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Messages - Nagaraj

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Dear Beloved Abstract,

☺i enjoy your short one liners, do continue to keep reminding about stories that for ever unfolds, when and where you feel so!

Shhh shh... now back to work... :-)


There are a couple of points for our contemplation:

1. Is it a question of Freewill and Fate/Destiny?
2. Is it a question of Freewill and Divine Will?
3. Is it a question of question of whether the True Self being affected by the effects of Freewill or Divine Will or Fate?

These three aspects have to be seen separately.

If it is a matter of question 1:

1. Is it a question of Freewill and Fate?

It would be fatal to submit to the hands of FATE/Destiny. One has to strive and work diligently and learn about the Dharma and act accordingly. It would do only harm if one submits to ones FATE/Destiny. Nothing can be more harmful than this. It is to this lot, it is said that God help's those who help themselves. Therefore one has to exert ones utmost capabilities mentally and physically and be proactive to attain the highest good as is seen or known.

2. Is it a question of Freewill and Divine Will?

Now, there is a whole lot of difference between submiting to FATE and DIVINE WILL. One who submits to Divine Will, is willing to undergo even a "dogs fate" just simply so to say.

Bhagavan says "If you have surrendered, you must be able to abide by the will of God and not make a grievance of what may not please you. Things may turn out differently from what they look apparently. Distress often leads men to faith in God."

Such is the spirit of submitting to Divine Will. There ends the matter there. Ones life will be thrown around as a dry leaf upon a moving river, going through the journey hitting ricks and bitten by fishes and yet remain steadfast in the Divine Will.

This holds good even if we consider the story of Parable of the "elephant God" as told by Sri Ramakrishna:

In a forest there lived a holy man who had many disciples. One day he taught them to see God in all beings and, knowing this, to bow low before them all. A disciple went to the forest to gather wood for the sacrificial fire. Suddenly he heard an outcry: 'Get out of the way! A mad elephant is coming!' All but the disciple of the holy man took to their heels. He reasoned that the elephant was also God in another form. Then why should he run away from it? He stood still, bowed before the animal, and began to sing its praises. The mahut of the elephant was shouting: 'Run away! Run away!' But the disciple didn't move. The animal seized him with its trunk, cast him to one side, and went on its way. Hurt and bruised, the disciple lay unconscious on the ground. Hearing what had happened, his teacher and his brother disciples came to him and carried him to the hermitage. With the help of some medicine he soon regained consciousness. Someone asked him, 'You knew the elephant was coming ? why didn't you leave the place?' 'But', he said, 'our teacher has told us that God Himself has taken all these forms, of animals as well as men. Therefore, thinking it was only the elephant God that was coming, I didn't run away.' At this the teacher said: 'Yes, my child, it is true that the elephant God was coming; but the mahut God forbade you to stay there. Since all are manifestations of God, why didn't you trust the mahut's words? You should have heeded the words of the mahut God.'

There is no limit as to how the Divine Will operates.

One should be clear enough to distinguish between FREEWILL and DIVINE WILL and FATE/Destiny and realise that they are all interlinked to each other and one is NOT without the OTHER!

Just like the above parable, when Bhagavan was questioned by the courts regarding the disputes, Bhagavan did respond accordingly and acted in a manner that was for best of the interest and for universal good (Ones own real good is akin to Universal Good itself). just as the God advised the disciple in the above parable, Bhagavan did not submit to FATE and remain quiet and neither did he not only submit himself to DIVINE WILL nor not ACT, he did exercise his FREEWILL and did craft a destiny by answering in a manner what was for the best of interest.

All the actions prompted upon submission to the DIVINE WILL is True DHARMA, here, there is neither action nor inaction, it is beyond both.

Here one can see that the actions inspired upon the submission to the DIVINE WILL is the WILL and DESIRE of the Supreme Spirit itself. In this manner, from the SELF itself arises an inspiration called the DIVINE WILL, which itself exercises its FREEWILL and decides its own FATE/Destiny.

