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Messages - Nagaraj

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General topics / Re: Making a Difference
« on: April 27, 2012, 11:25:19 AM »
The problem is with the moods of the sadhakas - are fed up with the world as a whole and doing this good and that good.    It is not because of fear of pride,  but a distaste comes in automatically ,  giving the vague empty feeling that everything is maya.

So we tend to focus on sadhana,  bhakthi or jnana alone and not of any karma yoga simply because,  we are not the right candidate to do nishkamya karma.

May be we have burnt our finger enough number of ways.

People may call it spiritual re-creation or shutting of the world connnections,  but that is what we want all the time.

This mind is a mysterious mad object one can live with all the time.   I am realising how painful to keep an enemy of mind with me and how tough it is to live the life.

Dear i,

This is so with everybody, one has to look beyond the good and the bad and remain in Dharma. In Navamani Malai -

அண்ணா மலையாய் அடியெனை
ஆன்ட அன்றெ ஆவி உடல்
கொண்டாய் எனக்குஓர் குரைஉண்டொ
குறையும் குணமும் நியல்லால்
எண்ணம் எதுவொ அதுசெய்வாய்
கண்ணெ உன்தன் கழலிணையில்
காதல் பெrறுக்கெ தறுவாயெ
That moment when as Annamalai you called me and made
me your own, you took sole charge of my spirit and my
body. What more do I want? Merit or defect I know none
apart from you. My very life you are. Do with me what you
will. Only, only give me ever increasing love for Your twin

The way is to transcend our disgust feelings by love. We all can easily love our loved ones, it is easy to love good things, but what is great about it? it is just like giving alms to a very rich man. Really loving the needy, the ones who are really disgusting, who are really the odd persons out, they are the ones whom we need to transcend their hate by our love (infact they are verily ourselves). How is this possible, when we really look from the other persons shoes, why one is like that, then we will be fully filled with Karuna-Bhava, we will understand why a person is bad, why the world is bad, the world needs Hitham, compassion.  We ought to love even the bad, just for ourselves ultimately.

Why everybody felt bliss before Gurus such as Shirdi Sai Baba, Ramakrishnar, Ramanar? because they were absolutely unconditional, they looked upon everybody as the same. Bhagavan looked at Perumal Swamy, Ganapati Muni, Muruganar as the same. Is it not the same pain and disgust feeling that we experience, es experienced by others also?

The solution for disgust cannot be disgust, if we also get disgusted, then there is no end to these :) is it not so? But, in a group of people, where all of them is vexed up, disgusted, throwing words, out of insecurity, if we are able to transcend them all by love, how nice would it be? All that people expect is love.

First and foremost, is to drop our judgmental attitude. We are vexed with our country, we blame the politicians, we blame the government, we get angry at the cops and govt. officials taking bribe, etc... the problem is that we become judgmental, and naturally hate creeps within, causing vexation, disgusting.

How can we ourselves transcend this, without making a difference not for anybody else, but just for oneself, yourself, ourselves. Try to transcend the anger feelings by love, we need to transced our vexed feelings in to divinity. When whole world is throwing acid, how nice it would be if we threw flowers? Forget the happiness you would be bringing to others, would it not bring happiness to you, more than anybody else?

One of the descriptions of Sri Rama is MruduBhashine namaha - soft spoken,

All the descriptions of Ambaal - Mathru Rupinya, etc... one should inculcate, and not just leave it all for just praising the God. All the great attributes of God, one has to inculcate, that is the real spirit behind chanting the Ashtottaras.

We have seen in the Puranas, for instance, when Vishmamitra sent forth many weapons and arrows at Vasishta, all these weapons turned into flowers, the real essence is that Vasishta was indifferent to the insults thrown at him by Vishwamitra.

