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Topics - Nagaraj

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General Discussion / The Maha-Svami and The Maharishi
« on: October 10, 2016, 10:34:59 AM »
The Maha-Svami and The Maharishi

Ra. Ganapati

Two reports I heard from the servitors of the Maha-Svami relating him to Bhagavan Sri Ramana Maharishi I could myself easily attribute to their creative artistry in elevating their own Master over every other holy man. Yet I wanted to get confirmation from His Holiness himself for certain reasons.

The Maha-Svami, ever bubbling with wit and witticism had a unique way of saying things. He said he did not want to give the same judgment on both reports and so would call one of them as pettal (colloquial for pitatral) and the other as ularal. The fun of it si that both the words mean the same, viz., talking nonsense!

To come to the two reports. One of them was that when the Maha-Svami was circumambulating the Holy Hill during his camp at Tiruvannamalai, Sri Ramana Maharishi purposely came out of his living room in the Ramana-Asrama and walked to a particular spot from where he could see the Maha-Svami at a distance.

Even as I heard it I could write it off, because Maharishi was to me surely one to whom the triad of the seer, seen and sight had dissolved in the oneness of the only Self. (So it was to His Holiness. But he donned the role of the Teacher exemplifying the ideal to the humans, and therefore was ever on the move to see people and holy places.)

Decades back, a lad of sixteen, the Maharishi fled home to Tirvannamalai, afire with the raging ardor to see the Fire-Linga of lord Arunachalesvara. He took darsan, just one darsan, and with that the very idea of an object to be seen apart from the self was burnt out! Though he lived in the very temple precincts for the next five or six months, he did not visit the sanctum sanctorum again. To assert that, contrary to what the Asrama sources say, he did come out to see that Maha-Svami is, as the Svami himself said, nothing but pettal (nonsense).

Our Acharya Maha-Svami visited Tiruvannamalai twice, once in 1929 and again in 1944, both for the Kartika Deepam festival (when the holy beacon is lighted atop the Hill). On both the occasions he also made the customary Giri-pradakshinam (circumambulation of the Hill). The Ramanasraman lies on the route. I have heard reports from two very reliable and respected persons attached to the Asramam, Sri Kunju Svamigal and Mme. Suri Nagmma about what transpired when the Maha-Svami passed along the route. Kunju Svami must have been present on both the occasions and Nagamma on the latter one.

Bhagavan had already prepared the asramites not to take it amiss if the Acharya did not enter into the Asramam and see him; because, according to one tradition, one in the Jagadguru Peetham (Seat of the World-teacher) must not call on another holy man on his own. As for himself, though he did not say it, he would not extend an invitation to anyone for the simple reason that he did not have any desire or need to see any body, anything. As for the asramites, they could, if they so wished, gather outside and have darsan of the Acharya as he moved along.

And most of them did.

The asramites had great respect for the Acharya, especially by the forties, because it was he who almost compelled Paul Brunton the Maharishi's feet, and it was Brunton's soulful account of the Maharishi that threw open the window of the West of the light of the Illumined Master. The book clearly shows that the Acharya considered the Maharishi as "a high master" who can give "initiation into the real yoga of the higher kind".

In one of his discourses in Madras in the early thirties, the Acharya had raked the Maharishi, whom he referred to as Ramana Svamigal, among the jivan-muktas (liberated even while living in a body). The asramites were naturally happy that the respected head of a Sankara Math, uncompromising in such matters, gave such praise to the Maharishi in public.

On both the occasions of his visit to Tiruvanna malai, the Acharya turned his eyes towards the entrance of the Asrama, stopped for a few seconds looking round and continued to walk, a still picture in motion!

Reminiscing the second visit Nagamma said, while all the other asramites went out and waited at the gate for His Holiness, she alone was left with the Maharishi.

"Why have you not joined them?" he asked her.

"Because the Svami does not see Brahmin widows who have not shaved their heads", Nagamma replied.