It has to be noted that in the above parable and even the snake parable, in both cases the disciples felt they had submitted to Divine Will yet had only submitted themselves to Fate. This distinction needs to be seen. However, in both parables, since the disciples were sincere even though the lacked true knowledge, they eventually realused true spirit after going through a divine trail.

Finally as to the third point:

3. Is it a question of question of whether the True Self being affected by the effects of Freewill or Divine Will or Fate?

This point is more or less discerned by the above musings on the 2 points as expressed. The Self remains unaffected, untouched, and is beyond all FATE, FREEWILL and DIVINE WILL. yet the DIVINE WILL of SELF is Expression of DHARMA, Dharma alone prevails. As the Lord has said in the Gita, as quoted by Swami Vivekananda: "Whenever virtue subsides and wickedness prevails, I manifest Myself, to ESTABLISH VIRTUE to destroy evil, to SAVE the GOOD I come from Yuga to Yuga."

Therefore by following your DHARMA you are expressing the WILL of the TRUE SELF, whether or not you have submitted to DIVINE WILL, whether or not you are exercising your FREEWILL. Whether or not you have realised your Self or Not Dharma is followed either voluntarily or involuntarily.

The SELF remains unaffected inspite of the effects of rise and fall of Dharma yet, it is from the Self, a Divine Will emerges that gives rise to inspiration to preserve and resurrect Dharma at every instance.

Even though Bhagawan was least concerned and unaffected and untouched whether there was an asramam or not yet he did act which effects only we are reaping, likewise if we see the parables, though the Self is not affected even though the elephant killed the disciple or the snakes beaten by the kids, the Sage questioned their inaction and lack of proper application of wisdom.

And finally for our friend Beloved Abstract, the SELF remains quiet always 'hush-hush' and STILL, yet NOT at the same time :-)

Therefore one has to fuel Contemplation on these aspects.

I conclude with this.


Dear Sri Ravi, yes, i agree with you very well that one has to make good use of his abilities. Its no accident to get a rare birth of human life who is endoved witg capability to learn so many skills. Infact no other civilisation may have contributed than ours towards arts and literature. In the anciebt gurukulam system students were trained in varioys forms of skills - 64 in numbers. From Brahma Jnaana to Martial Arts. Infact Sama Vedas are the source of music, Dhanur Veda concerns weaponery sciences, Ayurveda concerns medicines. Ancient seers were advanced in terms of medical sciences have performed surgeries. Jyotisha Shastra dealing with Astronomy. Naatya Shastra dance.

In thr similar sense, with the spiritual backing of Dharma one has to be given exposure to the skills prevailing in our times as now and inturn each should contribute to the welfare of ones nation and world in general. Get involved in current day administrations and Governance and infuse the principle of Dharmas. Engage in inter religious collaborations and find a common ground. Work in removing dogmas and reviving anciebt science and knowledge.

We now know pythogoras theoram was first revealed several hundred of years before it was discovered by western scholars.

Our tradition has always aimed at a holistic development.

I agree when you said -

"there is no substitute for manliness and self effort and one should not paralyse oneself by any dose of doctrine from anyone,be it Sri Ramakrishna or Sri Bhagavan or anyother.( Rest assured that there is no disrespect involved in this )"

Health issues / Re: Health issues
« on: January 26, 2016, 05:08:02 PM »
Dear Sri Graham,

Just felt to share with you that, there are alternate therapies as well like Pranic Healing and CST (craniosacral therapy) which will be immense benefit along with your current treatments. These two i know of personally from reliable sources about their efficacies.

There are many excellent alternate therapists or alternate healing treatments. Just sounding you about them.

May all go well with you.

Best wishes,

Now the other side of the topic i lay below excerpts from the lectures of Swami Rama Tirtha.

it can be easily proved that how a man, while doing his duty for himself, can fulfil his duty towards God. There is a story in Muslim mythology. There was a seeker after "Truth". He was wandering in his love for God, from place to place, in search of a learned man who might satisfy his thirst for knowledge of God. During his wanderings, he reached a jungle, and in disappointment, resolved not to eat or drink anything and even to give up his life it his doubts were not clarified.

