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2851
The teachings of Bhagavan Sri Ramana Maharshi / Consciousness
« on: October 16, 2012, 10:27:47 PM »
Consciousness

Existence or Consciousness is the only reality. Consciousness plus waking we call waking. Consciousness plus sleep we call sleep. Consciousness plus dream, we call dream. Consciousness is the screen on which all the pictures come and go. The screen is real, the pictures are mere shadows on it.


2852
The teachings of Bhagavan Sri Ramana Maharshi / Practice (Abhyasa)
« on: October 16, 2012, 10:21:57 PM »
Practice (Abhyasa)

1. What is the method of practice?

As the Self of a person who tries to attain Self-realization is not different from him and as there is nothing other than or superior to him to be attained by him, Self-realization being only the realization of one's own nature, the seeker of Liberation realizes, without doubts or misconceptions, his real nature by distinguishing the eternal from the transient, and never swerves from his natural state. This is known as the practice of knowledge. This is the enquiry leading to Self-realization.

2. Can this path of enquiry be followed by all aspirants?

This is suitable only for the ripe souls. The rest should follow different methods according to the state of their minds.

3. What are the other methods?

They are (i) stuti, (ii) japa, (iii) dhyana, (iv) yoga,(v) jnana, etc.

(i) stuti is singing the praises of the Lord with a great feeling of devotion.

(ii) japa is uttering the names of the gods or sacred mantras like Om either mentally or verbally.(While following the methods of stuti and japa the mind will sometimes be concentrated (lit. closed) and sometimes diffused (lit. open). The vagaries of the mind will not be evident to those who follow these methods).

(iii) dhyana denotes the repetition of the names, etc., mentally (japa) with feelings of devotion. In this method the state of the mind will be understood easily. For the mind does not become concentrated and diffused simultaneously. When one is in dhyana it does not contact the objects of the senses, and when it is in contact with the objects it is not in dhyana. Therefore those who are in this state can observe the vagaries of the mind then and there and by stopping the mind from thinking other thoughts, fix it in dhyana. Perfection in dhyana is the state of abiding in the Self (lit., abiding in the form of 'that' tadakaranilai). As meditation functions in an exceedingly subtle manner at the source of the mind it is not difficult to perceive its rise and subsidence.

(iv) yoga: The source of the breath is the same as that of the mind; therefore the subsidence of either leads effortlessly to that of the other. The practice of stilling the mind through breath control (pranayama) is called yoga. Fixing their minds on psychic centres such as the sahasrara (lit. the thousand-petalled lotus) yogis remain any length of time without awareness of their bodies. As long as this state continues they appear to be immersed in some kind of joy. But when the mind which has become tranquil emerges (becomes active again) it resumes its worldly thoughts. It is therefore necessary to train it with the help of practices like dhyana, whenever it becomes externalised. It will then attain a state in which there is neither subsidence nor emergence.

(v) jnana is the annihilation of the mind in which it is made to assume the form of the Self through the constant practice of dhyana or enquiry (vichara). The extinction of the mind is the state in which there is a cessation of all efforts. Those who are established in this state never swerve from their true state. The terms 'silence' (mouna) and inaction refer to this state alone.

Note: (1) All practices are followed only with the object of concentrating the mind. As all the mental activities like remembering, forgetting, desiring, hating, attracting, discarding, etc., are modifications of the mind, they cannot be one's true state. Simple, changeless being is one's true nature. Therefore to know the truth of one's being and to be it, is known as release from bondage and the destruction of the knot (granthi nasam). Until this state of tranquillity of mind is firmly attained, the practice of unswerving abidance in the Self and keeping the mind unsoiled by various thoughts, is essential for an aspirant.

Note: (2) Although the practices for achieving strength of mind are numerous, all of them achieve the same end. For it can be seen that whoever concentrates his mind on any object, will, on the cessation of all mental concepts, ultimately remain merely as that object. This is called successful meditation (dhyana siddhi). Those who follow the path of enquiry realize that the mind which remains at the end of the enquiry is Brahman. Those who practise meditation realize that the mind which remains at the end of the meditation is the object of their meditation. As the result is the same in either case it is the duty of aspirants to practise continuously either of these methods till the goal is reached.