We have to cultivate being indifferent to good and bad

I am reminded about Sir Rajagopalachari, who composed the famous song "Kurai ondrum illai marai murthy Kanna". Sri. Rajagopalachari was in distress due to some personal family problems, he came to Tirupathy to blurt all his pains and problems to the Lord and when he stood there, miraculously his glance turned towards the entry door (perhaps this was the leela of Venkateshwara, that he look at the door) He saw an outcaste, who stood outside at considerable distance and praying with great devotion to Perumaal(Temple entry was still practiced then). Tears rolled over Sri Rajagopalachari's eyes and he was so embarrassed about himself, and he composed this song looking at that outcaste and as though that outcaste is singing this great song, who cannot even look at the Lord inside - -

குறை ஒன்றும் இல்லை மறை மூர்த்தி கண்ணா
குறை ஒன்றும் இல்லை கண்ணா
குறை ஒன்றும் இல்லை கோவிந்தா

kurai ondrum illai marai moorthy kanna
kurai ondrum illai kannaa
kurai ondrum illai GOvinda

கண்ணுக்கு தெரியாமல் நிற்கின்றாய் கண்ணா
கண்ணுக்கு தெரியாமல் நின்றாலும் எனக்கு
குறை ஒன்றும் இல்லை மறை மூர்த்தி கண்ணா

Kannukku Theriyaamal nirkinraay kannaa
kannukku Theriyaamal ninraalum enakku
kurai onrum illai marai Moorththy kanna

There is no grievance - Lord of Wisdom
There is no grievance - krishna
There is no grievance - govinda

You are omnipresent - kanna
Even though you are not visible for my naked eyes
There is no grievance - Lord of Wisdom

வேண்டியதை தந்திட வெங்கடேசன் நின்றிருக்க
வேண்டியது வேறில்லை மறை மூர்த்தி கண்ணா
மணிவண்ணா மலையப்பா கோவிந்தா கோவிந்தா

Vendiyathai thannthida Venkatesan endru irukka
Vendiyathu Verillai marai Moorthi kannaa
Manivannaa malaiappaa Govinda Govinda

When Lord Venkatesa is always there to give what I want
I dont need anything else lord of seven hills

திரையின் பின் நிற்கின்றாய் கண்ணா
உன்னை மறை ஓதும் ஞானியர் மட்டுமே காண்பார்
என்றாலும் குறை ஒன்றும் எனக்கில்லை கண்ணா

Thiraiyin pin nirkinraay kannaa - (2)
Unnai marai Odhum Nyaaniyar mattume kaanpaar (2)
endraalum kurai onrum enakkillai kannaa

Krishna, you are standing behind the veiled curtains
You can be seen only by vedic scholars
still, There is no grievance dear krishna

குன்றின் மேல் கல்லாகி நிற்கின்ற வரதா
குறை ஒன்றும் இல்லை மறை மூர்த்தி கண்ணா
மணிவண்ணா மலையப்பா கோவிந்தா கோவிந்தா

Kundrin Mel kallaagi nirkindra varathaa
kurai onrum illai marai Moorthy kannaa (2)
Manivannaa Malaiappaa Govinda Govinda

You are posing like a idol over a hill
There is no grievance dear krishna
Father to these hills

கல்லினார்க்கு இறங்கி கல்லிலே இறங்கி
நிலையாக கோவிலில் நிற்கின்றாய் கேசவா
குறை ஒன்றும் இல்லை மறை மூர்த்தி கண்ணா

Kalinnaar-kiranngi kallile irangi
Nilayaaga Kovilil nirkindraai Kesavaa (2)
kurai onrum illai marai Moorththy kanna

In this Kalyug, you have come
and entered and staying in the santum of tirumala
Though i dont see you,
There is no grievance dear krishna

யாதும் மறுக்காத மலையப்பா உன் மார்பில்
ஏதும் தர நிற்கும் கருணை கடல் அன்னை
என்றும் இருந்திட ஏது குறை எனக்கு
குறை ஒன்றும் இல்லை மறை மூர்த்தி கண்ணா
மணிவண்ணா மலையப்பா கோவிந்தா கோவிந்தா

