Show Posts

This section allows you to view all posts made by this member. Note that you can only see posts made in areas you currently have access to.


Messages - Nagaraj

Pages: 1 ... 125 126 127 128 129 130 131 132 133 134 [135] 136 137 138 139 140 141 142 143 144 145 ... 342
2011
Dear Sri Jewel,

Here are many threads opened to guide people,and when Sri Tushnim open it,it is dangerous? What is more dangerous,someone who is open and honest,or someone who influence people using questionable metods?!

Questionable methods ???  I am flabbergasted!

it was never about letter,but about postman. But,i guess,Bhagavan is use to sabotagers. With love and prayers,

Postman, when he changes the contents of letters and then delivers with his own contents, where is the postman?

I am against messengers,and self proclaimed teachers,who work behind curtain,and who hide behind words of the Great man,pursuing his own agenda. It is a sacrelige, if You ask me. And i dont think Paramhansa would aprove that.

i remain silent rather, to responding to this.

:)


2012
General Discussion / Re: Kabir
« on: December 06, 2012, 04:27:18 PM »
मन मथुरा दिल द्वारिका, काया कासी जानी |
दसवाँ द्वार देहहू, तामे जोती पिच्छानि ||


man mathurA dhil dvArikA, kAyA kAshi jAnI
dhaswan dhvAra dhehuhu, thAmE jOthi picCAni

Mind is mathurA, heart is dhvArika, know my body to be kAshI
Through the tenth door of my body, I have perceived the Divine Light.



2013
General topics / Re: Tamil Scriptures
« on: December 06, 2012, 04:15:43 PM »
interesting story, kindly keep sharing such stories as when you find appropriate :) this reminds me of the story of Mango fruit and competition between vinAyakar and murugan.


2014
General topics / உயிர் வருக்கம்
« on: December 06, 2012, 04:11:37 PM »
அன்னையும் பிதாவும் முன்னறி தெய்வம்.
Mother and Father are the first-known deities.

ஆலயம் தொழுவது சாலவும் நன்று.
Worship in the temple is very good.

இல்லறம் அல்லது நல்லறம் அன்று.
Domestic life is easier; ascetic life is a hard pursuit.

(Apart from domestic life, there is no better virtue.)

ஈயார் தேட்டை தீயார் கொள்வர்.
The riches of the parsimonious fall in the hands of evil people.

உண்டி சுருங்குதல் பெண்டிர்க்கு அழகு.
Eating less means beauty to woman.

ஊருடன் பகைக்கின் வேருடன் கெடும்.
Earning hostility in your town ruins your roots.

எண்ணும் எழுத்தும் கண் எனத் தகும்.
Math and Grammar are worthy as your eyes.

ஏவா மக்கள் மூவா மருந்து.
Children doing favors to parents unasked are like ambrosia.

ஐயம் புகினும் செய்வன செய்.
Though reduced to begging, do what needs to be done.

ஒருவனைப் பற்றி ஒரகத்து இரு.
Stay in one place holding the friendship (of the virtuous).

ஓதலின் நன்றே வேதியர்க்கு ஒழுக்கம்.
Brahmana's duty is recitation of Vedas

ஔவியம் பேசுதல் ஆக்கத்திற்கு அழிவு.
Uttering envious words brings destruction of riches.

அஃகமும் காசும் சிக்கெனத் தேடு.
Earn grains and money with frugality.


(avvaiyAr)


2015
General topics / Re: Tamil Scriptures
« on: December 06, 2012, 03:59:16 PM »
Dear Sir,

Vinayakar ahaval is truly wonderful shloka for our tongue to twist itself and produce the sound. It is simple, yet so profound.