(Spiritual Instruction of Bhagavan Sri Ramana Maharshi)


2853
The teachings of Bhagavan Sri Ramana Maharshi / Discussion thread
« on: October 16, 2012, 10:15:56 PM »
Friends, Kindly use this thread for any discussion, for the topic "Bhagavan Ramana Teachings" or any other general discussions on any topic pertaining to "Teachings of Bhagavan"

Thank you


2854
The teachings of Bhagavan Sri Ramana Maharshi / Bhagavan Ramana Teachings
« on: October 16, 2012, 10:14:24 PM »
I intend  to open a thread exclusively for the purposes of presenting various quotations, teachings of Sri Bhagavan. Any dicussions, as practice, kindly use the other Discussion thread. Thank you. Everybody is welcome to participate in posting any teachings of Bhagavan that appeals to you, as it is, as published.


2855
The teachings of Bhagavan Sri Ramana Maharshi / Venamma’s mango tree
« on: October 16, 2012, 08:17:50 PM »
Friends,

On September 1st, Sri Ravi had posted this article from "Letters from Ramanasramam" topic titled "POOR MAN’S MITE,30th November, 1947"

I am posting a part of the article that talks about Sri venammAl, here:


“Why not tell us some of the incidents of those days?” we asked. Kunjuswami agreed and began to tell us as follows:

“One day, we all felt like going round the hill with Bhagavan. When we told him, he readily consented and we started that afternoon immediately after food. It was usual for Bhagavan to walk slowly while going round the hill, so Venamma hearing that he had gone and confident that she could catch up with the party in no time, started out with a big basket of provisions. “We were passing Sona Thirtham when Bhagavan noticed Venamma at a distance, approaching, and he said, ‘There, you see, Venamma is coming. Someone must have told her and sent her with a basket of food. However much I protest, people will not give up these things. There she is, with a heavy load on her head. All right, this is going to be a punishment for her.’“So saying, he began to walk fast. Could she overtake him if he walked fast? Let us see. She continued to hurry, panting and fretting all the time, but did not stop walking.Bhagavan continued to walk in this way until we passed the Gautamasram, when he looked back. He could see that she, too, was walking fast, and, his heart melting at the sight, he led us to a mango grove that was nearby the road.

“Standing under the shade of one of the trees, Bhagavan said, ‘We will stop here. There is a well, and if not here, we may not get water anywhere else near. I was hoping that she would give us up, but she would not. She is tired and is panting for breath. What a shame!’ So saying, he sat down. “Unable to discover our whereabouts, and coming up to the trees, Venamma began anxiously saying, ‘Where has Bhagavan gone? There is no sign of him anywhere’. When Bhagavan heard this, he began laughing, whereupon she traced us to where we were and joined us. After eating what she had brought us, we began our walk again, Venamma now with us. From that day, we named the tree Venamma’s mango tree.


the pios lady mentioned in the article is actually one of our former forum member Sri Viswanathan Sir's great grand mother, he has shared briefly here, when he was a member before. Sri venammA is the younger sister of of echammAl, and like echammAl, venammA was devoted to Bhagavan from virupAkShA days. During the last days of mother Alagammal, Venuammal did  great service to Alagammal. Incidentally venammAl  is Viswanathan Sir's mother's (Rajalakshmi's) grand mother and it was Venammal who raised his mother(Rajalakshmi's) from the age of 3. Venammal passed away in 1965 and during her last days , she lived with Sri Viswanthan sir in Chennai.

Viswanathan Sir is very much interested to locate the tree named as Venamma tree referred in the article "Poor Man's Mite"by suri nagamma. I request if any body has any information, to kindly share the same about the venamma tree.

