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Messages - srkudai

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121
Dear Anil ,
      :) Inner absorption in japji as well as my own quote means : "thoughtlessness" -- Mano-laya in Bhagavan's saying.

I would like to add few more thoughts ... this topic is so beautiful that any amount of explanation can be given :) ... its like enjoying a poetry ... please see ...

We have an extraordinary statement in Ashtavakra gita:

Quote
निःसंगो निष्क्रियोऽसि
त्वं स्वप्रकाशो निरंजनः।
अयमेव हि ते बन्धः
समाधिमनुतिष्ठति॥१-१५॥

There is no association [ no one else to associate with, relate with], and you are not the doer. Self effulgent and spotless you are. This alone is your bondage that you try to still the mind.

There is a nice story of a samurai. He won a great war and returned home... when he found a rather big rat in his house. Proud of his abilities, he took out the sword and tried to kill it but the rat proved out to be too fast for him. he tried a lot and finally got exhausted. He then woke his wife up and discussed the rat problem with her. She said "see, you may be a great samurai, but a foolish person. (wife you see) , to kill the rat, u do not use the sword, u use a cat, its that simple." . So he went out, brought a cat, big fat cat. but the cat tried a lot to catch the rat and it still failed. the rat was too fast for it. Then he went to the king's place and got the royal cat. the royal cat also could not catch the rat. As he felt exhausted, he happened to meet a wise man, who told him "see, these cats are fed by their owners and hence they lost their natural instinct. you need a natural cat and that can kill it". The samurai then went to the wild and brought a cat from there and the cat immediately caught the rat. Then he asked the cat "how did u catch it ? what was the strategy ? what was the approach ?" and the cat said "sir, its my nature. i simply caught it. there is no strategy, no approach, no method to what i did. it comes naturally to me" !!
Meditation is like that. it has to be natural. one cannot reach that silence by absorption, observing breath or anything ... all methods ... are only aids ... infact through methods its not possible at all. because every method is entertaining the ego[rat]. meditation is really the lack of ego, lack of a person inside. one cannot entertain the ego with a method and at the same time "try" to enter the realm of meditation. one cannot give this "ego" a reality and then think that one will eventually vanquish it.

All methods we use are artificial "owner-fed, tamed cats" ! They cannot catch the rat. for killing the rat, we need to get to the most natural and simple being, abidance ... Self.

Do you see this ? It is we who think there is a "real" ego ... and then try to "fight it" ... its like fighting with vaali in ramayan. we give it strength by treating it as real and then it wins. ego is a myth. please tell me ... where is me ?

body has no sense of me : deho na janati
awareness is pure witness.
and inbetween there are discrete thoughts ... where am i ?

thoughtlessly there cannot be a suffering .... and its such a wonder that discrete and momentary thoughts can create a sense of incompleteness or bondage that remains or stays !! what a wonder ! The point is ... its we who give it a reality by meditating on those momentary thoughts and creating a sense of "I" that seems to be "there" ! There is none !

Nothing to do, nowhere to go !

Love!
Silence

122
जब मैं था तब हरी नहीं, अब हरी है मैं नाही |
सब अँधियारा मिट गया, दीपक देखा माही ||

Sri Kabir

When the mundane 'I' was there, there Hari (God) was not. Now Hari alone Is, and mundane 'I' has disappeared. When I saw the Light (Deepak) within, all darkness vanished and was not seen anymore. (Trans. by me)


:) Beautiful. Shared on my facebook as well.

123
Dear Anil ji,
       :)

Quote
"chupai chup n hovee jae laae rehaa liv thaar ||
By remaining silent, inner silence is not obtained, even by remaining lovingly absorbed deep within."

usually we look at silence as absence of sounds. When we look at silence in contrast to sound, we are still stuck in the realm of duality.
This is with reference to the physical silence. We all agree to this.
But often, we take mental silence to be the true "inner silence" !
If we observe carefully, we are still contrasting between "mental movements vs lack of mental movements" . that is still duality.
please see...
True inner silence is neither physical silence, nor mental silence, its that Awareness in whose presence physical and mental silence keep appearing and disappearing.

