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Messages - srkudai

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Dear Anil ji,


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 ? :)



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.


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.
a few more exercises may be found here.

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.


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 ?


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."


Dear Anil ji,
        :) Yet another beautiful verse from kabir ke dohe !

The beauty of the whole thing lies in : ishvaro gurur atmeti murti bedha vibhagine , vyomavat vyapta dehaya sri dakshinamurthaye namah...

the difference between ishvara, guru and atma is only in the forms, like vyoma or space , in all these forms there is only sri lord Dakshinamurthi!

so whether a devotee discovers this common "background" in ishvara, guru or atma its just the same. once that common thread is discovered, one sees that its the same in ishvara, guru or atma. often its difficult to recognize it in atma because when we look within we are caught up in our mind and mental activities. hence if we seek out a guru , he will be able to guide us see this and then the difference is only in forms ... as Sri Ramana says :
isha -jiva-yor veshadhi bidhah sva svabhavatah vastu kevalam ... between ishvara and jiva the "vesham" [vesh] or the "form" alone is different in essence there is only One!


General topics / The story of Mind, From Yoga Vasishta
« on: October 30, 2017, 04:53:07 PM »
The story of Mind, From Yoga Vasishta:

There is a formidable and desolate forest in which there was a man. He was with a thousand hands and eyes. Apparently very confused, he would strike himself violently with iron bars and run about crying. Running about like that he fell in a dark well with a hidden way out.

It took him some time to find his way out and then he slowly got out of the well into a thorny forest. Then again, departing and beating himself often, running and laughing he managed to enter a cool forest of plantain trees.

but he did not remain there for long. There also he started beating himself and running, he fell into the same well again ! He was as though drunk or semi conscious!!

Vasishta ji says: Having seen this for a long time , i held him by force ... and jolted him to consciousness. I then asked him " What is this ? Who are you? Why do you run in vain ?", thus asked, he said:
"I am no body, i do nothing. You are my enemy. Having seen by you, i am lost! Then , laughing, he gave up his limbs all around"
Thus in that forest, many men like him dwell, wandering about. That forest is there even today.

Sri Rama: Sage! What is that great forest ? What is it that they are intent on doing ?

Vasishta replies:

In this great forest of worldly existence, minds indeed wander about. They are lead by me , by discrimination, to supreme tranquility. Some, by disregarding me, fall down into hells. The forest of plantains is heaven. the affliction by sorrow is the thorn. "I am lost", when he said this, it was the cry of ego ... the feeling of me and mine ! The beatings are the blows of fancies or imaginations. They are indeed caused by oneself. The mind is reduced to a state of bondage only by its own imaginations and impressions. Like a silk worm in the cocoon one binds oneself by one's own imaginations and super-impositions.
This story of mind has been narrated to you. Contemplate on it with the mind , using this discrimination observe the mind and reject the fancies or imaginations of mind.

prahaaraaH kalpanaaghaataaH kriyante svayameva hi |
sa.NkalpavaasanaajaalaiH svairevaayaati bandhanam|
mano liilaamayaiH bandhaiH koshakaarakR^imiryathaa ||

प्रहाराः कल्पनाघाताः क्रियन्ते स्वयमेव हि।
सँकल्पवासनाजालैः स्वैरेवायाति बन्धनम्।
मनो लीलामयैः बन्धैः कोशकारकृमिर्यथा॥

The beatings are the blows of fancies (or imaginations). They are indeed caused by oneself. The mind is reduced to the state of bondage only by its own net of impressions of imaginations, just as the silk worm in the cocoon confines itself by bonds with ease.

« on: October 30, 2017, 04:50:09 PM »

prapa~ncotpattireva.N hi baalakaakhyaayikaakramaat |
raajaputraaH trayaH santi shuuraa asati pattane ||

प्रपञ्चोत्पत्तिरेवँ हि बालकाख्यायिकाक्रमात्।
राजपुत्राः त्रयः सन्ति शूरा असति पत्तने॥

The origin of the world is indeed like this, in the manner of a tale narrated to a child (by the mother). There are three brave princes in a non-existent city).

Of these three, two were never born and the other one never indeed was stationed in a womb.

dadR^ishuH gagane vR^ixaan bhuktvaa svaadu ca tatphalam |
sarittritayamaaseduH pathi kallolamaalitam ||

ददृशुः गगने वृक्षान् भुक्त्वा स्वादु च तत्फलम्।
सरित्त्रितयमासेदुः पथि कल्लोलमालितम्॥

Once having gone out with the object of acquiring the best, they saw in the sky trees possessing fruits and having eaten those sweet fruits they reached three rivers crowned by large waves , on the way.