Yaathum marukkaatha malaiyappaa - un maarbil
Ethum thara nirkum karunai kadal annai
endrum irunthida Ethu kurai enakku (2)
ondrum kurai illai marai Moorthi kannaa (2)
Manivannaa malaiappaa Govinda Govinda

You dont refuse sincere prayers lord of hills
When Mahalakshmi is there with you
living in your chest
There is no grievance dear krishna
I have no complaints whatsoever Govinda

Salutations to Bhagavan

General Discussion / Re: what is that naazi camp jnanis
« on: April 27, 2012, 10:36:14 AM »
Dear i,

Here, i share with you, this article of Viktor Emil Frankl M.D., Ph.D. was an Austrian neurologist and psychiatrist as well as a Holocaust survivor. Frankl was the founder of logotherapy, which is a form of Existential Analysis.

In these artciles, one cannot expect any spiritual terms such as Self, Atma, God, etc... one has to look beyond these terms, and, realise that there is spirituality, beyond religion.

Man's Search for Meaning is a 1946 book by Viktor Frankl chronicling his experiences as a concentration camp inmate and describing his psychotherapeutic method of finding a reason to live. According to Frankl, the book intends to answer the question "How was everyday life in a concentration camp reflected in the mind of the average prisoner?" Part One constitutes Frankl's analysis of his experiences in the concentration camps, while Part Two introduces his ideas of meaning and his theory of logotherapy.

logotherapy is founded upon the belief that it is the striving to find a meaning in one's life that is the primary, most powerful motivating and driving force in humans.

The following list of tenets represents basic principles of logotherapy:
  • Life has meaning under all circumstances, even the most miserable ones.
  • Our main motivation for living is our will to find meaning in life.
  • We have freedom to find meaning in what we do, and what we experience, or at least in the stand we take when faced with a situation of unchangeable suffering.
Purpose in life and, meaning in life, constructs appeared in Frankl's logotherapy writings with relation to existential vacuum and will to meaning. According to Frankl, "We can discover this meaning in life in three different ways:
  • by creating a work or doing a deed;
  • by experiencing something or encountering someone; and
  • by the attitude we take toward unavoidable suffering" and that "everything can be taken from a man but one thing: the last of the human freedoms – to choose one's attitude in any given set of circumstances".
On the meaning of suffering, Frankl gives the following example:

Once, an elderly general practitioner consulted me because of his severe depression. He could not overcome the loss of his wife who had died two years before and whom he had loved above all else. Now how could I help him? What should I tell him? I refrained from telling him anything, but instead confronted him with a question, "What would have happened, Doctor, if you had died first, and your wife would have had to survive you?:" "Oh," he said, "for her this would have been terrible; how she would have suffered!" Whereupon I replied, "You see, Doctor, such a suffering has been spared her, and it is you who have spared her this suffering; but now, you have to pay for it by surviving and mourning her." He said no word but shook my hand and calmly left the office.

An example of Frankl's idea of finding meaning in the midst of extreme suffering is found in his account of an experience he had while working in the harsh conditions of the Auschwitz concentration camp:

Auschwitz concentration camp was a network of concentration and extermination camps built and operated by the Third Reich in Polish areas annexed by Nazi Germany during World War II. It was the largest of the German concentration camps, consisting of Auschwitz I (the Stammlager or base camp); Auschwitz II–Birkenau (the Vernichtungslager or extermination camp); Auschwitz III–Monowitz, also known as Buna–Monowitz (a labor camp); and 45 satellite camps

Life in the camps

[The prisoners' day began at 4:30 am with "reveille" or roll call, with 30 minutes allowed for morning ablutions. After roll call, the Kommando, or work details, would walk to their place of work, five abreast, wearing striped camp fatigues, no underwear, and wooden shoes without socks, most of the time ill-fitting, which caused great pain. A prisoner's orchestra (such as the Women's Orchestra of Auschwitz) was forced to play grotesquely cheerful music as the workers marched through the gates in step. Kapos—prisoners who had been promoted to foremen—were responsible for the prisoners' behavior while they worked, as was an SS escort. The working day lasted 12 hours during the summer, and a little less in the winter. No rest periods were allowed. One prisoner would be assigned to the latrines to measure the time the workers took to empty their bladders and bowels.

