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Messages - Nagaraj

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Health & Welfare Issues / Re: Microwave Radiation Dangers In Your Home
« on: April 28, 2012, 05:09:39 PM »
Dear Sri Graham,

Thank you for bringing light to this very important topic :)  Yes, lets hope and pray that things improve! At least each one of us becoming aware of these, could lead to some change, to at least a minimal extant.

Salutations to Bhagavan

However, having stated as the above, I wish to add that Sri Bhagwan said to Sri B. V. Narsimha Swami that as long as one feels that one is different from Him, prayer to Him is legitimate. As long as one feels that one is the doer and there are burdens on him, prayers in respect of them are legitimate. But it is better to attain the state of self-surrender, entrusting one’s entire burden to the Lord, who then takes the burden off one’s back and give the feeling that one is in Him and are One with Him.       
Yes. Bhakti is Jnana Matha.

Dear i,

This is so very essential. This is a true recognition of oneself where oneself stands. The hallmark of Jnana or Bhakti or Sharanagati is as what Bhagavan has expressed: நானுதியா துள்ளநிலை  நாமதுவா யுள்ளநிலை "Naan Udiyaadulla Nilai Naam Aduvaai Ulla Nilai" "‘That’ we are, when ‘I’ has not arisen"; But we are not yet upto this, i have observed, just knowing this is not enough, one has to be completely pure and free from the 6 doshas, Kama Krodha, Moha, Lobha, Matha, Matsarya - Desire, anger  hatred, greed, miserliness, narrow minded, delusory emotional attachment, pride, stubborn mindedness, envy, jealousy, show or vanity, and pride

This expression of Bhagavan is verily a Maha Vakya. For me, somehow, this elaborates or can we say, even culminates the other 4 mahavakyas of Vedas, such as Aham Brahmasi, Ayamaatma Brahma, Tatvamasi, Prajnaanam Brahma. What Bhagavan has blessed us with, is the revelation of this "Ego", discerning this ego is very critical to true recognition. Unless one knows the ego, it is as good as being lost in a forest, not knowing the way. But like a guide, Bhagavan comes and shows us the way.

You have observed very keenly that, as long as one feels that one is different from Him, prayer to him is legitimate. I have strongly felt, each one of us have to take some अनुष्ठानं Anushtana which means an Undertaking , performance , action , spiritual or good disciplined conduct. Even today, elaborately and meticulously, at Ramanashramam, they carry out various fesivals, according to the shastras and the rules laid out there in. When it comes to Navarathri times, the Veneration of Goddess is very beautiful.

As Sri Adi Shankara rightfully says,  चित्तस्य शुद्धये कर्म Chittasya Shuddhaye Karmanaha Action is for the cleansing of the mind, is very very essential.

Why the Sages have laid अनुष्ठानं Anushtana is because, we will be bound by the rules, by default, we will not give way to the demands of the mind, we will not compromise with our अनुष्ठानं Anushtana. When we practice regularly, by default the mind is slowly brought under control.

Anushatana is verily like the analogy given by Yama to Nachiketha in Katha Upanishad as follows:

Yama's teaching also notably includes the parable of the chariot,

atman, the "Self" is the chariot's passenger
the body is the chariot itself
consciousness (buddhi) is the chariot driver
the mind (manas) is the reins
the five senses (indriya) are the chariot horses
the objects perceived by the senses are the chariot's path

Having Anushtana is properly channelizing oneself as above.

When we look at the lives of devotees, Muruganar, completely renounced everything, including his wife, he was completely doing Self Enquiry, where as Ganapati Muni, lead a normal householder life, he continued with his Anushtanas, Japas, etc... Like this each one of us, have to take up proper Anushtana based on ones own interests and inclinations, whereby, we would be really slowly freeing ourselves from the 6 Doshas, which is when our Jnana can bloom.

Most of us, cannot renounce like Muruganar :) at least, yet! Therefore, it is essential one takes up a regular अनुष्ठानं Anushtana.

Salutations to Bhagavan

Discarding the veil of duality
And all the pairs of opposites,
That alone remains
In Its own blessed state.

If we count It as one,
It appears to be something other
Than the one who counts.
Not from the viewpoint of enumeration,
But from the absolute viewpoint,
It is One.

If It were able
To be something other than Bliss,
It could enjoy bliss.
But, since It is Itself Bliss,
How can It enjoy?

When the drum of worship is beaten,
The worshipper hears it as sound.
But when there is no worshipper,
That sound of beating does not hear itself.

Likewise, He, being Bliss Himself,
Cannot experience His bliss.
And, for the same reason,
He is not aware that He cannot.