A poet says 1-?

"if there is any effect in my love, my Beloved must be attracted towards me. i do not mind if, for the present, He is indifferent to me. ?

Another poet says :?

"Why do you unnecessarily run after God ? if He is God, He must come to you of His own free will.?

According to an lndian poet :?

"l am sitting at Thy doors with a resolve not to leave till | meat Thee or i must die."

During those days there was a man named Juned, who was famous for his religious studies. That day, Hazrat Juned was going to the river Dajla to make his horse drink water. But the horse was not advancing towards Dajla, inspite of his efforts. Seeing this, he thought, there must be some good in it and allowed the horse to go his way, saying, ?Go, wherever you like. All around is the country of my God. There is no foreign land for me.? The horse ran of its own accord and reached that particular spot in the jungle, where that seeker after Truth was lying hungry and thirsty in search of Knowledge of God. Hazrat Juned alighted from the horse and enquired of the man the reason for his sitting all alone in the jungle. And, in a short time. the seeker was fully satisfied by the learned discourses with Juned. When Juned was leaving, he said to the man, ?if you ever have any such doubts again, you can come to Baghdad. i live there. My name is Juned. Any man will direct you to my house." The man replied, ?Did i go to call you this time? Now l have discovered the secret. l will not go anywhere now. in future. if i need the help of any one, you or somebody else will perforce come to me to remove my doubts."

Dear friends,

I would like to lay excerpts from the leactures of Swami Rama Tirtha as below:

The Vedas say, " Shreya is different and ?Preya' is different,? i.e., duty demands something but your selfish interest pulls you in a different direction. Shreya tells you to give and renounce. But your selfish interest tempts you to take and to accept. as "This is our right. This is due to us. This is reasonable and just for us.This is generally known as ?Preya?

It is common and easy to assert your ?right?. But it is difficult and also distasteful for a man to stick to his ?duty.? If we go deep, we find that ?duty? and ?right? have the same relation which a seed of a tree has with its fruits. It is really very surprising that every body wants to enjoy the fruits, but nobody is prepared to take the trouble of sowing the seed, nourishing it and taking its care, till it grows into a tree. The fact is, when we go on performing our duty, the rights accrue to us automatically. On the other hand, if we only care for our rights, without doing our duty properly, we shall be only disappointed. The Law of Nature is like that.

There are four kinds of duty. The first is duty towards God, the second is the towards humanity, the third is towards your own country and the fourth is towards your own Self, All these duties ultimately merge into one duty. What is it? it is your duty towards your Real Self. If it is properly taken care of, the rest of the three duties are automatically performed.

it is said that there are three types of kindness-kindness of God, kindness of the preceptor or the guide and kindness of one?s Real Self. It means God's grace, attention of the guru or the guide and the determination of one's own Self. God's grace is showered on one in whom the preceptor takes interest and the preceptor gets interested in the man who is determined to help himself.

Take for example, a school boy. If he does not study well, or does not care to help himself, his teacher will not come forward to help him further. The teachers are pleased only with good students, and that they willingly pay special attention towards brilliant students. Ultimately, those who are favoured by the teacher, get the grace of God automatically. The whole thing boils down to the conclusion that self-help is the foremost duty of a man. Without self-help, neither the preceptor nor God will be prepared to help us. There is a well known saying that ?God helps those who help themselves?.

Translations and Commentaries by Forum Members / Re: Stories
« on: January 26, 2016, 08:28:26 AM »
There was in lndia a king called Shikhardhwaj. He was a great king and mighty monarch. He wanted to realize his God-consciousness; and in order to do that he thought that he ought to give up his family life.

His wife was Chudala. She wanted to teach him, but he would not listen to her, for he thought nothing of her.

He renounced everything, gave up his kingdom, and his wife became the ruler. He then went to the Himalayas, and there he lived about a year or so.

