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 ... 12 13 14 15 16 17 18 19 20 21 [22] 23 24 25 26 27 28 29 30 31 32 ... 342
General Discussion / Re: my musings
« on: September 20, 2014, 10:00:00 AM »

The four sons, of brahmA, sanaka, sanandana, sanAtana, sanat kumAra did austere tapas and analysis, but they were unclear of the Supreme Truth. They finally decided to come to Lord Shiva to get the knowledge of the Truth. The Lord sat under the banyan tree, and the four sages also sat down around Him. Lord stayed in the yOga posture without saying a single word. The four sages got all their doubts cleared just by that posture. The form in which God appeared as a Supreme Guide is the form of wisdom dakshiNAmUrti.

This explains that the Truth cannot be explained in words and must be experienced. Including the great chinmudra posture, the posture of shrI dhakshiNA mUrti, who is the teacher of all the teachers. As thirumUlar says, the posture of the guru is a thing to be thought about always. That is the clarity ! (theLivu guruvuru chin^dhiththal thAnE)

The Concept of Grace

Each mind can have its own way of approaching the supreme Truth and there Is an entrance for each as well as a thousand ways for the journey to it. It is not necessary to believe in the Grace or to recognise a Godhead different from one's highest Self - there are ways of yoga that do not accept these things....

For, as to this "Grace", we describe it in that way because we feel in the infinite Spirit or Self-existence a Presence or a Being, a Consciousness that determines, - that is what we speak of as the Divine, - not a separate person, but the one Being of whom our individual self is a portion or a vessel. But it is not necessary for every body to regard it in that way. Supposing it is the impersonal Self of all only, yet the Upanishad says of this Self and its realisation: "This understanding is not to be gained by reasoning nor .by tapasya nor by much learning, but whom this Self chooses, to him it reveals its own body". Well, that is the same thing as what we call the Divine Grace, - it is an action from above or from within independent of mental causes which decides its own movement. We can call it the Divine Grace; we can call it the Self within choosing its own hour and way to manifest to the mental instrument on the surface; we can call it the flowering of the inner being or inner nature into self-realisation and self-knowledge. As something in us approaches it or as it presents itself to us, so the mind sees it. But in reality it is the same thing and the same process of the being in Nature.

Letters on Yoga

General topics / Re: Sangeetha Dhyana
« on: September 19, 2014, 09:44:13 PM »
कभी कभी भगवान् को भी भक्तों से काम पड़े ।
जाना था गंगा पार प्रभु केवट की नाव चढ़े ॥

अवध छोड़ प्रभु वन को धाये,
सिया राम लखन गंगा तट आये ।
केवट मन ही मन हर्षाये,
घर बैठे प्रभु दर्शन पाए ।
हाथ जोड़ कर प्रभु के आगे केवट मगन खड़े ॥

प्रभु बोले तुम नाव चलाओ,
अरे पार हमे केवट पहुँचाओ ।
केवट बोला सुनो हमारी,
चरण धुल की माया भारी ।
मैं गरीब नैया मेरी नारी ना होए पड़े ॥

चली नाव गंगा की धारा,
सिया राम लखन को पार उतारा ।
प्रभु देने लगे नाव उतराई,
केवट कहे नहीं रागुराई ।
पार किया मैंने तुमको, अब तू मोहे पार करे ॥

केवट दोड़ के जल भर ले आया,
चरण धोये चरणामृत पाया ।
वेद ग्रन्थ जिन के गुण गाये,
केवट उनको नाव चढ़ाए ।
बरसे फूल गगन से ऐसे,
भक्त के भाग्य जगे ॥

     Kabhi Kabhi Bhagwan Ko bhi Bhagto se kaam pade,
Jana tha Ganga par prabhu Kevat ki naav chade, (2)

Avadh chod prabhu van ko ayee,
Siya Ram Lakhan Ganga Tat ayee,
Kevat man hi man harshaye,
ghar baithe parbhu darshan payee,
Haath jod kar prabhu ke aage kevat magan khade,