Though mature and tolerant not to denounce the orthodox custom, she felt a tinge of sadness.

The Maharishi just nodded his head and looked at her with compassion, The compassion assuaged her sadness. The simple nod too conveyed a lot to the discerning disciple. It signified the Maharishi's acceptance of both the Acharya's adherence to the institutional customs, and Nagamma's wisdom in not following the other such windows who used to peep at the Acharya from a hidden place.

Here comes something antipodal between the Maha-Svami and the Maharishi. the former stood foremost in strictly observing all the distinction laid out by the Dharma sastras and orthodox traditions, whereas the latter stood foremost in practicing equality. Even to merit the glance of the Maha-Svami one had to fulfil conditions; a millionaires Brahmin widow was disqualified if she was not tonsured! On the other hand, even an untouchable beggar could sit right by the side of the Maharishi and eat along with him. Nay, if he so felt, there was no restriction to his feeding the Maharishi from out of the alms in his begging bowl! How rude, crude and cruel does the one appear and how suave, soft and sweet the other? How is it that the Sweet gives his nod of approval to the Cruel?

If the Sweet cannot appreciate the Cruel, equally true is the vice versa. But whereas the Sweet's appreciation of the Cruel came out in `just nodding,' the Cruel's appreciation of the Sweet came out in a verbal flow. That was in the public discourse given by the Maha-Svami the very night. To quote Nagamma, "The Swami spoke at great length saying that every head of a religious organisation has to observe established traditions while one who is an Athyasramite (one transcending the four stages of life prescribed by the Dharma Sastras) has no such inhibitions... (To) attain that state is very difficult and that had been possible only for a great soul like Ramana Maharishi."

The devotees of the Maharishi exulted at this unstinted tribute the Acharya paid to their Master in their home-town.

But close on it wake the Acharya gave a rude shock to them. They felt that he had dealt a direct blow on what they held in worshipful respect in the Asrama, viz., the temple over the spot where the body of the mother of the Maharishi was buried. When she passed away, the Maharishi favoured the idea of putting up such a structure because in his view (which was not just a view, but perception of truth) she was a Sannyasini who attained the Jnani's liberation of Oneness. Vedic priests offered their chants and ritualistic services at the temple as they did in any other `regular' temple. But, to their dismay when they went after one such service there to participate in the evening Puja at the Acharya's Math, they were asked to enter only after taking a purificatory bath. Because, first of all opinion was divided among the orthodoxy on first of all, opinion was divided among the orthodoxy on the very question of the eligibility of women for sannyasa; and even if that was accepted, the mother of Maharishi was not initiated to that order in the formal, scriptural way. So the place of her burial was just a grave-yard (which pollutes the entrants).

The directive of the Acharya to the priests struck the asramites as a bigoted, book-learnt judgement over the intuitive judgment of their enlightened master. As most of the priests were also devoted to the Maharishi, they were deeply perturbed when the Pontiff, who was the bulwark of the priestly tradition in the changing world, pronounced the stricture.

Early next morning the asramites and priests went to the Maharishi. In spite of the asramites' efforts to restrain themselves before their august Master, they could not keep their tempers. They complained about what all `that Svami' was doing with his differentiating outlook in contrast to what `this Bhagavan' was doing in his all-embracing outlook. "The priests want to give a reply to him. (They actually wanted to teach him a lesson!) Bhagavan should give the reply."

As ever unruffled, the Maharishi heard it all and in his stately composure gave his judgement on the judgement of the Svami on his previous judgment. It was Neutrality itself that spoke!

"Why say that person, this person? Say there, here. That is the correct expression. Viewed so, what all has happened will also be understood as correct. (For the benefit of the Tamil-knowing readers, let me give the original simple, concise and powerful words of the Maharishi as faithfully conveyed by Sri Kunju Svami: That is an orthodox Peetham, and this an independent ashram. Who ever is here would be like this. So long as that svami is the head of that Peetham he must only follow (more precisely, `demonstrate', because the Maharishi said not the ways and rules of the Peetham. He had therefore issued that directive.

