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Messages - atmavichar100

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1156
General topics / Re: Sat 12 July 2014 Guru Purnima Day
« on: July 11, 2014, 09:22:11 PM »

1157
General topics / Sat 12 July 2014 Guru Purnima Day
« on: July 11, 2014, 09:19:59 PM »
I am sharing on this thread the Guru Purnima Messages from Various acharyas / Spiritual Teachers


1158
General Discussion / Re: Rough Notebook-Open Forum
« on: July 11, 2014, 09:17:39 PM »

1159
General Discussion / Re: Rough Notebook-Open Forum
« on: July 11, 2014, 09:13:17 PM »
Sri Ramana Maharshi: ~~Day by Day with Bhagavan, 28-6-46.

In the afternoon Khanna?s wife appealed to Bhagavan in writing:

?I am not learned in the scriptures and I find the method
of Self-enquiry too hard for me.
I am a woman with seven children and a lot of household cares,
and it leaves me little time for meditation.
I request Bhagavan to give me some simpler and easier method.?

Bhagavan:

No learning or knowledge of scriptures is necessary to know the Self,
as no man requires a mirror to see himself.
All knowledge is required only to be given up eventually as not-Self.
Nor is household work or cares with children necessarily an obstacle.
If you can do nothing more,
at least continue saying ?I, I?
to yourself mentally all the time,
as advised in Who am I?,
whatever work you may be doing and
whether you are sitting, standing or walking.

?I? is the name of God.
It is the first and greatest of all mantras.
Even OM is second to it.

1160
General Discussion / Re: performing rituals to the departed
« on: July 11, 2014, 08:39:26 PM »
Dear Krishnan,

The Indian Law says that when one's father leaves debts, and dies it is compulsory on the part of the son to pay off the 
debts.  He cannot avoid responsibility saying that the debts are father's and he has not duty to pay. 
So also in these
cases of rituals of the departed.  Only Sannayasis (the real ones like Sri Bhagavan) can be exempted from the rituals of
these types.

Arunachala Siva.

In a lighter note to what you said ,I have to share this following joke and I do not know how many of you have heard of this before .
A  Young many visits his native place after many years ( he had last visited when he was a baby ) and becomes very tired and hungry due to travel to that remote village which is his native place and is searching for a restaurant  and after walking for a couple of miles  he sees at a distance a restaurant and is very happy with that .On going nearer he is still more happy that in front of the restaurant there is a board on which the following is written " You can eat here how much ever you want and you need not pay a single rupee and it is enough if your grandson pays for this in his next visit " . This man himself is young and he thinks it will take at least 50 more years for his grandson to be old enough to visit here and pay the bill and so he eats there to his hearts content . On leaving the restaurant the owner presents him a bill of Rs.1,000 /- . This young man gets angry saying how can he show the bill when it is clearly written that it is enough if one's grandson pays for the same and not only that he did not eat for Rs.1,000 and ate for far less that amount and for which the owner of the restaurant said "Sir , this is not  your bill , this is the bill of your grandfather and it is time you cleared the same " .  :)

So moral of this funny story is "We cant escape the Karmas ( Positive / Negative )  of our parents and grandparents "

1161
General Discussion / Re: Rough Notebook-Open Forum
« on: July 11, 2014, 12:25:42 PM »
What True surrender is according to Bhagavan Ramana
by , K. Subrahmanian   Source : Unknown , got it from  a FaceBook Page  on Bhagavan Ramana


Surrender means 'surrendering or giving oneself up to another in an especially high degree'. In total surrender, the ego is completely lost. There is no expectation of any reward. There is no seeking of any kind whatsoever. True surrender is the love of God for the sake of love and nothing else, not even for the sake of salvation, says Sri Bhagavan.

Most of us expect God to do us only good once we have surrendered. We are surprised and pained when, despite our surrender, we are faced with problems. When we expect something in return for our surrender, we have not really surrendered. Sri Bhagavan says: "Surrender is not an easy thing. Killing the ego is not an easy thing. It is only when God himself by his Grace draws the mind inwards that complete surrender can be achieved."

