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Messages - Nagaraj

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3286
Dear i,

Perhaps, you have pointed out to me (everyone) the point of vulnerability. This point where, everybody finds it difficult to decide, or 'be' the teaching itself.

This is the borderline, where one feels the urge to renounce the world and engage truly and fully in diving deep within all the waking time. Devotees, like Muruganar, who himself, looks to me like a big banyan tree, leaving aside Bhagavan :) such a devotee, even the remembrance of whom, makes my hair raise, at awe, himself, being unable to remain as 'that' went about composing songs on Bhagavan Vachanamritam, it is said, that, Muruganar had composed about 30,000 poems on Bhagavan all his life.

Such being the predicament of even Muruganar, even thinking about Bhagavan, gives raise to palpitations (படபடப்பு Padapadappu)) from within, the heart. The 'I' raises, remains, it jumps, like as though in fire, not knowing what to do, this moment, not knowing, how to pass this very moment, all the knowledge apart, yes, there is no passing this moment, but, yet, the urge remains - palpitations (படபடப்பு Padapadappu)) some sensation, purely non physical, there is no question either, there is no asking either, but, something, but, something. This goes away, due to concentration, focusing within, meditation, contemplation, observation, Just being, only to come back again, again.

What is to 'be' - perhaps, it asks without conveying through words or thoughts!

It is shaken, or, shell shocked at the darshan (seeing) of Bhagavan. What is He, What is He, rather, what is that, what is that, He puzzles me, that puzzles me to death, but never to die as well. I remain. I am.

(blank)

Salutations to Bhagavan

3287
Dear i,

unfortunately, i did not take my camera during my visit. However, below, i have gathered some pictures from internet.

This is the entrance to the ancient Krishna temple - the Family deity of Sri Adi Shankara


a Picture of the river, this is the river, whose direction, Shankara brought near to his hut, for the convenience of his mother. This is where, as well, Shankara was caught by crocodile, the famous incident of his acceptance of Sanyasam


This is the entrance to the exact spot where Sri Shankara is supposed to have lived. His mother Aryamba's adishtanam is also found.



Shrine for Sri Adi Shankara inside


Mother Aryamba Adhishtanam


Salutations to Bhagavan

3288
Dear i,

Sri Sivaprakasham Pillai asked, “But when will all the instincts and tendencies (vasanas), such as that to self-presevation, be subdued in us?”
Sri Bhagwan replies, “The more you withdraw into the Self, the more these tendencies wither, and finally they drop off.”
Sri Pillai, “IS IT REALLY POSSIBLE TO ROOT OUT ALL THESE TENDENCIES THAT HAVE SOAKED INTO OUR MINDS THROUGH MANY BIRTHS?”
Sri Bhagwan, “Never yield room in your mind for such doubts, but dive into the Self with firm resolve. If the mind is constantly directed to the Self by this Enquiry it is eventually dissolved and transformed into the Self. When you feel any doubt do not try to elucidate it but to know who it is to whom the doubt occurs. 

Besides, Sri Bhagwan says that there is no other method is adequate except Self-enquiry. It is an infallible method, He says. IF THE MIND IS LULLED BY OTHER MEANS IT STAYS QUIET FOR A LITTLE WHILE AND THEN SPRINGS UP AGAIN AND RESUMES ITS FORMER ACTIVITY.

Therefore, dear Sri Nagaraj, although Enquiry is said to be an ancient path, Self-enquiry as taught by Him is a NEW REVELATION and is a holistic method, i.e. it is greater than the sum of its components. AND CERTAINLY IT IS NOT AN INTELLECTUAL EXERCISE and deliberations.
It itself shows the Path and Sri Bhagwan is Himself the Guide, and, therefore, in my view, It is the Path of Grace. All one need do is to walk the Path with Faith, steadfastness and perseverance. All one need do is hold the doubter as even a single doubt arises without elucidating the doubt.

True, yes, surely, one has to have a firm resolve and dive deep within. But, like Pranayama, other devotional practices somehow are required to suit our lifestyles, so as to culminate into Self Enquiry in the end. When we spend the day with a lot of worldly activities, and jobs demanding a lot of mental jabbering, a short sweet period of a regular preliminary practice of some practice, is very helpful for one to facilitate for a firm resolve to dive deep within.