"Why reply? Then there will be a counter to it, a counter to the counter and it will go on like that. (Looking at the asramites) Let us carry on in our way silently here, come. The others may withdraw. let not anybody raise questions and arguments."

Is it not clear that Maharishi considered the Maha-svami to be a Brahma-jnani in reality who was just `demonstrating' certain ways because he happened to be in a certain place! The Brahma-jnani alone can take the colour of any surroundings. Chameleon-like? But the chameleon does that to save itself; the jnani, to save the surrounding! The particular surrounding of our Brahma-jnani conferred on him the uniqueness of being the only Maha-Purusha of the recent times to apparently bind his state of unbound freedom with shackles of the strictest codes of the orthodox tradition. Much in it would be rude, crude and cruel in the eyes of the changing free world. But in Nature's order freedom too must be balanced by discipline, which is another name for restraint. When almost the whole world plumbed in for freedom and its consequent break from the past to its rude, crude and cruel extreme, it was as though Nature threw up the Single Entity on the Acharya to counter balance it by his total adherence to the past tradition in its extreme form. Though noble motives and ideals are not lacking n the Modern Movements, in actually it has only `helped its adherents in self-pampering in various ways. In contrast, however base orthodoxy appeared to be, people saw with open eyes in its Ace-adherent the living example of self-paupering. They realised that he was more `cruel' in his self-denial than in denying them the many rights they clamoured for. It was the power of this self-abnegation, added to that of his unbounded love deep within, which knew no differentiation, that gained universal respect for him.

But human nature being what it is, respect gives way to remonstration when personally picked. That happened with the Ramana-asramites too. But the Maharishi, who had no person to be pricked, dissolved it by counseling sympathetic acceptance.


General Discussion / Vibhuti - Greatness of Sacred
« on: August 23, 2016, 08:13:04 AM »
Bhagavan always sported the sacred daily on his forehead. I felt a need to open a thread on Vibhuti, to extol the greatness of Sacred Ash. We Indians have always considered it inauspicious to leave the forehead empty. These days, unfortunately due to times, most even hesitate to sport Vibhuti even in the size of small bindi as being socially unacceptable or being judged! There are so many benefits by sporting the sacred ash which we are not aware of. It wards of evil, negative energies around you. You will not attract unnecessary attentions. Most of all, you will be worshipful, as the Sacred ash is Lord Shiva Himself, one who sports it traditionally - when we even look at them, we feel a sense of spiritual fervor, people automatically become respectful towards the ones who sport Vibhuti.

There are added benefits, Sporting Vibhuti encourages you to engage more in the activities of God. Prayers and Anushtanam are naturally motivated. It is a motivational factor. It is also a wonderful catalyst!

With the evolution of too much Vedanta, i.e. the (essence alone) in our times, we have given up the time tested habits followed by our ancestors, in sustaining the Vedanta with well nourished Daily Anushtanams.

In the same lines, even wearing a Japa Mala, such as Tulasi Mala, Rudraksha Mala, Spatika Mala, all help the aspirant upwards! Adorning them, one actively keeps off the negatively influencing energies.

Most of all, they are constantly reminding you to remember God, His Gunas, His Tatva.

This attempt is to encourage this message among all Astikas.

Holy Ash

The holy Ash is the substance the devotees wear on their bodies with adoration and respect. This along with the rudrAxa beads (1) shows up the devotees of the Simple but Supreme Lord shiva. The holy Ash has lots of spiritual sense. There are lots of hymns telling the glory of the holy Ash. ((2) - for example). Ash - the substance that is arrived when things are completely burnt off. In natural terms it is a final state. The state where it has nothing left to burn off ! This indicates the transience of the beings and the Permanence of the Supreme that smears in this ash. This also indicates the matured state of bliss the devotees would be heading towards which stands beyond perturbance - transformation (nothing to burn off).