When a person has truly surrendered, he has no cares, no desires, no anxieties. He has no will of his own. When Sri Bhagavan left Madurai, he took just the train fare to Tiruvannamalai. When he reached Tiruvannamalai, he threw away the packet of sweets that had been given to him by Muthukrishna Bhagavatar's sister. He was not anxious for the morrow. He tore off from his dhoti a strip for his kaupina and threw away the rest. He did not take an extra kaupina nor did he think of using the remaining cloth as a towel. This is total surrender. He had come to his Father and he? had implicit faith that his bare needs would be looked after. In the early days, there were occasions when Sri Bhagavan was teased and insulted. But he remained unaffected by them as there was no individual to react. The whole life of Bhagavan is a commentary on Surrender.

No human being can be free from problems. Even after we surrender, we shall have problems. But our attitude to problems will change. Sri Bhagavan says: "If you surrender yourself and recognise your individual self as only a tool of the Higher Power, that power will take over your affairs along with the fruits of actions. You are no longer affected by them, and the work will go on unhampered. Whether you recognise the power or not, the scheme of things does not alter. Only there is a change of outlook."


Real surrender is where 'me' is not.
The following Christian hymn tells in simple but moving language what real surrender is:

Make me a captive, Lord,
And then I shall be free;
Force me to render up my sword,
And I shall conqueror be.
I sink in life's alarms
When by myself I stand;
Imprison me within thine arms,
And strong shall be my hand.
My heart is weak and poor
Until its master find;
It has no spring of action sure --
It varies with the wind,
It cannot freely move,
Till thou hast wrought its chain;
Enslave it with thy matchless love
And deathless it shall reign.
My power is faint and low
Till I have learned to serve;
It wants the needed fire to glow,
It wants the breeze to nerve;
It cannot drive the world
Until itself be driven;
Its flag can only be unfurled.
When thou shalt breathe from heaven.
My will is not my own
Till thou hast made it Thine;
If it would reach a monarch's throne
It must its crown resign;
It only stands unbent
Amid the clashing strife.
When on thy bosom it has leant
And found in thee its life.

1162
General Discussion / Re: Rough Notebook-Open Forum
« on: July 11, 2014, 11:42:09 AM »

1163
General topics / Re: Quotes from Shankaracharya's
« on: July 11, 2014, 11:23:57 AM »

1164
General Discussion / Re: Rough Notebook-Open Forum
« on: July 10, 2014, 10:28:52 PM »

1165
General Discussion / Re: Rough Notebook-Open Forum
« on: July 10, 2014, 09:53:20 PM »
Source
(Guru Ramana Memories & Notes)



Part-1
RETROSPECT

5. MASTER'S INFLUENCE


The influence of Sri Maharshi on genuine seekers, who leave the world behind and turn pilgrims on the path of the Absolute, is great indeed; for such aspirants touch a sympathetic chord in his soul, evoking spiritual responses of great magnitude.

A close friend of mine once related to me his experience when a brief talk with the Master made him stop his fruitless pursuit of the occult and take to the path of knowledge (Jnana), which Bhagavan propounds and which has proved of immense benefit to those who had followed it. I let him use his own words:-

On one of those happy days of July, I decided at last to acquaint the Maharshi with the disturbed state of my mind, after a number of months stay in the Ashram, during which I had listened, reflected and argued with Myself. Having been a keen student of Theosophy for twelve years, I had imbibed notions and theories which conflicted in almost every important respect with the Maharshi's teaching. Theosophy and Vedanta, I discovered, notwithstanding the claim of Theosophy to the country, run along parallels which never meet. Occult Theosophy speaks of spheres and planes, of journeys into planets, of invisible Masters, hierarchies, adepts, rays, supersensuous initiations and meetings, and hardly, if at all, of the Reality, with which the Vedanta and Maharshi exclusively deal, namely, the one Self, one Life, one Existence. In fact seekers are again and again reminded that occult powers are diametrically opposed to the truth they seek.

I was finally convinced that the Maharshi spoke from direct, valid experience, and on that day I made up my mind to speak alone with him, before the hall filled with devotees.

