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Messages - Nagaraj

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1726
Forum Upgrade / tamil font display
« on: December 29, 2012, 03:26:58 PM »
Friends,

while viewing the tamil fonts in default size that is 10, "கின்ற சாலையிடை வே" in the space between words there is [] kind of rectangle mark, are others as well facing the same problem? But i noticed when I increase the font size to 11, then it is fine. it would be nice if this can be sorted out. Thank you.




1727
General topics / Re: Thayumanavar - Blessings
« on: December 29, 2012, 03:19:43 PM »
From Verse 4 of Mouna Guru VaNakkam:

தன்னிகரி லோபாதி பாழ்ம்பேய் பிடித்திடத்
      தரணிமிசை லோகாயதன்
   சமயநடை சாராமல் வேதாந்த சித்தாந்த
      சமரச சிவாநுபூதி


Thou with one single Word prevented me
From all these, in compassion
That I might receive the Grace
Of the great Vedanta-Siddhanta accord
And enjoy the life eternal.


Quote
Thou with one single Word prevented me

Sir, the above english translation, the Sage only refers to this revelation, right? from verse 2 -

சிந்தையற நில்லென்று - be (be aware) without thoughts

i find, the english translation to be a free rendering, but does not give fine nuances of certain important tamil words as originally expressed by the Sage.


1728
General topics / Re: Thayumanavar - Blessings
« on: December 29, 2012, 03:07:34 PM »
From Verse 3 of Mouna Guru VaNakkam:

ஆதிக்க நல்கினவ ராரிந்த மாயைக்கென்
       அறிவன்றி யிடமில்லையோ
   அந்தரப் புட்பமுங் கானலின் நீருமோர்
       அவசரத் துபயோகமோ
போதித்த நிலையையும் மயக்குதே அபயம்நான்
       புக்கஅருள் தோற்றிடாமல்
   பொய்யான வுலகத்தை மெய்யா நிறுத்தியென்
       புந்திக்குள் இந்த்ரசாலஞ்
சாதிக்கு தேயிதனை வெல்லவும் உபாயம்நீ
       தந்தருள்வ தென்றுபுகல்வாய்

     How beautiful.

  Who was it that gave this egoity
So much authority?
Is there no other place for this maya,
But my thought?
Will ''sky flower'' and ''mirage water''
Ever a practical use have?
Even my instructed state
Is in confusion thrown
Lest I receive Thy Grace
To seek refuge in Thee.
It performs Indrajal *[1] in my mind,
Establishing the illusory world as permanent.
When shall I receive the secret
Of conquering this? Pray tell me.

1729
General topics / Re: Thayumanavar - Blessings
« on: December 29, 2012, 02:48:56 PM »
Sir, what is the word used for this particular line:

Thou fashioned the Void of Voids

s it this? -

அடங்கவெளி யாகவெளிசெய்தறியாமை யறிவாதி..

I am trying to figure out the the tamil word for what is termed as "void"

சிந்தையற நில்லென்று சும்மா இருத்திமேல்
       சின்மயா னந்தவெள்ளந்
   தேக்கித் திளைத்துநான் அதுவா யிருக்கநீ
       செய்சித்ர மிகநன்றுகாண்

With thought uprooted
In that state of jnana
Of those who discern ignorance from knowledge.
Then Thou flooded me with waters of chinmayananda
And made me sport in it
Until ''I'' became ''It''.


From Verse 2 of Mouna Guru VaNakkam


1730
But when I try, there is no I thought but only blankness. Do I just remain in this blank state, then?
It is confusing. What exactly am I supposed to do?

Sri silence, :) welcome to forum, you are able to say that there is just blankness, and you also ask, whether you just remain in that blank state - this, you must be able to say so only because you must different from that blankness, in the line of teachings of Bhagavan, it is advised to pursue with enquiring who is it that is witnessing this black state, when you ask this question, the answer would follow, I am witnessing the blankness, who am I, this has to be sought.

Do not try hard, please see the following conv. with Bhagavan:

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

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.


If you do not know how to proceed, just allow the nature to take the course.

Harih Om


1731
General Discussion / Re: my musings
« on: December 29, 2012, 11:40:33 AM »
One of the most beautiful creation or expression is that of the ego's helplessness and submission as a natural consequence of His Presence, of its absolute inability and nothingness before Him and bows its very existence, which is.


1732
General topics / Re: Tiruppavai-Discussion
« on: December 29, 2012, 10:56:28 AM »
Sri Ravi,

the 4th verse is very moving -

தாழாதே சார்ங்க முதைத்த சர மழை போல்
வாழ உலகினில் பெய்திடாய் நாங்களும்
மார்கழி நீராட மகிழ்ந்தேலோர் எம்பாவாய்


letting loose rain in shafts that resemble the arrows issuing forth
from His bow called sarnga.
Pour down so that the world may live and thrive

and so that we too may rejoice and have our holy dip
of Margazhi magnificient.Listen and ponder,our Girl!