Over a regular and sincere practice, these preliminaries also may not be required, when one can truly dive deep. As we are faced with a  very dynamic environment, noises outside, television, crowd, people, some times, these pranamayas, and other spiritual practices become a little essential, for the mind to quieten down. All methods finally culminates to Self Enquiry.

While yes, Bhagavan has said so, that, “The more you withdraw into the Self, the more these tendencies wither, and finally they drop off.” i am unable to give a reason, i am humbled to give any excuse here :) i only contemplate and say to myself, i have to try better, resolve better. Thank you, for this.

Just a thought or a question is popping my mind, in your opinion, do you suggest, one leave out all the other practices one is currently doing, and, take fine and firm resolve and stick to just this alone? i request you to please share your thoughts on this. if it is fine, could you also share, how do you pass your time? i would like to hear from you, for my personal benefit. Thank you.

Salutations to Bhagavan

3289
General topics / Re: ..so why fear?
« on: April 29, 2012, 02:56:09 PM »
Most people feel cozy enough in samsara. They do not really have the genuine aspiration to go beyond samsara; they just want samsara to be a little bit better....

The underlying motivation to go beyond samsara is very rare, even for people who go to Dharma centers. There are many people who learn to meditate and so forth, but with the underlying motive that they hope to make themselves feel better. And if it ends up making them feel worse, instead of realizing that this may be a good sign, they think there is something wrong with Dharma. We are always looking to make ourselves comfortable in the prison house. We might think that if we get the cell wall painted a pretty shade of pale green, and put in a few pictures, it won't be a prison any more.

(Jetsunma Tenzin Palmo)

Salutations to Bhagavan

3290
General topics / Re: ..so why fear?
« on: April 29, 2012, 02:53:22 PM »
When little obstacles crop up on the spiritual path, a good practitioner does not lose faith and begin to doubt, but has the discernment to recognize difficulties, whatever they may be, for what they are—just obstacles, and nothing more. It is the nature of things that when you recognize an obstacle as such, it ceases to be an obstacle. Equally, it is by failing to recognize an obstacle for what it is, and therefore taking it seriously, that it is empowered and solidified and becomes a real blockage.

(Sogyal Rinpoche)

Salutations to Bhagavan

3291
General topics / Re: ..so why fear?
« on: April 29, 2012, 02:49:56 PM »
In meditation, negative experiences are the most misleading, because we tend to take them as a bad sign. But in fact the negative experiences in our practice are blessings in disguise. Try to not react to them with aversion as you might normally do, but recognize them instead for what they truly are, merely experiences, illusory and dreamlike.

The realization of the true nature of the experience liberates you from the harm or danger of the experience itself, and as a result a negative experience can become a source of great blessing and accomplishment. There are innumerable stories of how masters worked like this with negative experiences and transformed them into catalysts for realization.

(Sogyal Rinpoche)

Salutations to Bhagavan

3292
General topics / Re: ..so why fear?
« on: April 29, 2012, 02:45:50 PM »
Most of us dread bad or uncomfortable situations, wondering what we can do to make them less unpleasant. But as far as the [Dharma] practice is concerned, that isn't the point. Surrendering to a situation might indeed make us feel better, but that is not the purpose of the exercise. Surrendering allows us to feel the qualities of a situation and to see things clearly. If we turn away or respond with aggression, we never get the chance to do that.

So even if you feel the situation that's about to unfold might be so embarrassing, frightening, or difficult you would never recover from it, just open to it. It may appear like a high wall that you can't see beyond, but you will pass through it and come out the other side. It's going to happen anyway, and one way or another you will deal with it. So take the attitude "Even if this situation destroys me..." Logically, you know this won't happen. You will live through the experience. But by entering into the situation with openness, you have a chance to see its nature. You get to taste the whole situation, just as you would in formless meditation. You get to treat it as a guest rather than an adversary.

(Rigdzin Shikpo)

Salutations to Bhagavan

3293
General topics / Re: ..so why fear?
« on: April 29, 2012, 02:43:32 PM »
Assailed by afflictions, we discover Dharma
And find the way to liberation. Thank you, evil forces!

When sorrows invade the mind, we discover Dharma
And find lasting happiness. Thank you, sorrows!

Through harm caused by spirits we discover Dharma
And find fearlessness. Thank you, ghosts and demons!

Through people's hate we discover Dharma
And find benefits and happiness. Thank you, those who hate us!

Through cruel adversity, we discover Dharma
And find the unchanging way. Thank you, adversity!

Through being impelled to by others, we discover Dharma
And find the essential meaning. Thank you, all who drive us on!