Prabhu bole tum naav chalao,
par hame kevat pahuchao,
Kevat kehata suno hamari Charan dhul ki maya bhari,
Main garib naya meri mahi na hoi pade,

Chali naav Ganga ki Dharaa,
Siya Ram Lakhan ko paar utara,
prabhu dene lage naav utrai kevat kahe nahi Raghurai,
paar kiya maine Tumko, Ab Tu mohe paar kare

Kevat daud ke jal bhar laya,
Charan dhoye charanamrit paya,
ved granth jis ke yaash gaye kevat unko naav chadaye,
barse phool gagan se aise bhakt ke bhaag bade

The lyrics of this bhajan are beautiful and meaningful. The lyrics shows the deep insight the poor boatman had. It contains a short meaningful story.

Sometimes God requires the help from the devotees. Lord Rama had to cross the Ganga, Shri Rama, Shri Sita Maiya and Shree Lakshman approached the banks of the river. They had left the Kingdom of Avadh (Ayodhya) they were suppose to rule.

The mind of boatman on the river banks is filled with joy as he sees Lord Rama his God approaches him. With folded hands he is lost in the divine ecstasy.

The lord asks him to carry them across to the shore. Kevat had a very intelligent and devotional answer for the same. He says that he will have to wash the feet of Shri Rama, as Shri Rama's feet had amazing powers and he the poor boatman would be in difficulty if his boat turns into a lady.

This the boatman referred to an incident when a lady who was turned into a stone by curse was brought back to life as the holy feet of Shri Rama touched her stones form.

With this excuse the kevat gets a great opportunity to wash the holy feet and receive the Charnamrit.

Kevat leads the One of whom the Ved, Vedas and Granths (Sacred Texts) praises. The flowers falls down fro heaven as He steers the boat through the water of Ganges and the joy of devotion in his heart.

He takes Shri Rama, Shree Sita and Laxhman across the shores. Across the shores has a spiritual and mystical or symbloic meaning. That of steering one across the worldly and illusory ocean of life and death to the ocean of SatChitAnanda the consciousness of truth consciousness and bliss. Shirdi Sai Baba used tera beda par ho jayega तेरा बेडा पर हो जायेगा many a times. It was symbolic of freeing one from the pangs of birth and death, joys and sorrows.

When on the other banks when Shri Rama began to give the fare for the boat, the devotional and intelligent denied the money as the fare. He asked the Highest from the one who could give the highest. There a beautiful article on what one should ask from God. He asks for the beda par he says that since he steered them across the shores in return he would like Shri Rama to steer him across the shore too. The shore of life and death, joys, hopes, agony and weight.


Humour / Re: Funny pictures,quotes,videos...
« on: September 19, 2014, 08:35:24 PM »
'Eleven Jinping' costs DD anchor her job

The newsreader mispronounced Chinese President Xi Jinping's name as 'Eleven' Jinping, mistaking the first name to be the roman letter '11'.

Especially, if you are a Doordarshan newsreader who has to bid goodbye to her job for mispronouncing Chinese President Xi Jinping's name.

The newsreader mispronounced Xi Jinping's name as 'Eleven' Jinping, mistaking the first name to be the roman letter '11'.

The embarrassing faux pass occurred while reading a news bulletin on Thursday evening, The Indian Express reported.
The regular, experienced newsreaders generally don't prefer working late night, when the casual newsreader committed the mistake.
Quatrz meanwhile quoted a senior Doordarshan official as confirming that the newsreader had indeed been let go of


General Discussion / Re: Christian quotes
« on: September 19, 2014, 07:49:13 PM »
Then the disciples came to Jesus privately and said, "Why could we not drive it out?" 20And He said to them, "Because of the littleness of your faith; for truly I say to you, if you have faith the size of a mustard seed, you will say to this mountain, 'Move from here to there,' and it will move; and nothing will be impossible to you.