If a face does not look into a mirror,
There is neither a face before it,
Nor behind it.
Likewise, He is neither happiness nor misery,
But pure Bliss itself.

Abandoning all so-called illuminating concepts
As but jabberings in a dream,
He conceals Himself
From even His own understanding.

Even before the sugar cane is planted,
The juice is within it;
But its sweetness is unknown−
Except to itself.

Even before the strings of the Vina are plucked
The sound is within it;
But that sound remains unknown,
Except to itself.

If a flower wished to enter into itself
In order to enjoy its own fragrance,
It would have to become a bee.

The flavor of food which is yet to be prepared
Is as yet unknown, except to itself.
***So, can That, which does not even enjoy
Its own blissfulness,
Be tasted or enjoyed by others?

When the moon is overhead at noontime,
She cannot be perceived, except by herself.

It is like talking about beauty
Before it is given form,
Or youth before the birth of the body,
Or religious merit prior to any good actions;

Or sexual desire before it becomes
Manifest as tumescence;

Or the talk about the sound of a Vina
Which is not yet constructed,
And so is unknown, except to itself;

Or of fire
Which has not yet contacted fuel,
But only itself.

Only those who are able to see
Their own faces without a mirror
Are capable of understanding
The secret of the self-reflecting Reality.

Such talk as this
Is like discussing the harvest in storage
Before the seeds have been sown.

Pure Consciousness is beyond
Both generalizations and particular statements;
It remains ever content in Itself.

After such a discourse,
That speech is wise
Which drinks deeply of silence.

It can be seen
That the various methods of proof
Have accepted their own unprovability;
And analogies have solemnly declared
Their inability to represent the Reality.

The various arguments have dissolved themselve
Because of their own invalidity,
And the assembly of definitions has dispersed.

All of the various means,
Having proved futile, have departed;
And the experience itself
Has abandoned its object.
***Thought, along with its intent,
Has died,
Like a courageous warrior
In the cause of his master;

And understanding,
Ashamed of its own mode of knowing,
Has committed suicide.
The experience−abandoned to itself alone−
Is like one beaten and crippled in battle.

When the crust
Of a piece of talc is peeled off,
The talk itself disappears.

If a plantain tree, troubled by the heat,
Casts off its outer layers,
How shall it stand erect?

Experience depends on the existence
Of the experienced and the experiencer.
When both of these vanish,
Can the experience alone experience itself?

Of what use are words
When even the experience
Dissolves itself in this way?

How can words describe the supreme Reality
Where even the subtlest speech itself disappears,
And there is left no trace of sound?

Why should there be any talk
About waking a person who is already awake?
Does one begin to cook his food
After he has taken his meal and become satisfied?

When the Sun rises,
The light of the lamps is not needed.
Is there a need for a plough
At the time of harvest?

Truly, there is neither bondage nor freedom;
There is nothing to be accomplished.
There is only the pleasure of expounding.


Salutations to Bhagavan

Dear i,

i reproduce here, the exalting elucidations of Sri Jnaneshwar below. They are quite self explanatory.

To be read descending...

These three attributes, Sat, Chit, and Ananda
(Existence, Consciousness, and Bliss),
Do not actually define Brahman.
A poison is poison to others,
But not to itself.

Shininess, hardness, and yellowness,
Together signify gold.
Stickiness, sweetness, and viscosity,
Together signify honey.

Whiteness, fragrance, and softness,
Are not three separate things;
But only camphor.

Camphor is white;
Not only that, it is soft.
And not only that, it is fragrant as well.

Just as these three qualities signify
One object camphor, and not three objects;
So the three qualities,
Sat, Chit, and Ananda,
Are contained in one reality.

It is true that the words,
“Sat,” “Chit,” and “Ananda,”
Are different;
But the three are united in one Bliss.

Sat is Ananda and Chit
Or is it that Chit is Sat and Ananda?
They cannot be separated;
Just as sweetness cannot be separated from

The moon in the sky appears to pass through
Increasing stages of fullness,
But the moon is always the same;
It is always full.

When water is falling in drops,
We can count them;
But when the water is gathered
In a puddle on the ground,
It is impossible to count the number of drops.

In the same way,
The scriptures describe Reality
As Sat, or Existence,
In order to negate Its non-existence.
They call It Chit, or Consciousness,
In order to negate Its unconsciousness.
***The Vedas,
Which are the very breath of the Lord,
Declare It to be Ananda, or Bliss,
Only in order to negate the possibility
Of pain existing in It.

“Non-existence” is merely the counterpart,
Or opposite, of “existence”.
The latter word is used
Only to differentiate it from the former.