In the meantime the empress, his wife thought of a plan to bring him real happiness. So one day she put on the garb of a Sannyasin, and walked upto the cottage where her husband then was. She found him lost in a state of meditation; she remained standing beside him and when he came to his senses he was filled with joy. Thinking her a great Sannyasin, he showered flowers on her.

She was in a blissful mood. He exclaimed, ?I think God has incarnated in you to lift me up." She replied, "Yes, yes.? He Wanted her to teach him and she did so. She said, ?0 king, it you want to enjoy perfect bliss. you will have to renounce everything.? He was surprised and replied, "l have renounced  my empire, my wife, my children." She said. ?You have renounced nothing."

He could not understand and asked ?Am i not a man of renunciation, have I not given up my empire, my family?" She answered, "No, no, do you not possess something still?" "Yes" he replied , ?l possess this cottage, this staff and this water-vessel." "Then you are not a man of renunciation," she replied ?So long as you possess anything, you are possessed by that thing. Action and reaction being opposites, you cannot possess anything without its possessing you." He then burnt the cottage, threw his staff into the river, burnt his water-vessel, and exclaimed, "Now, am I not a man of renunciation?" She replied, " Renunciation cannot come from renouncing these objects.? She said, "O king, you have burnt the cottage, but do you not still possess three cubits and a half of clay? It was wrong for you to destroy those things, you have gained nothing by it. What you possessed then you still possess, namely, that three cubits and a half of clay, where you lie down." He began to think and determined to burn the body. He piled up wood and made a great fire and was about to jump into it, but the wife prevented him and exclaimed, "0 king, when your body is burnt. what will be left?" He replied, "Ashes will be left." "Whose ashes?" she asked. He replied, "My ashes.? Then she replied. "You must still possess ashes. By burning the body you have not attained renunciation." He began to think and exclaimed. ?How can i renounce, what shall I renounce?"

She asked, "Whose body is this?" He answered. ?My body.? ?Well renounce it.? ?Whose mind is this?" He answered. ?My mind". ?Then renounce it." The king was then made to ask questions. He said, ?Who am i then? if i am not the mind. i am something else. and it I am not the body, I must be something ditterent" He reflected and the conclusion was that the king realuzed "I am the God at gods, the Lord of lords. the lnfinite Being, the Supreme Excellence.? He realized that and sald that this Supreme Excellence cannot be renounced, though other things may he.

This topic, I do not see any end, as it is like straightening a dog's tail. Only purpose would be that the participants would eventually tire themselves and keep quiet :D

Just as for hunger some food is necessary, this play goes on. I see no purpose is served or achieved but only quietening of ones own mind.

Dear Sadhak,

I agree with your view too, like i agree with Silent green and Sri Ravi.

Allow me to share my thoughts. You are correct that there can be no limitations on Grace/Self/Divine will or whatever you call it. No limitations means they are not restricted by time and space. It operates everywhere at all times. But that also means the other stands are incorrect (in an absolute sense) though it must be acknowledged that many take such stands and they do exist.

you reflected as above, that in an absolute sense, that other stands are incorrect. But do any 'stands' even stand to exist in absolute sense? All stands remain only so long as the little self remain. Is it not?

Sri Aurobindo once quoted saying "It is an ego in man, that is shocked to find ego in others."

There are not 'other' stands in absolute, As Bhagavan has said "For a Jnani, everybody is a Jnani" In fact, he said, there is no Jnani but only 'Jnana'.

Is the Individual different from the Divine? Are there two selves? that the divine self guides some individual self?

though you have no free will (as the individual),
you still have freewill (because you are really the Atman)

though you have no destiny (as the Atman)
you still seem to have a predestiny/destiny
(as the individual subject to various limitations)

Whether one says Freewill or Divine will, they are one and the same, only the words are different, Free and Divine, but the Will is common in both!