2016
General topics / vinAyakar agaval
« on: December 06, 2012, 03:22:41 PM »
சீதக் களபச் செந்தா மரைப்பூம்
பாதச் சிலம்பு பலவிசை பாடப்
பொன்னரை ஞாணும் பூந்துகில் ஆடையும்
வன்னமருங்கில் வளர்ந்தழ கெறிப்பப்
பேழை வயிறும் பெரும்பாரக் கோடும் (05)
வேழ முகமும் விளங்குசிந் தூரமும்
அஞ்சு கரமும் அங்குச பாசமும்
நெஞ்சிற் குடிகொண்ட நீல மேனியும்
நான்ற வாயும் நாலிரு புயமும்
மூன்று கண்ணும் மும்மதச் சுவடும் (10)
இரண்டு செவியும் இலங்குபொன் முடியும்
திரண்டமுப் புரிநூல் திகழொளி மார்பும்
சொற்பதம் கடந்த துரியமெய்ஞ் ஞான
அற்புதம் நின்ற கற்பகக் களிறே!
முப்பழ நுகரும் மூஷிக வாகன! (15)
இப்பொழு தென்னை ஆட்கொள வேண்டித்
தாயா யெனக்குத் தானெழுந் தருளி
மாயாப் பிறவி மயக்கம் அறுத்துத்
திருந்திய முதலைந் தெழுத்தும் தெளிவாய்ப்
பொருந்தவே வந்தென் உளந்தனில் புகுந்து (20)
குருவடி வாகிக் குவலயந் தன்னில்
திருவடி வைத்துத் திறமிது பொருளென
வாடா வகைதான் மகிழ்ந்தெனக் கருளிக்
கோடா யுதத்தால் கொடுவினை களைந்தே
உவட்டா உபதேசம் புகட்டியென் செவியில் (25)
தெவிட்டாத ஞானத் தெளிவையும் காட்டி
ஐம்புலன் தன்னை அடக்கும் உபாயம்
இன்புறு கருணையின் இனிதெனக் கருளிக்
கருவிக ளொடுங்கும் கருத்தினை யறிவித்(து)
இருவினை தன்னை அறுத்திருள் கடிந்து (30)
தலமொரு நான்கும் தந்தெனக் கருளி
மலமொரு மூன்றின் மயக்கம் அறுத்தே
ஒன்பது வாயில் ஒருமந் திரத்தால்
ஐம்புலக் கதவை அடைப்பதும் காட்டி
ஆறா தாரத்(து) அங்குச நிலையும் (35)
பேறா நிறுத்திப் பேச்சுரை யறுத்தே
இடைபிங் கலையின் எழுத்தறி வித்துக்
கடையிற் சுழுமுனைக் கபாலமும் காட்டி
மூன்றுமண் டலத்தின் முட்டிய தூணின்
நான்றெழு பாம்பின் நாவில் உணர்த்திக் (40)
குண்டலி யதனிற் கூடிய அசபை
விண்டெழு மந்திரம் வெளிப்பட உரைத்து
மூலா தாரத்தின் மூண்டெழு கனலைக்
காலால் எழுப்பும் கருத்தறி வித்தே
அமுத நிலையும் ஆதித்தன் இயக்கமும் (45)
குமுத சகாயன் குணத்தையும் கூறி
இடைச்சக் கரத்தின் ஈரெட்டு நிலையும்
உடல்சக் கரத்தின் உறுப்பையும் காட்டிச்
சண்முக தூலமும் சதுர்முக சூக்கமும்
எண் முகமாக இனிதெனக் கருளிப் (50)
புரியட்ட காயம் புலப்பட எனக்குத்
தெரியெட்டு நிலையும் தெரிசனப் படுத்திக்
கருத்தினில் கபால வாயில் காட்டி
இருத்தி முத்தி யினிதெனக் கருளி
என்னை யறிவித்(து) எனக்கருள் செய்து (55)
முன்னை வினையின் முதலைக் களைந்து
வாக்கும் மனமும் இல்லா மனோலயம்
தேக்கியே யென்றன் சிந்தை தெளிவித்(து)
இருள்வெளி யிரண்டுக்(கு) ஒன்றிடம் என்ன
அருள்தரும் ஆனந்தத்(து) அழுத்தியென் செவியில் (60)
எல்லை யில்லா ஆனந் தம்அளித்(து)
அல்லல் களைந்தே அருள்வழி காட்டிச்
சத்தத்தின் உள்ளே சதாசிவம் காட்டிச்
சித்தத்தின் உள்ளே சிவலிங்கம் காட்டி
அணுவிற்(கு) அணுவாய் அப்பாலுக்(கு) அப்பாலாய்க் (65)
கணுமுற்றி நின்ற கரும்புள்ளே காட்டி
வேடமும் நீறும் விளங்க நிறுத்திக்
கூடுமெய்த் தொண்டர் குழாத்துடன் கூட்டி
அஞ்சக் கரத்தின் அரும்பொருள் தன்னை
நெஞ்சக் கருத்தின் நிலையறி வித்துத் (70)
தத்துவ நிலையைத் தந்தெனை யாண்ட
வித்தக விநாயக விரைகழல் சரணே! (72)




The anklets
on the red lotus feet
of the cool baby elephant
sing many songs.
The golden waist chain
and fine skirts
resting upon his rainbow waist
beautifully shining.

His weighty tusk!

His elephant face
& the auspicious orange mark
is easy to perceive.

