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Messages - Nagaraj

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Dear i,

no doubts on these aspects, did not Bhagavan talk to monkeys, squirrels, cow, dogs?

WRT to these languages, lets see, what Bhagavan has said:

Language is only a medium for communicating one’s thoughts to another. It is called in only after thoughts arise; other thoughts arise after the ‘I-thought’ rises; the ‘I-thought’ is the root of all conversation. When one remains without thinking one understands another by means of the universal language of silence. Silence is ever-speaking; it is a perennial flow of language; it is interrupted by speaking.

These words obstruct that mute language. There is electricity flowing in a wire. With resistance to its passage, it glows as a lamp or revolves as a fan. In the wire it remains as electric energy. Similarly also, silence is the eternal flow of language, obstructed by words. What one fails to know by conversation extending to several years can be known in a trice in Silence, or in front of Silence - e.g., Dakshinamurti, and his four disciples. That is the highest and most effective language.

(Talks 246)

What they call this Heart Language is a current of awareness in the heart, the “aham sphurana”, led him to the consciousness of the Self, which he called the "I-I" (or the "I AM" prior to the primal I-thought), and which became his constant enigmatic fascination henceforward. He clearly related that a "great power" had taken him over, and that he had done no sadhana, while apparently achieved in one half-hour what it takes most aspirants years or lifetimes to do.

With what bhava (feeling) did Bhagavan cry before those images? Did Bhagavan pray he should have no further birth, or what?", he replied, "What bhava? I only wanted the same grace as was shown to those saints. I prayed I should have the same bhakti that they had. I knew nothing of freedom from births or bondage."

Salutations to Bhagavan

Dear i,

Thank you for your elaborate and very lucid response. i am humbly, of the view, that any sadhana, when performed, true to its spirit, is, by itself, self enquiry. What i, humbly felt, is that, even the idea of integrating self enquiry with other sadhana is erroneous, for, can the true spirit of any sadhana be different from attaining the goal at any time? Bhagavan did say, Self Enquiry is an infallible method, any sadhana, performed, with true spirit, itself is Atma Vichara. Atma Vichara is already integrated or added to any sadhana. For instance, for one who chants the Vishnu Sahasranaamam regularly, meditation on each names of Vishnu, is itself Self-enquiry, when one worships Sri Chakra Meru, Shakta Upasakas, focusing their attention on the Bindu, they are doing Self-enquiry. When one sits to chant Veda Mantras, and, assimilates the essence of the Mantras, Self-enquiry already is integrated in all Sadhanas, provided, one does his sadhana with complete honesty and sincerity and dedication.

Dear i, deeply contemplating, i question Dear i, myself, again, here, what we call Self-enquiry, is it truly, Self enquiry? our own Vichara, on our daily planes, our contemplation, Vichara, are only essentially lulling our mind, like Pranayama, what i am pointing out is a subtle observation, that, we do not persist in our enquiry, we are content at simply recognition at various instances, and the false 'i' only goes deep and deep, only to come back, again. i ask myself, Dear i, are our atma vichara, really intended towards atma sakshaatkaram? Or, are our atma vichara, only limited to lulling our mind? i question, myself, our very vichara.

But, true Self-enquiry, has to, yet take place, for, i humbly believe, that, when it does, there is no return back, not even to retain the effort to maintain Self-attention.

Dear i, i certainly, have the same trust, you have mentioned, as follows: "I HAVE ABSOLUTE FAITH IN SRI BHAGWAN’S GRACE AND UNDERSTAND THAT THEY ARE COMING TO TEST MY CONVICTION"

His grace prevails. Before that, i see, what i have expressed as above is nothing, really nothing. i - who am, am nothing, before that.

i thank you, and, express my gratitude, for such an intense satsang. Kindly, feel free to express your guidance, light on my musings as above.

