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Messages - Balaji

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91
A devotee who could freely approach Bhagavan came and told him five or six times that somebody had been abusing him. Bhagavan listened but said nothing. As there was no response from Bhagavan in spite of repeated and varied complaints and in a number of ways, this devotee could not contain himself any longer and so said, 'When I am abused so much unnecessarily, I also get angry. However much I try to restrain my anger I am not able to do so. What shall I do?'
Bhagavan  laughingly said, 'What should you do? You too join him and abuse yourself; then it will be all right.' All laughed.

That devotee, unable to understand anything, said 'That is very good! Should I abuse myself?' `
Yes indeed! What they are abusing is your body, isn't it? What greater enemy is there than this body which is the abode of anger and similar feelings? It is necessary that we ourselves should hate it. Instead of that, when we are unguarded, if anybody abuses us, we should know that they are waking us up. We should realise at least then, and join them in abusing the body, and crying it down. What is the use of counter-abuse? Those who abuse us that way should be looked upon as our friends. It is good for us to be among such people. If you are among  people  who praise you, you get deceived,' said Bhagavan.

GVK489

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Bhagavan :Again, in a Hindu marriage function, the feasts continue five or six days. A stranger was mistaken for the best man by the bride's party and they therefore treated him with special regard. Seeing him treated with special regard by the bride's party, the bridegroom's party considered him to be some man of importance related to the bride's party and therefore they too showed him special respect. The stranger had altogether a happy time of it. He was also all along aware of the real situation. On one occasion the groom's party wanted to refer to him on some point. They asked for him. He scented trouble and made himself scarce. So it is with the ego. If looked for, it disappears. If not, it continues to give trouble.
GVK363

93
Bhagavan: Surrender appears easy because people imagine that, once they say with their lips, ' I surrender' and put their burdens on their Lord, they can be free and do what they like. But the fact is that you can have no likes or dislikes after your surrender ... your will should become completely non-existent, the Lord's will taking its place. Such death of the ego is nothing different from jnana. So by whatever path you may go, you must come to jnana or oneness.
GVK483

94
Question: Is it possible to gain knowledge without the blessings of a Guru? Even Rama, who was like a dullard in his early life became a realised soul only with the help of his Guru.

Bhagavan: Yes, how can there be any doubts? The grace of the Guru is absolutely necessary. That is why Thayumanavar praised his Guru in his hymns, and another said, '0 Gurudeva, your look falling upon it, a tiger becomes gentle like a goat, a snake like a squirrel, and a bad man becomes a good man. And what else may not happen? With your gracious look everything becomes good. How can I describe your greatness?' The Guru's grace is extraordinary.

Question: What is Guru-kripa? [Guru's grace] How does it lead to Self-realisation?,

Bhagavan: Guru is the Self ..Sometimes in his life a man becomes dissatisfied with it, and, not content with what he has, he seeks the satisfaction of his desires, through prayer to God, etc. His mind is gradually purified until he longs to know God, more to obtain his grace than to satisfy his worldly desires. Then, God's grace begins to manifest. God takes the form of a Guru and appears to the devotee, teaches him the truth and, moreover, purifies his mind by association .The devotee's mind gains strength and is then able to turn inward. By meditation it is further purified and it remains still without the least ripple. That calm expanse is the Self . The Guru is both 'external' and 'internal'. From the `exterior' he gives a push to the mind to turn inward; from the 'interior' he pulls the mind towards the Self and helps in the quieting of the mind. That is Guru-kripa. There is no difference between God, Guru and the Self'

GVK 57

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Those who, through rare, intense and surging devotion, exist by trusting solely in the Guru's piercing glance of grace will live in this world like Indra [the king of the gods]. There will be no suffering for them.

Generally 'live in this world like Indra' would imply 'enjoying the maximum amount of pleasure', but Muruganar has appended a brief note to this verse that says, 'They will live like Indra, rejoicing in the spiritual life.

GVK

96
57 The Greatness of the Guru

321 You may have acquired all the virtues and renounced all the vices; you may have renounced totally all your relationships and have no attachment; you may have completely performed all the many penances enjoined upon the virtuous by the scriptures; but however great you may be by virtue of your intellect and accomplishments, will you attain the experience, the state of kaivalyam [oneness] that is wholly bliss, until you obtain, as a result of meritorious karma, the good fortune of seeing the jnana-Guru?