A person remained silent though he was being criticised. When his friend wanted him to react, he replied, ?The same Atma is present in me as well as in the person who is criticising. So, why should I be annoyed when he is criticising himself?? A deep inquiry into the truth will reveal that when you love or hate others, you love or hate your own self. In fact, there are no ?others.? You consider yourself different from others because of body attachment. Once you give up body attachment, you will realise that there are no others and all are yours. That is the true vision of the Atma. The Atma does not have a specific form.


Would like to share my two pieces of thoughts without taking any sides.

I would just like to say that there is space for both stands and even third or fourth stands as well in our tradition!

There are no limitations how the grace can descend on one. Grace can come to one who exerts his free will diligently or carelessly and to one who has submitted to divine will or indulges in the name of divine will, and it can choose to come to one who is even devoid of both as well, the grace can come from top and fall on one's head even when unasked for! (Eg: Bhagawan never asked for)

Since there is no attainment in ultimate sense, this is just a play of the grace by itself for itself in order to experience a joy of attainment, a joy of submission, a joy of self exertion or any other way or  on the other hand in order to experience a joy of de-attainment, it experiences disappointment, failure of being unable to submit to divine will or our self exertion being of no avail.

Everything is joy!

One day in balcony a youngster who was reading some book about sanyasam was scolded by his father what he has to do with books on sanyasam and took that book and threw it down from the balcony, it fell upon a person walking to office who asked if he can take the book seeing the plight of the boy and the concern of the father. That person read the book and took sanyas the very next day. This is a real account and i think he is of Ramakriahna Order. Just a vague recollection. Wonderous ways by which grace can descend!

விதிமதி மூல விவேக மிலார்க்கே
விதிமதி வெல்லும் விவாதம் விதிமதிகட்
கோர்முதலாந் தன்னை யுணர்ந்தா ரவைதணந்தார்
சார்வரோ பின்னுமவை சாற்றுவாய் சார்பவை

The debate, ?Does free will prevail or fate?? is only for those who do not know the root of both. Those who have known the Self, the common source of free-will and of fate, have passed beyond them both and will not return to them.


Health issues / Re: Health issues
« on: January 23, 2016, 07:09:11 PM »
Dear Sri Graham,

When i read your post today morning i was taken aback and was short of any words that i could respond with. Incidently i have been doing Valmiki Ramayana Parayanam over the last 8 days concluding today on the 9th day. I thought i would respond after the conclusion of my parayanam.

As i was doing my parayanam it occured that how many people who come in our lives go unnoticed but would have made a mark in our hearts which we only know in some special moment. It occured to me then that you too have occupied a space in my heart, even though we have not met or seen each other.

I am reminded of my cousin who also had to go through treatment for a tumor in his brain, and by God's grace he has recovered and is fine. We pray and wish for the same for you as well.

Yesterday in my parayanam, Hanuman flies and brings back a mountain inorder to fetch a medicinal herb for Lakshmana when he was injured. In the same manner we pray the almight heals you quickly. Today being the concluding day of parayanam, i remembered you all through my parayanam and we all pray to that almighty to be with you and your family in this time of your physical hardship.


Bhagawan's grace is already with you and your family.

As members have already shared, i too have been immensely benefited by my interactions with everyone here.

With prayers and best wishes
In Bhagawan

Since a fire has been kindled with regard to this topic, some more musings are coming out prompting me to lay it out.

I was remembered of a speech by Sri Sringeri Acaryal Sri Bharati Theertha Swamigal in his Vijaya Yatra across south India, where in one of his talks he stressed the importance of Manushya Prayatna and Daiva Anugraha, both complement each other. He went on to quote an beautiful illustration, which i vaguely remember. The word he used was "Prerana" which means 'urge' or 'inspiration' from the heart, which comes within the deep recess of our heart to do something.

Moreover, in Kathopanishad, we have

यमेवैष वृणुते तेन लभ्यः
तस्यैष आत्मा विवृणुते तनूँ स्वाम् ॥

"He whom the Self chooses,
by him the Self can be gained"

The spirit of it is that, the seeker has to seek That and inturn That begins to seek you. Like the divine lovers, as you seek Her, She begins to seek you.