Salutations to Bhagavan

Prasanthi Nilayam witnessed a festival of difference, Sri Sathya Sai Aradhana Mahotsavam, a celebration in commemoration of the ascent of the Avatar of the Age – Bhagawan Sri Sathya Sai Baba on 23rd, 24th and 25th April 2012. It was on the 24th of April last year that Bhagawan moved on from the physical plane of existence, to become the subtler omnipresence all-pervading reality. The festivity for three days was attended by thousands of devotees from all around the world and was marked with speeches and cultural programmes.

Continuing with the colloquium, “Experiencing the Divine – the Form to the Formless” two programmes were slated for the evening session of 23rd April 2012. The first was a scholarly speech by Sri J. Jayaraman from the Ramanashram.

Sri Jayaraman gave a scholarly exposition delving into philosophical truths. Paying his salutations to the Self-effulgent, Self-sporting light Bhagawan Sri Sathya Sai Baba, the speaker spoke of his inner experiences. Sri Jayaraman opined that one cannot expect the form to be always there. One has to withdraw to go to a higher plane. One has to withdraw from the outer and travel to the inner plane. The inner subsumes the outer.

Speaking further, the learned speaker posed a question, “What is the most permanent thing in the Jagrat (waking) state?” It is the sense of being. One has to surrender, and that is the ultimate stage in one’s life. It will be foolhardy to say, “I want to experience the Supreme Oneness.” One has to surrender every action to the Lord.

Sri Jayaraman was also blessed with two interviews with Bhagawan. When he asked Swami in one of the interviews for Balam (strength), Swami gave a succinct reply: “Atma is Balam.” He concluded his speech with a Sloka (verse) of Ramana Maharshi.

The entire speech is currently unavailable, when it is made available, i shall post it here.

Salutations to Bhagavan

General topics / Re: Making a Difference
« on: April 30, 2012, 10:06:13 AM »
A friend was walking down a deserted Mexican beach at sunset. As he walked along, he began to see another man in the distance. As he grew nearer, he noticed that the local native kept leaning down, picking something up and throwing it out into the water. Time and again he kept hurling things out into the ocean. As my friend approached even closer, he noticed that the man was picking up starfish that had washed up on the beach, and, one at a time, he was throwing them back into the water. My friend was puzzled.

He approached the man and said. "Good evening, friend. I was wondering what you are doing."

"I'm throwing these starfish back into the ocean. You see, it's low tide right now and all of these starfish have been washed up onto the shore. If I don't throw them back into the sea, they'll die up here from lack of oxygen."

"I understand," my friend replied, "but there must be thousands of starfish on this beach. You can't possibly get to all of them. There are simply too many. And don't you realize this is probably happening on hundreds of beaches all up and down this coast. Can't you see that you can't possibly make a difference?"

The local native smiled, bent down and picked up yet another starfish, and as he threw it back into the sea, he replied, "Made a difference to that one!"

Salutations to Bhagavan

General topics / Re: why fear?
« on: April 30, 2012, 09:03:38 AM »
We cannot get rid of suffering by saying, "I will not suffer." We cannot eliminate attachment by saying, "I will not be attached to anything," nor eliminate aggression by saying, "I will never become angry." Yet, we do want to get rid of suffering and the disturbing emotions that are the immediate cause of suffering.

The Buddha taught that to eliminate these states, which are really the results of the primary confusion of our belief in a personal self, we must get rid of the fundamental cause.

But we cannot simply say, "I will not believe in the personal self." The only way to eliminate suffering is to actually recognize the experience of a self as a misconception, which we do by proving directly to ourselves that there is no such personal self. We must actually realise this. Once we do, then automatically the misconception of a self and our fixation on that "self" will disappear.

Only by directly experiencing selflessness can we end the process of confused projection. This is why the Buddha emphasized meditation on selflessness or egolessness (emptiness).

However, to meditate on egolessness, we must undertake a process that begins with a conceptual understanding of egolessness; then, based on that understanding, there can be meditation, and finally realization.