You can read more about Venuammal in the article appeared in Mountain path under the title "My childhood with Bhagavan"



This is the photo taken in 1920 in Skandasramam in the hill. Bhagavan can be seen with koupina. Just below him sitting on floor is Bhagavan Ramana's mother Alazammal and next to her on her left hand side is Viswanathan Sir's great grand mother Venuammal  who raised  his mother (smt Rajalajkshmi) Also you can see Mastan Swami seated in the top row and it is only photo of Mastan Swami available. The old lady seated just below Mastan Swami is Akilandamma  also known as Desuramma  who is senior to Bhagavan  by age and she was responsible for introducing Mastan Swami to Bhagavan. Just below Desuramma, the person  seated in the floor in first row with vibuthi on chest ,hands and fore head is  is Ramanatha Brahmachari. To his right seated in the floor is Chinnaswamy (Bhagavan's brother). There is also one Annamalai Swami in this group(Not the annamalai swami who supervised ashram construction)



Sri Viswanathan sir's mother smt. Rajalakshmi, can be seen in the above picture aged 8 can be seen in the group.She is the only female in the group, the first from right, in the second row from down.

Thank you all,

with prayers,


2856
General Discussion / Re: my musings
« on: October 16, 2012, 05:33:41 PM »
Thank you Sri Ravi, i was struggling so hard with the translation, i found and was trying to nearly better it with little avail. thank you.


2857
General Discussion / having made a noble veena
« on: October 16, 2012, 05:09:18 PM »
நல்லதொர் வீணை செய்தே- அதை
நலங்கெடபுழுதில்எறிவதுண்டோ?
சொல்லடி, சிவசக்தி--எனைச்
சுடர்மிகும் அறிவுடன் படைத்து விட்டாய்,
வல்லமை தாராயொ-இந்த
மாநிலம் பயனுற வாழ்வதற்கே?
சொல்லடி சிவசக்தி!-நிலச்
சுமையென வாழ்ந்திடப் புரிகுவையோ?

விசையுறு பந்தினைப்போல்-உள்ளம்
வேண்டிய படிசெலும் உடல்கேட்டேன்.
நசையறு மனம்கேட்டேன்-நித்தம்
நவமெனச் சுடர்தரும் உயிர்கேட்டேன்.
தசையினைத் தீசுடினும்-சிவ
சக்தியைப் பாடும்நல் அகம்கேட்டேன்.
அசைவறு மதிகேட்டேன்- இவை
அருள்வதில் உனக்கேதுந் தடையுள்ளதோ?

பாரதியார்


having made a noble veena
Would it be thrown in a garbage?
Answer me oh Goddess
Why create me with a sparkling wisdom?
Wont you give skill and brilliance to make
myself lead a purposeful life
Answer me oh Goddess
will you make my life live as a
burden to the land I stand on ?

Like a moving ball - Give me a body
that moves in any way my mind directs
Give me a untarnished mind - and a
life that would light up life
Give me the drive to sing about
sivasakthi long after this body is burnt
And gimme an immovable confidence - Do you
have any problem in granting this?

bhAratiyAr

2858
General Discussion / Re: Rough Notebook-Open Forum
« on: October 16, 2012, 04:25:05 PM »
What works for each of you, is fine :)

Each person's past, who knows what all mysteries are there? what all sAdhnA's we have all already done, we do not know, now. One may have already done reasoning, one may already have done the chitta shudDhi through various worships, one may have already done vichArA, we don't know. The greatness of sanAtana dharmA is there is really no rule, yet there is a strong rule, i don't know how to put it :) so, its wise to conclude, we don't know! is my view. But, what i feel is to be known is the circumstance in which we are today, where we are, that svadharmA we have to follow, along with our studies. I believe our birth determines where we left off in our past, to carry on from where!

Socratus once said, all that i know is I don't know!


2859
General topics / Re: Discussion on the Quotes of Shankaracharya's
« on: October 16, 2012, 04:07:21 PM »
No Sri Ravi, i think it is call, only yesterday, 3 people have asked me the same question :) including yourself. it was surprising actually! Bhagavan willing i have to go soon.


2860
General Discussion / Re: Rough Notebook-Open Forum
« on: October 16, 2012, 04:04:18 PM »
on my own experiences, i have found that reasoning extends till when we give up! beyond which, any reasoning has been of no use, even if it is great grand truth! i found that you'll get tired of reasoning.


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

M: 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.


One extends all sorts of reasoning only to give-up eventually. Reasoning is carried out only to give up! Thereafter, God is the only resort!