I request to read Letters No 109. Link provided below:

It is important to move with the wind, Bhagavan said be as you are, go as the grace takes you. irundapadiye iru, iraivan Arul selutum vazhiye sel.

The Vedas say

Aano bhadra krtavo yantu vishwatah
"Let noble thoughts come to me from all directions?

I conclude with this.

Sri Ravi, you will the tamil verses from this site:

சீரான சோணகிரி சிறக்க வாழுஞ்
சிற்சொருப னாமிறையே சிறிய னேன்றன்
பேரான பிழையெல்லாம் பொறுத்துக்
பின்னுமிவன் பாழிதனில் வீழா வண்ணங்
காரான கருணைவிழி கொடுப்பா யின்றேற்
கடும்பவத்தி னின்றுகரை யேற மாட்டே
னேரான துண்டோதாய் சிசுவுக் காற்று
நிகரற்ற நலனுக்கு நிகழ்த்து வாயே.

அருணாசலம் எனப் புகழுடன் சிறந்து விளங்கும், ஞானவடிவாகிய பரமேச்வரனே! சிறியவனாகிய நான் செய்த பெரும் பிழைகளைப் பொருட்படுத்தாது, என்னை ரக்ஷித்து, அஞ்ஞானமய உலக பந்தங்களில் நான் வீழ்ந்து மாய்ந்து போகாவண்ணம், மேகம் போன்று வர்ஷிக்கும் உன் கருணை கடாக்ஷத்தை அருள்வாயாக. இல்லாவிடில் கொடிய பிறவி எனும் துன்பக் கடலிலிருந்து மீண்டு முக்திக் கரையை நான் அடைய மாட்டேன். ஒருதாய் தன் குழந்தைக்குச் செய்யும் நிகரில்லாத நன்மைகளைப் போன்று நீயும் எனக்கு அருள்வாயாக.

அண்ணா மலையா யடியேனை
யாண்ட வன்றே யாவியுடற்
கொண்டா யெனக்கோர் குறையுண்டோ
குறையுங் குணமு நீயல்லா
லெண்ணே னிவற்றை யென்னுயிரே
யெண்ண மெதுவோ வதுசெய்வாய்
கண்ணே யுன்றன் கழலிணையிற்
காதற் பெருக்கே தருவாயே.

அண்ணாமலையானே! அடியவனாகிய என்னை என்று நீ ஆட்கொண்டாயோ அன்றே, எனது உயிரையும் உடலையும்* அடிமையாக்கிக் கொண்டாய். எனக்கு இனி ஒரு குறையும் இருக்க முடியுமோ? உன்னை அன்றி குணங்களையும் குறைகளையும் சிந்திக்க மாட்டேன். என் உயிருக்கும் உயிரே! உனக்குப் பிரியமானது எதுவோ அதையே நீ எனக்கு செய்தருள்வாய். கண்ணுக்கும் கண்ணான தெய்வமே! உனது திருவடித் தாமரைகளில் பக்திப் பெருக்கைத் தந்து அருள்வாயாக.


Also the same is echoed by our Bhagawan:

One  of  two  things must  be  done.  Either  surrender  because  you  admit  your  inability and also require a High Power to help you; or investigate into the cause  of  misery,  go  into  the  source  and  merge  into  the  Self.  Either way  you  will  be  free  from  misery.  God  never  forsakes  one  who has surrendered.  Mamekam saranam vraja.


