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Messages - Nagaraj

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Dear i,

i was listening in tv somebody talking about Manickavachakar, where he went on quoting some verse (i do not remember, unfortunately) that, you will know you have found your Guru like how a butter, in the presence of fire, begins to melt, in the same way, when we are near our Guru, our inner space, heart from within will melt in having see the Kaarunyam of that Guru.

one will feel certain things like Romancham, sudden thril, tears of Joy, you will be like a baby before him, you will feel safe, you will feel like your Guru  caressing you within, the heart. Sudden spill of love, compassion, you would want to share with somebody, but you will not be able to explain what it is.

A Guru can be anything, it could be the God your worship, it could be Bhagavan, he need not be in physical form, he could be some person whom you have utmost respect towards.

When you do find your Guru, you will know you have found your Guru, there is no way, you will not know, you have not found your Guru. it will be like 1000 suns glowing, which you can never get to miss, even if your eyes are closed!

Salutations to Bhagavan

Dear i,

yes, without the knowledge of the true import, what a great deluge of ignorance would it to be? even now, we may not be that pure or a great devotee, but just this bit of grace of knowledge of Bhagavan has really saved us from who knows how many more births?

As these inner holy feet can be held naturally and unceasingly, hereafter, with an inward  turned mind, cling to that
inner awareness that is your own real nature. This alone is the proper way for the removal of bondage and the attainment  of the
Supreme Truth.

Prostrations to Bhagavan

எயமனச் சன்றுக் கிசையொழுக்கெ நல்லினந்தான்
மெயதனை யொர்கால் விலக்குமெற் றூய
மனச்சான் றதனை மறுத்தங்கு வாழ்விற்
றனிச்சார்ந்து வாழ்வெ தலை

Eyamannnac Cannnrruk Kisaiyozhukke Nallinnnandaannn
Meyadannnai Yorkaal Vilakkumerr Rruuya
Mannnaccaannn Rradannnai Marruttanggu Vaazhvirr
Rrannniccaarndu Vaazhve Dalai

K Swaminathan:

Good people may sometimes forsake the seeker following his own conscience.
Then he should heed, not hush, his pure inner voice and wend his lonely way

Michael James and Sadhu Om:

If one’s conscience, according to which one has [always] been acting, once tells one not to live in a [seemingly] good society, it is better for one to live alone rather than to live in that society, rejecting one’s pure conscience.

Sadhu Om: This verse is an instruction given to some good devotees like Sri Muruganar who came to live in the Ashram, believing it to be a favourable environment for their spiritual progress, but who soon had to leave and live alone outside the Ashram, having found for one reason or another that it was not a suitable environment. When a seemingly good society is thus bound by an advanced aspirant to be unsuitable, he should follow his conscience and live alone, and should not continue to depend in any way upon that society.

However, it should be noted that in this verse the word ‘conscience’ means only the conscience of an advanced aspirant, which is why it is referred to as a ‘pure conscience’.  Since the minds of immature people are often unable to resist their bad tendencies, their conscience may sometimes decide good to be bad and bad to be good, and hence it is not the conscience of such people that is meant here. Rather than being misled by their wrong discrimination, it would be better for such people to follow the advice of their elders.

Sri Muruganar:  If one’s conscience, being driven by prarabdha, separates and prevents one from living in a good society, it will be better for a wise aspirant to live alone instead of rejecting his pure conscience by trying to live among the same group of people.

I would like to request our members to please share your observations on this. Thank you. There is a very subtle loud advise, given here.

Salutations to Bhagavan

True meaning of prostration

ஊமாஞ் சிவ னுடையான் றிருவடிக்கிழ்
மானமுடி செர்க்கும் வணக்கந்தான் ் யானென்னுஞ்
சிவபொ தத்தைச் செறுத்துச் சிவபொத
மெவலா மாங்கதன் மெல்
(207, GVK)

Uumaan. Civa Nnnuttaiyaannn Rriruvattikkizh
Maannnamutti Serkkum Vannakkantaannn  Yaannnennnnnnun.
Civapo Tattaic Cerruttuc Civapoda
Mevalaa Maanggatannn Mel

When the imperfect jiva bows, his proud head at the Feet of God, it means the overcoming of 'I' the individual self, by, the knowledge-contemplation of Siva-Awareness.