GVK 57

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Ashrams / Re: Ramana Ashram
« on: April 30, 2016, 02:59:14 PM »
66th Aradhana of Bhagavan Ramana

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Ashrams / Re: Ramana Ashram
« on: April 30, 2016, 02:57:20 PM »
66rh Aradhana of Ramana Bhagavan

99

Just like the philosopher's stone, which has the wonderful power of turning base iron into noble gold, Sri Bhagavan's presence transformed even unfit persons into blessed ones. After many years of silence, when Sri Bhagavan started speaking a little, like bees swarming to a blossoming flower, the world of the intelligentsia started gathering around him. Some proud people, who had learned a little of Vedanta in the same way that they learned the Vedas, and who were in the habit of proclaiming themselves to be Brahman, could not bear to see the position of supreme eminence that Bhagavan was beginning to get. Out of envy they used to go to his presence with the intention of humiliating him by arguments. As soon as Bhagavan's look fell on them, like a cat that has seen a tiger, they were stunned and remained motionless like statues. After remaining in this state for a long period, receiving new light and feeling penitent, they would beg his forgiveness with great feeling. Sri Bhagavan, bestowing on them his gracious look, would console them, saying with a smiling face, 'When all are existing as He, who is to forgive whom? Abstaining from droha [treachery, harm, injury] to oneself is sufficient for salvation

from GVK 280 The gretness of the Guru 

100
Glory of chanting "Arunachala Siva". Please read. Mr. David Mclver was fortunate enough to stay with Bhagavan and under His guidance translate into English almost all the works of Sri Bhagavan. Then, he was attracted to a yogi near Trivandrum, took him as his guru and settled down there. "David who was very fond of me and my wife, felt very strongly that we should also go over there and take his guru as our guru too. His contention was that for spiritual fulfilment a 'physical' guru was absolutely essential and that since Bhagavan never claimed Himself to be a guru, we should leave Him and accept a guru who was prepared to accept us as his disciples. There was a spate of correspondence between us in this regard. All these letters from and to David were "shown to Bhagavan without fail. My replies claiming Bhagavan as my only guru were all approved by Him, with a nod of His head. "One day, I received a nasty letter warning me of dire consequences if I did not immediately leave Ramana and go over to his guru. I did not show this letter to Bhagavan. I was terribly upset over it. I thought I might show it to Him that evening. In the afternoon, I was doing some weeding work in the garden, head bowed and knees bent. Suddenly, I heard a 'thud' sound behind me - some animal jumping down a tree and approaching me from behind. In no time, it got on my back and sat down. I felt it should be a bear for it had a lot of hair and was holding on to me with its hind legs gripping me around my chest from behind. "My feeling at that time was not one of curiosity to know what it was, nor fear, not even unpleasantness; it was calm detachment. I was undisturbed-and continued the weeding work. Noticing my indifference, the animal started increasing its size and weight. Soon I had to bend forward owing to the burden of the back the weight became unbearable.
Still I was undisturbed and felt no fear. Suddenly, it gripped my throat with its hairy hands and started throttling me. I was becoming breathless, the grip was tightening more and more. All this didnt produce in me a tinge of fear. I remained mentally fully alert and undisturbed. I felt I could breathe no more. The grip still continued to be tightening. Without any trace of fear, I felt I was going to die. Then, the miracle took place! At the thought of death I heard within me a sound 'Arunachala Siva! Arunachala Siva! I was not making the sound but something else within me was doing it. The intensity, volume and speed of chanting of the japa increased. It was a delightful experience to hear within you a japa pronouncing itself and at the same time your being aware of the grip of death! As the Japa continued, the grip on my throat started loosening. The size and weight of the animal grew less and less. All the while the ajapa-Japa within me was going on of its own accord. Suddenly the animal jumped away from my back and started running towards the tree-l could hear its steps rushing back. lt climbed the tree and disappeared. Immediately, I got back to my normal senses. The ajapa-japa continued, uninterruptedly. I got up and searched for the beast, but could not find it. I was very happy, listening within me to the chant, 'Arunachala Siva'. "The next day, while Bhagavan was returning from His stroll up on the Hill, I met Him and showed Him the letter and then narrated to Him what had happened the previous evening. Bhagavan with His benign smile, listened to me and when I stopped, He said: "That is all 'they' can do. Everything is all right." By 'they He must have meant the guru who was a past master in black-magic and who made David write to me that threatening letter. Bhagavan was a purna-jnani (Perfect Sage). When you come under the protection of a perfect Sath-Guru even a bad experience caused by black-magic proves a blessing in disguise. I had thus the good fortune of being initiated into the ajapa-japa of 'Arunachala Siva'! Arthur Osborne Past Editor of the Mountain Path magazine and disciple of Ramana Maharshi.   from the fb Rmana Maharishi