There [amongst those riverse], one was completely dry and there was not even a little water in the other two. Having bathed there and sported in the water, and having drunk the water... The three reached a city about to be (of the future), and the end of the day. There they saw three beautiful mansions. One was without walls and pillars, the other two houses were non-existent. There they obtained three pans (vessels) made of molten gold. In those pans they prepared food and served it to brahmanas who were without mouths ! Then they themselves ate the remnants and stayed there happily.

dhaatryaa hi kathitaametaa.N nirvicaaradhiyaa yathaa |
baalo nishcayamaayaati vicaarojGYitacetasaam |
iya.N sa.Nsaararacanaa.apyavasthitimupaagataa ||

धात्र्या हि कथितामेताँ निर्विचारधिया यथा।
बालो निश्चयमायाति विचारोज्ज्ञितचेतसाम्।
इयँ सँसाररचनाऽप्यवस्थितिमुपागता॥

Just as a child attains conviction in this tale narrated by the mother due to a thoughtless [unreflecting] mind, this creation of the worldly life too has assumed existence to those from whose minds reflection (or enquiry) has left (or dropped).

Vijnana Bhairava Tantra - A Perfect Meditation Method:
Verse 48.
dehaantare tvagivabhaaga.N bhittibhuuta.N vicintayet|
na ki~nchidantare tasya dhyaayannadhyeyabhaagbhavet ||

देहान्तरे त्वगिवभागँ भित्तिभूतँ विचिन्तयेत्।
न किञ्चिदन्तरे तस्य ध्यायन्नध्येयभाग्भवेत्॥

One should meditate on the body as only enclosed by the skin with nothing inside. Meditating in this way one attains the One who cannot be meditated upon (ie, Siva)
This is not imagination .... this is the truth as it is ... at some level if we think there is a body ... then the body is like a room ... if i knock at the room ... there should be someone within to respond ... if the room is empty ... there is no response ... this is the form of meditation suggested. i leave the body like an empty room .. all sensations or perceptions are like knocking at the doors of this room ... with no one to respond ... there is total Silence :)
infact there is no one if one gains a little clarity ... manasantu kim, margane krite naiva manasam marga arjavat says ramana .... which means having inquired what is mind and when tries to see its source one discovers that there is no mind and this is the most direct path ! This is Self Inquiry :) Explained another way.

Vijnana bhairaga Tantra has about 112 meditation methods ... all of them are unique and direct ... many of them lead to Self Inquiry if properly understood :)

Sri Ramakrishna Puts it beautifully in his simple style :

MASTER (to M.): ?Every now and then I think that the body is a mere pillow-case. The only real substance is the Indivisible Satchidananda.
--> Gospel of Sri Ramakrishna , Chapter 44.

General topics / Importance of Scriptural Reasoning -- Yoga Vasishta
« on: October 30, 2017, 04:37:19 PM »
Yoga Vasishta says that mind cannot be brought under control by simply bringing it back to onepointedness again and again. One has to equip oneself with proper scriptural reasoning and only then will one be able to control the mind.

उपविश्योपविश्यैकचित्तकेन मुहुर्मुहुः।
न शक्यते मनो जेतुँ विन युक्तिम्-अनिन्दिताम्॥ [Laghu yoga vasishta 28.126]

By repeatedly bringing the mind back to One-pointedness, it cannot be conquered unless one is equipped with faultless reasoning [scriptural reasoning in the context]

अङ्कुशेन विना मत्तो यथा दुष्टमतङ्गजः।
विजेतुँ शक्यते नैव तथ युकत्याविना मनः॥ [Laghu Yoga vasishta 28.127]

The mind cannot be brought under control without the application of reasoning even as a cicious elephant in rut cannot be controlled without using the hook.

Thats why Vasishta suggests:
अध्यात्मविध्यधिगमः सधुसँगम एव च।
वासनासँपरित्यागः प्रणस्पन्दनिशेधनम्॥
एतास्तु युक्तयः पुष्टाः सन्ति चितजये किल॥

Study of Scriptures, Company of the Holy, renunciation of desires and control of vital energy are the perfect
means to conquer the mind [LYV 28.128 & 129 first line].

Harih OM!

Dear Anil ji,
             :) Your selection of Kabir Dohe are really very good.


General Discussion / Re: Rough Notebook-Open Forum
« on: October 29, 2017, 04:51:49 PM »
Dear Ravi ji,
          Thank you for the videos and the comments.
yesterday something interesting happened ill let you know in more detail a little later. Right now need to allow this understanding to settle a little to be able to explain it properly. 


General Discussion / Re: Rough Notebook-Open Forum
« on: October 29, 2017, 04:49:29 PM »
Dear Nishta ji,
          :) nice observation. its true : holding onto self is really to not hold onto non-self. :)


General Discussion / Re: Rough Notebook-Open Forum
« on: October 27, 2017, 02:29:05 PM »
Dear Ravi ji,
Thank you for the response.
I am waiting for the RKM response.

My guru ji told me that there is no difference :) ... he questioned me "what difference do you see between your ishta -daivam and Gayathri (as Self) " ? he was questioning on my advaita understanding... and obviously he is right.

Actually ... Dhyana for me is not a 30 mins in morning activity, its about continuous living , but i do sit down every day quietly for some time in the morning and evening and japa is one of the things i want to include. So whenever i try to include it, this question always pops up ! I personally like japa as i find it to be very useful mental training. Lets hope to see what RKM has to say.


General topics / Re: Aksharamanamalai
« on: October 27, 2017, 12:14:14 PM »
I agree with your observations on this Ravi ji.

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