We dedicate our merit to you all, to repay your kindness.

(Gyalwa Longchenpa)

Salutations to Bhagavan

3294
General topics / Re: ..so why fear?
« on: April 29, 2012, 02:40:46 PM »
Question: Can one be attached to Buddhism? What should we do if someone attacks our beliefs and criticizes the Dharma?

Answer: Each situation must be regarded individually. In general, if we feel, "They are criticizing my beliefs. They think I am stupid for believing that," we are clinging to our beliefs because we think, "These beliefs are good because they are mine. If someone criticizes them, they are criticizing me." Such an attitude isn't very productive and we'll be more peaceful if we abandon it. We are not our beliefs. If others disagree with our beliefs, it does not mean we are stupid.

Being open to what others say is useful. Let's not be attached to the name and label of our religion. We are seeking truth and happiness, not promotion of a religion because it happens to be ours. In addition, questioning the teachings is reasonable. The Buddha himself said we should check his teachings and not just believe in them blindly.

On the other hand, we should not automatically agree with everything someone else says. We should not abandon our beliefs and adopt theirs indiscriminately. If someone asks a question we cannot answer, it doesn't mean the Buddha's teachings are wrong. It simply means we don't know the answer and need to learn and contemplate more. We can then take the question to knowledgeable Buddhists and think about their answers. When others question our beliefs, they are actually helping us deepen our understanding of the Buddha's teachings by showing us what we do not yet understand. This inspires us to study the Dharma and reflect on its meaning.

(Thubten Chodron)

Salutations to Bhagavan

3295
General topics / Re: ..so why fear?
« on: April 29, 2012, 02:38:46 PM »
What is Dhamma? Nothing isn’t.

How does the dhamma teach the proper way of life? It shows us how to live. It has many ways of showing it - on roots or trees or just in front of you. It is a teaching but not in words. So still the mind, the heart, and learn to watch. You'll find the whole dhamma revealing itself here and now. At what other time and place are you going to look?

But this is like some sort of sweet fruit: even though the fruit is sweet we must rely on contact with and experience of that fruit before we will know what the taste is like. Now that fruit, even though no-one tastes it, is sweet all the same. But nobody knows of it. The Dhamma of the Buddha is like this. Even though it's the truth it isn't true for those who don't really know it. No matter how excellent or fine it may be it is worthless to them.

Outward scriptural study is not important. Of course, the Dhamma books are correct, but they are not right. They cannot give you right understanding. To see the word anger in print is not the same as experiencing anger. Only experiencing yourself can give you the true faith.

(Ajahn Chah)

Salutations to Bhagavan

3296
General topics / Re: ..so why fear?
« on: April 29, 2012, 02:34:26 PM »
Every spiritual tradition has stressed that this human life is unique and has a potential that ordinarily we don’t even begin to imagine. If we miss the opportunity this life offers us for transforming ourselves, they say, it may well be an extremely long time before we have another.

Imagine a blind turtle roaming the depths of an ocean the size of the universe. Up above floats a wooden ring, tossed to and fro on the waves. Every hundred years, the turtle comes, once, to the surface. To be born a human being is said by Buddhists to be more difficult than for that turtle to surface accidentally with its head poking through the wooden ring.

And even among those who have a human birth, it is said, those who have the great good fortune to make a connection with the teachings are rare, and those who really take them to heart and embody them in their actions even rarer—as rare, in fact, “as stars in broad daylight.”

The quality of life in the realm of the gods may look superior to our own, yet the masters tell us that human life is infinitely more valuable. Why? Because of the very fact that we have the awareness and intelligence that are the raw materials for enlightenment, and because the very suffering that pervades this human realm is itself the spur to spiritual transformation.
Pain, grief, loss, and ceaseless frustration of every kind are there for a very real and dramatic purpose: to wake us up, to enable, almost to force us to break out of the cycle of samsara and so release our imprisoned splendor.

(Sogyal Rinpoche)

Salutations to Bhagavan

3297
General topics / Re: ..so why fear?
« on: April 29, 2012, 02:32:38 PM »
When you have many excuses not to do your work, ask yourself what guarantee you have of another chance to do what needs to be done. Time lost is lost for good. No matter how much you promise to improve, no matter what good intentions you have for making it up, the time is gone for good. Feeling sorry about the situation will not bring it back. You can never buy back that precious piece of time. You may think, "Well, that piece of time has passed, but I still have a long stretch of time left." No, you do not! What guarantee is there that you will have another piece of time like this one? Wake up and stop the excuses; they never made sense before and do not make sense now. Laziness and procrastination have never worked in a sound and helpful way. It is only sound and helpful to get things moving.