Five hands,
goad & noose,
his body of deep blue
has made my breast its home.

His hanging mouth,
four sets of shoulders,
three eyes,
and three musk trails...
His two ears,
with golden hair shining,
and three threads intertwined
upon his glowing breast...
He is the true knowledge:
Turiya, the Sleepless Sleep,
goes beyond
the word's meaning.
Wonder
has stood personified
as the Wish-fulfilling Tree!
As the Bull Elephant!
He who rides the mouse
sniffs out the three fruits.
I begged him,
"Take me now...
as your servant!"

He appeared as a mother
and showered his grace upon me.
Cleaved from me
the confusion that...
"Once born, I shant die."

Thus the pristine
and primal letters five
shall unite with me.
Shall came and enter my heart.

Assuming the Guru's guise
and keeping a sacred foot
upon this Earth,
he establishes life's meaning.

He joyously bestowed the grace
of the Path of No-Suffering.

Wielding his tusk as a weapon,
he weeds out
the cruel fruits of action.

My ears devour his teaching
without ever being filled.

He reveals the insatiable
Clarity of Wisdom.
The means to master the five senses.

He has sweetly graced me
with joyous compassion.

He proclaimed
that single thought
which shrinks
the delusionary power of the senses.

Putting an end
to this birth
and the next,
he has removed darkness,
and graced me with all
the four stages of mukti (enlightenment).

He cuts off the delusion
of the three impurities.

With one mantra
he showed how
the Nine Openings
and the Five Sense Doors
can be shut...

This is the Ankusha (elephant-goad)
of the six chakras:

Without stopping...
Standing firmly...
Let idle chatter be discarded.
He announced the letter
of the Idylla & Pingala
and showed that the end
of the Circle's Edge
is in the skull.

The snake hangs
on the pillar
that is the junction
of the three realms.

He helped me realize
it's tongue.

In the Kundalini
one joins the silence...

It breaks open...
and the mantra that rises up
comes out
because of his teaching.

The rising flame,
breaking out
of Muladhara,
is caused to rise
by the wind.

Born of the single thought
which he has taught.

He related...
The state of drinking Amrita,
The movements of the Sun,
& the character of
The One Who Favors the Lily (the Moon).
He revealed
the 8+8 facets
of Vishudha Chakra
along with all the qualities
of my bodies wheels.

He sweetly graced me
with the ability to contemplate
the six faces gross
and the four faces subtle.

He enabled me to perceive
the subtle body,
and gain the darshan
of the Eight States.

He has revealed
within my mind
the Skull's Gate,
and given the sweet grace
of being established in mukti.


He made me know myself.
He showered me with grace.
He pulled out past karma...
by its root.

Without a single word or thought
my mind is one with him.


He has concentrated my mind,
clarified my intellect,
and said,
"Light & Darkness
share a common place."

He presses me down
into the grace giving ecstasy.

In my ear
he renders limitless bliss.

He has weeded out all difficulty
and shown the path of grace.

He has revealed Sada Shiva
within the sound.
He has revealed the Shiva Lingam
within the mind.

And he has revealed that...
The smaller than the smallest,
The larger that the largest,
stands within…
like ripe sugarcane.
He made me understand
the role of the ash
smeared on the brows
of the devotees merged in truth,
with whom
he made me
one.
He made both heart & mind
achieve the state of knowing
the precious meaning
of the Five Letters.

Having given to me
the True Nature of All Existence...

I am ruled
by the wise Vinayagar...

at whose feet
I take refuge.

http://www.youtube.com/watch?v=1E2qj1Bbs7Y

(English rendering by Layne Little)


2017
General Discussion / Fruit from the Garden of Wisdom
« on: December 06, 2012, 10:20:25 AM »
Bhakti and Jnana

I have been telling you sometimes that there is some secret meaning behind the last words in the Eleventh Chapter of the Gita when we are told that bhakti is supreme. The bhakti that Sri Krishna speaks of here is not ordinary obeisance to an idol. It is not a mass you perform in the church. It is a meeting of your being before one Absolute. Therefore Bhagavan Sri Krishna says "Not charity, not philanthropy, not study, not austerity, is capable of bringing about this great vision that you had, Arjuna! Only by devotion can I be seen, contacted. Only by devotion am I capable of being known, seen and entered into". These three words are used in the Bhagavad Gita at the end of the Eleventh Chapter - knowing, seeing and entering. Arjuna knew and saw, but never entered into It. Therefore, he was the same Arjuna after the Bhagavad Gita also. He never entered into the Supreme Being.