Matthews 17:20

Rationalists laugh at it, and atheists scorn it, but it exists. It is a descent of God into the soul's zone of awareness. It is a visitation of force unexpected and unpredictable. It is a voice spoken out of cosmic silence - It is `Cosmic Will which can perform authentic miracles under its own laws'. In truth, God and the Guru are not different. Just as the prey which has fallen into the jaws of a tiger has no escape, so those who have come within the ambit of the Guru's gracious look will be saved by the Guru and will not get lost; yet, each one should by his own effort pursue the path shown by God or Guru and gain release.

Gems from Bhagavan

Translations and Commentaries by Forum Members / Re: Stories
« on: September 19, 2014, 07:05:06 PM »
Final days of Thirunaavukkarasar

At Kanchipuram, appar visited Ekambam, Mayanam, Merrali and other Siva temples. From Kanchi he went to Thiruvorriyur, visiting enroute Thirukkalukkunram, Thiruvanmiyur and Mayilappur. From there he went to T hiruvalangadu, Karikkarai and Kalahasti. From Kalahasti, he went to Srisailam (Sriparvata). Upto the temple of Srisaila Sekkilar gives the name of the Sivakshetras.

But then on Sekkilar gives only the name of the countries Appar passed through. After Srisaila, Appar is said to have crossed the borders of the Gelungu country and reached the Kannada and from there the Malaya country. Then crossing dense forests, he reached he Lata country, crossed several hills, forests and rivers and reached ?Madhya paitiram?. Crossing this country, he reached the banks of the Ganges and came to Varanasi. Having worshipped Siva at Varanasi, he reached ?Karcuram?i.e. the hilly tract.

Having reached Kailasa mountain, he started climbing the hill by hand. As the hands got tired he made use of his chest and crawled. Later he rolled up to reach the summit. After reaching a certain height Appar could not climb further. At that place, a saivaite saint appeared wearing a bark of tree, jatamakuta, sacred thread and sacred ashes on his body. There was a lake nearby. Appar told the saint that he was going to the summit of Kailasa to behold Lord Siva seated with Parvati there.

The saint advised Appar to turn back as Kailasa was beyond the reach of even Devas, and it was impossible for human beings to reach it. Appar stood firm and replied that he would not return with his body, without beholding Lord Siva on Kailasa. Thereupon, the sage, who was none other than Siva, appeared before Appar in his true form and blessed him. Appar prayed that he be given the sight of Lord Siva?s appearance on Kailasa. Siva asked Appar to take bath in the lake and at Thiruvaiyaru, he would behold the divine appearance. Appar bathed in the lake. When he emerged from the waters of the lake, he found himself in a lotus pond at Thiruvaiyaru in Tamilnadu. As he approached the temple he found everything in front as Siva and Sakti as if appearing in Kailasa. It was a vision of unsurpassed beauty with Lord Siva and Parvati seated, Nandikesvara standing in attendance, the mount Bull seated in front, and surrounded by ganas. Appar sang the hymn ?Matar pirai Kanniyanai?. He stayed for some time at Thiruvaiyaru and later visited Thirumalapadi, Neytanam and Punturutti. At Punturutti he established a matha.



General Discussion / Re: my musings
« on: September 19, 2014, 12:33:56 PM »
(just shifting the same article here)

Dear Friends, (addressed in general to one and all)

i would like to lay some thoughts. I believe, we should not over emphasize certain observations by Sri Bhagavan or for that matter some recorded expressions made by them such as all other practices are auxiliary, and only Self Enquiry alone leads to the Truth, and that certain practices are for beginners and self enquiry is for advanced seekers and so on. We need to understand the context in which they are expressed by the Sage and also the time in which it was said to that particular sadhaka. We should be clear that Sri Bhagavan never gave any teaching en-mass, he was very particular about it.

There is no doubt Self Enquiry in itself is the goal and the end, but the sadhaka need not glorify the means by unglorifying the other paths as auxiliary paths and terming them as beginner or lesser paths, this is very unbecomming on the part of an aspirant, for this is a dangerous precedent, and it is not in line with Dharma.