The purANic events associated with the holy Ash show its significance. When the three daemons of impurities (tripura) were burnt down by the mere smile of the God, the ash that remained got settled on the Lord, Who danced there. Thus the tripurAri was smeared in the Ash that came out of burning out of the three impurities. When the cupid - the deva of lust, tried to fire his arrows on the yogic Lord, he was burnt by the Lord into a heap of ash. The unruffled Lord appeared decorated with that ash. At the times when everything reduces unto It, the Everexistant Lord wears that ash.

The devotees of the Lord, Who gives His form to the ardent worshipper, wear the same way the holy Ash on their body. This holy Ash is prepared in the ritual fire in a specified way (3) along with the chanting of the Holy Five Letters (4) and other vedic hymns. Thus obtained Holy Ash is worn on various specified places of the body including the forehead chanting the Holy Five Letters. (There are two broad categories of wearing the Holy Ash. One is uddUlanam that is sprinkling the Holy Ash on the body and the other is tripuNDram that is in three distinct bands)


General Discussion / The Importance of Being Alone
« on: July 06, 2016, 11:19:25 PM »
Are we truly going within? We may easily get used to a spiritual routine and miss the main purpose... it is a matter of fact that we are alone and how well are we acquianted with ourselves can only be known in times of solitude. is it simply enough knowing that you are the Self and Brahman and you are untouched?

This article may open gates to deeper insights. I have posted a couple of excerpts... kindly follow the link if it be of interest to you.

The Importance of Being Alone by Swami Krishnananda

A sincere disciple, a seeker, one day put a question to me: ?If I have to enter the Absolute today, what sadhana should I practise?? While I appreciated the question very much, I also felt the seriousness that is involved in not only the question itself, but the background of the entire thought process in this connection. My answer to this question was at once: ?You have to melt into liquid and become one with everything. This is the sadhana that you have to do if you want to enter the Absolute today.? But who is prepared to melt into liquid? We are hard as flint. Even flint is not as hard as we are. Our attachments are very severe; even iron chains are not as strong as our attachments. But we are self-deluded people, under the notion that we have no attachments. We are immersed in a quagmire, but are under the notion that we are walking along a beaten track which takes us straight to God.

A great thinker and mystic once put it in a beautiful style: The path spiritual is the flight of the alone to the Alone. It is not a multitude going to God. Such a thing is unthinkable. Very important it is to remember that we are alone in this world even now. Even today, even at this very moment, we are alone.

We should not be under the impression we have got many friends around us. This is a false notion. The so-called friends and relations that we have around us in the form of human beings and possessions of various kinds are a false environment created around us to delude us and dupe us into the wrong path. These possessions, friends, relations, etc., are not going to help us when we are in a critical moment or in time of danger, because our relationship to people is artificial. Anything that is artificial will not last long. Our connection with other people in this world is not genuine, not natural, not organic; and, therefore, it cannot work when the time for it comes. Why is it so? It is because, to put it in a very philosophical jargon, the connection of a subject with an object is makeshift. It is a contrivance brought about for sensory perception and a false feeling of fulfilment, and for bringing about a sense of satisfaction to the ego-ridden individuality.

To read full article please follow thus link:

Dear all,

Please do the needful and spread the word.

I just signed the petition "Please do not cut the trees on the Girivalam Path" and wanted to see if you could help by adding your name.

Our goal is to reach 5,000 signatures and we need more support. You can read more and sign the petition here:


Operating System and Software Issues / MAC imovie Users
« on: June 22, 2016, 07:02:10 PM »

If there are any Mac imovie users, Experts, Tech-Savvy guys, I have a problem in using Devanagari or Hindi Fonts in imovie. Devanagari or Hindi fonts are not visible correctly in my imovie projects. They are perfectly visible while typing but when I play the project it becomes all wrong. I am need to compile a video for professional use. I could not find a proper support contact to get this sorted out. Can anybody please help me?
Thank you

General Discussion / Reflections on Death
« on: June 20, 2016, 01:49:53 PM »
I intend to post some articles that reflect on Death. I welcome others also to contribute if you find something worthy.


