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Messages - srkudai

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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.

General Discussion / Does Anyone Recognize this chant ?
« on: October 27, 2017, 12:00:24 PM »
Hi Friends ,
        In the following short clip from an extraordinary movie on Sri Ramakrishna , at 4:07 , a chant is used by Totapuri to help Sri Ramakrishna to enter meditation. It ends with Tasmai namo brahma niranjanaya ... does any one know where we can get this complete chant ?


General topics / Re: Aksharamanamalai
« on: October 27, 2017, 11:45:37 AM »
Dear Ravi ji,
          :) I really understand the import of what you are suggesting.

This is a purely personal question really -- just linked to the context.

For example: i have been chanting a particular mantra of my ishta daivata ... not very often but off and on.
and then my guru gave me gayatri ... he ensured that i chant it properly by making me repeat it in proper intonation.[very kind of him]

now i am in a fix. i do see that chanting gayathri calms the mind ... but when i chant my ishta daivata mantram i do have a feeling that i am connecting with my ishta daivata , which is not there in gayatri ...

i was seeking your advice on that. perhaps out of place to link it to this post , sorry for that. I have also posted this question to Ramakrishna Mission let me see what they have to suggest.


General topics / Re: Aksharamanamalai
« on: October 27, 2017, 11:35:57 AM »
:) this is also my personal doubt Ravi ji.

General topics / Re: Aksharamanamalai
« on: October 27, 2017, 11:19:33 AM »
Dear Ravi ji,
         :) I have a doubt here.

I am aware that Gayatri mantra, for example, has a certain chanting style that needs to be maintained. one cannot simply sing it.

But ... lets say someone does not "Feel" Devotion during simple chanting but feels it more during the singing by some singer ...

chanting in a certain way helps calm the mind. we can clearly see it by doing it. it needs no other proof.

Devotion also calms the mind.

Which should be given preference ?

Let me rephrase the question slightly different way...

suppose i go to a swami and ask for a mantra and he gives me gayatri ... and suppose i am a devotee of sri ramakrishna. simply saying ramakrishna uplifts me in devotion, but chanting gayatri also calms but is not of any devotional importance to me ...
just the name of sri ramakrishna is not a mantra in itself  in the traditional sense ...

should i chant the name of sri ramakrishna or gayatri which the swami gave me ? what is the way to decide ? pure devotion or proper chant ?? ofcourse a combination would be great ... but often times i may be devoted to a local deity for whom there is no chant as per shastras also ! :)


Dear Anil ji,
      That is so much like Bhaja Govindam isnt it ?

The second and third verses are almost the same...
second one is : ma kuru dhana jana yavvana garvam harati nimeshat kalat sarvam. [do not pride in money, people support and youth, in one twinkling of the eye time may take away everything]
third one is : yavat pavano nivasati dehe , tavat prchati kushalam gehe gatavati vayo dehapaye bharya bibhyati tasmin kaye [as long as you breathe in air, people ask about your wellfare, the moment air or prana leaves this body, even your wife shall fear this body]

infact even the first one seems to be :
ka the kanta, dana gata cinta, vatula kim tava nasti niyanta ?


General topics / Re: What is Self Inquiry ?
« on: October 25, 2017, 02:53:14 PM »
Dear Atmavichar,
              :) That is an never-ending question. Fortunately we do not require an answer for that!

Let me explain this very carefully and systematically, please read this with care...
Please see this ...

When you ask "how does thought originate". what you are asking for is a "cause" for the thought. But then, if we have a cause, we can ask for a cause for it. and this chain of < cause->effect > needs to terminate somewhere and the best way is to leave it at thought -- because trying to associate something else as cause takes us no where and does no better !

We cannot even say Awareness is the cause for Thought because thought is mithya and awareness is SAT [Mandukya Upanishad, Gaudapada karika, alata shanti prakaranam] ... and so the best answer is there is no thought itself and therefore no possibility of its origin.

Please see one important point here ... Vedantic teaching only takes us from where we are and launches us beyond. The teaching itself is only geared towards that. The entire thing is only a negation without anything positive said. I see a kind of stabilty in the world, so the negation process starts by saying thoughts are not stable and so a world built on thoughts as basis cannot be stable.  so when we say thoughts are momentary, we are really talking to a person who sees thoughts as real and dismissing their reality. that negation is the teaching. but when we ask where have they originated , its going the reverse way to establish their presence :D ... which is meaningless endeavor. If you see carefully all creation theories are also negations alone... what IS , cannot and need not be described, because its Self Evident and by itself is the basis of all explanations. So what any vedantic theory states is only a negation. here we are negating the "stability" idea of thought and along with it goes the stability idea of the world. As i said, all creation theories explained in vedanta are actually negations. when i say that the world is made of 5 elements that came together ... i am really saying that we have 5 senses that is the basis of the world that we experience ... that is a negation of the world out there independent of the 5 senses ! this is the meaning in creation theories... thats why in gaudapada karikas we dismiss all creation theories as suited for the mediocre students --- the implication is that those theories only served to negate some ideas and having done that we throw them off... its like a thorn used to remove anotehr thorn and then both are thrown away.


