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The teachings of Bhagavan Sri Ramana Maharshi / nan yar-Who am I-Comments
« on: December 10, 2017, 10:20:54 AM »
Udai garu/Friends,
I am opening this thread in tandem with the thread-nan yar-Who am I -Guidance from Bhagavan...In this thread we may share whatever we wish to comment on or supplement with any other viewpoint or practices...You may like to move your comments and  link to vipassana to this thread...Thanks.

The nan yar is a gem of a little booklet wherein Sri Bhagavan delineated in clear terms the why and how of self-enquiry and spiritual practice in general...this is a boon for all earnest will be of immense benefit to one and all to go through it in small snippets and deliberate on the practical hints that it abounds.. not sure whether this sort of a study was taken up in this forum...opening this thread for this purpose.

General Discussion / Gems from The Holy Mother,Sri Sarada Devi
« on: November 18, 2017, 09:04:53 AM »
Open your grief-stricken heart to the Lord. Weep and sincerely pray, 'O Lord, draw me towards You; give me peace of mind.' By doing so constantly you, will gradually attain peace of mind.

Holy Mother Sri Sarada Devi

The Hymns of great ones are a source of inspiration to invoke divine grace...more so when the hymns express the plight and helplessness of  the commoner...the Hymns of Thayumanavar are evocative and expressive as it truly gives a graphic picture of the plight of the average seeker thwarted in his efforts to reach the divine...and as such they serve to advance the cause of the rank commoner.
we shall dwell on some of these wonderful hymns of Thayumanavar in this thread.

I wish to share some practical hints on sadhana from The Gospel of Sri Ramakrishna-these are universal teachings and are to be recognized and practised as such.They are universal in the sense that almost anyone and everyone can benefit from them ,irrespective of whatever the social and religious background one comes from.Importantly,each one can proceed from wherever he or she finds herself and in a surefooted way and with a clear sense of direction.

This is how Sri Ramakrishna puts it:
Reality is one and the same. The difference is only in name. He who is Brahman is verily Atman, and again, He is the Bhagavan. He is Brahman to the followers of the path of knowledge, Paramatman to the yogis, and Bhagavan to the lovers of God.
The Primordial Power is ever at play. She is creating, preserving, and destroying in play,as it were. This Power is called Kali. Kali is verily Brahman, and Brahman is verily Kali. It is one and the same Reality. When we think of It as inactive, that is to say, not engaged in the acts of creation, preservation, and destruction, then we call It Brahman. But when It engages in these activities, then we call It Kali or Sakti. The Reality is one and the same; the difference is in name and form.

"It is like water, called in different languages by different names, such as 'jal', 'pani', and so forth. There are three or four ghats on a lake. The Hindus, who drink water at one place, call it 'jal'. The Mussalmans at another place call it 'pani'. And the English at a third place call it 'water'. All three denote one and the same thing, the difference being in the name only. In the same way, some address the Reality as 'Allah', some as 'God', some as 'Brahman', some as 'Kali', and others by such names as 'Rama', 'Jesus', 'Durga', 'Hari.'

The First lesson that a sadhaka has to learn is this:The Reality is one and the same; the difference is in name and form. as the Rig Veda also affirms' Ekam Sat Vipra Bahudha Vadanti'."The seeker has to develop this conviction that the Reality that one is seeking is ONE and ONE only and the difference in name and form is on account of one's past conditioning.The Reality is in no way limited by the name and form.
We may use name and form to arrive at the Reality and yet not limit ourselves by name and form.
What do I mean by the above statement?What is the practical implication?
The implication is that a sadhaka will always derive benefit from diverse sources of inspiration-and not look out for a 'particular' tag.He would not be limited to finding out whether there is a 'Ramakrishna Mutt' or a 'Ramana Centre' in the place where he is dwelling.He would seek out anyone or any place of worship that helps strengthen and reinforce the sense of Reality in him/her.What matters to him is Reality and not the tags that are attached to it.


I have opened two threads -Bhagavan Sri Ramana-words of Grace and this one which may carry comments/Reflection of devotees on Bhagavan's words of Grace.

V.: It is said only some are chosen for Self-realisation and those alone could get it. It is rather discouraging.
B.: All that is meant is, we cannot by our own buddhi, unaided by God's grace, achieve realisation of Self.