Humour / Some times...
« on: February 17, 2015, 01:34:14 PM »
Just for fun...

Some times the discussions go thus -  :D

Cautionary advice / Books and Materials on Sri Bhagavan
« on: September 24, 2014, 11:29:57 AM »
Dear Devotees,

As a humble devotee like everyone of you, i felt an urge to convey that the devotees may please be informed that it is best to refer to the materials and books presented and sold by the official website of Sri Ramanasramam alone ( As the works available in here alone can be considered the most authentic for your study and reflections on the teachings of Sri Bhagavan.

In todays world, in times of information overload, in platforms such as Internet, there are plenty of information and in-depth information, analyses and deep study in to the teachings of Sri Bhagavan. Devotees are best advised to not take these materials as granted. Do not even depend on the information available here in this forum for granted. Always make sure about the authenticity of the words, statements, observations by Self Effort by checking if they genuinely stated by Sri Bhagavan.

There are random information and studies available everywhere, it could prove be a great stepping stone in ones sadhana that might end up creating needless confusions. This is not to discourage reading the various information available instantly. There is a reason by we need to pay some money and buy books, for our study, than that of simply downloading pdf files from internet for free!

Keep simple things fist. Go by the Rules. It will never fail.

Thank you.


General Discussion / Gems from Samskrutam
« on: September 21, 2014, 11:49:13 AM »

॥ श्री गणेशाय नमः ॥

॥ श्री गुरुभ्यो नमः ॥

॥ नमो भगवते श्री रमणाय ॥


|| shrI gaNeshAya namaH ||

|| shrI gurubhyo namaH ||

|| namo bhagavate shrI ramaNAya ||

Bhagavan willing, i intend to post shlokas, subhaashitaas from Samskruta literature here.

General Discussion / Misc Articles
« on: September 14, 2014, 06:11:31 PM »
The next day at one o'clock I went to Mr. Baker's prayer-meeting. There I was introduced to Miss Harris, Miss Gabb, Mr. Coates and others. Everyone kneeled down to pray, and I followed suit. The prayers were supplications to God for various things, according to each person's desire. Thus the usual forms were for the day to be passed peacefully, or for God to open the doors of the heart.

A prayer was now added for my welfare: 'Lord, show the path to the new brother who has come amongst us. Give him, Lord, the peace that Thou hast given us. May the Lord Jesus who has saved us save him too. We ask all this in the name of Jesus.' There was no singing of hymns or other music at these meetings. After the supplication for something special every day, we dispersed, each going to his lunch, that being the hour for it. The prayer did not take more than five minutes.

The Misses Harris and Gabb were both elderly maiden ladies. Mr. Coates was a Quaker. The two ladies lived together, and they gave me a standing invitation to four o'clock tea at their house every Sunday.
When we met on Sundays, I used to give Mr. Coates my religious diary for the week, and discuss with him the books I had read and the impression they had left on me. The ladies used to narrate their sweet experiences and talk about the peace they had found.

Mr. Coates was a frank-hearted staunch young man. We went out for walks together, and he also took me to other Christian friends.

As we came closer to each other, he began to give me books of his own choice, until my shelf was filled with them. He loaded me with books, as it were. In pure faith I consented to read all those books, and as I went on reading them we discussed them.