Salutations to Bhagavan


இணைஞ்சிநடக் கின்ற வியபினள வானெ
நிறைஞ்சுவரு மாந்தர் நிலைமை மறந்தும்
மலகுமகங் காரமெழா மாண்பெ யிறைவற்
குலகடங்கத் தாழு முயர்வு
(494, GVK)

Innain.cinattak Kinnnrra Viyalpinnnalla Vaannne
Nirrain.cuvaru Maandar Nilaimai Marrandum
Malagumagang Kaaramezhaa Maannape Yirraivarr
Kulakattanggat Daazhu Muyarvu

One's nearness to perfection may be measured by the meekness of one's behavior. When even unawares one's turbid ego never rises, one attains the height supreme of meekness which all the world adores in God.

என்றாலுஞ் சிடர்தமை யெற்ற குணமென்னும்
குன்றெறி தின்ற குரவொர்தம் பொன்றா
அனுபுதி யாற்சொனநல் லாற்றினக ணூன்றிக்
களவெயு நிற்றல் கடன்
(798, GVK))

Ennnrraalun. Sittartamai Yerrrra Gunnamennnnnnum
Gunnnrrerri Dinnnrra Guravordam Ponnnrraa
Annnuputi Yaarrsonnnanal Laarrrrinnnaka Nnuunnnarrik
Kallaveyu Nirrrral Kattannn

"Once caught in Guru's grace one can't esacpe." Even so, one's duty is, awake or dreaming, to walk firm upon the path based on experience, taught and shown by masters who stand high through gracious kindness to disciples.

Salutations to Bhagavan

தானெ யுலகாச் சமைந்துள்ள தத்துவத்தைத்
தானெ யறியாத் தடுமாற்றம் எனொதான்
எய்ந்ததெனக் கெளாதிர் யார்க்கெனநிர் காண்பிரெல்
எய்ந்ததடு மாற்றமெ யில்

Taane Yulagaac Camaintulllla Tattuvattait
Taane Yarriyaat Tattumaarrrram Ennnotaannn
Eyntadennnak Kellaatir Yaarkkennnanir Kaannpirel
Eyndadattu Maarrrrame Yil

Don't ask, "How did this error rise, Why this ignorance that the Self Itself is as the world transformed?"
Seek rather and find out to whom This happened, and the error will persist no more.

Salutations to Bhagavan

தன்னைநினைத் தொரடிநி சார்ந்தா லதற்கிடா
வன்னையினு மிக்கவவ் வான்டானும் உன்னை
நினைத்துத்தா னொன்பதடி நிளவந் தெற்பா
னனைத்துக்கா ணன்னொ னருள்

Thannai ninai thoradini saarndaa ladarkida
Vannayinu mikkavav vaandaanum unnai
ninaithuttaa nonpatu nilavan terpa
nanaithukkaa nano narul

If towards the Self (Him), you take one single step, then with much more than a mother's love, Self (He) takes nine steps towards you to accept you. Such is th Guru's grace.

Salutations to Bhagavan

i remember a very nice quote, in this context -

You are not one person, but three: The one you think you are; The one others think you are; The one you really are.

(satya sai baba)

Salutations to Bhagavan

Dear i,

The Brahmakara-Vritti

The brahmakara-vritti is the highest expansion of the mind into the Infinite Nature of the Absolute, where the mind is withdrawn from the perception of plurality and duality and is fixed in the perception of the Infinite. It is the supreme state of the mind, the stoppage of all its modifications, where it takes the form of unlimited existence, spaceless and timeless, where nothing exists besides the limitless expanse of Consciousness. It is not a mere feeling of a state of Infinity but a positive immediateness where the thinking subject expands into the Infinite. There is a vanishing of individuality altogether, and there is the cognition of the Essence. It is the spiritual eye, the intuitional vision, obtained through the repeated practice of Absolute-Affirmation. It is the last vritti or psychosis, whose object is its own infinite form, which is not supported by anything else, which has nothing external, which rests solely on the power of its potential and actual contents. Even this experience is to be transcended by the Absolute-Experience which is the Goal of even the brahmakara-vritti, where the vritti destroys itself by itself on account of the exhaustion of its contents through experience, and exists in Identity with the Absolute. Brahma-samstho-amritatvameti:

    “He, who is established in Brahman, attains Immortality.” —Chh. Up., II. 23.