Thus, the word, “Satchidananda,”
Used to refer to the Self,
Does not really describe Its nature;
But merely signifies
That It is not the opposite of this.

Can those objects which are illumined
By the Sun
Illumine the Sun himself?

How, then, could speech elucidate That
By the light of which
Speech itself is illumined?

What means of knowledge would be useful
To the self-illuminating Self,
Who is not an object of anyone’s knowledge
And Who has no ability to know?

The means of knowledge is limited
By the object of knowledge;
It has no use in the case of that
Which is the subject.

The fact is, if we try to know That,
The knowledge itself is That.
How, then, could the knowledge
And the object of knowledge remain separate?

So, the words, “Sat,” “Chit,” and “Ananda,”
Do not denote That;
They are merely inventions of our thought.

These well known words, “Chit,” “Sat,” and
Are popularly used, it is true;
But when the knower becomes
One with That to which they refer,

Then they vanish
Like the clouds that pour down as rain,
Or like the rivers which flow into the sea,
Or like a journey when one’s destination is
***A flower fades
After it gives birth to the fruit;
The fruit is gone
After it gives up its juice;
And the juice is gone
After it gives satisfaction.

A hand is drawn back
After the offering of oblations;
A melody ends after giving enjoyment.

A mirror is put aside
After showing to a face its reflection;
And a person goes away
After having awakened one who is asleep.

Similarly, these three,
Chit, Sat, and Ananda,
After awaking the seer to his Self,
Disappear into silence.

Whatever may be said about Him−
He is not that.
It is not possible to speak about His real nature,
Just as it is impossible
For one to measure himself
By taking the measurement of his shadow.

For, when the measurer
Becomes conscious of himself,
He feels ashamed,
And give us trying to measure himself
By his shadow.

Of course, what exists cannot be said not to exist;
But can such existence be called“Existence”?

Can what has become conscious
By destroying unconsciousness
Truly be called “Consciousness”?

In perfect wakefulness
There is neither sleeping nor waking;
Likewise, there is no consciousness
In the pure, absolute Consciousness.

In blissfulness
There is no feeling of unhappiness;
But, can it, for that reason, be called “Bliss”?

Existence vanishes along with non-existence,
Consciousness along with unconsciousness,
And bliss along with misery;
In the end, nothing remains.


Salutations to Bhagavan

Dear i,

Swami Abhayananada observes in his introductory note, on the chapter, Sat-Chit-Ananda, Amritanubhava as follows:

In Chapter Five, Jnaneshvar begins with a clarification of the ageold designation of Brahman (the Absolute) as Satchidananda, a composite Sanskrit word made up of Sat (“Existence”or“Being”),Chit (“Consciousness”) and Ananda (“Bliss”). It is a useful designation, as Jnaneshvar points out, because it includes in one word three separate aspects, or attributes, of the One. If we say merely that It is Existence, we leave out mention of the fact that It is Consciousness; if we refer to It merely as Consciousness, we leave out mention of the fact that It is pure satisfaction, or Bliss; and so on. But his purpose here is to explain that these three designations are merely hints, and are really inadequate, as all words are, to accurately describe the experience of the Absolute, of Brahman. “Whatever may be said about Him,” says Jnaneshvar, “He is not that.”

Such words as “Consciousness,” “Existence,” “Bliss,” suggest to us those states which are the opposite of “unconsciousness,” “nonexistence,” and “unhappiness.” This is the limitation of all language; it is based upon the dualism of contraries which we experience in the world. But the Absolute Reality is beyond all contraries, and cannot be expressed in language. We can only say, “not this, not that.”

Finally, in the last few verses, Jnaneshvar acknowledges that all his wordy outpourings are of no use in affecting anything at all; even such terms as “bondage” and “liberation” have no meaning in regard to the Self, Who remains always in the same state of Freedom. Nothing, therefore, is to be accomplished by all his lengthy explanations. The fact is, it is all for his own pleasure and delight in expounding the Truth.

Salutations to Bhagavan

Dear i,

Sat is ever present, and, that which wants to experience Sat, is itself the mind, hence, our experience is in trickles. i was reading the gospel yesterday, where the Master said to somebody, what can an ant do with an hill made of sugar? can an ant take the entire hill sugar? what it does, it takes what it needs, and remains content with it. Therefore, the experience of Sat is a demand, that is difficult to fulfill. Hence, After this Anubhooti, various Siddhantas have come about, one choses as one is. Bhagavan was constantly looking within, the Sat, others chanted the glory of the Sat, others worshiped the Sat, and, so on...