To put it in more technical terms: there are two kinds of samadhi ... citta samadhi is what people often talk about. citta samadhi means lack of thoughts  ... there is another kind of samadhi called cit samadhi, which means to abide in Awareness ... there ... the body continues as it is, mind continues as it is ... and this is true silence ... its not disturbed by thoughts , nor is it disturbed by sounds ! :)

True jnana is not to "control" , "vanquish" or even "kill" mind ... true jnana is to recognize that mind is a mirage , unreal , like a snake seen on a rope ... and then one makes no attempt to stop the snake from moving, nor does one try to get rid of the snake.

This kind of silence, which is undisturbed restufulness in the presence and absence of thoughts is not obtained by inner absorption ... its one's true nature ... one may discover it through total self surrender or more precisely right knowledge.

Love!
Silence

124
Dear Anil ji,
    :) Japji sahib is a song, a chant in sikh religion.
you can listen to this here:

https://www.youtube.com/watch?v=LbftHnxqUfk&t=13s

And the text can be found here :

https://www.allaboutsikhs.com/jupji-sahib/learn-jupji-sahib-onlinemool-mantra-a-pauri-1-2

Its about pure grace of God. with interspersed statements that we cannot grasp him with our intellect and mind.

The reason i pointed out this to you is because you seem to be enjoying sant kabir's sayings [as even i do a lot.]. Guru granth sahib has lot of his sayings ... this is what wiki has to say :
Bhagat Kabir (Gurmukhi: ਭਗਤ ਕਬੀਰ) was a Devotee and Spiritual Poet lived in Uttar Pardesh, India. He was a strict monotheist and follower, probably founder, of Gurmat. In Guru Granth Sahib, There are 227 Padas in 17 ragas and 237 slokas of Kabir.


sample: :) -- to make you more curious

sochai soch n hovee jae sochee lakh vaar ||
By thinking, He cannot be reduced to thought, even by thinking hundreds of thousands of times.

chupai chup n hovee jae laae rehaa liv thaar ||
By remaining silent, inner silence is not obtained, even by remaining lovingly absorbed deep within.

naanak hukamai jae bujhai th houmai kehai n koe ||2||
O Nanak, one who understands His Command, does not speak in ego. ||2||

[i would replace hukamai with not command but "by his grace" ]

Love!
Silence     

125
General topics / About Ramayana
« on: November 09, 2017, 11:47:50 AM »
About Ramayana
-------------------------
Ramayana is called an Itihasa. :) Itihasa literally means "this is how it happened". Most people interpret this to mean that Ramayana is really about history. Itihasa can mean, this is how it happened, but what happened ? We might think that this is how rama's story took place. That is one way to think about it. Another way to understand it is to think of it as purely allegoric. There is one person- could be you or me- he or she was just like us. And his this person's life there was suffering and he discovered a way out of it. This narration is about how he discovered liberation, moksha. How did he do that?

Rama = Brahman within this person, Ramyathe iti Rama. There are other names for it. Buddhism calls it Primordial Awareness. Self is Hindu name for it. Self does not mean an individual, it means something different. Another name for it is emptiness. But for now, we may take Rama to mean "me". what do i think "I AM" ? Well, i have some picture of myself. The Scriptures say, that these are all notions you have about urself and this is not the true you. Then what is the True me ? Well, that needs to be studied in the upanishads and the gita to gain clarity. The ultimate teaching of Upanishads is "you are of the nature of pure bliss". But then how is it that i suffer? I may be of the nature of pure bliss, but i suffer and this is my reality. Hinduism does not teach escaping from what is. One has to face what is and look deeply at it and as one looks deeply into the nature of reality one discovers the truth of the upanishads.

