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Messages - Nagaraj

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General Discussion / Re: Inspiring Stories
« on: March 16, 2013, 05:44:23 PM »
Dear Sri Swayam

:) thank you, i missed out the 'not'


General topics / Re: Quotes from Shankaracharya's
« on: March 16, 2013, 10:35:04 AM »
As this stotra reveals the Self as clearly as the amalaka fruit placed on the palm of the hand (hasta), it received the name Hastamalaka Strotra. Moreover, the boy, eminent in jnana, came to be praised by all people of this world as Hastamalaka.

The father of the boy was speechless with wonder at those words. But the Acharya said to him: `He has become your son because of his incomplete austerities. This is your good fortune. He will not be of any use to you in this world. Let him stay with me.' He bade him go back and, taking the boy with him, proceeded on his way. The disciples then asked him: `How did this boy attain the state of Brahman without hearing, etc.?' The Guru replied: `His mother left her two year old child in the care of a great and highly accomplished yogi who was practising austerities on the bank of the Yamuna while she went to bathe in the river with some women. The child toddled towards the water and was drowned. Out of his compassion for the disconsolate mother the sadhu forsook his body and entered that of the child. That is why this boy has attained this high state.'

Adi Shankara on Hastamalaka

General topics / Re: Quotes from Shankaracharya's
« on: March 16, 2013, 10:07:56 AM »

   वक्शस्-ताडन शन्कया विचलितो वैवस्वतो निर्जराः
कोटीरोज्ज्वल-रत्न-दीप-कलिका-नीराजनं कुर्वते
दृश्ट्वा मुक्ति-वधूस्-तनोति निभृताश्लेशं भवानी-पते
यच्-चेतस्-तव पाद-पद्म-भजनं तस्येह किं दुर्-लभम्

Vakshasthadana sankhaya vichalitho vaiwaswatho nirjara,
Kotirojjwala rathna deepa kalika neeranjanam kurvathe.
Drushtwa mukthi vadhu sthanothi nibhruthaslesham bavani pathe,
Yacchedasthava  pada padma bhajanam thasyeha kim durlabham.

Nothing impossible is there to attain,
For him who sings about your holy feet,
Oh consort of Bhavani,
For the god of death runs away,
Afraid of the kick from the Lord’s feet,
The lights shining in those jeweled tiara,
Of  all the devas shows the offering of the camphor light,
And the pretty bride called liberation,
Folds him in tight embrace,
As soon as she sees him.

(Adi Shankara, Shivananda Lahari, 65)

General Discussion / Inspiring Stories
« on: March 15, 2013, 10:38:18 AM »
A Dull Brahmin Boy Becomes Learned

Shri Guru observed Chaturmas living under the Audumber tree near bhuvaneshwari secretly. Still his name and fame spread in all the quarters.

Namdharak-Why Shri Guru lived secretly? Why did he observe anushthan and asked for alms?

Siddha-Shri Shankar and Shri Guru Dattatraya like to beg alms. Shri Guru roamed through holy places for protecting his devotees. People came to him and harrassed him for trifles and hence he lived secretly. But though the Kasturi is hidden, its fragrance cannot be hidden, similarly brightness of Shri Guru could not be hidden.

There lived at Kavir a learned Brahmin who knew the Vedas. He had a dull foolish son. His parents died in his childhood. When he was seven, his thread ceremony was celebrated, but he could not do Sandhya and recitee `Gayatri' mantra. Local Brahmins abused him saying, `your father knew Vedas and shastras; but you have spoiled his name. Your life is worthless. Chintamani is best among the beads, so is the knowledge for a person. A man is honoured for his knowledge. A King is respected by his people; but even a king respects learned persons, as knowledge is wealth.'

The boy requested them to suggest means for his improvement. The Brahmins said, `you will have knowledge in the next birth. You should beg for your maintenance in this life.'

The boy being dejected, went to a forest. He was thinking of giving up his life. In the evening he reached Bhilavadi. He took darshan of Bhuvaneshwari and sat at the door of the temple. Next morning he cut his tongue and placed it at the feet of the goddess and said, `If you do not be kind with me. I shall even offer my head at your feet.'

That night he had a dream in which Devi appeared before him and said, "Oh Brahmachari, why are you getting angry with me? There is an Avatarik Purusha sitting under an Audumber tree on the bank of the Krishna. Go to him. He will fulfil your desires."

He woke up and at once ran and crossed the river. He rolled at the Guru's feet and started praising Him. Guru was pleased with him, blessed him and put his hand on his head aas Varad Hastha. At once the boy got kknowledge and enlightennment. He also got his tongue back.

If a crow has a dip in the Manasa-Sarovar it will become a Hamsa (swan). So also he who touches Guru's feet will acquire all knowledge. Guru is Almighty. His glory needs to be sung.

(From Guru Charitra)


General Discussion / Re: my musings
« on: March 15, 2013, 10:34:22 AM »
Directing all efforts and love towards the Guru in order to win His ambrosial grace over Brahma Jnana and scriptural knowledge and studies is the highest and the supreme sadhana.