Thanks so much.


1733
General topics / Re: Tiruppavai.
« on: December 29, 2012, 09:06:23 AM »

 
SOCIAL CAPITAL


O You chieftain of the clouds!Withold not anything.
Plunging deep into the ocean,fetching and rising high in tumult,
darkening in form even as the discus in the hand
of padmanabhan whose shoulders are strong and Handsome
pausing and thundering even as His right-whirled conch,
and letting loose rain in shafts that resemble the arrows issuing forth
from His bow called sarnga.
Pour down so that the world may live and thrive
and so that we too may rejoice and have our holy dip
of Margazhi magnificient.Listen and ponder,our Girl!

(Verse 4)


1734
General Discussion / Buddha on Brahmana
« on: December 28, 2012, 06:33:44 PM »
Stop the stream valiantly, drive away the desires, O Brahmana! When you have understood the destruction of all that was made, you will understand that which was not made.

If the Brahmana has reached the other shore in both laws (in restraint and contemplation), all bonds vanish from him who has obtained knowledge.

He for whom there is neither this nor that shore, nor both, him, the fearless and unshackled, I call indeed a Brahmana.

He who is thoughtful, blameless, settled, dutiful, without passions, and who has attained the highest end, him I call indeed a Brahmana.

The sun is bright by day, the moon shines by night, the warrior is bright in his armour, the Brahmana is bright in his meditation; but Buddha, the Awakened, is bright with splendour day and night.

Because a man is rid of evil, therefore he is called Brahmana; because he walks quietly, therefore he is called Samana; because he has sent away his own impurities, therefore he is called Pravragita (Pabbagita, a pilgrim).

No one should attack a Brahmana, but no Brahmana (if attacked) should let himself fly at his aggressor! Woe to him who strikes a Brahmana, more woe to him who flies at his aggressor!

It advantages a Brahmana not a little if he holds his mind back from the pleasures of life; when all wish to injure has vanished, pain will cease.

Him I call indeed a Brahmana who does not offend by body, word, or thought, and is controlled on these three points.

After a man has once understood the law as taught by the Well-awakened (Buddha), let him worship it carefully, as the Brahmana worships the sacrificial fire.

A man does not become a Brahmana by his platted hair, by his family, or by birth; in whom there is truth and righteousness, he is blessed, he is a Brahmana.

What is the use of platted hair, O fool! what of the raiment of goat-skins? Within thee there is ravening, but the outside thou makest clean.

The man who wears dirty raiments, who is emaciated and covered with veins, who lives alone in the forest, and meditates, him I call indeed a Brahmana.

I do not call a man a Brahmana because of his origin or of his mother. He is indeed arrogant, and he is wealthy: but the poor, who is free from all attachments, him I call indeed a Brahmana.

Him I call indeed a Brahmana who has cut all fetters, who never trembles, is independent and unshackled.

Him I call indeed a Brahmana who has cut the strap and the thong, the chain with all that pertains to it, who has burst the bar, and is awakened.

Him I call indeed a Brahmana who, though he has committed no offence, endures reproach, bonds, and stripes, who has endurance for his force, and strength for his army.

Him I call indeed a Brahmana who is free from anger, dutiful, virtuous, without appetite, who is subdued, and has received his last body.

Him I call indeed a Brahmana who does not cling to pleasures, like water on a lotus leaf, like a mustard seed on the point of a needle.

Him I call indeed a Brahmana who, even here, knows the end of his suffering, has put down his burden, and is unshackled.

Him I call indeed a Brahmana whose knowledge is deep, who possesses wisdom, who knows the right way and the wrong, and has attained the highest end.

Him I call indeed a Brahmana who keeps aloof both from laymen and from mendicants, who frequents no houses, and has but few desires.

Him I call indeed a Brahmana who finds no fault with other beings, whether feeble or strong, and does not kill nor cause slaughter.

Him I call indeed a Brahmana who is tolerant with the intolerant, mild with fault-finders, and free from passion among the passionate.

Him I call indeed a Brahmana from whom anger and hatred, pride and envy have dropt like a mustard seed from the point of a needle.

Him I call indeed a Brahmana who utters true speech, instructive and free from harshness, so that he offend no one.

Him I call indeed a Brahmana who takes nothing in the world that is not given him, be it long or short, small or large, good or bad.

Him I call indeed a Brahmana who fosters no desires for this world or for the next, has no inclinations, and is unshackled.

Him I call indeed a Brahmana who has no interests, and when he has understood (the truth), does not say How, how? and who has reached the depth of the Immortal.

Him I call indeed a Brahmana who in this world is above good and evil, above the bondage of both, free from grief from sin, and from impurity.

Him I call indeed a Brahmana who is bright like the moon, pure, serene, undisturbed, and in whom all gaiety is extinct.