I read a number of such books in 1893. I do not remember the names of them all, but they included the Commentary of Dr. Parker of the City Temple, Pearson's Many Infallible Proofs and Butler's Analogy. Parts of these were unintelligible to me. I liked some things in them, while I did not like others. Many Infallible Proofs were proofs in support of the religion of the Bible, as the author understood it. The book had no effect on me. Parker's Commentary was morally stimulating, but it could not be of any help to one who had no faith in the prevalent Christian beliefs. Butler's Analogy struck me to be a very profound and difficult book, which should be read four or five times to be understood properly. It seemed to me to be written with a view to converting atheists to theism. The arguments advanced in it regarding the existence of God were unnecessary for me, as I had then passed the stage of unbelief; but the arguments in proof of Jesus being the only incarnation of God and the Mediator between God and man left me unmoved.

But Mr. Coates was not the man easily to accept defeat. He had great affection for me. He saw, round my neck, the Vaishnava necklace of Tulasi-beads. He thought it to be superstition and was pained by it.

'This superstition does not become you. Come, let me break the necklace.'

'No, you will not. It is a sacred gift from my mother.'

'But do you believe in it?'

'I do not know its mysterious significance. I do not think I should come to harm if I did not wear it. But I cannot, without sufficient reason, give up a necklace that she put round my neck out of love and in the conviction that it would be conducive to my welfare. When, with the passage of time, it wears away and breaks of its own accord, I shall have no desire to get a new one. But this necklace cannot be broken.'

Mr. Coates could not appreciate my argument, as he had no regard for my religion. He was looking forward to delivering me from the abyss of ignorance. He wanted to convince me that, no matter whether there was some truth in other religions, salvation was impossible for me unless I accepted Christianity which represented the truth, and that my sins would not be washed away except by the intercession of Jesus, and that all good works were useless.

Just as he introduced me to several books, he introduced me to several friends whom he regarded as staunch Christians. One of these introductions was to a family which belonged to the Plymouth Brethren, a Christian sect.

Many of the contacts for which Mr. Coates was responsible were good. Most struck me as being God- fearing. But during my contact with this family, one of the Plymouth Brethren confronted me with an argument for which I was not prepared:

'You cannot understand the beauty of our religion. From what you say it appears that you must be brooding over your transgressions every moment of your life, always mending them and atoning for them. How can this ceaseless cycle of action bring you redemption? You can never have peace. You admit that we are all sinners. Now look at the perfection of our belief. Our attempts at improvement and atonement are futile. And yet redemption we must have. How can we bear the burden of sin? We can but throw it on Jesus. He is the only sinless Son of God. It is His word that those who believe in Him shall have everlasting life. Therein lies God's infinite mercy. And as we believe in the atonement of Jesus, our own sins do not bind us. Sin we must. It is impossible to live in this world sinless. And therefore Jesus suffered and atoned for all the sins of mankind. Only he who accepts His great redemption can have eternal peace. Think what a life of restlessness is yours, and what a promise of peace we have.'

The argument utterly failed to convince me. I humbly replied:

'If this be the Christianity acknowledged by all Christians, I cannot accept it. I do not seek redemption from the consequences of my sin. I seek to be redeemed from sin itself, or rather from the very thought of sin. Until I have attained that end, I shall be content to be restless.'

To which the Plymouth Brother rejoined: I assure you, your attempt is fruitless. Think again over what I have said.'

And the Brother proved as good as his word. he knowingly committed transgressions, and showed me that he was undisturbed by the thought of them.

But I already knew before meeting with these friends that all Christians did not believe in such a theory of atonement. Mr. Coates himself walked in the fear of God. His heart was pure, and he believed in the possibility of self-purification. The two ladies also shared this belief. Some of the books that came into my hands were full of devotion. So, although Mr. Coates was very much disturbed by this latest experience of mine, I was able to reassure him and tell him that the distorted belief of a Plymouth Brother could not prejudice me against Christianity.

My difficulties lay elsewhere. They were with regard to the Bible and its accepted interpretation.