The mind, keeps playing games, it wants to be engaged, and what shortage is there fore it :) to think and contemplate about the Sat? Later in the day, i will share with you some wonderful verses of Sat Chita Ananda expressed by Jnaneshwar, which will really pacify our minds. :)

Salutations to Bhagavan

General topics / Re: clarify on Swami Vivekananda's last days
« on: April 28, 2012, 08:17:59 AM »
Dear i,

this doubt has never been new, there are so many saints who attained Jiva Samadhi, Jnaneshwar (he built his own Samadhi), Chandrashekhara Bharathi Swamiigal of Sringeri, (he went inside Tunga, to never come back, he was found in erect padmasana), Raghavendra (built his own samadhi), many more are there.

Infact, in Thirumanthiram, thirumoolar has mentioned the ways to leave prana.

We are just paranoid by the aspect of death. One has to die before one dies.

Salutations to Bhagavan

Dear i,

Bhagavan says,

It is said: 'The self must be offered to him as a gift', what is the meaning of this? Is the self separate from the Supreme One, so
as to be given to Him?

(Guru Ramana Vachana Mala, 109)

Surrendering is pure Jnana. Jnana Mathe, is Bhakti. Bhakti is full of Jnana.

Salutations to Bhagavan

Dear i,

welcome to satsang :)

i am not getting what you are referring to, can you please elaborate your query?

Salutations to Bhagavan

பாடவேன்டும் நான் போற்றி நின்னையே
பாடிநைந்துறைந்துறுகி நெக்குநெக்கு
ஆடவேன்டும் நான் போற்றி அம்பலத்
தாடுநின்கழற்போது நாயினேன்
கூடவேண்டும் நான்போற்றி யிப்புழுக்
கூடு நீக்கெனைப் போற்றி பொய்யெலாம்
வீடவேண்டும் நான் போற்றி வீடுதந்
தருளு போற்றிநின் மெய்யர் மெய்யனே.

Salutations to Bhagavan

General Discussion / Re: Rough Notebook-Open Forum
« on: April 27, 2012, 05:06:22 PM »
Dear i,

nothing is more blissful than the yearning for Eeshwara-Guru-Atma. The pain in the yearning is more divine than perhaps the liberation itself. The bhava of ones longing for Eeshwara-Guru-Atma is supreme blissful pain.

In the entire Srimad Bhagavata, just in some very small section, can we find some thing about Radha and Krishna. But how much waves of devotion we find in the world about Radha's Bhakti, celebrated in the world? Unlike others, Radha was able to see Krishna just once, or just very little perhaps, and we find no mention about Radha at all again! Neither Krishna could meet Radha or Radha could meet Krishna, but they were in communion. They felt for each other, the Bhavam, the yearning for each other, the எக்கம் or யெக்கம் (kindly correct my spelling) for each other is what is Madhura Bhakti.

Salutations to Bhagavan

General topics / Re: Making a Difference
« on: April 27, 2012, 04:55:54 PM »

General topics / Re: Making a Difference
« on: April 27, 2012, 11:59:37 AM »
Dear i,

what a story to sum it up? very happy to hear this story now, at this very moment. What a beautiful message in it!

Thank you

Salutations to Bhagavan

Dear i,

We had been to Sri Ramanasramam for 4 days from 21st April. It was a visit of challenges and rewards. The temperature at T'malai
was  40 degrees celsius. Added to this there was power cut for 7 hours per day!  This made us to stay in the Asramam almost the
whole day and this was a reward. We could see the abhishekam, alankaram, and arti in detail for both Mother and
Sri Ramaneswara Mahalingam.  We could sit for book reading in the evening and also the had darshan of evening pujas.
Our visit to the Big Temple was also good in the sense that we proceeded to the Temple early in the morning and had darshan
of Cute Little Father and Cute Little Mother without crowd. It was Krittika day and Kambattu Ilaiyanar's shrine was crowded.
However we waited patiently and had darshan. We bought two books, one by Osborne a reprint of For Those With Little Dust,
containing articles and his editorials  in Mountain Path in sixties. We also bought a book which gives lucid comparison between
Siva Puranam of Manikkavachagar and Sri Ramana Puranam of Muruganar.

Thank you for your detailed description of your visit to Arunachala. I read your posts here as well as from David Godman's blog. For the many of us who are unable to visit Aruanchala often, you fill the vacuum :) with your detailed description.


Salutations to Bhagavan

The teachings of Bhagavan Sri Ramana Maharshi / Re: Sadhana Tips
« on: April 27, 2012, 11:51:33 AM »

Some ideas -

Go to a small restaurant, may be buy a food parcel and give it away to some beggar.

Buy some sweetmeats to small kids either outside or inside.


Salutations to Bhagavan

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