Our scriptures have revealed this beautiful concept::

1 Markata (monkey) Kishora Nyaya
2 Maarjaala (cat) Kishora Nyaya

This is beautifully explained by our Master:

Illustration of monkey and kitten

"It is no doubt necessary to practise spiritual discipline; but there are two kinds of aspirants.  The nature of the one kind is like that of the young monkey, and the nature of the other kind is like that of the kitten.  The young monkey, with great exertion, somehow clings to its mother.  Likewise, there are some aspirants who think that in order to realize God they must repeat His name a certain number of times, meditate on Him for a certain period, and practise a certain amount of austerity.  An aspirant of this kind makes his own efforts to catch hold of God.  But the kitten, of itself, cannot cling to its mother.  It lies on the ground and cries, 'Mew, mew!' It leaves everything to its mother.  The mother cat sometimes puts it on a bed, sometimes on the roof behind a pile of wood.  She carries the kitten in her mouth hither and thither.  The kitten doesn't know how to cling to the mother.  Likewise, there are some aspirants who cannot practise spiritual discipline by calculating about japa or the period of meditation.  All that they do is cry to God with yearning hearts.  God hears their cry and cannot keep Himself away.  He reveals Himself to them."

General Discussion / Re: Rough Notebook-Open Forum
« on: January 18, 2016, 07:30:29 PM »
As prompted by Sri Ravi, I am attaching the following Divine picture of Bhagavan blessed by Bhagavan himself to Sri Annamalai Swami. Shared by Sri Sundaram Swamy. Please read the wonderful genesis below as shared by Sri Ravi:

May the grace of Bhagavan Sri Ramana and Sri Satguru Annamalai swamiji remain with you forever.

I am sending herewith the great photo of Bhagavan Sri Ramana with Arunachala on top and also Arunachala in the heart of Sri Bhagavan.

This photo of Sri Bhagavan was worshiped by Sri Annamalai swamiji in his room from 1942.

Only yesterday, I received this graceful photo by Sri Bhagavan's grace.

I am sending the  copy of this graceful photo of  Sri Bhagavan  with his blessings to you as a gift for your love and devotion for Sri Bhagavan Ramana and Sri Annamalai swamiji.
This is a very old photo from 1942, So, it has dots. Later, I will clear the dots with the help of some photographers and will send it to devotees.
The divine incident connected with this great photo is explained below.
When Annamalali swamiji?s living room in Pelakothu which was started by Bhagavan was completed in 1942, on the first day of entering in this room for living and meditating, Sri Annamalai swamiji decided to place a graceful photo of Sri Bhagavan in that room for worship.
He got the face photo of Sri Bhagavan with Arunachala hill on top of Sri Bhagavan?s  head  and then he got one small photo of Arunachala hill and then he pasted the hill exactly at the heart of Sri Bhagavan and then he gave this photo to Sri Bhagavan for getting his blessings.
Sri Swamiji gave a title to  Sri Bhagavan?s photo as the great lord who swallowed the hill (Arunachala).
Sri Bhagavan looked at this photo and then commented to Swamiji, ?if you had given this Arunachala hill photo to me, I must have pasted it better?.
Then Sri Bhagavan wrote a 2 lined Thirukkural ( a verse which was written by one ancient saint called Thiruvallluvar) by his own handwriting on a piece of paper and he himself pasted this 2 lined verse on top of this photo with his blessings.
Then Sri Bhagavan gave this photo to Annamalai swamiji with all his blessings for placing in  his new room in Pelakothu for daily meditation.
The meaning of the 2 lined Thirukural written by Sri Bhagavan on top of this photo:
The glory of a Brahma gnani who is firmly established in the Self without any wavering is higher than a great mountain.
Also, Sri Bhagavan further said to him.
You said that I am the great lord who swallowed the hill. Previously also several years before, one great saivite saint called Appar wrote in one of his verses that out of his love and devotion for Arunachala, he swallowed Arunachala who is his lord.
Also, Sri Bhagavan showed this Tamil verse of saint Appar which was published in a magazine to Annamalai swamy.
Then Swamiji copied this four line verse of Appar on a paper and framed this verse and placed it under the photo of Sri Bhagavan in his room.
This is the divine story connected with this Sri Bhagavan?s graceful photo.
May the grace of Sri Bhagavan fill your heart with great peace.

May sri Bhagavan's grace protect you.
Yours in Sri Bhagavan
Sundaram swamy
May the grace of Sri Bhagavan and Swamiji reach you through this great photo.


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