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Messages - Nagaraj

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1711
General Discussion / Re: my musings
« on: December 29, 2012, 06:55:47 PM »

   







Words, the levers, be my sweet signal
to all negatives, all denial,
renew the root-depths, clear the channels,
with beauty, grace, lay out the form,
and from the single step, the twig,
each bud, each line, lift from the earth
some shape of what we are, some sign.


(A. S. Kline)


1712
To know the Self is to be the Self – as there are not two separate selves.
This (state) is thanmaya nishta (abiding as That).


(Who am I)


1713
jivan-mukta

The experience of Self is possible only for the mind that has become subtle and unmoving as a result of prolonged meditation. He who is thus endowed with a mind that has become subtle, and who has the experience of the Self is called a jivan-mukta.

(Self Enquiry)


1714
Sir, Friends, these points below is of context to the previous posts:

[The rules of conduct for a student are] moderation in food, moderation in sleep and moderation in speech (Spiritual Instructions)

Food affects the mind. The right food makes it more sattvic. For the practice of any yoga, vegetarianism is absolutely necessary. (Conscious Immortality)

Of all the restrictive rules, that relating to the taking of sattvic food in moderate quantities is the best; by observing this rule, the sattvic quality of mind will increase, and that will be helpful to Self-inquiry. (Who am I)

You must do it with a calm mind – mental calmness is essential. (Guru Ramana)



1715
General topics / Re: Thayumanavar - Blessings
« on: December 29, 2012, 06:29:38 PM »
Sir yes, in essence, both are same.

1716
If the enquiry is made whether mind exists, it will be found that mind does not exist. That is control of mind. Otherwise, if the mind is taken to exist and one seeks to control it, it amounts to mind controlling the mind, just like a thief turning out to be a policeman to catch the thief. i.e., himself. Mind persists in that way alone, but eludes itself.

(Talks)


1717
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.

(Day by Day)


1718
Silence,

this may be of interest to you -

Who is this witness? You speak of “witness.” There must be an object and a subject to witness. These are creations of the mind. The idea of witness is in the mind. If there was the witness of oblivion did he say, “I witness oblivion”? You, with your mind, said just now that there must be a witness. Who was the witness? You must reply “I.” Who is that “I” again? You are identifying yourself with the ego and say “I.” Is this ego “I,” the witness? It is the mind that speaks. It cannot be witness of itself. …

The whole position becomes thus untenable. Consciousness is unlimited. On becoming limited it simply arrogates to itself the position. There is really nothing to witness. IT is simple BEING.


(Talks)


1719
Enquire into the nature of that consciousness which knows itself as ‘I’ and it will inevitably lead you to its source, the Heart, where you will unmistakably perceive the distinction between the insentient body and the mind. The latter will then appear in its utter purity as the ever-present, self-supporting intelligence, which creates, pervades its creation, as well as remains beyond it, unaffected and uncontaminated. Also finding the Heart will be experienced as being the Heart. When this experience becomes permanent through constant practice, the much-desired Self-Realisation or Mukti is said at long last to have been achieved – the ‘I-am-the-body’ illusion has broken for ever.

(Guru Ramana, Cohen)


1720
By repeated practice one can become accustomed to turning inwards and finding the Self. One must always and constantly make an effort, until one has permanently realized. Once the effort ceases, the state becomes natural and the Supreme takes possession of the person with an unbroken current. Until it has become permanently natural and your habitual state, know that you have not realized the Self, only glimpsed it.

(Conscious Immortality)


1721
Who is this witness? You speak of “witness.” There must be an object and a subject to witness. These are creations of the mind. The idea of witness is in the mind. If there was the witness of oblivion did he say, “I witness oblivion”? You, with your mind, said just now that there must be a witness. Who was the witness? You must reply “I.” Who is that “I” again? You are identifying yourself with the ego and say “I.” Is this ego “I,” the witness? It is the mind that speaks. It cannot be witness of itself. …

The whole position becomes thus untenable. Consciousness is unlimited. On becoming limited it simply arrogates to itself the position. There is really nothing to witness. IT is simple BEING.


(Talks)


1722
General Discussion / Re: my musings
« on: December 29, 2012, 06:08:48 PM »


Now you’ll rest forever
my weary heart. The last illusion has died
I thought eternal. Died. I feel, in truth,
not only hope, but desire
for dear illusion has vanished.
Rest forever. You’ve laboured
enough. Not a single thing is worth
your beating: the earth’s not worthy
of your sighs. Bitter and tedious,
life is, nothing more: and the world is mud.
Be silent now. Despair
for the last time. To our race Fate
gave only death. Now scorn Nature,
that brute force
that secretly governs the common hurt,
and the infinite emptiness of all.


(Leopardi, Translated by A. S. Kline)


1723
Sri Saraskrishna,

Kindly follow the link below to download a pdf format Dakshinamurti Stotram in Tamizh,

CLICK HERE


1724
General topics / Re: Thayumanavar - Blessings
« on: December 29, 2012, 05:25:26 PM »
Yes. Chintai aRa nil = be without thoghts.
One word = Summa Iru.

Thank you Sir, so beautiful and so simple, at least it is so clear, whether or not we are really able to abide in that thoughtless state, the quest for knowledge persists no more.

I felt Chintai aRa nil (be without thoghts) is so much more lucid and in very clear compared to Summa Iru (just be)


1725
Sri silence,

see this verse 38 from Ulladu Naarpadu:

If we are the doers of deeds, we should reap the fruits they yield. But when we question, ‘Who am I, the doer of this deed?’ and realize the Self, the sense of agency is lost and the three karmas slip away. And Eternal is this Liberation. (Book of K. Swaminathan)


If we are the doer of actions (karmas) which are like seeds, we shall experience the resulting fruits. (But) when one knows oneself by enquiring ‘Who is the doer of actions?’ (in other words) ‘Who am I?’, the sense of doership (kartritva) will disappear and (hence) all the three karmas (agamya, sanchita and prarabdha) will slip away (since the ego, the doer of the actions and the experiencer of their fruits, will no longer exist). This (the resulting state which is devoid of the ego and which is consequently devoid of the bondage of karma) indeed is the state of liberation, (which is eternal that is, which is our ever-existing and natural state)

Note: The word ‘oneself’ (tanai) in the clause ‘when one knows oneself’ may here be taken to mean either the ego or the real Self, for if the ego (the doer) is known it will be found to be non-existent, while if the real self is known it will be found to be the sole existence. In either case, both the sense of doership (kartritva) and the sense of experiencership (bhoktritva) – which are the two faces of the one ego, like the two sides of one piece of paper – will necessarily cease to exist.

The three karmas referred to in this verse are (1) agamya karma, that is, the actions that the individual newly performs in this life through his face of doership, (2) sanchita karma, that is, all the results of his past agamya karmas which are now stored up and which are yet to be experienced by him, and (3) Prarabdha karma, that is, the portion of the results of his past agamya karmas which God has selected from his sanchita and ordained for him to experience in this lifetime through his face of experienceship. (Book of Michael James)


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