2861
General Discussion / Re: Rough Notebook-Open Forum
« on: October 16, 2012, 01:15:59 PM »
friends,

i felt like highlighting, that Hindu philosophy school of thought of vEdAnta is primarily based on the prasthAna trayI, alone, as catagorised by vyAsa maharshi? or srI shankarA? (not sure who established this)

The include:

upanishads*
bhagavadgItA
brahma sUtrAs

Therefore, fortunately, our systems emphasizes in keeping exchange of views in order, other wise, it will only create confusion. What ever needs to be substantiated, basically, finally needs to find a confirmation from the prasthAna trayI. Moreover, there were said to be hundreds of upanishads, and srI shankarA, filtered only ten upanishads among them to be superior to all others. srI shankarA did so because, every other upanishads speak of some God or the other and in general even though they conveyed the same truth. But, srI shankarA felt, if truth needs to be conveyed to people, it needs a definitive system, and it is said so that he devised the prasthAna trayI.

*These ten Upanisads are listed in the following stanza for the names to be easily remembered.

Isa kEna kathA prasna munda mAndukya tittarI
aItarEyan ca chAndOgyAm bRuhadAranyakam dasah

Therefore, especially, when we are in a group discussion, when we are exchanging philosophical discussions, in order than everybody follows in a particular way, so that each can refer to the prashthAna trayI, for ones own confirmation, we may generally quote yOga vAsishtam, advaita bOdha dIpikA, tripura rahasyA, etc... but they do not form part of the prasthAna trayam, hence, to substantiate "vedA" - Truth, or Self, or knowledge, they do not satisfy the norms established by srI shankarA, even though they convey the same truth, they could potentially create confusion as well. Therefore, what ever we quote the best way to substantiate it is through quoting from prasthAna trayam.

The words of a realised guru are flawless, and there is no doubt what they express, would by default confirm to the prasthAna trayam.


2862
While doing work, Bhagavan had a way of teaching the highest wisdom through homely, casual remarks. One night when a vegetable grown in England was being cut, a worker remarked, "how nice it would be if this vegetable could be grown in our Asramam garden!" At once Bhagavan retorted saying, "Where do you think it was grown? That was also our garden. Otherwise how could we get it? Indeed all gardens in the word are our Asramam gardens!" Another time when 'sAmbAr' was being boiled, Bhagavan observed, "It must be boiled fully and all the effervescence must completely subside. Only then will it be good and acquire the right taste."


Notes:

effervescence: the process of bubbling as gas escapes, infers to our ego, mind, etc...


2863
General Discussion / Re: sandhyA vandanam - Discussion
« on: October 16, 2012, 11:39:24 AM »
Wash one's limbs etc : one takes bath and starts, isnt it ? Or is this before the bath ?

Dear Sri Tushnim,

I have deliberately skipped addressing this doubt about bathing, in order that it can be discussed here at leisure. According to our samskArAs, bathing is a nithya karma in itself, one has to bathe everyday. Actually, even for bathing there are certain meditative sankalpAs to be performed, but, they are the days of the yore, but i do know of few who do it very faithfully! At least, today, minimally, one has to keep uttering gOvindA, gOvindA... or some name of God while bathing as we saw in the post the potent of mantrA's effects on water.

Coming back to bathing in context to performing sandhyA, considering the times of today, it is well accepted by learned authority that it is fine to perform this kriyA even before bathing, in the morning, although, if one can bath and perform, nothing as good as that. But, they say, shradDhA is more important, I belong to this school of thought, there are other school of people who say it is mandatory to bathe. Therefore, as soon as one wakes up, in the morning, before the mind begins to wander to worldly matters, as soon as one finishes brushing his teeth and washing his face and limbs, one can begin performing the sandhYa.

There is a bathing ritual that would come in the sandhYA procedure itself. bathing with mantrAs, the cleansing within and without, which we will see in coming posts.

Very happy Sri Tushmin.  :)


2864
General Discussion / sandhyA vandanam - Procedure
« on: October 16, 2012, 11:26:42 AM »
Sit on the mat with the panchapAtram (or tumbler) filled with water and a spoon (or UddharaNi) and arghya pAtram in front.

AcamanA

AcamanA is performed facing only either the East (morning) or North (Noon and Evening).