Day by Day with with Bhagavan

Tripura Rahasya and other ancient works / The Vedas
« on: May 31, 2014, 06:18:14 AM »
I just happen to chance upon this introduction on upanishad by Graham:

Unlike the Vedas which can only be read and chanted by initiated Brahmins, the Upanishads can be read and chanted by anyone.
The Vedas do not deal with the Self and final Liberation, but the Upanishads deal with the Self, its Source, Attainment and Final Liberation and are thus the jewel in the crown of Vedic literature.
It is taught that to read and chant the Upanishads, as well as other authoritative works dealing with the Self, helps to destroy the ego and leads to Emancipation.

Please refer here:

The upanishads are part and parcel of Vedas.As such ,although everyone may study them,the chanting (adhyAyana)is to be done only by Brahmins who have learnt it directly from the Guru.It is a oral tradition and the chant is to be heard and then recited only By Brahmins.This is what Sri Bhagavan has also said categorically. Ofcourse,everyone can listen to it and derive the benefit.

It is totally wrong to say :

Vedas do not deal with the Self and final realization.

This is a vast subject and everyone should know at least a wee bit of what the Vedas truly are.The Essence of Vedas is the Gayatri mantra-the King of all Mantras.This is the essence of all the Four Vedas-To chant The Gayatri mantra and to dwell on its essence is no less than self-enquiry.

Sri Ramakrishna says:

'The sandhya merges in the Gayatri, the Gayatri in Om, and, Om in samadhi'.

I will post here from Sri Aurobindo's 'Secret of the Veda' and from the Talks on the vedas by Sri Kanchi mahAswAmi in this thread.


General Discussion / Articles,Interviews,News
« on: March 08, 2014, 06:28:56 PM »
Those who know Tamizh may like to check out the talks on Amudha MozhigaL(The Gospel of Sri Ramakrishna in Tamil) by Srimat Swami GouthamAnanda.Swamiji is a Kannadiga and his tamizh is quite charming to hear.
You may check this site and download these fortnightly talks:

I will also recommend that you checkout the Talks in English in the audio/video section of this site.


General Discussion / Wise Quotes-Comments
« on: March 08, 2014, 06:28:42 AM »
I have opened two threads :
1.Wise Quotes
2.Wise Quotes-Comments.

Request one and all to post your Quotes in thread 1 and comments in thread 2.


General Discussion / Wise Quotes
« on: March 08, 2014, 06:25:01 AM »
It is not sufficient to worship Krishna, Christ or Buddha without, if there is not the revealing and the formation of the Buddha, the Christ or Krishna in ourselves.

Sri Aurobindo

I wish to share excerpts from Sri Dilip Kumar Roy's Autobiography-'Sri Aurobindo came to me'.Sri Dilip Kumar Roy is known for his devotion to Sri Bhagavan as well and has visited Sri Ramanasramam and been amply blessed by Sri Bhagavan.
The Title of the book reveals the spirit-It is sri Aurobindo who came to Dilip and not the other way around.What Dadaji(Revered Brother)Dilip Kumar means by this charming title is that Sri Aurobindo won him over by his Love,Wisdom and limitless patience,although several times Dilip felt that he was totally a misfit in pursuing the spiritual path and wondered whether he should call it quits.
I warmly recommend this book to one and all.Dadaji is a supreme devotee and this can be noticed by the way sri Bhagavan always encouraged him in his Devotional path.

Self cannot leave the Body.There is no going and coming for the Self.Self alone is.The Body viewed as a corpse is only an 'idea'.This 'idea' is used to counter another idea-'I am Body'.In deep sleep,do we perceive Body as a corpse?No,it just does not even exist.
Just like in dream,the mind projects the Dream Body and a Dream world,so in the waking state,the mind projects a Body and the world.
Self alone exists in Sleep,dream and Waking State.The 'I' persists in all these three states and when enquired into, disappears and what then remains cannot be described.There is none to describe it.There is no one to 'own' it and say 'I am Liberated'.