(Khenchen Thrangu Rinpoche)

Saluations to Bhagavan

General topics / Re: why fear?
« on: April 30, 2012, 08:57:44 AM »
Ultimate wisdom (jñana in Sanskrit) refers to a direct realisation which is non-dualistic, and contradicts the way in which we ordinarily perceive the world. The experience of ultimate truth or emptiness is beyond duality.

It is important to remember that emptiness here does not refer to nothingness or some kind of nihilistic view. Emptiness refers to the fact that ultimately, our day-to-day experience of reality is wrong, and is 'empty' of many qualities that we normally assign to it.

Describing this non-dual experience in words is not really possible, as language is based on duality and contrasts. Trying to explain this experience - which contradicts our normal perception - is a bit like explaining colors to someone who is born blind; difficult to say the least.


Salutations to Bhagavan

General topics / Re: clarify on Swami Vivekananda's last days
« on: April 29, 2012, 10:05:38 PM »
these last years of Swamiji is really touching. Something, never seen before, of him. a corner, which burst forth, a volcanic eruption, of his bhakti, devotion, love for Mother Kali is indeed very moving.

a small child, i see, all saints are verily a child, pure innocent child, full of wisdom, who become light for so many.

Salutations to Bhagavan

General topics / Re: why fear?
« on: April 29, 2012, 09:51:44 PM »
Dear i,

thank you, i have been posting a little over board, too many, over just a couple of days  :D but, i did so, as it was giving me immense solace, and i began to share what bought me peace with you all :)

Salutations to Bhagavan

General topics / Re: why fear?
« on: April 29, 2012, 08:58:17 PM »
You will fall sick, experience pain, and encounter many adverse circumstances. At such times do not think, 'Although I am practicing the Dharma, I have nothing but trouble. The Dharma cannot be so great. I have followed a teacher and done so much practice, and yet hard times still befall me.' Such thoughts are wrong views. You should realize that through the blessing and power of the practice, by experiencing sickness and other difficulties now, you are purifying and ridding yourself of negative actions.... By purifying them while you have the chance, you will later go from bliss to bliss. So do not think, 'I don't deserve this illness, these obstacles, these negative influences.' Experience your difficulties as blessings...when you do experience such difficulties, you should be very happy and avoid having adverse thoughts like, 'Why are such terrible things happening to me.

(Dilgo Khyentse Rinpoche)

Salutations to Bhagavan

General topics / Re: why fear?
« on: April 29, 2012, 08:41:22 PM »

Those who really seek the path to enlightenment dictate terms to their mind. They then proceed with strong determination.

Be urgent in good; hold your thoughts off evil.
When one is slack in doing good the mind delights in evil.

Endurance is one of the most difficult disciplines,
but it is to the one who endures that the final victory comes.


Salutations to Bhagavan

General topics / Re: why fear?
« on: April 29, 2012, 08:33:28 PM »
Right now many of us wish for liberation, yet sometimes we cannot keep ourselves from creating the causes for cyclic existence. When we understand true suffering well, our wish for liberation will become firm. At present our resolve to reach liberation is not firm because we think of suffering, but not deeply. The deluded attitude believing that the unsatisfactoriness of change is true happiness easily arises in us because we are not yet deeply convinced that all happiness in cyclic existence is contaminated and is in fact only a variety of suffering. To remedy this, we should meditate on true suffering more often and explore its meaning deeply. Then our wish for liberation will become firm.

We consider many things--clothes, food, good health, nice possessions, financial security, the higher rebirths--as true happiness. As a result, we are attached to them and create more causes for suffering in cyclic existence in order to gain them. Thinking that the human birth is something marvelous, we work at creating the causes that propel us toward it. In fact all we are doing is creating the cause for yet another rebirth in cyclic existence, together with all the problems that such a rebirth involves.

If we understand that by its nature, cyclic existence is unsatisfactory, we will have a deep aversion to it. If we do not have a deep aversion to it, we will not be determined to be free, and therefore will not be able to destroy our self-grasping ignorance, which is the root of cyclic existence. In that case, we will not be able to attain liberation. However, when we deeply feel the extent to which we suffer in cyclic existence, we will automatically want to abandon the true origin of suffering, attain the true cessation, and meditate on the true path. Having realized true suffering, we will easily realize the other three of the four noble truths. Thus it is said: suffering is to be known. The origin is to be abandoned. The cessation is to be attained. The path is to be practiced. The determination to be free is the wish for ourselves to be free of cyclic existence. When we wish others to be free, that is compassion.

