist, without waiting for anything, without being anxious about anything. On watching him I was powerfully reminded of the Gita passage beginning with “Udasinavad” (Like one that is unconcerned). He seems to take, as far as I can see no interest even in the Ashrama that has sprung up around him. He simply sits there; things are going on as events and other men shape them. The only activity of the Ashrama in which he seems to take active interest is cooking. He cuts vegetables in the kitchen, and if there is any special cooking any day he is sure to try his hand at preparing some of the dishes for that day. Spicing and other processes of the culinary art are performed there under his directions.

Another point that struck me is his silence. We used to ask in fun among ourselves why eminent professors who crossed the seas did not deliver their Vedantic lectures through silence. But here is a person who actually does this as far as his teaching of the Vedanta is concerned. When I asked him to tell me something of spirituality, the first thing he said was that silence is the highest teaching! The beauty of the man is that he remains faithful to that idea to the utmost extent possible. His idea is that the Advaitin has no position to state, no Siddhanta to propound. He regrets that in these days even Advaita has become a Siddhanta, whereas it is really not meant to be so.

 
Painting by S. Rajam, 1949

The reason for the existence of so much Vedantic literature is this: When doubts arise in the mind as our intellects are quickened, such literature is helpful in dispelling them. In other words, the Advaitin speaks only to dispel a doubt that might have arisen in himself or in another. Our saint remains faithful to this idea. He is mostly silent, and speaks but a little if questioned on any point. Of course he jokes and speaks occasionally on other things, but he has no dogmatic teaching on Vedanta to deliver.

He told me he says ‘yes, yes’ to everyone who interprets Advaita, even to some of his followers who interpret his ideas in the books published under his name. When I asked, regarding a book that I purchased in the depot there, how far the ideas stated therein are his teachings, he told that it is very difficult to say that, as he had no definite teaching. As people have understood they have written, and they may be right from certain points of view. He himself, he said, has absolutely no idea or inclination to write a book; but due to the entreaties of some people about him he has written some verses, and he told me that he is often troubled by men who take a fancy to translate them into this language and that, and ask him about the faithfulness of the translation.

So mostly the Maharshi remains silent, and people come, make prostrations, sit before him for some minutes to hours and then go away, perhaps without exchanging even a single word! I have got my own doubts as to whether people benefit by this teaching through silence. But yet people come from long distances to hear this dumb eloquence and go back satisfied.

Though he speaks but little, it is very instructive to watch his face and eyes. There is nothing every prepossessing about his personality, but there is a beam of intelligence and unruffled calmness in his eyes that are unique. His body is almost motionless except when he occasionally changes his position or wipes his sweat in that hot place. I was carefully observing his face; I found him seldom winking and never yawning. I say this to show that I am sufficiently satisfied that the absence of activity in him is not due to inertness.

The third point that struck me was the absolute absence of vanity or self-importance in him. Except for his toilette confined only to a kaupinam a visitor man not find it possible to make out Ramana Maharshi. He eats the same food as everyone else there; there is not even a single extra item or special dish for him. I specially noticed that in conversation he is not averse to using the first person pronoun, unlike some other Vedantins who use ‘he’ and things of that kind. I point out this to show how unostentatious he is. His silence, I am convinced, is not to assume a gravity of disposition calculated to keep people at a distance. And when he breaks that silence, as he does when questioned, he appears to be the sweetest and most friendly of men.

He makes no distinction between man and man for their wealth or position in society. I saw peasants and gentlemen in motor cars coming and being greeted with the same silence. They all sit on the floor and receive the same hospitality . . . I stayed in the Ashrama for three days. The Maharshi talked with me very kindly and quite freely on the several questions I asked him. Although his manner of replying was not so impressive as I expected, his thoughts are always clear, concise and free from all ideas of narrowness. Though he has not read much, as he himself told me in some context, he has a good grasp of all the difficult points in Vedanta.

My impression is this: Whether he is a Jnani or anything else I do not positively know. But I am convinced that he is a sweet and lovable person who is indifferent to all things about him, who has no end of his own to gain, who is always alert even when he seems to be most deeply absorbed, and who may be said to be perfectly free from greed and vanity. In seeing him I do believe I have seen a unique personage.”

Swami Tapasyananda (1904-1991)
Ramakrishna Mission


864
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: February 26, 2013, 03:27:11 PM »
V.Kameswara Rao
Early next morning my sister , who had been taking her turn sitting by the boy during the night, told my wife and me that she had had a vision of Ammavaru(the spirit of smallpox)leaving our house and asking her to take care of the boy.   She gathered from that, in accordance with popular belief, that the boy would recover and no one else in the house would get the disease.   A few hours later a friend came in and gave me some sacred ash from Ramanasramam.  Another good omen.   We all began to fell hopeful.   On the 8th I received the following letter from the Asramam:
Dear Kameswara Rao,
We have your letter of the 4th instant and the same was perused by Bhagavan.  Prasadam(sacred ash) is herewith sent with Bhagavan’s gracious blessings for your child laid up with pox.
Bhagavan and bhaktas are well

                                                                                                                              Venkataraman
                                                                                                                              For Sarvadhikari



The letter thrilled me, but how did Bhagavan know that my son had small pox?  Why ask? How could I know how Bhagavan knew?  Anyway my son survived and is in good health.
I continued to be curious how small pox came to be mentioned in the Asramam letter.  Some elderly persons suggested that the moment Bhagavan saw my letter he received a mental picture of my son bedridden with smallpox.  Latter, however, Bhagavatula Annapurnayya Sastri of Tenali gave an explanation that appealed to me more.   “Was it necessary for you to write to Bhagavan in order for him to know what was happening in your house?   Is he not all pervading and all knowing?  But he does not interfere unless asked to and called upon.   If a man is singing in Bombay and you want to hear him you must switch on the radio.   If you don’t , the radio will not receive his song and you will not hear it, although he is singing.   Similarly if you want Bhagavan’s blessings you must establish contact with  him in the right way.”
My faith in Bhagavan increased enormously as a result of this, because it was matter of life and death for my boy and he gave him life.

From Volume VI , Boundless Ocean of Grace

865
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: February 24, 2013, 12:30:11 AM »
Sri Bhagavan with Sri  Ganapathi Muni

866
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: February 24, 2013, 12:29:03 AM »
Sri Ramana Ashramam Book Depot

867
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: February 24, 2013, 12:27:03 AM »
Sri Ramana Ashramam  Book Depot

868
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: February 24, 2013, 12:25:32 AM »
Sri Ramana Bhagavan Samadhi New Hall with Devotees

869
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: February 16, 2013, 03:37:35 PM »
Sri Ramana teaching

870
Dear Subramanian Sir

Very nice story. Sri Mungala Venkataramah is a sincere devotee.  I think Sri Ramana wrote "OM NAMO BAGAVATHE SRI RAMANAYA" mantra to her daughter.

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