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Dear Atmavichar100

Very nice posting AAMM and its chanting

102
Muruganar: It is the daily experience of everyone that sorrow arises through mental movements. These arise in the jiva through samsara which in turn arises from the twin karmas. As restlessness of mind is itself sorrow, the medicine to destroy it is very much needed by sadhakas. That medicine is meditating on the Guru's grace by following his teachings, which lead to complete contentment of mind. You should know that there is no greater calming medicine than this.

53 GVK

103
Question: How long is a Guru necessaryfor Self-realisation?

Bhagavan: Guru is necessary so long as there is the laghu [pun on Guru = heavy; laghu = light" Laghu is due to the self-imposed but wrong limitation of the Self . God, on being worshipped bestows steadiness in devotion which leads to. surrender. On the devotee surrendering, God shows his mercy by manifesting as the Guru. The Guru, otherwise God, guides the devotee, saying that God is in you and he is the Self. This leads to introversion of the mind and finally realisation .

53 Guru's Grace GVK

104
Ashrams / Re: Ramana Ashram
« on: March 19, 2016, 10:37:06 PM »
Sri Vidhya Homam

105
Ashrams / Re: Ramana Ashram
« on: March 19, 2016, 10:30:24 PM »
Ashram conducted a very special worship of the Divine Mother on Friday, March 18th. This is an annual worship performed by Sri Vidya initiates numbering about thirty who are invited to the ashram. The worship starts around 7 AM in the morning and concludes around 4 PM in the evening. The regular Sri Chakra puja done on Fridays is performed on the following morning. The worship includes Navavarana Puja, grand Homam, Sumangali Puja, Kanya Puja and the Abhisekham of the Divine Mother of Para Bhattarika Lalita Parameswari. The worship is known as Sri Vidya Havan.
Worship of the Supreme Being as Goddess, Sri Vidya, has a very holy tradition traced to the Vedas. There are two principal divisions, known as Hadi Vidya and Kadi Vidya. The former was practised by Indra, Chandra, Manu, Kubera, etc.; it is the simpler of the two and also more common. The other was practised by Lopamudra and approved of the wise.

Sri Ramana Maharshi has left us the legacy of the worship of the Divine Mother by consecrating a Sri Chakra and instituting regular worships of the Meru. The philosophy and worship of the Divine Mother is extolled in books like Sri Tripura Rahasya which was highly regarded by Sri Ramana Maharshi. Sri Tripura Rahasya, otherwise Haritayana Samhita, begins with Salutations to Aum and ends with Tripura is only Hrim. Aum is well known as the sacred syllable signifying the Highest Being in the abstract, so also Hrim is the sacred symbol of the same as the Goddess. The contents of the book are thus enclosed by these two symbols - the most sacred in the Vedas and the work is equally sanctified. Because of the high regard shown by Ramana Maharshi ashram has brought out an English translation of the original in Sanskrit.

The origin of Tripura Rahasya(the mystery of the tri-cities) is interesting. Haritayana was worshipping Sri Minakshi in the temple at Madurai in South India. Narada appeared to him and said that he had come from Brahmaloka in order to see what Haritayana was going to present to the world in the form of an Itihasa containing the Supreme Spiritual Truth. Haritayana was bewildered and asked how the Saint expected it of him. Narada said: "There was an assembly of saints in Brahmaloka. Markandeya asked Brahma about the Sacred Truth. Brahma said that it would be brought out by you in the form of a holy book. So I came to ask you about it." Haritayana was at a loss and pleaded inability to reproduce the Sacred Truth learned from Parasurama. Narada then meditated on Brahma who appeared before them and asked what the matter was. When Narada put the whole matter before him, he turned to Haritayana and blessed him, endowing him with the ability to produce the book at the rate of four chapters a day. He also referred to Haritayana's past and attributed his present inability to remember what he learnt to the casual and undisciplined utterance of the sacred syllable in his past incarnation. Brahma further enjoined Narada to be the first to read Haritayana's work when it should be completed.

from the fb Ramana Maharishi

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