After work, there was a mandatory evening roll call. If a prisoner was missing, the others had to remain standing in place until he was either found or the reason for his absence discovered, even if it took hours, regardless of the weather conditions. After roll call, there were individual and collective punishments, depending on what had happened during the day, and after these, the prisoners were allowed to retire to their blocks for the night to receive their bread rations and water. Curfew was two or three hours later, the prisoners sleeping in long rows of wooden bunks, lying in and on their clothes and shoes to prevent them from being stolen.]

... We stumbled on in the darkness, over big stones and through large puddles, along the one road leading from the camp. The accompanying guards kept shouting at us and driving us with the butts of their rifles. Anyone with very sore feet supported himself on his neighbor's arm. Hardly a word was spoken; the icy wind did not encourage talk. Hiding his mouth behind his upturned collar, the man marching next to me whispered suddenly: "If our wives could see us now! I do hope they are better off in their camps and don't know what is happening to us."

That brought thoughts of my own wife to mind. And as we stumbled on for miles, slipping on icy spots, supporting each other time and again, dragging one another up and onward, nothing was said, but we both knew: each of us was thinking of his wife. Occasionally I looked at the sky, where the stars were fading and the pink light of the morning was beginning to spread behind a dark bank of clouds. But my mind clung to my wife's image, imagining it with an uncanny acuteness. I heard her answering me, saw her smile, her frank and encouraging look. Real or not, her look was then more luminous than the sun which was beginning to rise.

A thought transfixed me: for the first time in my life I saw the truth as it is set into song by so many poets, proclaimed as the final wisdom by so many thinkers. The truth – that love is the ultimate and the highest goal to which man can aspire. Then I grasped the meaning of the greatest secret that human poetry and human thought and belief have to impart: The salvation of man is through love and in love. I understood how a man who has nothing left in this world still may know bliss, be it only for a brief moment, in the contemplation of his beloved. In a position of utter desolation, when man cannot express himself in positive action, when his only achievement may consist in enduring his sufferings in the right way – an honorable way – in such a position man can, through loving contemplation of the image he carries of his beloved, achieve fulfillment. For the first time in my life I was able to understand the meaning of the words, "The angels are lost in perpetual contemplation of an infinite glory...."

Frankl also concludes that there are only two races of men, decent men and indecent. No society is free of either of them. and thus there were "decent" Nazi guards and "indecent" prisoners, most notably the kapo who would torture and abuse their fellow prisoners for personal gain.

His concluding passage in Part One describes the psychological reaction of the inmates to their liberation, which he separates into three stages. The first is depersonalization—a period of readjustment, in which a prisoner gradually returns to the world. Initially, the liberated prisoners are so numb that they are unable to understand what freedom means, or to emotionally respond to it. Part of them believes that it is an illusion or a dream that will be taken away from them. In their first foray outside their former prison, the prisoners realized that they could not comprehend pleasure. Flowers and the reality of the freedom they had dreamed about for years were all surreal, unable to be grasped in their depersonalization.

The body is the first element to break out of this stage, responding by voracious eating and sleeping. Only after the partial replenishing of the body is the mind finally able to respond, as “feeling suddenly broke through the strange fetters which had restrained it”

This begins the second stage, in which there is a danger of deformation. As the intense pressure on the mind is released, mental health can be endangered. Frankl uses the analogy of a diver suddenly released from his pressure chamber. He recounts the story of a decent friend who became immediately obsessed with dispensing the same violence in judgment of his abusers that they had inflicted on him.