Hundreds of people may be more popular, powerful, and wealthy than we are, but from the point of view of the Dharma, no one is more fortunate. We have a very precious opportunity to make the best of our lives by working toward the attainment of buddhahood. We have obtained this precious human birth and have come in contact with the teachings and spiritual friends. All the favorable conditions are available--we could not ask for more. Yet this is only for a very short period of time.

(Khenpo Karthar Rinpoche)

Salutations to Bhagavan

3298
General topics / Re: ..so why fear?
« on: April 29, 2012, 02:28:37 PM »
In order to develop a fully qualified desire to take advantage of a life of leisure, you must reflect on its four elements, as follows:
  • The need to practice the teachings, because all living beings only want happiness and do not want suffering and because achieving happiness and alleviating suffering depend only on practicing the teachings;
  • The ability to practice, because you are endowed with the external condition, a teacher, and the internal conditions, leisure and opportunity;
  • The need to practice in this lifetime, because if you do not practice, it will be very difficult to obtain leisure and opportunity again for many lifetimes; and
  • The need to practice right now, because there is no certainty when you will die.
Among these, the third stops the laziness of giving up, which thinks, "I will practice the teaching in future lives." The fourth stops the laziness of disengagement, which thinks, "Although I should practice in this lifetime, it is enough to practice later on and not to practice in my early years, months, and days.

The ordinary samsaric mind sees the human body as just a tool with which to chase material, social, and biological needs, all of which satisfy only superficial levels of the spirit. Their effects do not pass beyond the gates of death. We have to learn to appreciate the intrinsic spiritual quality of human nature, to have a subtle confidence in the positive, creative aspect of our being. It is difficult to enter spiritual training if one regards one's life as having no purpose other than the pursuit of ephemeral, transient goals, as does a rat who builds a strong nest and then drags home all sorts of trinkets to it. In order to break the mind of this vain, mundane attitude towards life, we sit in meditation and contemplate first the eight freedoms and ten endowments, and then the meaningful and rare nature of a human incarnation. This contemplation imbues us with a sense of spiritual dignity that subtly transforms our way of relating to ourselves and our existence. We cease to see ourselves merely as animals uncontrolledly chasing after the immediate cravings of the senses in a vicious circle of jungle law; and we come to appreciate the quality of penetrating awareness and the capacity for spiritual development that distinguishes humans from animals and insects. This causes the thought of extracting the essence of life to arise with a joyous intensity.

(Dalai Lama)

Salutations to Bhagavan

3299
General topics / Re: ..so why fear?
« on: April 29, 2012, 02:18:47 PM »
Why are we bored, lonely and lazy? Because we don't have the will to totally open our hearts to others. If you have the strength of will to totally open your heart to others, you will eliminate laziness, selfishness and loneliness. Actually, the reason you get lonely is that you are not doing anything. If you were busy, you wouldn't have time to get lonely. Loneliness can only enter an inactive mind. If your mind is dull and your body inactive, then you get lonely. Basically, this comes from a selfish attitude, concern for yourself alone. That is the cause of loneliness, laziness and a closed heart.

(Lama Yeshe)



as the saying goes, Maanava Seve Maadhava Seve - Service to Humanity is service to God. Love all Serve all. Use the raising energies, in doing good to others. The false 'I' raises again and again, what to do, let it out, use it to the world. Heal the World. We also do so many meditations when this false 'I' raises, but why does not not settle in the source? it comes back again and again? what is true meditation? meditation is service as well. This also is meditation, not just sitting and closing our eyes and repeating Gods name. A time will come when these energies will subside by themselves, then when we sit down, we would have sat permanently for the false 'I' to never raise ever again. Till then, we need to live Dharmically.

Sautations to Bhagavan

3300
Having observed as previously,

a Jnani can only be a great Bhakta, a Jnani can only be a great Jnani, a Jnani can only be great ritualist, a Jnani only can be a true Bhagavattotaman.

He fits into everything. There is no place where he cannot be fit into! To the Christians, he is Jesus, to the Muslims, He is Allah, and so on... He is All. POORNATVAM - Absolute Completeness.

Salutations to Bhagavan

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