It was eight in the morning. Sri Bhagavan had just entered and had hardily settled in his usual place, when I drew near his sofa and squatted on the bare floor. The attendant alone was present, keeping alive the incense fire and fixing new incense sticks in their silver stand, but he didn't understand English. Nothing I knew gave greater pleasure to the Maharshi than to listen attentively to his devotees spiritual difficulties and give his advice. This knowledge encouraged me to explain to him slowly and briefly in clear, simple English the agitations of my mind. After I finished, he remained pensive for a few seconds and then, in the same language but with considerable deliberation said, Yes, you are right. All preconceptions must go. Practice alone will show you where the truth lies. Stick to only one form of sadhana.

That was a clear point. But apart from the words he uttered, I was suddenly gripped by an overwhelming urge to surrender unreservedly to him to guide me in my spiritual hunger, abandoning all the methods I had previously followed and all the beliefs on which I had built my hopes. My fate and all that I was, passed from that moment into the sacred hands of Sri Bhagavan for ever.

But this was not the only case of spontaneous surrender. Spiritual surrender, we are told, is not a mental, still less an oral act, but the result of Grace, which comes in its own time and of its own accord, to cause the automatic subsidence of that self asserting element in the sadhaka's nature, which stands in his way to ultimate realisation. Sometimes it is sudden, and sometimes so gradual, that the devotee himself may not became aware of it. Grace, though it comes from the Guru by his very presence, is not fortuitous, but fully earned by hard internal fight, by long periods of suffering, prayer, self purification, and intense yearning for release. Suffering turns the mind and eventually draws out the cry from the depths of the soul for the liberating light of Truth, and for the appearance of Divine Teacher, who alone can lead to it and, thus, to Redemption.

S.S.COHEN

1166
General Discussion / Re: Rough Notebook-Open Forum
« on: July 10, 2014, 09:41:12 PM »
CONVERSATIONS WITH ANNAMALAI SWAMI

Q. How am I to know if I am making any progress in my meditation?

AS: Those who meditate a lot often develop a subtle form of ego.
They become pleased with the idea that they are making some progress; they become pleased with the states of peace and bliss that they enjoy; they become pleased that they have learned to exercise some control over their wayward minds; or they may derive some satisfaction from the fact that they have found a good guru or a good method of meditation.

All these feelings are ego feelings. When ego feelings are present, awareness of the Self is absent. The thought 'I am meditating? is an ego thought. If real meditation is taking place, this thought cannot arise.

Don't worry about whether you are making progress or not.
Just keep your attention on the Self twenty-four hours a day.
Meditation is not something that should be done in a particular position at a particular time. It is an awareness and an attitude that must persist throughout the day. To be effective, meditation must be continuous.

If you want to water a field you dig a channel to the field and send water continuously along it for a lengthy period of time.

If you send water for only ten seconds and then stop, the water sinks into the ground even before it reaches the field. You will not be able to reach the Self and stay there without a prolonged, continuous effort. Each time you give up trying, or get distracted, some of your previous effort goes to waste.

Continuous inhalation and exhalation are necessary for the continuance of life. Continuous meditation is necessary for all
those who want to stay in the Self.

Living by the Words of Bhagavan

1167
General Discussion / Re: Rough Notebook-Open Forum
« on: July 09, 2014, 10:39:42 PM »
Talks 197

Gul and Shirin Byramjee, two Parsi ladies of Ahmedabad, arrived
this day. They spoke at night to Maharshi: ?Bhagavan! We have been
spiritually inclined from our childhood. We have read several books on
philosophy, and are attracted by Vedanta. So we read the Upanishads,
Yoga Vasishtha, Bhagavad Gita, etc. We try to meditate, but there is
no progress in our meditation. We do not understand how to realise.


Can you kindly help us towards realisation??


M.: How do you meditate?

D.: I begin to ask myself ?Who am I??, eliminate body as not ?I?, the
breath as not ?I?, the mind as not ?I? and I am not able to proceed further.