Him I call indeed a Brahmana who has traversed this miry road, the impassable world and its vanity, who has gone through, and reached the other shore, is thoughtful, guileless, free from doubts, free from attachment, and content.

Him I call indeed a Brahmana who in this world, leaving all desires, travels about without a home, and in whom all concupiscence is extinct.

Him I call indeed a Brahmana who, leaving all longings, travels about without a home, and in whom all covetousness is extinct.

Him I call indeed a Brahmana who, after leaving all bondage to men, has risen above all bondage to the gods, and is free from all and every bondage.

Him I call indeed a Brahmana who has left what gives pleasure and what gives pain, who is cold, and free from all germs (of renewed life), the hero who has conquered all the worlds.

Him I call indeed a Brahmana who knows the destruction and the return of beings everywhere, who is free from bondage, welfaring (Sugata), and awakened (Buddha).

Him I call indeed a Brahmana whose path the gods do not know, nor spirits (Gandharvas), nor men, whose passions are extinct, and who is an Arhat (venerable).

Him I call indeed a Brahmana who calls nothing his own, whether it be before, behind, or between, who is poor, and free from the love of the world.

Him I call indeed a Brahmana, the manly, the noble, the hero, the great sage, the conqueror, the impassible, the accomplished, the awakened.

Him I call indeed a Brahmana who knows his former abodes, who sees heaven and hell, has reached the end of births, is perfect in knowledge, a sage, and whose perfections are all perfect.


(Dhammapada)


1735
i can certainly contribute to my capacity.

:)


1736
General topics / Re: What is this Ego?
« on: December 28, 2012, 04:58:24 PM »
Sri Tushnim,

We are all very wise when it comes to the acknowledgement of the need of subtle ego for normal functions of the wordly activities, but when it comes to the spiritual quest, the general tendency of mind fails to recognise the big elephant (which is itself) before it but is capable of analyzing the subtlest of subtlest truth with telescopic abilities. It relishes being a witness of everything, but fails to trace back the source of its own self.

:)


1737
in the sunshine cotton does not burn; but if the cotton be placed under a lens it catches fire and is consumed by the rays of the Sun passing through the lens. So too, though the awareness of the Self is  present at all times, it is not inimical to ignorance. If by meditation the subtle state of thought is won, then ignorance is destroyed. Also in Viveka Chudamani: ativa sukshmam paramatma tattvam na sthoola drishtya (the exceedingly subtle Supreme Self cannot be seen by the gross eye) and esha svayam jyotirasesha sakshi  (this is Self-shining and witnesses all).

(Talks)


1738
The ego's phenomenal existence is transcended when you dive
into the source from where the `I'-thought rises.


(Be as you are)


1739
God illumines the mind and shines within it.
One cannot know God by means of the mind.
One can but turn the mind inwards and merge it in God.


(Gems from Bhagavan)


1740
General topics / Re: What is this Ego?
« on: December 28, 2012, 04:29:59 PM »
The games of the ego are very subtle

they become more and more subtle. And if one has really decided to drop it anyhow, the ultimate strategy that the ego can use to protect itself is to become egolessness; is to pretend humility, humbleness; is to show that ’Now there is no need to fight with me, I am not at all. ’

The ego is one of the most fundamental problems man has to face. The ways of the ego have to be understood rightly otherwise you will never be able to get rid of it. And until you get rid of the ego there is no possibility of meeting God. It is the ego that functions as a barrier between you and reality.

The ego functions as a barrier because it is one of the most unreal things possible. The ego is a fiction, it is not a fact. It is maintained by conditioning, hypnosis; it is maintained by a thousand and one props It is a fiction – because existence is one. It can have only one centre, it cannot have millions of centres.

What is the ego? The ego is the idea that ’I am the centre of the universe.’ That is what ego is – reduced to the basic – the idea that ’I am the centre of the universe.’ ’I’ cannot be the centre of the universe but everybody has the idea that ’I am the centre of the universe.’ And the second part of the ego is: it is separative, it is a fiction that separates you from the totality.

It gives you the idea that you are independent, that you are an island. And you are not. Existence is a vast infinite continent. There are no islands. You are not separate and you are not independent. And remember, when I say you are not independent I don’t mean that you are dependent – because the very idea of dependence will again presuppose the ego. There is nobody to be independent and there is nobody to be dependent.

We live in interdependence, in mutual existence, in mutuality. We are parts of each other, members of one another. The trees are penetrating you and the rocks are penetrating you and the rivers are penetrating you – and you are penetrating the rivers and the trees and the rocks. The farthest star is connected with you. And when you blink your eyes you change the quality of the total existence. All is infinitely interconnected, interwoven. Nobody is separate.

So nobody can be independent and nobody can be dependent. Independence and dependence are both aspects of the same coin called ego. A real person is neither. A real person simply does not exist as a person He has no boundaries. He exists as God, not as a person.

(Osho)


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