Sadhakas should never get obsessed with means but focus on Sadhana alone, otherwise, it becomes like what happened with Christ, who was made the only Direct means for Salvation, and the popular understanding is that those that have been born before Christ and those that have been born after Christ who don't believe in Christ have no salvation.

Self Enquiry is Direct path, there is no denying, but over emphasizing to an extent of pursuing thoughts in the line that other practices are indirect and they are eventually only lead to Self Enquiry and why not directly begin Self Enquiry, such things are best left for the fruit to ripe by itself. Let us mind the purpose for which we are here, we are not here to preach and talk about efficacies and inefficacies.

I believe we are not any savior or champions of propagating Self Enquiry, Sri Bhagavan Himself did that silently. It is better we just focus on our Sadhana over, emphasizing the efficacy of Self Enquiry over other paths. What Sri Bhagavan had to convey has expressed Himself in the small book Self Enquiry. Our duty is to only practice Sadhana and not to engage in its propagation. That is not our job and each sadhaka may pick himself what he needs, by the grace of Sri Bhagavan

Does it mean that all others who are not inclined with Sri Bhagavan are lost in some spiritual maze? have there not been realized souls before Sri Bhagavan and have there not been there other Guru's who have been guiding lights? All paths are equal in the eyes of Self. All paths lead to the Sun of Truth.

We can talk about Self Enquiry, we can write lots about Self Enquiry, glorify the path, talk about its greatness, but wisdom calls that certain expressions of Sri Bhagavan ought not to be misrepresented and what Sri Bhagavan said or what Sri Annamalai Swami said are case specific, and i firmly believe, in a common platform, Sri Bhagavan would not appreciate expressing thoughts such as Self Enquiry is Direct and that other paths are are only for beginners, or that if one pursues Self Enquiry one need not bother about waking up late in the morning etc.. no such disciplines are necessary i mean we don't preach these out in the open, even if they are expressed by Sri Bhagavan. It is doing gross injustice to Sri Bhagavan!

Lord Krishna says, यज्ञानां जपयज्ञोऽस्मि among acts of worship I am the worship called Japa. There are plenty of expression to quote counter, if need be, but what is important is to pick up the essence.

All spiritual practices are an end to itself, or we can say all spiritual practices lead by themselves its own way of Self Enquiry. It is not in Rhythm to thunder exclusivity to Sri Bhagavan. Please do not make him a Jesus Christ. I would like to say,

We Bhagavan devotees are not in some great heaven compared to so many other milions of Sadhakas of various other paths across the world of various faiths.


General Discussion / Re: Articles,Interviews,News
« on: September 19, 2014, 11:06:43 AM »
Very sad news. He was young! He was a prodigy. His spirit continues to live on for ever.


General Discussion / Re: Wise Quotes
« on: September 18, 2014, 09:58:47 PM »
The idea of bigness and smallness is quite foreign to the spiritual truth. In Spiritually there is nothing big or small. Such ideas are like those of the literary people who think writing a poem is a high work and making shoes or cooking the dinner is a small and low one. But all is equal in the eyes of the Spirit ? and it is only the spirit within with which it is done that matters. It is the same with a particular kind of work, there is nothing big or small.

Sri Aurobindo

Translations and Commentaries by Forum Members / Re: Stories
« on: September 18, 2014, 07:57:14 PM »
Ganesha went outdoors one day to play and found a stray cat. Too small to know better, he began to pull her ears and tail. He roughed up that poor cat and even began to beat her with a stick, making marks on her head till, yowling, she ran for her life.

Some hours later Ganesha went into the house. His mother, to his astonishment and dismay, was looking terrible. Her hair was a mess, she had scratches on her face and she limped from the bruises on her body.

"Mom!" cried Ganesha. "Who beat you up?"Sadly Sri Durga replied, "It was you, I'm afraid."

"No way! What do you mean? I never did it!"

"Do you remember, his mother asked, "a while ago, how you treated a certain cat?"