Sita = Peace, The bliss that upanishads talk about. She is said to be the daughter of a kingdom called Videha, which means "sans the body" :) ! what can that mean ? There is a peace that is not due to body. In Vedantic context, even our mind and psychological elements constitute what is known as subtle body. So This Peace , or the Bliss that is talked about by the Vedantic texts - it is not dependent on the body [and mind] and is also our true nature !

This is what the scriptures teach. But we need to realize it. ultimately my life is fulfilled only when i live it 24 7! I revel in my true nature 24 7, ever happy. We have examples of saints like Sri Ramana maharshi, Sri Ramakrishna paramahamsa, Gautama Buddha etc who reveled in this Truth. And we need to discover this within. How is this done ? We need to seek help from Hanuman for this, but before that ...

Ravana = Ego and Rajas aspect of Ego. That is the sense of I that arises from all the activities of life. our success - our story.
Khumbakarna = Tamas Aspect of Ego - ie, our desires for sense pleasures etc.
Vibhishana = Satva Aspect of Ego - our desire to calm the mind, charitable activities etc.

In order to discover our true nature to be pure happiness we need to seek the help of Hanuman. Hanuman is an intellect equipped with proper understanding about Rama. A guru teaches the truth of Vedantic texts and the vision has to be gained. Unless i gain the vision and see "how i am of the nature of pure bliss", i have not understood the teaching at all. So Hanuman is an intellect that has understood the truth about our true nature. But even after understanding our vasanas, or past tendencies seem to drag us down. In other words  the information and the logic gained with the teacher's help has not yet settled in. So there is a need to use this knowledge or vision provided by the teacher to cut open our own minds and operate upon them. Its like a surgeon operating on a wound. The knowledge from the scriptures is needed for us to not get lost and to be able to perform this operation. We need to start observing our own mind along with all the attachments, worries, fears, jealousies , desires etc. We need to face all these and then discover the Truth taught by the scriptures within ourselves. The teaching provides us with a vision and we need to validate it within by taking an inner journey where we observe our own feelings and thoughts and all the millions of desires and dreams we have entertained all along. Hanuman's journey to Lanka is really this inner travel - observing one's own mind. In order to do this, we need to leave the world where it is and look within. This journey is symbolically represented by Hanuman's crossing the ocean. And when Hanuman starts to cross the ocean, the first obstacle he faces is "surasa", meaning good or valid enjoyments. One can get caught in these and get lost in the journey. It could be merely intellectual thrill. one may start discovering intellectual thrill in the arguments of the scriptures and that is enough to get caught. But hanuman does not loose sight of his goal which is to discover the truth of his own nature. Then the second obstacle is Simhika which "Stalls progress" ... a feeling that i am not progressing. When we try to look within, this is a feeling that may arise. When we see this too as a feeling and observe it as a witness, it shall slowly dissolve too. And then hanuman reaches lankhini, a daemon that does not allow one to enter into the innermost recess of our mind. IT does not allow us to see our own subconscious clearly. When hanuman knocks this , the daemon says "you have almost won , already" !
Hanuman then observes the contents of the mind and what does he see ? women, wealth, intoxicants, riches of various kinds etc. and in there he sees mandodari , a kind of happiness one gains by ego satisfaction. she is the wife of ego = ravana. He soon sees that that happiness is because of the riches and the possessions and moves on ... and there he discovers sita, as long as ravana [ego] is in dominance this sita does not appear, it really appears very lean, unhappy... it does not appear as bliss of our nature. The place where sita is there its called ashoka vana, ashoka, there is no sorrow. one has to reach this place in the innermost regions of one's own mind.

Hanuman then uses the fire of knowledge and burns the entire lanka - mind. Its like a burnt rope now, it can no more bind. this is the meaning.