Frankl emphasized that realizing the value of suffering is meaningful only when the first two creative possibilities are not available (for example, in a concentration camp) and only when such suffering is inevitable – he was not proposing that people suffer unnecessarily.

Upon returning home, the prisoners had to struggle with two fundamental experiences which could also damage their mental health: bitterness and disillusionment. The last stage is bitterness at the lack of responsiveness of the world outside—a "superficiality and lack of disgusting that one finally felt like creeping into a hole and neither hearing nor seeing human beings any more".

Worse was disillusionment, which was the discovery that suffering does not end, that the longed-for happiness will not come. This was the experience of those who – like Frankl – returned home to discover that no one awaited them. The hope that had sustained them throughout their time in the concentration camp was now gone. Frankl cites this experience as the most difficult to overcome.

As time passed, however, the prisoner's experience in a concentration camp finally became nothing but a remembered nightmare. What is more, he knows that he has nothing left to fear any more, "except his God"

Popular quotation:

Freedom, however, is not the last word. Freedom is only part of the story and half of the truth. Freedom is but the negative aspect of the whole phenomenon whose positive aspect is responsibleness. In fact, freedom is in danger of degenerating into mere arbitrariness unless it is lived in terms of responsibleness. That is why I recommend that the Statue of Liberty on the East Coast be supplemented by a Statue of Responsibility on the West Coast.

Salutations to Bhagavan

General topics / Re: Making a Difference
« on: April 27, 2012, 08:47:11 AM »
Dear i,

thank you for elaborating the subtle essence of ஐயமி (aiyyam) and Bhiksha. If anybody is able to practice just any one of these Athichudi, as Tapas, that itself is enough to bestow deliverance. Aandal stories is one of the most inspiring ones. Especially, it shows that spirituality does not just revolve with the men alone.

Over the last few days, i have been on the move, had to attend a wedding, and i happened to meet one elderly gentleman in the wedding, who was talking about the Sampradayas of wedding, etc... and somehow, the topic deviated and landed on to Kanchi Mahaswami, where he mentioned, that, in one of the camps, somewhere, in the late evenings, the attendants came and stood before the Mahaswami with heads down and with a very low voice reported to him that the entire ration has been done with and that there is no rice or vegetables at all. They were worried at the increasing crowd and being unable to feed the people who were coming there. Kanchi Mahaswami, who heard this, immediately, dismissed them off saying something like "Poda poda, ellam avan paathuppaan". Carelessly, he dismissed them off and their worries.

Everybody knows well, how strict Mahaswami is with regard to taking donations etc... and he laid out strong instructions to the math people not to ask anybody for anything. People were worried, nautrally.

Within about the next few hours, many bags of rice and vegetables arrived there, everybody were wonder struck!

this exactly was an illustration of the essence you have conveyed in
aiYYam'-means that which is given without the other person asking!This is the true spirit of 'Giving' and the very essence of sanatana Dharma.

Salutations to Bhagavan

General topics / Kalady - The Triumph of Faith over Time
« on: April 27, 2012, 08:03:46 AM »
An authentic film on the birth and childhood of Jagadguru Sri Adi Shankaracharya and the fascinating story of rediscovery of His birthplace by Jagadguru Sri Sacchidananda Shivabhinava Nrisimha Bharati Mahaswamigal, the 33rd Shankaracharya of the Sringeri Sharada Peetham.

Featured in this DVD is the exclusive Sanskrit discourse with English sub-titles by Jagadguru Sri Bharati Tirtha Mahaswamigal.

Released by Sri Bharati Tirtha Mahaswamigal on 23rd May 2010 on the occassion of Centennary celebrations of the rediscovery of Sri Adi Shankaracharya Janma Bhoomi Kshetram, Kalady.

The entire documentary has been published on-line.