Now Ganesha though that the cat's owner must have come and beat Mother Durga on account of him, and he burst into tears. "Where is that man?" he sobbed."No, not that. You see, my boy, I am not just your physical mother. I have filled the whole universe with My Being.
As a matter of fact, whatever you do to any least part of it, you do that to Me.

"Some years later the Mother was sitting in her dressing room in a very lofty mood. She had recently been meditating and in that mood had become quite conscious of her own divinity. Now she put around her neck a lovely necklace of gems, a gift from her husband, Shiva. But seeing Ganesha and her other son, Kartik, playing nearby, she said to them "Look, I will give this precious necklace to whichever of you comes back first, after traveling all around the universe. So run this race, but cover every mile of the universe. "Kartik immediately dropped what he was doing, went out, and finding the animal he most liked to ride upon (which was a magic steed), he set off on the long journey. He went as fast as he could, over the earth, out to the moon and planets, sailed through the galaxies and visited the asteroids, even peeping into a black hole or two. Almost exhausted, he recalled that he had to save energy enough to return. When Kartik finally reached home he saw his brother was already wearing the necklace of gems! Ganesha, you see, had become much wiser now: he had simply gone all the way around his Mother's body and then bowed down before Her. He knew full well that apart from Her there was no universe.

(From Puranas)

The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: September 18, 2014, 07:44:12 PM »
There is an old story, which demonstrates the power of the Guru's silence. Tattvaraya composed a bharani, a kind of poetic composition in Tamil, in honour of his Guru Swarupananda, and convened an assembly of learned scholars [pundits] to hear the work and assess its value. The pundits raised the objection that a bharani was only composed in honour of great heroes capable of killing a thousand elephants in battle and that it was not in order to compose such a work in honour of an ascetic.

Thereupon the author said, "Let us all go to my Guru and we shall have this matter settled there."

They went to the Guru and, after they had all taken their seats, the author told his Guru the purpose of their visit. The Guru sat silent and all the others also remained in silence. The whole day passed, the night came, and some more days and nights, and yet all sat there silently, no thought at all occurring to any of them and nobody thinking or asking why they had come there. After three or four days like this, the Guru moved his mind a bit, and the people assembled immediately regained their thought activity. They then declared, "Conquering a thousand elephants is nothing beside this Guru's power to conquer the rutting elephants of all our egos put together. So certainly he deserves the bharani in his honour!"


General Discussion / Re: my musings
« on: September 18, 2014, 10:54:36 AM »
Stray thoughts...

Dear friends, the purpose of the practice of Self Enquiry is to realise that one is not the gross body. nothing more and nothing less! Sri Bhagavan's quote from Talks 454 The object of enquiry is to find the true nature of the Self as Awareness. Let one practise enquiry so long as separateness is perceived.

Generally, in my understanding, i feel, many, even after having realised the simple fact that one is not the gross body(मनोबुद्ध्यहङ्कार चित्तानि नाहं etc..) continue to blindly pursue the exercise. Sri Bhagavan expressed in Talks 454 There is confusion between the means and the end (i.e., sadhana and sadhya). Who is the enquirer? The aspirant and not the siddha. Enquiry signifies that the enquirer considers himself separate from enquiry. So long as this duality lasts the enquiry must be continued, i.e., until the individuality disappears and the Self is realised to be only the eternal Be-ing (including enquiry and enquirer). The Truth is that Self is constant and unintermittent Awareness. The object of enquiry is to find the true nature of the Self as Awareness. Let one practise enquiry so long as separateness is perceived. If once realisation arises there is no further need for enquiry. The question will also not arise. Can awareness ever think of questioning who is aware? Awareness remains pure and simple. The enquirer is aware of his own individuality. Enquiry does not stand in the way of his individual awareness; nor does external work interfere with such awareness. If work, seemingly external, does not obstruct the individual awareness, will the work, realised to be not separate from the Self, obstruct the uninterrupted Awareness of the Self, which is One without a second and which is not an individual separate from work

Thereafter realising this fact, that one is not the body, mind, intellect, ego, the elements, prana, and so on, one has to further delve into the nature of the Self, only then would the absolute clarity result. Who am I enquiry as taught by Bhagavan itself takes us to this level, however, one has to be open minded here to acquire knowledge beyond the very method of Self Enquiry.