When Rama vanquishes Ravana, he asks Sita to prove her purity. This means to prove that Sita is the peace due to one's true nature and not due to some sense or ego gratification. There is peace that i may feel due to a certain circumstance in my life. Rama's Sita is that Peace htat is independent of the various situations of life. So Sita gives the proof by exposing herself to the fire of knowledge. The proof that one is experiencing this Peace is that one is unaffected as the physical and mental climate changes. As the situations of life change, this peace is unaffected and this is the proof. That is why Sita is asked to expose herself to fire as a proof. This is not some male ego in operation that needs to be defended using lot of logic. If we see carefully the entire search is for peace, sita ... not for rama. i suffer ... so i seek a way out of it. in the process i learn about my true nature which is rama and this is how i [hanuman] apply it upon myself to see its truth which is sita.
The knowledge of Rama [my true nature ] is incomplete until its united with Peace. Until i discover that happiness or peace 24 7, the knowledge is incomplete. Hanuman, the intellect equipped with knowledge of Rama , has the knowledge required to explore his own mind and resolve the conflicts within to discover Sita.

one has to take help from the satvic aspect [vibhishana] and observing our own mind , cross the ocean of samsara to discover the oneness of our true nature and Sita. This is the entire journey.

A lot of other stories would also make immediate sense. We see that Rama kills Vaali from behind the tree. The point is Vaali is one's desires
and emotions. One cannot kill it by fighting with it, because its me who am giving those desires strength in the first place. i make them strong by believing that they make me better and then if i try to fight my desires i will loose because half of my strength is already given to them by considering them valuable. So Rama sends in a decoy in sugriva to invoke the desire , as if calling it to fight... and then observes from a distance - witnesses it. the arrow released by Rama is of clear and focused attention that destroys vaali. the way to work with our desires etc is not fight them but to observe their operation as a witness with focused and relaxed attention.

This is itihasa, because this is how liberation happened and this is how it happens always. it might be based on some human life , a king perhaps ... but that is immaterial. what is important is ... this is how liberation is discovered ... and this is how it happened ... itihasa ... and this is infact how it happens ... :) This is why Ramayana is important. Why should we bother about the story of Rama ? Its not really about Rama .. its about ourselves ...every time we suffer, we are "missing" Peace, the Sita within. until we discover that our true self is one with that peace ... until then we cannot discover happiness 24 7 and so , Ramayana is extremely important. the proof of the pudding is in eating ... learn about the true nature of Self and with a pure intellect explore within, observing your own mind dispassionately to discover your peace. This is Ramayana.

126
General topics / Re: Quotes of Sri Nisargadatta Maharaj
« on: November 09, 2017, 10:45:14 AM »
Dear jewell,
         :)

Quote
Q: When did the dream begin?

M: It appears to be beginningless, but in fact it is only now. From moment to moment you are
renewing it. Once you have seen that you are dreaming, you shall wake up. But you do not see,
because you want the dream to continue. A day will come when you will long for the ending of the
dream, with all your heart and mind, and be willing to pay any price; the price will be dispassion and
detachment, the loss of interest in the dream itself.

Absolutely fantastic isnt it ?  I particularly love "moment by moment you are renewing it" ! That is a very powerful statement. Sayings and teachings of Sri Nissargadatta maharaj are wonderful indeed.

Love!
Silence

127
General topics / Re: Saiva Canons of Tiru Navukkarasar. Canons 4,5, and 6:
« on: November 09, 2017, 10:43:07 AM »
Dear Subramanian ji,
      :)

Quote
Siva who sets up as a stage where salvation dances, ...
who rejoiced the cremation ground as his stage for dancing

This symbolism is really fantastic. Siva is said to be dancing in the cremation ground , where other than siva there are only sevas, dead bodies. The dynamics created by the dance of the lord is such that the skeletons seem to raise up and interact which each other.  The dead bodies have no life of their own , its the dance of siva that is all about their interactions.

Within our bodies also the situation is the same. Awareness is Siva. Other than Siva this body is only a Seva. And there is no one inbetween. This seva appears to be writing this post. There is another seva that seems to be reading it ... while the Truth is, its only the Dance of Pure Awareness ... no one else exists to talk, write , interact, agree or disagree ! no one to be bound or seeking liberation.
:)


Love!
Silence

128
Dear Nishta,
       :) Thank you for your comments. Please feel free to present your understanding of the upadesha saram verses here.
It would be nice to have multiple views and make this a cumulative effort of the forum members.
I have seen some of your posts and they are very nice. Thank you for the simple nuggets of wisdom. :) Your writings remind me of Sri Nagaraj who used to be a forum member here and had a very nice way of presenting the Truth.