Uttering each of the following 3 names of the Lord, pour little water using the udDaraNi (spoon) into your right palm, from your left hand. And after chanting each name below, slowly allow the water to flow towards your wrist and sip the water keeping your lips near the wrist.

make sure that the Thumb and Index finger are touching each other.

अच्युताय नमः
अनन्ताय नमः
गोविन्दाय नमः

केशव
नारायण​
माधव​
गोविन्द​
विष्णो
मधुसूदन​
त्रिविक्रम​
वामन​
श्रीधर​
हृशीकेश​
पद्मनाभ​
दामोदर


acyutAya namah
anantAya namah
gOvindAya namah

kEshava
nArAyaNa
mAdhava
gOvinda
viShNO
madhusUdana
trivikrama
vAmana
shrIdhara
hrshIkEsha
padmanAbha
dAmOdara







touch Right Thumb on Right Cheeks
touch Right Thumb on Left Cheeks
touch Right Ring Finger on Right eye
touch Right Ring Finger on Left eye
touch Right Index Finger on Right nose
touch Right Index Finger on Left nose
touch Right Little Finger on Right Ear
touch Right Little Finger on Left Ear
touch Right Middle Finger on Right Shoulder
touch Right Middle Finger on Left Shoulder
touch all Fingers together on the Navel
touch All Fingers together upon the Head

2865
General Discussion / Re: sandhyA vandanam - Discussion
« on: October 16, 2012, 11:25:28 AM »
Just shifting this post that was posted in the procedure thread:


INTRODUCTION

(i am referring to various books of sringEri, kAnchi MahAswAmi, and other reliable sources, and hearsay knowledge heard from elders)

One has to perform the sandhyA vandanam by resting in squatting posture. If one is unable to do so, sukhAsana is advised.

SandhyA or sandhi infers a meeting point, and in this case, sandhya represents the meeting point of 3 times, that is the meeting point of the night and the day, pre-noon and post-noon, and the day and night. sandhi is that meeting point that is a witness of both, or one can say dualities. Or in modern spiritual phrase, it represents the space between two thoughts, and so on. Here primarily, sandhyA represents the Sun, Sun is the effulgence, the all sustain-er. To know more about the tatva of sun, i request members to kindly study the Aditya hrudayam, with its inner meaning. Also, some may be interested in bringing the eka shlOki of Adi shankarA, and the same adapted in ulladu nArpadu (anubandham):

Shankara's Ekashloki -

किं ज्योतिस्तवभानुमानहनि मे रात्रौ प्रदीपादिकं
स्यादेवं रविदीपदर्शनविधौ किं ज्योतिराख्याहि मे ।
चक्षुस्तस्य निमीलनादिसमये किं धीर्धियो दर्शने
किं तत्राहमतो भवान्परमकं ज्योतिस्तदस्मि प्रभो ॥
इति श्रीमत्परमहंसपरिव्राजकाचार्यस्य
श्रीगोविन्दभगवत्पूज्यपादशिष्यस्य


Ulladu Naarpadu Anubandham (7)

Master : ‘By what light do you see?’
Disciple : ‘The sun by day, the lamp by night.’
M : ‘By what light do you see these lights?’
D : ‘The eye.’
M : ‘By what light do you see the eye?’
D : ‘The mind.’
M : ‘By what light do you know the mind?’
D : ‘My Self.’
M : ‘You then are the Light of Lights.’
D : ‘Yes, That I am.’

vandanam means to worship

therefore, sandhyA vandanam is worship of that confluence, which is the effulgence. sandhyA vandanam, is the worship of that which is independent of both darkness and light, which is beyond and a witness to both, darkness represents the nescience and light represents knowledge. Therefore sandhyA vandanam also means the worship of that which is a witness of both knowledge and nescience.

One can say, therefore, sandhyA vandanam is the worship of that supreme reality or the supreme effulgence or the supreme God. A Ramana devotee, may infer it as the worship of Self!

in kAnchi mahAswAmi's words:

During these hours we must meditate on Gayatri, Savitri and Sarasvati. In the morning the dominant presence is that of Visnu, at noon that of Brahma and at sundown of Siva. So we must meditate on Gayatri in the morning as Visnu personified, at noon as Brahma personified and at dusk as Siva personified.

We begin with the procedure from the next.


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