Salutations to Bhagavan

General topics / Re: Writing
« on: April 25, 2012, 07:01:08 PM »
Dear  i,

one can use an online tamil write pad such as (created by our old member, Silentgreen :)

It just requires a little bit of learning, and one can just type anything.

Salutations to Bhagavan

General topics / Re: Making a Difference
« on: April 25, 2012, 05:55:16 PM »
Uyir Ezhuthu   ஆத்திசூடி   English translation

அ   அறம் செய விரும்பு       Desire the righteous deeds
ஆ   ஆறுவது சினம்             Anger is to be controlled
இ   இயல்வது கரவேல்        Help others in ways you can
ஈ   ஈவது விலக்கேல்           Never refrain from charity (Always be charitable)
உ   உடையது விளம்பேல்    Do not boast about what you have
ஊ   ஊக்கமது கைவிடேல்   Do not give up hope/effort
எ   எண் எழுத்து இகழேல்     Respect learning
ஏ   ஏற்பது இகழ்ச்சி              Accepting alms (begging) is despicable
ஐ   ஐயமிட்டு உண்              Before you eat, share your food with the needy
ஒ   ஒப்புர வொழுகு             Act virtuously
ஓ   ஓதுவது ஒழியேல்         Do not give up learning
ஒள   ஒளவியம் பேசேல்     Do not talk bad about others
ஃ   அஃகஞ் சுருக்கேல்          Never cheat on grains (Food)


Salutations to Bhagavan

General topics / Re: Making a Difference
« on: April 24, 2012, 10:51:29 PM »
Our fears are like this, "it may rain, so, let me stay back"

The true spirit should be "yes, it may rain, but let me take with me an umbrella (faith in ones Guru)"

Salutations to Bhagavan

General topics / Re: Making a Difference
« on: April 24, 2012, 10:45:35 PM »

In the name and fear of ego, if one stays back, and not aspire to help others, then how can oneself evolve and purify?

One should be optimistic and not buckle down to kneels on the face of ego like this.

This should not be the right spirit, doing charity may boost my ego, so, it is better to be normal etc... this could only stagnate one.

March one, march ahead, face the ego where ever it you. For, if we don't march on, one can never know ones ego.

Let it be ego, atleast let us start doing something, for, fear of ego ought not to be a stumbling block. The very act of charity, though provoked by ego, itself would purify one, like the camphor, the one who does charity with ego, will himself burn out soon.

So, i feel, friends, keep off your fears of ego, on this regard! It is ok, let us keep this uncomplicated, plain and simple, :) it is a beautiful feeling to to help. is my humble view.

Salutations to Bhagavan

General topics / Musings on Karma
« on: April 23, 2012, 05:47:42 PM »
I happened to visit a restaurant to have a cup of coffee. There happened to be two top officials of a company, who were discussing amongst themselves about couple of projects, project a worth 60 crore and project b worth about 180 crore, and they were discussing about ways of perhaps winning the project and working it out with optimal resources. There were discussing very passionately. This triggered in me some thought about Karma itself.

It has become a fashion to say, continue doing your karma, things will fall in place. Gita has come into vogue for Management studies and so on. Gita is now been used to study how to generate optimal solution with minimal resources and how to keep the employees happy.

How lost the world is, i felt, in the name of karma, gita and Krishna, people have begun to take it as a licence granted by Krishna himself, using this theory as Karma for their own selfish ends.

What is the use in blindly following the karma theory, "just keep working" what does that mean? it is a senseless understanding. And, people continue to work with mad passion, trying to win over the peers in promotion and accumulating money, investments and planning retirement life as well, and, in between, they make stray contributions to some beggars and perhaps at most sponsoring some children promoted by the companies themselves, to bring some 'human touch' in their endeavor of maximisation of profits, trying to pose as if they are not all into money. In the end, people don't forget to praise their success to Krishna and Gita as well. They remember Krishna and owe it all to him?

What is there is all this? i felt, what is there anything about karma in this?