Love!
Silence

129
Dear Atmavichar,
    :) Very nice and Thank you. Please do let me know how you find some of these meditations to be :)

Love!
Silence

130
Dear Anil ji,
     :) Did you read Japji sahib of Sikh religion ? That is a fantastic text of Advaita Bhakti !

Love!
Silence

131
Dear Anil ji,

:)

Quote
गुरू बिन ज्ञान न उपजई, गुरू बिन मलई न मोश |
गुरू बिन लाखाई ना सत्य को, गुरू बिन मिटे ना दोष ||
Neither Jnana (Knowledge) can be attained without the Guru nor the Salvation. Without the Guru, neither flaws (predispositions) can be got rid of nor Knowledge of Truth can dawn. (trans. by me-anil)   


what does लाखाई mean here ? :)

Love!
Silence

132
VERSE 2 - UPADESHA SARAM


Quote
VERSE 2:
kR^iti mahodadhau patanakaaraNam|
phalamashaashvata.N gatinirodhakam||
 
कृति महोदधौ पतनकारणम्।
फलमशाश्वतँ गतिनिरोधकम्॥

kriti maha udhau - in the vast ocean of actions.
ashashvatam phalam - transient results
patana karanam - the cause of downfall
(and ca)
gati-nirodhakam : (is) the restriction on progress.

This vast ocean of actions is a cause for downfall.
The fruits are impermanent and thus a person's progress is restricted.

In the first verse Bhagavan pointed out that the world is like a mirage and the cause-effect relationship which gives us an impression that its real is also like the cause-effect relationship we experience in our dreams. This second verse says the next obvious thing: if you try to fulfill your thirst with mirage water, you shall ever remain thirsty , running after mirages. This is going to be an unending journey.

If we look at life deeply , we shall discover that no matter where we live and what we possess, we shall experience problems and difficulties from time to time. This is just the way life is. Whenever we experience suffering in life , it just means : we are asking for something that the world cannot give us. We seek stability in life and the worldly situations of life - and it cannot give it to us. We seek happiness from the situations of life, it cannot really give that to us. Its the nature of the world to go wrong. Whether we meditate and live the life of a recluse or we involve ourselves in activities of the world, the situations shall remain toggling from positive to negative and viceversa. Things go wrong and thats the way this world is - because its a dream. There is no way to keep the dream stable.

We spend immense amounts of energy to stabilize the situations of life. We often think that certain "results or fruits " obtainable from certain actions of ours will make us happy and that is like running after a mirage. Our job here is not to ask for things that the world cannot give us. Our job is not to prod and push this world to make it just the way we would like it to be. Such a wish is never going to be fulfilled, since things will most certainly go wrong somewhere or the else and in trying to fix these gaps, we shall be running in an unending cycle ! There is no respite until we understand this and world is only a dream and leave it where it is. There is no respite until we let go our childish games of making this world stabilize to a fancy state. Even if we were to go to svarga , we cannot remain there for ever. such is the state of this world, its going to change - and that is why its called jagat. Its just the nature of the world to go wrong. Lets get this clear. Its the nature of the body to fall sick. its the nature of thoughts to change. its the nature of time to pass. The flower , no matter how beautiful it is today, shall wither away.

Bhagavan is here pointing out that our attempts to control and stabilize this world and discover happiness through the result of our actions are really like running after a mirage. There is no end to this. We keep running after one or the other mirage and get tired, exhausted, and yet the destination would seem to be as far away as it was when we started the chase. Lets simply stand back from our daily lives and see whether or not this is true.

In Tripura Rahasyam there is a very interesting argument presented. The argument is : if water were to fulfill your thirst, how come the thirst returns ?
This is really worth pondering over.