Having said this, the very fact of realising that one is NOT THE GROSS BODY is the ultimate realisation, there is nothing more to dig deeper. But since the mind would not rest, at the Truth being just so simple, wants to search further, seek something, experience some bliss and experience some sense of attainment that is all purely imaginative. This would result in endless cycle of sadhana, be it what ever Sadhana one pursues, even Self Enquiry.

One has to 'know' the knowledge, Sri Bhagavan Himself, expressed When I later in Tiruvannamalai listened, how the "Ribhu Gita" and such sacred texts were read, I caught these things and discovered that these books named and analysed, what I before involuntarily felt, without being able to appoint or analyse. In the language of these books I could denote the state in which I found myself after my awakening as "cleaned understanding" (shuddham manas) or "Insight" (Vijnāna): as 'the intuition of the Enlightened

Therefore, if anyone pursues the Sadhana of Self Enquiry very sincerely, would easily realise the Truth in just some time, may be even lesser than the time taken by Sri Bhagavan Himself, for a sharp intellect with sraddha and devotion, it also may take much longer for some, each depending on ones own pakva - a result of ones past.

Thereafter, IF THE HUNGER STILL CONTINUES, Self Enquiry may alone may not of real Help, one has to acquaint with oneself, one has to know oneself, what is ones own nature, what am I, and so on, and these reflections are to be acquired through the direct words of ones own Guru and Guru guides one towards scriptures, the Vedas, Upanishads, the words of Guru, the works such as Vaasishta, Ribhu Gita, Ashtaavakra Gita. Sri Bhagavan recommended several works, in tamil as well like Kaivalya Navaeetam, Thayumanavar and so on. Therefore, it is clear, Sri Bhagavan guided all apirants to acquire knowledge from all corners. He encouraged aspirants to read Srimad Bhagavatam, Gita, Ribhu Gita, Yoga Vasishta. There was a regular discussion about the essence of various Upanishadic revelation. It is for this acquaintance for which Sri Bhagavan recommended all aspirants to pursue Self Enquiry.

Sri Muruganar, who has written such mammoth tamil verses, on the exposition of Sri Bhagavan and the revelations of the same as reflected from various other tamil scriptures, especially of those of Manickavachakar. He fell dead the very day he read about Bhagavan's Atma Vichara, a small book given to him by his father in law, Dandapani swami. His Self Enquiry was finished. He only spent the rest of his life only is Tatva Samyoga, in grasping the Nature of Self as his reflection, which are his expositions, the result of His reflections. He encouraged aspirants to read works such as periya Puranam that used to bring tears in his beautiful eyes as well.

Even after realising oneself as beyond the Gross body as a result of intense Self Enquiry, to continue to enquiring who am I who am I, would lead nowhere, as the the nature of that Self is Endless, it is limitless, therefore, it is prudent to assist oneself, ALONG WITH Self Enquiry, the various ambrosial nectarine expressions of Upanishads and other such works. This would put an end to the turbulent mind that continues to throb even after realising that truth that it is beyond the gross body.

Self Enquiry, begins with Who am I, and once it is realised that one is beyond the gross body, the Self Enquiry thereafter becomes "Self" Enquiry, what is it, what is its nature, which is gained by the Uchchishtams leftovers of the expressions of various saints in various works and Upanishads.


General Discussion / Re: Wise Quotes
« on: September 16, 2014, 09:13:22 PM »
I believe all suffering is caused by ignorance. People inflict pain on others in the selfish pursuit of their happiness or satisfaction. Yet true happiness comes from a sense of peace and contentment, which in turn must be achieved through the cultivation of altruism, of love and compassion, and elimination of ignorance, selfishness, and greed.

- Dalai Lama

Pages: 1 ... 12 13 14 15 16 17 18 19 20 21 [22] 23 24 25 26 27 28 29 30 31 32 ... 342