No knowledge is higher than winning the grace of the Guru.


General topics / Re: Tamil Scriptures
« on: March 14, 2013, 10:50:10 AM »

  In the choza kingdom was the village thiruth thalaiyUr. In that town pachupathiyAr was born in the tradition of chanting the holy vEdas. pashupatiyAr had great love for the pati who like the Sun appears to shed down the pAsam that mounts on the pasus. That pati is the supreme thing taught by the vEdas. In the vEdas the holy hymn that takes the central stage is shrI rudraM(1). This holy hymn has in its bosom the holy most ma.ntra for any shaivite that is namaH shivAya, the shiva panychAxaraM. This is one vEdic hymn chanted at any major worship of Lord shiva.

n^AyanAr's principle was to keep chanting this holy hymn at which the Essence of vEdic knowledge gets pleased. In the dawn when the birds start chirping, the bees tune their rhythm, the sky wakes up with a reddish eye and the Sun ball brisking up, he would go to the pond on which cool water the flame colored lotuses blossom their face to receive the day and stand in the pool with the water drowning till his neck. Like the lotus buds he would keep the hands above his head in the posture of saluting with the blooming lotus of his face budding droplets in devotion in the rhythm that is prescribed by the ancestors n^AyanAr would chant the Holy rudram with the petal like feet of the Almighty delighting on his bosom lotus.

The constant flow of his love incensed by the superior mantra anointed the Lord in the dawn and the day. His austerity, love and the holiness of the hymn got the blessing of the Lord who is difficult even for the celestial powers to know. With that grace of God the devotee of continuous chanting reached the abode of the Lord painlessly. He, having got the coveted place by the chanting of the holy rudram is called uruththira pachupathi (rudra pashupati) n^AyanAr. Let the greatness of chanting His holy hymn as proven by the life of uruththira pachupathi n^AyanAr stay in mind.

(uruththira pachupathi nAyanAr)

General Discussion / Re: Teachings of Sri Ramakrishna
« on: March 13, 2013, 08:23:48 PM »
one cannot meditate  unless God wills it. One can meditate when God makes it possible for one to do so.

General Discussion / Re: my musings
« on: March 13, 2013, 06:52:47 PM »
An idle mind is the devil's workshop.


General Discussion / Re: my musings
« on: March 13, 2013, 06:51:45 PM »

clarity cannot be really defined, but in general the highest clarity is to know our limitations. This has been of my best torch bearer!


Upasana is any kind of recognised regular spiritual practice, that usually involves the discipline of body mind and soul, reconised spiritual practices is an holistic discipline.

Additional stray thoughts -

Usually a sadhaka takes a firm resolve to practice the discipline regularly, without any expectations of fruits of such practice, it results in fine refinement of ones body mind and soul.

Just Jnana will not be enough if body does not co operate or mind does not co operate. We all have enough Jnana and clarity, but what stops from the Atma to shine is just because the body and mind does not co-operate with the soul or Jnana.

It is cultivating of all-round best practices as hailed in all religions, the substratum being absolute purity, cleanliness of body and mind.

A spiritual practice may usually be monotonous mechanical habitual discipline - it is so, so as to discipline the body and mind from seeking varieties and changes and various experiences and simply perform action without absolutely any desire or aspirations for fruits of such spiritual practice, and thereby disciplining the mind and body to implicitly obey to the commands of the discipline which is the Dharma and cease from questioning in the lines of what is the use of these mundane meaningless disciplines, etc...

When this is mastered, the obligatory actions drop off themselves, leaving the perfect nature to prevail, absolute purity prevails, shines.


Without  upasana there cannot be attainment for him this is definite.

(Ramana Gita)

General Discussion / Re: Christian quotes
« on: March 12, 2013, 04:57:32 PM »

Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.

General topics / Re: The nature of Jnana
« on: March 11, 2013, 04:20:36 PM »
If jnana is simply watching a set of thoughts or ideas flowing by without any attachment, where is the requirement of grouping thoughts based on dharma / adharma or himsa / ahimsa? How does such thoughts get special categories?

For a Jnani, Thoughts flow if He wills, Movement of Thoughts can be compared with the Shakti. There is no Shakti without Shiva and there is no Shiva without Shakti.

A Jnani cannot watch thoughts as  a Jnani can never be different from the thoughts. Like Bhagavan said, Jnanis mind itself is Brahman. Shiva itself is Shakti and Shakti itself is Shiva.

Some revelations of Saint Jnaneshwar -

Sugar and its sweetness
Cannot be separated from one another,
Nor can camphor and its fragrance.

If there are flames,
There is also the fire.
If we catch hold of Shakti,
We have Shiva as well.

The Sun appears to shine because of its rays,
But it is the Sun itself, which produces the rays.
In act, that glorious Sun and its shining
Are one and the same.

To have a reflection, one must have an object;
If we see a reflection, then we infer
That an object exists.
Likewise, the supreme Reality, which is one,
Appears to be two.

Through Her,
The absolute Void becomes the manifest world;
But Her existence
Is derived from Her Lord.