The Realisation of the Absolute

A Treatise on the Vedanta Philosophy and Its Methodology
by Swami Krishnananda

Bhagavan says -

You see, the one who eliminates all the 'not I' cannot eliminate the 'I' - itself.

my note: the discernment, the shuddha Bodham, pure knowledge, here, therefore eliminates itself (vritti jnana) as well, and yet remains, perhaps, this is the final pure Mounam, one is, just is. Summa Iruthal - He also eliminates even the knowledge of His Mounam or Summa Iruthal as well

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.

Salutations to Bhagavan

Dear i,

thank you, yes, the realisation is knowledge, and, therefore vritti, and, is the mode of the mind. yes, i discern, that, such realisation of mind, has to/will culminates as Swarupa jnana or better said Swarupa Jyothi.

Now taking the example of Nandishwara or the Mother looking at Parameshwara, ie. after the vritti jnana, does one, engage in looking at Jnana (Shiva)? because, one realises very well, now, the truth of this vritti jnana itself; thereafter, where is one, anymore to do anything? his very tool, by which he realised the Vritti Jnana, itself is zeroed, then and there! What is to see Swarupa from here, for seeing would only be through this Vritti Jnana only.

How does the Vritti jnana culminate as Swarupa itself? What more need be done after Vritti jnana? Surrendering to this vritti jnana, implies knowing, pure knowledge - Vritti Jnana. Therefore, Vritti Jnana can be said as surrender. As this Vritti Jnana itself is of no use anymore, together with its tool, mind!

Thank you, again, grateful for a wonderful satsangam, with one and all.

Salutations to Bhagavan

Dear i,

the same idea is expressed in Guru Vacchaka Kovai 941

Wholeness and Movement

With movement must come separateness.
Brahman, Pure Being, the state transcendent,
Is perfect stillness, and to call it
Wholeness-movement is like calling
A river in the ocean lost
a river still

[Vritti or movement gives rise to form an hence to a sense of separateness, Brahmaakaaravritti or wholeness-movement is thus a movement in, not of Brahman]

Salutations to Bhagavan

General Discussion / Re: Had giri pradakshina for chitra poornimaa
« on: May 08, 2012, 09:08:19 AM »
Dear i,

it is very special indeed to circumambulate Arunachala on this blessed day of Chitra Poornima! i had an opportunity to do it in 2009, the same day, it was hot, and crowd was very much, then!

Salutations to Bhagavan

General topics / Re: On the Wings of Ecstasy
« on: May 08, 2012, 08:46:43 AM »
Dear i,

yes, truly, we are all blessed. How much gratitude we express, is still only less for all those great devotees who have shared their direct experiences with Bhagavan, today, if not for them, what would we know about Bhagavan?

We are all blessed.

Salutations to Bhagavan

Dear i,

This is a very contemplative post, and, some sorts of, perhaps, an eye opener!?

i am slightly in need of more elaboration, Bhagavan says, Jnana is always Vritt, and he also says there is distinction between Vritti Jnana and Swarupa Jnana. i mean, why a need even to make any distinction at all? what has Bhagavan reallly conveyed here? does He convey simply only that jnana is not inert some stone-like by making such a distinction? Is that all? or, is there some other subtle discernment that i am missing?

Does it simply try to convey that jnana is always for the mind and not the swarupa itself, is it why, Bhagavan says Jana is vritti? After all whose is, this Jnana Vritti? and really, for whom?

Sometimes, even the statements of Bhagavan also seems to me like Visishtadvaita, (i am not getting stuck in these theories, but, there is a need for discernment)

Does he simply say Jnana Vritti as the waves in an ocean (Swarupa)?

Salutations to Bhagavan

General topics / Re: Brahma Sutra Bhashya
« on: May 07, 2012, 08:31:27 PM »
Dear i,

here is Swami Sivananda's Brahmasutra Bhashya:

Salutations to Bhagavan

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