Karma is secluded with only working, duty. and people have only one verse of Krishna memorized ie., Karmanyevadhikaraste... we have rights only to act but no rights over its fruits. blindly keeping only this verse, people work, blindly.

But, this has to be really understood collectively, karma is not just doing work, doing ones duty, one has to open up. What is ones duty? Scriptures talk about Swadharma. So, Karma is directly related to ones Swadharma. But, people think they have rights to decide what their Swadharma is, that is to work, amas wealth, do some minor dharma, go to temples, do some sevas for the God, and they feel their duties is done, impressively they too look contended, i wonder how long, would this last.

No matter in which station of life one may be. Be it, working anywhere. Ones Swadharma includes the Pancha Mahayajna -

Devayajna- worship of the gods (devas) through the twilight prayers (sandhya), aupasana, and agnihotra
Pitryajna- offering libations to ancestors or pitrs
Bhutayajna- offering food ("bali") to animals taking care of animals, trees, etc...
Manushyayajna- charitable offerings of food to fellow humans
Brahmayajna- recitation of a section of one's Veda ("bráhman") in rotation, taking care of nature

This is what truly constitutes when one refers as 'Karma' not ones going to work, doing ones office work sincerely, not this, of-course one has to be sincere. But, how can a karma be complete without considering ones duty towards the nature? towards the animals, trees, humans? devotees who were living with Bhagavan or Ramakrsihnar, were some how connected with the nature, even though they engaged in deep spiritual practices. One has to contribute to the nature. Nature gives us vegetables and spices and rice, and we give money in exchange? we feel as though we have done our duty. We have karma towards the nature, this comes first.

Only when one does Karma, which is all inclusive (Pancha maha Yajnas) it becomes complete, the soul is felt, the contentment is really felt. Not this Karma that people talk about!

Salutations to Bhagavan

i was just curious to know the genuine christian practices. i understand that it is depends on the background of each christian or groups as well. no matter where one is, which ever religion, one who is is true quest for truth, definitely goes nearer and nearer towards it :)

Salutations to Bhagavan

Health & Welfare Issues / Re: Microwave Radiation Dangers In Your Home
« on: April 23, 2012, 04:41:49 PM »
I was discussing with my friend, about these huge Telephone towers found in many residential areas. It is no secret these days how harmful there towers are. My friend told me that in India they use primitive technolody that radiates high radiations and are extremely dangerous for everyone, and even more specifically for pregnant woman and babies. I asked, if it is so dangerous why is the government allowing these things on? he said, the companies have invested huge monies in all these towers and unless they are able to recover their costs, they are only going to hold us on ransom. For the companies, money is important than the people. For the government, their power is important than people.

I guess, cigarate smoking is much better than these radiations (just kidding) some time back the media had some reports regarding these towers, but there was no response, and, thereafter, the media themselves forgot about all these. There are more interested in sensationalism than real welfare.

This is what i observe, that the world has changed ridiculously even from what it was around Bhagavan's time.

We are living in dangerous times. Where just meditation is not enough. These radiations definitely interfere with our mental energies.

Can we do anything?

Salutations to Bhagavan

Health & Welfare Issues / Re: Microwave Radiation Dangers In Your Home
« on: April 23, 2012, 04:28:24 PM »
on Cell / Transmission Towers & Your Health:


Salutations to Bhagavan

Health & Welfare Issues / Microwave Radiation Dangers In Your Home
« on: April 23, 2012, 04:22:08 PM »
Magda Havas demonstrates how WiFi connects your laptop, iPhone and iPad to the internet via microwave radiation. You will also learn how WiFi base stations, portable phones and baby monitors constantly radiate microwave radiation. The Swiss Government feels that all of these devices have the potential to do great harm if used incorrectly and warn their citizens.

CLICK HERE to watch brief video

Please spread the word.

I have a Huge BSNL tower just next to my house (Greedy neighbor  >:(

What can we do? He has also given a portion of the building to the local BJP counselor, whose only primary motto is to distribute sarees for votes.