Now, religion is knowing, seeing and entering into. Knowing is considered by such thinkers like Ramanuja, the great propounder of the Visishtadvaita philosophy, as inferior to devotion. Knowledge or jnana is not equal to bhakti, says Ramanuja. And Acharya Sankara says that jnana is superior to bhakti. It may appear that they are quarelling with each other. Really, they are not. They have some emphasis laid on different aspects of the same question. Why does Bhagavan Sri Krishna say that nothing can make you fit to see the vision of God, to behold Him, except bhakti? It would seem that He speaks like Ramanuja and not like Sankara. But they are only speaking in different languages ...the same thing. There is no contradiction between them. "Knowing, seeing and entering into" signifies the process of contacting God by degrees. There are, in the parlance of Vedanta, two types of knowledge - paroksha jnana and aparoksha jnana. Paroksha jnana is indirect knowledge. Aparoksha jnana is direct knowledge. "God exists" is indirect knowledge. "I am inseparable from God-being" is direct knowledge. Now, we do not feel that we are inseparable from God-being. That knowledge has not come to us. So we have not entered such a height of religious consciousness as to be convinced that we are inseparable from God's existence. But we are convinced enough to feel that God exists. He is, but we have not gone to such an extent to feel that we are inseparable from Him. That is a little higher stage. Jnana has come, but Darshana or vision of God has not come. We have not seen the Virat in front of us, notwithstanding the fact that we are seeing Virat. The whole cosmos is that, but we have somehow segregated our personality from Virat consciousness. A cell in the body is seeing the body as if it is outside it.

What would be the condition or the experience of a cell in our own body notionally isolating itself from the organism to which it belongs and considering the body as a world outside it? You can imagine the stupidity of it. This is exactly what we are doing. We think the world is outside of us, though we are a part of the world. So, the idea that the Virat is an object of perception, that the world is external to us, is notional, not realistic. All our difficulties are notional in the end. They have no reality or substance in themselves.

By bhakti Ramanuja means that love of God which supersedes intellectual activity or a mere knowing that God exists. And when Sankara says that jnana or knowledge is superior, he means knowledge which is identical with being and which is the same as Para bhakti or the love of God where the soul is in communion with the Being of God.

The highest devotion is the same as the highest knowledge. jnana and Para bhakti are the same. The gauna bhakti or secondary love of God, which is more ritualistic and more formal, is inferior. But Ramanuja's bhakti is the surging of the soul and the melting of personality in God-love as we hear in the case of Spinoza, Ramakrishna Paramahamsa, Mirabai and Tukaram. Their bhakti was not simply love of God as that of church-men or temple-men. It is a kind of ecstasy in which the personality has lost itself in God-love and God-being. That is jnana and that is bhakti. So there is no difference between Ramanuja and Sankara in the ultimate reaches. And Bhagavan Sri Krishna's dictum is also of a similar character.

By gradually losing attachment to this obsessional notion that we are this little Mr. or Mrs. Body and that we are located in a part of the physical world called India or America or Japan or Russia, we slowly try to become citizens of a larger dimension which is wider than this earth, perhaps larger than even the solar system and this physical cosmos.

When we enter into the true religious life, we become real children of God.

(Swami Krishnananda, Diving Life Society)


2018
General topics / MUST WATCH - The Gap in the Soul
« on: December 06, 2012, 09:59:24 AM »

2019
One should not use the name of God mechanically and superficially without
the feeling of devotion. To use the name of God one must call upon Him with
yearning and unreservedly surrender oneself to Him. Only after such surrender
is the name of God constantly with the man.


(Gospel)


2020
Friends,

We are able to see the minute amoeba through telescope of mind but fail to see the huge elephant before our eyes, that is how the nature of mind is.

The whole discussion was basically about the true spirit, unfortunately, Sri Udai has been seen to repeatedly hijack several topics through his own observation by creating a debate. Take for instance, the Sadhana Tips debate, was absolutely needless!

The mind cannot dwell on God if it is immersed day and night in worldliness, in worldly duties and responsibilities; it is most necessary to go into solitude now and then and think of God. To fix the mind on God is very difficult, in the beginning, unless one practices meditation in solitude. - The Gospel of Sri Ramakrishna

he said, solitude in not at all required, later we saw how Sri Annamalai Swami Himself expressed the importance of solitude. We saw in his Guru posts, how he has been twisting facts and using it for proving his own expressions, unknowingly throwing ink on the great Sage such as PrahllAd. How he has subtly belittled scriptures such as Srimad Bhagavatam. This has been consistently noticed in the recent past, whereever any body expresses in general line about Bhakti, he has been repeatedly hijacking the sanctity of such threads. It can be seen quite evidently how he has been misquoting the teachings of Bhagavan and Sri Ramakrishna with just vague remembrances that were far from the fact and orginal quote to be found in the books. Jnana without Bhakti and Truth, is like virus.