General topics / Re: What is Self Inquiry ?
« on: October 25, 2017, 01:44:20 PM »
Self Inquiry is Not:

1. Intense Activity
2. Killing each thought as it arises [how will i kill a thought that is already dead the moment i recognize it arose ?]
3. killing ego [ego - its not there to be killed]
4. placing attention on heart [hrt is that into which everything dissolves. if you place anything there it dissolves too :) ... so its truely to remain without i]
5. placing attention on I AM [same as 4]

General topics / What is Self Inquiry ?
« on: October 25, 2017, 01:36:30 PM »
The best explanation on Self Inquiry I have ever read comes from Bhagavan Ramana Maharshi's Upadesha Saram where he says :
Manasantu kim, margane krite naiva manasam , marga arjavat...

This is the most direct path... what is it ? to look within as to whence mind [or equivalently I] arises and to discover there is no mind or I!

Self Inquiry is not yet another "doing"... its a means to resolve all doing to Just Be.
Thus, Self Inquiry should make us calm and not Tensed up. It is an instant movement towards effortlessness.

Lets observe this closely. This body of ours is like a room. The awareness is like space within the room and inbetween there are a few thoughts ... thoughts by nature are instantaneous. they come and vanish by themselves. we need not do anything about that. If you do not believe me on this, try to hold onto a thought without changing :) . They change. They pass away. Now ... lets ask an interesting question "Who am I ?"
if i am the body, the body does not have any worries about its aging, it does not have any worries whether ill pass or fail or what others think about me ... all these are not body's worries... thats why bhagavan says "deho na jaanati", the body does not know !
if i am the awareness, Awarenes is a mute spectator ... it does not care for anything. ever silent Self ... it is ever in just be state.

who else is there ? I cannot be a thought either since i see its coming and its going as well ! i live past its death ! so i cannot be the thought. then who is there ? The point here is , there is no one. Thus there is neither bondage nor liberation.

This is Self inquiry. We should not make it into another activity for this fictitious I to engage in. Even when i say "fix the attention on I AM" -- thats really making another activity ... to truely turn attention towards I AM is to dissolve the I in it and remain as I AM, what else can one be, since one is ever that I AM ? To turn attention towards awareness is to withdraw attention from the false I and nothing else.

This is transforming our entire life into meditation. There is nothing to do, no where to go. this is liberation. Bhagavan Ramana puts it beautifully : nashta manasotkrusta yoginah krityam asti kim ? sva stithim yathah ... for the one who has his mind dissolved, what is there to be done but to just remain as one is ? well ... mind is not even dissolved, it never was in the first place ... so this recognition is the dissolution of mind ...


General topics / Re: what is abidance
« on: October 25, 2017, 01:08:47 PM »
Dear Shivam ji,

Self Abidance is your natural state. you are the Self, where else can you abide ?
A person looked into a well and thought that he has fallen into the well. The solution is not to stop the reflection ["I"] from appearing. The solution is the understanding that it is a reflection and that he never fell in the well in the first place.


General topics / Re: What is truth? Who can know?
« on: October 24, 2017, 11:01:59 AM »
Dear Shivam ji,
         :) You have mistaken this knowledge. The knowledge is not about birthlessness or deathlessness of "someone" or "some-soul" !
This knowledge liberates here and now. its not some kind of delayed "hope"... nor is it an escape from suffering.
Immortality of "Self" does not help you either ... because what ever that Self is ... we seem mortal !

The objections you raise are due to wrong knowledge. Some information imagined to be knowledge. True Knowledge liberates here and now and your remaining life becomes a simple joy ride 24 7 ... evry moment. That is the use. It is not the immortality of a "Self" !!

Also Shivam ji, If you experience a kind of comfort when you explain that this is all real ... that is because of acceptance. i can pretty well understand that you do feel some kind of nice-ness or comfort when you say "this is how things are" ... because you "accepted" things as they are... and you feel nice... but the question is ... why does one feel nice when one accepts ?

BTW :D ... how to you know "no body can know beyond this " ? :P


The first verse really questions the cause effect relationship that we feel to be very real in our lives. We have seen that the cause effect relationship in a dream is no more than an imagination and the same thing holds for this life of ours. This is about the first verse, where the attention is shifted to the one who imagines the whole thing up - namely the dreamer.

The second verse goes on to describe the plight of a person who takes this world to be real and tries to achieve something here. The plight of such a person is like that of a person who tries to acquire something substantial by setting a dream world in order. The dream world shall never settle. We try to settle things in the world and then pursue our spiritual endeavors, and if we try this we shall find that this world never settles. We patch it up at one place and it begins to give away at another place. Its been compared to a dilapidated house. These things wont last and its futile to try to make them perfect. Before I can make my worldly life perfect, life itself slips off my hands unnoticed!

In our endless struggle to correct and set the things of the world right, we loose life and with that an opportunity to seek the Truth too ! This does not mean we should neglect the world, rather it means we need to approach the world with certain attitude and clarity that would help us purify our minds and thereby lead us to moksha or liberation !

Lets now proceed to study the second verse of upadesha saram...

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