(Geshe Jampa Tegchok)

Renunciation has both sadness and joy in it: sadness because you realize the futility of your old ways, and joy because of the greater vision that begins to unfold when you are able to let go of them. This is no ordinary joy. It is a joy that gives birth to a new and profound strength, a confidence, an abiding inspiration that comes from the realization that you are not condemned to your habits, that you can indeed emerge from them, that you can change, and grow more and more free.

(Sogyal Rinpoche)

Salutations to Bhagavan

General topics / Re: why fear?
« on: April 29, 2012, 08:24:03 PM »

Patrul Rinpoche’s teacher was called Jikmé Gyalwe Nyugu. For many years, he had been doing a solitary retreat in a cave in the mountains. One day when he came outside, the sun was pouring down; he gazed out into the sky and saw a cloud moving in the direction of where his master, Jikmé Lingpa, lived. The thought rose in his mind: “Over there is where my master is,” and with that thought a tremendous feeling of longing and devotion surged up in him. It was so strong, so shattering, that he fainted.

When Jikmé Gyalwe Nyugu came to, the entire blessing of his master’s wisdom mind had been transmitted to him, and he had reached the highest stage of realization, what we call “the exhaustion of phenomenal reality.”

(Sogyal Rinpoche)

Salutations to Bhagavan

General topics / Re: why fear?
« on: April 29, 2012, 08:15:56 PM »
There is only one way of attaining liberation and of obtaining the omniscience of enlightenment: following an authentic spiritual master. He is the guide that will help you to cross the ocean of samsara.

The sun and the moon are reflected in clear, still water instantly. Similarly, the blessings of all the buddhas are always present for those who have complete confidence in them. The sun’s rays fall everywhere uniformly, but only where they are focused through a magnifying glass can they set dry grass on fire. When the all-pervading rays of the Buddha’s compassion are focused through the magnifying glass of your faith and devotion, the flame of blessings blazes up in your being.

(Dilgo Khyentse Rinpoche)

Salutations to Bhagavan

General topics / Re: why fear?
« on: April 29, 2012, 08:09:17 PM »
Who is the outer teacher? None other than the embodiment and voice and representative of our inner teacher. The master whose human shape and human voice and wisdom we come to love with a love deeper than any other in our lives is none other than the external manifestation of the mystery of our own inner truth. What else could explain why we feel so strongly connected to him or her?

When we have prayed and aspired and hungered for the truth for a long time, for many, many lives, and when our karma has become sufficiently purified, a kind of miracle takes place. And this miracle, if we can understand and use it, can lead to the end of ignorance forever: The inner teacher, who has been with us always, manifests in the form of the "outer teacher," whom, almost as if by magic, we actually encounter..

(Sogyal Rinpoche)

Salutations to Bhagavan

General topics / Re: why fear?
« on: April 29, 2012, 08:04:53 PM »
Sit quietly. From the depths of your heart, invoke in the sky in front of you the embodiment of the truth in the person of your master, a saint, or an enlightened being.

Try to visualize the master or buddha as alive and as radiant and translucent as a rainbow.

If you have difficulty visualizing the master, imagine the embodiment of truth simply as light, or try to feel his or her perfect presence there in the sky before you. Let all the inspiration, joy, and awe you then feel take the place of visualization. My master Dudjom Rinpoche used to say that it does not matter if you cannot visualize; what is more important is to feel the presence in your heart, and to know that this presence embodies the blessings, compassion, energy, and wisdom of all the buddhas.

With deep devotion, merge your mind with the master’s, then rest your mind in his or her wisdom mind.

(Sogyal Rinpoche)

Salutations to Bhagavan

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