There are several topics that have been twisted in these manner.

I had to vomit what was within. Thank you.


2021
Sri Ravi,

Your posts in the series were lucid and carries true spirit, and no where I have been able to notice any posts that distinguishes between jnAnA and Bhakti, unfortunately, those who do see such differences are rebelling with their own inner Self. It is elementary, if one is still bound by philosophies such as jnAna, Bhakti paths, and that one choses jnAna over Bhakti Bhakti over jnAna, etc.. and if one is unable to yet see the sameness in Gurus and their words, such jnAnA is really yet to be matured and blossomed. I am absolutely unable to see any differences in Bhagavan's teachings and Ramanar's teaching. I really wonder, how can anybody chose either Bhakti alone or Jnana alone, if there is onlly one then there is sure to be the presence of ego, True Knowledge does not come alone, Shiva and Shakti cannot be separated!

ulladu nArpadu, 22:

Without turning inwards and merging in the Lord His light
that shines within the mind and lends it all its light, how can
we know the Light of Lights with the borrowed light of the
mind?

Below is rAjAi's introduction to Bhajagovindam, that excellently conveys the essence.

Adi Sankaracharya wrote a number of Vedantic works for imparting knowledge of the Self and the Universal Spirit. He also composed a number of hymns to foster Bhakti in the hearts of men.One of these hymns is the famous Bhajagovindam. The way of devotion is not different from the way of knowledge or Jnana. When intelligence matures and lodges securely in the mind, it becomes wisdom. When wisdom is integrated with life, and issues out in action, it becomes Bhakti. Knowledge, when it becomes fully mature, is Bhakti. If it does not get transformed into Bhakti, such knowledge is useless tinsel. To believe that Jnana and Bhakti, knowledge and devotion, are different from each other, is ignorance. If Shri Adi Sankara himself who drank the ocean of Jnana as easily as one picks water from the palm of one’s hand, sang in his later years hymns to develop devotion, it is enough to show that Jnana and Bhakti are one and the same. Sri Sankara has packed into the Bhajagovindam song the substance of all Vedanta, and set the oneness of Jnana and Bhakti to melodious music.

(rAjAji, in his introduction to Bhaja Govindam)


2022
Humility and self-restraint are the marks of those transformed and radiant beings who embody the quality of virtue. Blemishless Jnanis alone are truly virtuous; others are base-natured. Therefore, to be saved, we should approach only those virtuous ones who ever abide in Truth.

(Guru Vachaka Kovai, 332)


2023
General Discussion / Re: my musings
« on: December 06, 2012, 07:14:26 AM »
Adi Sankaracharya wrote a number of Vedantic works for imparting knowledge of the Self and the Universal Spirit. He also composed a number of hymns to foster Bhakti in the hearts of men.One of these hymns is the famous Bhajagovindam. The way of devotion is not different from the way of knowledge or Jnana. When intelligence matures and lodges securely in the mind, it becomes wisdom. When wisdom is integrated with life, and issues out in action, it becomes Bhakti. Knowledge, when it becomes fully mature, is Bhakti. If it does not get transformed into Bhakti, such knowledge is useless tinsel. To believe that Jnana and Bhakti, knowledge and devotion, are different from each other, is ignorance.If Shri Adi Sankara himself who drank the ocean of Jnana as easily as one picks water from the palm of one’s hand, sang in his later years hymns to develop devotion, it is enough to show that Jnana and Bhakti are one and the same. Sri Sankara has packed into the Bhajagovindam song the substance of all Vedanta, and set the oneness of Jnana and Bhakti to melodious music.

(rAjAji)


2024
General Discussion / Re: my musings
« on: December 05, 2012, 07:58:22 PM »
If you take fire into your heart, your house is likely to burn.

(Alyson)

To know yet to think that one does not know is best;
Not to know yet to think that one knows will lead to difficulty.

(Lao-Tzu)

A man never speaks of himself without losing thereby. His self-accusations are always believed; his slef-praise disbelieved.

(Michel de Montagne)


2025
General Discussion / Re: my musings
« on: December 05, 2012, 07:53:20 PM »
Believe those who are seeking the truth.
Doubt those who find it.

(Andre Gide)


Pages: 1 ... 125 126 127 128 129 130 131 132 133 134 [135] 136 137 138 139 140 141 142 143 144 145 ... 342