~ MK Gandhi My experiments with Truth

General Discussion / Festivals
« on: August 09, 2014, 11:26:22 PM »
Vara Maha Lakshmi Vratham

On the day of Varalakshmi vratam, women clean their homes and decorate their front yards with rangolis (colorful designs traced on the floor). Later, they take a bath and deck themselves with beautiful clothes and jewellery. They then begin the process of performing the vrata by first arranging the kalasha or sacred pot. They fill the pot with rice and water which symbolize prosperity and cover it with mango and betel leaves. They then place a coconut smeared with turmeric and vermilion on the kalasha and decorate the coconut with a new cloth. Some people decorate the kalasha with jewels to make it look more beautiful. They place this kalasha on a plate filled with rice.

The main puja begins by worshiping Lord Ganesha, who is believed to drive away all obstacles and evil forces. Later, goddess Mahalakshmi is invoked into the kalasha. They then worship a couple of torams (a bunch of nine threads with nine knots) and tie one to the kalasha while the other one is tied around the right hand wrist of the woman performing the pooja. Later, they chant the Lakshmi Ashtottara Shatanamam (a list of hundred and eight names in praise of the deity). They then offer the goddess nine varieties of delicacies including sweets and savories. In conclusion of the vratam, they sing hymns in praise of goddess Varalakshmi and invite another married woman assuming her to be goddess Varalakshmi and offer her sweets. That evening, they invite all the neighbor women to their homes and offer them tamboolam, an offering consisting of betel leaves, fruits, betel nuts, vermilion, turmeric and dakshina (money). They collectively sing songs in praise of goddess Varalakshmi.

The festival concludes today, after the Goddess graces the house of the performers in person, now says goodbye in her physical form and would continue to guide as formless source of inspirations, in the forms of Guru and Elders.

These are not mere rituals, for one who performs with real faith, that Goddess really comes to our home, She does come and it can only be felt by those that see Her to be Real, and for such ones, when festivals conclude, it brings some nameless sadness. Like how a mother would feel when her daughter is leaving her home soon after marriage. But how ever, the Goddess leaves with a promise that She would return again next year.

Each festival is a divine experience, one has to experience them and not just do it as mere ritual, doing it mechanically. One should have faith, if the formless has become numerous forms, is it impossible for that Formless reality to manifest in our glorious festivals?


General Discussion / Glimpses from Complete works of Swami Vivekananda
« on: August 03, 2014, 10:31:55 AM »

We believe not only in universal toleration, but we accept all religions as true. I am proud to belong to a nation which has sheltered the persecuted and the refugees of all religions and all nations of the earth. I am proud to tell you that we have gathered in our bosom the purest remnant of the Israelites, who came to Southern India and took refuge with us in the very year in which their holy temple was shattered to pieces by Roman tyranny. I am proud to belong to the religion which has sheltered and is still fostering the remnant of the grand Zoroastrian nation. I will quote to you, brethren, a few lines from a hymn which I remember to have repeated from my earliest boyhood, which is every day repeated by millions of human beings:

As the different streams having their sources in different places all mingle their water in the sea, so, O Lord, the different paths which men take through different tendencies, various though they appear, crooked or straight, all lead to Thee.


General Discussion / Bharathiyar Poems
« on: July 29, 2014, 03:19:25 PM »

எல்லா மாகிக் கலந்து நிறைந்தபின்
ஏழைமை யுண்டோடா?-மனமே!
பொல்லாப் புழுவினிக் கொல்ல நினைத்தபின்
புத்தி மயக்க முண்டோ?

உள்ள தெலாமோர் உயிரென்று தேர்ந்தபின்
உள்ளங் குலைவ துண்டோ?-மனமே!
வெள்ள மெனப்பொழி தண்ணரு ளாழ்ந்தபின்
வேதனை யுண்டோடா?

சித்தி னியல்பு மதன்பெருஞ் சக்தியின்
செய்கையுந் தேர்ந்துவிட்டால்,-மனமே!
எத்தனை கோடி இடர்வந்து சூழினும்
எண்ணஞ் சிறிது முண்டோ?