Salutations to Bhagavan

Dear i,

What is the core message of Jesus, what did Jesus asked everyone to do. Like our Bhagavan primarily asked us to practice Self Enquiry.

All that i know is christians pray, but what is their prayer, what is the primary sadhana?

Salutations to Bhagavan

The teachings of Bhagavan Sri Ramana Maharshi / Surrender - Bhagavan
« on: April 23, 2012, 12:40:58 PM »
It is enough that one surrenders oneself. Surrender is to give oneself up to the original cause of one’s being. Do not delude yourself by imagining such source to be some God outside you. One’s source is within yourself. Give yourself up to it. That means that you should seek the source and merge in it. Because you imagine yourself to be out of it, you raise the question “Where is the source?” Some contend that the sugar cannot taste its own sweetness and that a taster must taste and enjoy it. Similarly, an individual cannot be the Supreme and enjoy the Bliss of that state; therefore the individuality must be maintained on the one hand and God-head on the other so that enjoyment may result! Is God insentient like sugar? How can one surrender oneself and yet retain one’s individuality for supreme enjoyment? Furthermore they say also that the soul, reaching the divine region and remaining there, serves the Supreme Being. Can the sound of the word “service” deceive the Lord? Does He not know? Is He waiting for these people’s service? Would not He - the Pure Consciousness - ask in turn: “Who are you apart from Me that presume to serve Me?”

Still more, they assume that the individual soul becomes pure by being divested of the ego and fit for being the body of the Lord. Thus the Lord is the Spirit and the purified souls constitute His body and limbs! Can there be a soul for the souls? How many souls are there? The answer must be, “There are many individual souls and One Supreme Soul.” What is soul in that case? It cannot be the body, etc. What remains over after all these are eliminated must be said to be the soul. Thus even after realising the soul as that which cannot be discarded, the Supreme Soul must be known to exist. In that case, how was the soul realised to be the ultimate reality after discarding all that was alien to it? Should this be right, the soul which was described as that inalienable reality is not the true soul. All such confusion is due to the word ‘soul’ (atma). The same word atma is used to signify the body, the senses, the mind, the vital principle, the individual soul and the Supreme Being. This wide application of the word has given rise to the idea that the individual soul (jivatma), goes to constitute the body of the Supreme (Paramatma). “I, O Arjuna! am the Self, seated in the heart of all beings; ...” (Bhagavad Gita, X-20). The stanza shows that the Lord is the Atma (Self) of all beings. Does it say, “the Self of the selves”? If, on the other hand, you merge in the Self there will be no individuality left. You will become the Source itself. In that case what is surrender? Who is to surrender what and to whom? This constitutes devotion, wisdom, and investigation.

Among the Vaishnavites too, Saint Nammalvar says, “I was in a maze, sticking to ‘I’ and ‘mine’; I wandered without knowing my Self. On realising my Self I understand that I myself am You and that ‘mine’ (i.e., my possessions) is only You.”

Thus - you see - Devotion is nothing more than knowing oneself. The school of Qualified Monism also admits it. Still, adhering to their traditional doctrine, they persist in affirming that the individuals are part of the Supreme - his limbs as it were. Their traditional doctrine says also that the individual soul should be made pure and then surrendered to the Supreme; then the ego is lost and one goes to the regions of Vishnu after one’s death; then finally there is the enjoyment of the Supreme (or the Infinite)!

To say that one is apart from the Primal Source is itself a pretension; to add that one divested of the ego becomes pure and yet retains individuality only to enjoy or serve the Supreme, is a deceitful stratagem. What duplicity is this - first to appropriate what is really His, and then pretend to experience or serve Him! Is not all this already known to Him?

(Talks 208)

Thus, Bhagavan elucidates that there is no difference between the Visishtadvaita and Advaita.

Salutations to Bhagavan

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