M.: Well, that is so far as the intellect goes. Your process is only intellectual. Indeed, all the scriptures mention the process only to guide the seeker to know the Truth. The Truth cannot be directly pointed out. Hence this intellectual process. You see, the one who eliminates all the not I cannot eliminate the ?I?. To say ?I am not this? or ?I am that? there must be the ?I?. This
?I? is only the ego or the ?I-thought?. After the rising up of this ?I-thought?, all other thoughts arise. The ?I-thought? is therefore the root-thought. If the root is pulled out all others are at the same time uprooted. Therefore seek the root ?I?, question yourself ?Who am I??; find out its source. Then all these will vanish and the pure Self will remain ever.

D.: How to do it?

M.: The ?I? is always there - in deep sleep, in dream and in wakefulness.
The one in sleep is the same as that who now speaks. There is always the feeling of ?I?. Otherwise do you deny your existence? You do not. You say ?I am?. Find out who is.

D.: Even so, I do not understand. ?I?, you say, is the wrong ?I? now.
How to eliminate this wrong ?I??


M.: You need not eliminate the wrong ?I?. How can ?I? eliminate itself?
All that you need do is to find out its origin and abide there. Your
efforts can extend only thus far. Then the Beyond will take care of itself. You are helpless there. No effort can reach it.

D.: If ?I? am always - here and now, why do I not feel so?


M.: That is it. Who says it is not felt? Does the real ?I? say it or the false ?I?? Examine it. You will find it is the wrong ?I?. The wrong ?I? is the obstruction. It has to be removed in order that the true ?I? may not be hidden. The feeling that I have not realised is the obstruction to realisation. In fact it is already realised; there is nothing more to be realised. Otherwise, the realisation will be new; it has not existed so far, it must take place hereafter. What is born will also die. If realisation be not eternal it is not worth having. Therefore what we seek is not that which must happen afresh. It is only that which is eternal but not now known due to obstructions; it is that we seek. All that we need do is to remove the obstruction. That which is eternal is not known to be so because of ignorance. Ignorance is the obstruction. Get over this ignorance and all will be well. The ignorance is identical with the ?I-thought?. Find its source and it will vanish.The ?I-thought? is like a spirit which, although not palpable, rises up simultaneously with the body, flourishes and disappears with it. The body-consciousness is the wrong ?I?. Give up this body consciousness. It is done by seeking the source ?I?. The body does
not say ?I am?. It is you who say, ?I am the body!? Find out who this ?I? is. Seeking its source it will vanish.

1168
General Discussion / Re: Rough Notebook-Open Forum
« on: July 08, 2014, 10:27:00 PM »
CONVERSATIONS WITH ANNAMALAI SWAMI

Q: So we only think that we have choices. The sense of choice is not real?

Annamalai Swami: Correct! All the difficulties that we experience in life have been given to us by Bhagavan in order to turn our minds towards the Self.

A man once asked Bhagavan, 'Why did God choose this way of giving grace only through misery? Why did He not choose some other way?'
Bhagavan replied, 'It is His way. Who are you to question
Him?'

On another occasion a devotee asked, 'Why does God not appear before me?'
Bhagavan answered, 'If He appears before you in person you will not leave Him in peace. He is not appearing because He is afraid of you. He is afraid of manifesting in a form that you can see because He knows that if He does you will just give Him a long list of things that you want.'

Q: Is it desirable to want to see God?

AS: Manikkavachagar said in one of his songs: 'God is not a
person, nor is He any particular thing. Yet without God there is nothing because He alone is everything.'
To see one's Self and to see this same Self in all that is, that is seeing God.

Q: So it is better to want only the formless Self?

AS: I once heard Bhagavan say to Paul Brunton: lf you do upasana [meditation] on the all-pervading Self, you will get infinite energy.' All beings, all things, all people in the world are your own Self. They are all indivisibly part of you.If you can see all as your Self, how can you do harm to anyone else? When you have that clear vision, whatever you do to others, you know that it is done to your Self only.

Living by the Words of Bhagavan

1169
General Discussion / Re: Rough Notebook-Open Forum
« on: July 08, 2014, 10:02:22 PM »

1170
General Discussion / Re: Rough Notebook-Open Forum
« on: July 07, 2014, 09:41:14 PM »
Muruganar and Aksharamanamalai.