The results of our actions , are temporary and very limited in themselves. And the nature of world is to change and things will go wrong --- so this chase after a permanent and stable satisfaction through actions is really stupid. We need to change our attitude. There is nothing wrong in seeking to correct the situations of the world but to think that it shall remain stable or it is a solution to our sense of being an unfulfilled person is really stupidity. We look at ourselves as incomplete and unfulfilled and try to discover happiness by filling that gap with some worldly objects. That is incorrect logic. the objects cannot give it to us and so when we ask for something the object cannot give us, we are bound to suffer. The poor person thinks that the cause for his or her incompleteness is lack of money and yet is the rich person happy ? the rich person has other problems to sort out. these problems , at the level of the world are never going to end.

The solution is not to change the state of the world. when a poor person grows rich, he is more comfortable. Riches  give us comforts, not happiness. Lets clearly see the difference here. I can buy an A/C . I can go in a flight. These give me comforts. They cannot make me happy. Someone may be sitting with a lion cloth on the Arunachala Mountain without any money and be extremely happy, while someone else may be the owner of a huge island and yet extremely unhappy within. comforts do not make us happy. This is very fundamental.

Thus we can stop trying to correct the situations of the world. We do not try to run after a golden fleece , nor do we try to run away from sufferings or discomforts ... we allow things as they are, letting go the entire drama ... disengaging ourselves from this entire drama ... understanding that this is how the world is going to be ... and disengaging ourselves from this whole drama, a new dimension opens up for us ! As we let go and totally accept what is as it is, disengaging ourselves from this game of running after successes and running away from failures ... as we do this, we discover a new freedom. If there has to be a name for this freedom I would call it "Meeting the God". This is how we bring God into our lives. God is not some superhuman entity sitting on clouds deciding our future. There is this dream we are dreaming  and all the dream entities, and when we recognize it as a dream and let it be as it is ... detaching ourselves from it ... we stay with ourselves ... another name for that is "I AM" or God or Being. All this starts with the simple recognition that our worldly life is really like chasing a mirage.

Love!
Silence

133
This is from James Doty.
This is just 10 min meditation technique , we can try it multiple time throughout the day to keep ourselves centered.

:) These are all good aids to owning up  Self Knowlege and living it 24 7. one may chose some or many of these techniques.

BTW, James doty's book "into the magic shop" is a fantastic book to read.

http://intothemagicshop.com/sites/default/files/ITMS_Relaxing_the_Body-1.mp3
a few more exercises may be found here.
http://intothemagicshop.com/exercises

Guided meditations are very useful to introduce children and first timers into meditation.
With some training we might ourselves not need these, as we can do it without any other aids , and perhaps even without sitting down we may be in a position to transform our lives into meditation .... and yet, these exercises practices that only help .... its like , you may not require their support but the support itself is nice to have when its there.

Love!
Silence

134
Dear Anil ji,
         :) yes I have had the privilege to listen to Kabir Das Dohe. They are simply fantastic.
As regards Atma Nishta, thats my attempt too :) ...
if this is not lived, is not my life wasted ?

Love!
Silence

135
General topics / Re: Aksharamanamalai
« on: November 01, 2017, 02:24:08 PM »
Dear Jyoti ji,
      :) what happens when my daughter calls me but mispronounces my name ?

Sri Ramakrishna says :

"It is enough to have yearning for God.  It is enough to love Him and feel attracted to Him: Don't you know that God is the Inner Guide? He sees the longing of our heart and the yearning of our soul.  Suppose a man has several sons.  The older boys address him distinctly as 'Baba' or 'Papa', but the babies can at best call him 'Ba' or 'Pa'.  Now, will the father be angry with those who address him in this indistinct way? The father knows that they too are calling him, only they cannot pronounce his name well.  All children are the same to the father.  Likewise, the devotees call on God alone, though by different names.  They call on one Person only.  God is one, but His names are many."

Love!
Silence

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