General topics / Bhajana Dhyana -discussions
« on: October 20, 2012, 09:12:22 AM »
Yes,the Arati song on Sri Ramakrishna and the one on Holy Mother- 'Prakruti Pramam'are simply wonderful.In R K Mutt ,Mylapore Chennai,the swamiji who performs the Arati is a great soul;it is deeply inspiring to just watch him,the way he walks gracefully in a poised manner,and after the preliminaries of the ritual how he gets up and waves the vespers ,one hand holding the Lighted Lamp and the other hand ringing the Bell in a measured way-the way the hand holding the lamp makes wavy motion as if a fish is joyously swimming in the ocean-A real treat to watch.A Picture of Stillness in Motion.
I warmly recommend this to all devotees who are in chennai ,to visit on Sunday evening ;after the vespers there are some wonderful Bhajans for about an hour.
This song by Devendra Mazumdar is a Great favourite of mine.Please visit:

This is a Bengali song and is composed by Devendranath Mazumdar(and not by Swami Vivekananda)and can be easily understood by those who are familiar with sanskrit or Hindi.

CHAPTER I ,The Four Aids

Yoga-siddhi, the perfection that comes from the practice of Yoga, can be best attained by the combined working of four great instruments. There is, first, the knowledge of the truths, principles, powers and processes that govern the realisation -- sastra. Next comes a patient and persistent action on the lines laid down by the knowledge, the force of our personal effort -- utsaha. There intervenes, third, uplifting our knowledge and effort into the domain of spiritual experience, the direct suggestion, example and influence of the Teacher -- guru. Last comes the instrumentality of Time -- kala; for in all things there is a cycle of their action and a period of the divine movement.
The supreme Shastra of the integral Yoga is the eternal Veda secret in the heart of every thinking and living being. The lotus of the eternal knowledge and the eternal perfection is a bud closed and folded up within us. It opens swiftly or gradually, petal by petal, through successive realisations, once the mind of man begins to turn towards the Eternal, once his heart, no longer compressed and confined by attachment to finite appearances, becomes enamoured, in whatever degree, of the Infinite. All life, all thought, all energising of the faculties, all experiences passive or active, become thenceforward so many shocks which disintegrate the teguments of the soul and remove the obstacles to the inevitable efflorescence. He who chooses the Infinite has been chosen by the Infinite. He has received the divine touch without which there is no awakening, no opening of the spirit; but once it is received, attainment is sure, whether conquered swiftly in the course of one human life or pursued patiently through many stadia of the cycle of existence in the manifested universe.

Nothing can be taught to the mind which is not already concealed as potential knowledge in the unfolding soul of the creature. So also all perfection of which the outer man is capable, is only a realising of the eternal perfection of the Spirit within him. We know the Divine and become the Divine, because we are That already in our secret nature. All teaching is a revealing, all becoming is an unfolding. Self-attainment is the secret; self-knowledge and an increasing consciousness are the means and the process.[/left]

The usual agency of this revealing is the Word, the thing heard (sruta). The Word may come to us from within; it may come to us from without. But in either case, it is only an agency for setting the hidden knowledge to work. The word within may be the utterance of the inmost soul in us which is always open to the Divine or it may be the word of the secret and universal Teacher who is seated in the hearts of all. There are rare cases in which none other is needed, for all the rest of the Yoga is an unfolding under that constant touch and guidance; the lotus of the knowledge discloses itself from within by the power of irradiating effulgence which proceeds from the Dweller in the lotus of the heart. Great indeed, but few are those to whom self-knowledge from within is thus sufficient and who do not need to pass under the dominant influence of a written book or a living teacher.

Ordinarily, the Word from without, representative of the Divine, is needed as an aid till the work of self-unfolding; and it may be either a word from the past or the more powerful word of the living Guru. In some cases this representative word is only taken as a sort of excuse for the inner power to awaken and manifest; it is, as it were, a concession of the omnipotent and omniscient Divine to the generality of a law that governs Nature. Thus it is said in the Upanishads of Krishna, son of Devaki, that he received a word of the Rishi Ghora and had the knowledge. So Ramakrishna, having attained by his own internal effort the central illumination, accepted several teachers in the different paths of Yoga, but always showed in the manner and swiftness of his realisation that this acceptance was a concession to the general rule by which effective knowledge must be received as by a disciple from a Guru.


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