Shiva Himself became His beloved;
But, without Her presence,
No universe exists.

Because of Her form,
God is seen as the world;
But He created Her form
Of Himself.

Embarrassed by Her formless Husband
And Her own graceful form,
She adorned Him with a universe
Of myriad names and forms.

In unity, there is little to behold;
So She, the mother of abundance,
Brought forth the world as a play.

She made evident the glory of Her Lord
By spreading out Her own body-form;
And He made Her famous by concealing Himself.

He takes the role of Witness
Out of love of watching Her;
But when Her appearance is withdrawn,
The role of Witness is abandoned as well.

Through Her,
He assumes the form of the universe;
Without Her,
He is left naked.

Although He is manifest,
He, Himself, cannot be seen.
It is only because of Her
That He appears as universal form.

When He is awakened by Her,
Shiva perceives the world;
Then He enjoys this dish She serves,
As well as She who serves.

While He sleeps, She gives birth
To the animate and inanimate worlds;
When She rests,
Her Husband disappears.

When He conceals Himself,
He cannot be discovered without Her grace.
They are as mirrors, each to the other.

When He embraces Her,
It is His own Bliss that Shiva enjoys.
He is the enjoyer of everything,
But there is no enjoyment without Her.

She is His form,
But Her beauty comes from Him.
By their intermingling,
They are, together, enjoying this feast.

Shiva and Shakti are the same,
Like air and its motion,
Or like gold and its luster.

Fragrance cannot be separated from musk,
Nor heat from fire;
Neither can Shakti be separated from Shiva.

Embracing each other, they merge into one,
As darkness merges into light
At the breaking of dawn.

All levels of speech, from Para to Vaikari,
Merge into silence
When their true nature is realized,
Just as the ocean and the Ganges both merge
Into the primal Waters
When the universal Deluge comes.

Likewise, while attempting
To see Shiva and Shakti,
Both the seer and his vision disappear.
Again and again, I offer salutations
To that universal pair.

.............. i have to stop from posting more... each verse is so pulling!!!! thank you..


General topics / Re: The nature of Jnana
« on: March 11, 2013, 03:54:42 PM »
Heart warming story Sri Ravi,

It is this pinch of sugar of sweet Bhakti, or love of God, that makes Jnana an experience of bliss, of krutagnate, gratitude for being there, for being alive for being live to experience it, know it, feel it. Isn't this the most wonderful thing, after all?

Sri Silentgreen, as reflected earlier, i truly have come to significantly realise that seeking answers is the birth of samsara, because every question takes birth with an answer already with it, this is the cycle of samsara in the form of questions and answers! Every Answers gives birth to Questions and every Questions gives birth to Answers. The Master Gave a wonderful light here, by showing us the way, by asking ourselves to whom are these questions and answers are arising and reaching.

Therefore, Any answers that we may get here are only vyavaharika, as in a eating in a dream. upon waking, the hunger does not get satiated. I give some answers from intellectual level for my own satiation. But i do not really know from where these questions have sprung and their background discussions. I give an open responses .

1. Exactly what type of understanding prevents a jnani from becoming a robber?

Jnani robs 'knowing' All the objects in the world belongs to God, and not any human beings who claim things as theirs. hence He become  the greatest of robbers and yet remains free from the stain of a 'robber'.

2. What is that freedom inspite of having which and becoming fearless a jnani does not rob?

The Freedom which the Jnani 'knows' is that he absolutely has no freedom at all, and hence He is made to Rob when He makes him rob. He does not shoulder the burden.

3. What is the nature of that detachment which prevents a jnani from robbing?

The detachment is not knowing the meaning of 'robbing' Though he robs he robs not and though he not robs, yet he robs. He is carefree, after thoroughly casting off the burdens of 'me' 'my' 'i' and 'you' he' the' and realising only 'That' alone is.

4. What is the relationship between vyavaharika and paramarthika? Does paramarthika understanding gets reflected in vyavaharika life or are the two completely detached?

There is no vyavaharika or paramarthika for a Jnani. These exist only from onlookers point of view, for a jnani, vyavaharika and paramarthika are just sounds. However, we may say, Jnani answers the questions of people, and usually they are in vyavaharika - again this is only recorded by the person asking question and never the Jnani.

These are just personal thoughts, just for reflection, i do not know their validity, and hence do not take any ownership for these views to entertain any discussions and debates of rights and wrongs. Members are free to take what feels right and reject what seems wrong and proceed in their spiritual antarmukha - journeys.

Thanks for the opportunity to reflect.


General topics / Re: The nature of Jnana
« on: March 11, 2013, 03:14:44 PM »
So,are we totally convinced that there is no Isvara,Divine will,etc? :)

Sri Ravi,

:) I felt, we don't even have a 'will' to claim as ours as well... there is only Divine Will...

whenever the notion of 'my will' sprouts and imagines as itself operating, it results in samasara dukha or sukha.

Off late, i am coming to terms that even the false notion of 'my-will' also is His own divine leela or play.

We have no option but to accept that we are just puppets... just puppets... just puppets...


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