செய்க செயல்கள் சிவத்திடை நின்றெனத்
தே னுரைத் தனனே;-மனமே!
பொய்கரு தாம லதன்வழி நிற்பவர்
பூதல மஞ்சுவரோ?

ஆன்ம வொளிக்கடல் மூழ்கித் திளைப்பவர்க
கச்ச முண்டோடா-மனமே?
தேன்மடை யிங்கு திறந்தது கண்டு
தேக்கித் திரிவமடா!


After mixing and filling all as oneself,
can there be poverty, hey mind?
After the decision has been made to kill the wicked worm (ego),
can the intellect be ever in a confused state?

After realizing that all that is there is just one single Self,
can you still feel distressed, hey mind?
Can there be any sadness left ever,
after getting absorbed into the cool bliss flowing like a flood?

After realizing
the nature of ?Chit? (Brahman/Self)
and its great power of manifestation, - hey mind,
however many problems beset you all around,
can there be even an awareness of it?

?Perform actions established in the state of the Self?
thus spoke the Lord (Krishna) ? hey mind!
Will those people who do not identify with the unreal;
and who stand in the identity of their true Self,
be ever afraid of the earth?

Can there be fear for those who dive inside
the ocean of the luster of the Self and sport, hey mind?
Seeing the dam of honey burst open,
let us wade through it and get excessively intoxicated!

(Tr. By Tejasvini)

General Discussion / Pictures of Brahma Gnanis
« on: March 16, 2014, 07:38:14 AM »
Going as per the divine instructions, "Devotees are requested to create one new album called the pictures of Brahma gnanis and preserve the pictures of Brahma gnanis in this album like a great treasure and worship them and progress in their sadhana towards enlightenment."

i am also urged to start this topic titled "Pictures of Brahma Gnanis". Devotees when inspired may share any pictures of Brahma Gnanis.

Salutation to the Divine Guru, "Effulgence"


The meditation on the form of Sri Satguru brings clarity This is one of the teachings from saint Thirumoolar. The worship and meditation on the forms of gnanis who had realized the formless consciousness within is considered as a great meditation for receiving the blessings of gnanis and to progress in spiritual sadhana.
So, for remembering the forms of many Brahma gnanis and to receive their blessings, we are sending a graceful picture of one great Brahma gnani each month along with the swathi pooja letter from January 2014 onwards with a brief note about the gnanis on the back side of the photo.
Devotees are requested to create one new album called the pictures of Brahma gnanis and preserve the pictures of Brahma gnanis in this album like a great treasure and worship them and progress in their sadhana towards enlightenment.
For this month swathi pooja, we are sending the picture of the great Brahma gnani Lord Jesus.

~ Sri Sundaram, attendant of Sri Annamalai Swami.


Name                             : JESUS CHRIST
Birth place                      : Bethelehem
Period                            :
Age at the time of
enlightenment               : at the age of 30
Spiritual service after
enlightenment               : From the age of 30
Mahapari Nirvana          : Crucified at the age of 33

Main teachings
  • Love is God.
  • Love your enemies too.
  • Turn in, the kingdom of God is very near to you.
  • One cannot serve for both God and worldly affairs.

General Discussion / Handling Problematic Emotions
« on: January 23, 2014, 08:27:26 AM »
In my break, it discerned within that in general, people are aware their problematic emotions and the wisdom that they need to be overcome. Even in scriptures and in the words of Guru, one learns that one has to go beyond these emotions and stand untouched. But they do not have the "know-how", We know Bhagavad Gita says we have to be neutral in heat and cold, insult and praise and so on, "but How?" is the real problem. In general we see that most times, unless one who is really intense in even inquiring the source of 'I' which is experiencing the heat, one gets stuck in such problematic emotions. This thread would focus on such quotes and articles that would facilitate showing light in going beyond these problematic emotions.


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