Ramana Maharshi composed Aksharamanamalai in 1914. Muruganar came to Bhagavan many years later. He came to know about Aksharamanamalai by reading a book presented to him by his father-in-law. Being a scholar-poet Muruganar he was deeply impressed by the high quality of thought and the divine fervor of the poems. Intuitively he felt the greatness of the author of these poems but the pressures of work made it impossible for him to go at once.

On June 4th 1944 Muruganar reverentially offered the hand-written manuscript of the commentary on Aksharamanamalai at the feet of Lord on the day of Maha Kumbhabhisekham of Arunachala temple. The commentary was later published in 1952 that is after Bhagavan?s Maha Samadhi.

We reproduce a passage from an article written by Sadhu Om in the March 1983 issue of ?Arunachala Ramana? to illustrate how closely Muruganar interacted with Bhagavan before writing the commentary on Aksharamanamalai.
?The poetic genius of Sri Ramana Maharshi was not due to His education or learning. It came only through the inspiration of Grace. But in Sri Muruganar, divine inspiration was combined with great learning. That is why Sri Bhagavan used to consult Sri Muruganar whenever He had to decide about some very subtle points in Tamil literary grammar.
Sri Arunachala Aksharamanamalai, the earliest of Sri Bhagavan's major poetic works, was composed when He was quite young. In those days there was no chance for Him to check His verses with grammatical knowledge learnt from outside. But when Sri Murugannar went through his work in 1923 he was taken aback with awe and wonder, so great was the richness of its meaning and the grandeur of its Tamil style. Such verses could never be written by an ordinary poet, no matter how learned he might be.
?When Sri Muruganar was requested by some devotees to write a commentary on Sri Arunachala Aksharamanamalai, he began to ask Sri Bhagavan about the precise meaning of some stanzas, which he found to be ambiguous."Someone has sung it. Who knows who he was and where he has gone? Ask him. If you ask me, what can I do? Even I will have to break my head to give a meaning. You may bear the burden and give the meaning just as well as I", answered Sri Bhagavan, thus lovingly giving his blessings to Sri Muruganar and allowing him full rights to give the meaning.

When Sri Muruganar came to verse 46, "Tupparivilla Vippirap penpayan, Oppida vayen Arunchala", he wished to know from Sri Bhagavan the exact idea He had meant by the word 'vayen'. Sri Bhagavan said, "It is a simple imperative, as we colloquially use the verbs va, po and sey, saying vayen, poyen, and seyyen. So vayen is a request, asking Sri Arunachala to come". Sri Muruganar was hesitating, because if the verb 'va' is used as an imperative in the sense 'come', the correct grammatical form should be vaven not vayen. To write vayen is truly a grammatical mistake according to the Tamil rules of conjunction. Pointing this out to Sri Bhagavan, Sri Muruganar stood hesitating, but Sri Bhagavan said "Then correct it accordingly. Since the word I used colloquially is not grammatically correct, it is to be changed." Sri Muruganar was stunned with fear. "O Bhagavan", he said with respect and humility, "it is a great offence to find mistakes in the divinely inspired works of Sages. Truly, no mistakes will creep into their words. When it is so, who am I to find a petty grammatical mistake and to correct Your divine words of Grace?". But Sri Bhagavan kindly said, "It is not a wrong to correct a word if it is grammatically at fault". Even though Sri Bhagavan consented thus, Sri Muruganar's heart was unwilling to correct it. Although the word was indeed fit to be corrected and although Sri Bhagavan Himself gave his consent for him to correct it, the completely surrendered and egoless mind of Muruganar did not at all agree to do so. He prayerfully said, "O Bhagavan, I cannot find room in my heart to correct Your gracious words. Words coming from a divine source can never be wrong. Let the word 'vayen' remain as it is. Be gracious to enable me to find a suitable meaning for it, without changing its form".

Finally while writing the meaning for this verse, Sri Muruganar split the word as vay plus en which means 'Why a mouth ?'. Thus the meaning he gave for the verse was, "O Arunachala, of what use is this birth to me without vichara-jnana - knowledge born of enquiry? Since it is useless, why should
I open my mouth to compare it (this birth of mine) with anything - with even the birth of the lowest creatures such as dogs?"

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