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Messages - Nagaraj

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3391
General Discussion / Re: Rough Notebook-Open Forum
« on: April 19, 2012, 10:28:43 PM »
Grace Poured Forth to Kanakamma from Ramana's Look

This incident took place when Bhagavan had moved into the new hall. During those days, the front row closest to Bhagavan was reserved for important people, although Bhagavan did not know about it. There was a specific unspoken seating arrangement and others who occupied those places would even be asked to go and sit elsewhere. On this day, Rani Mazumdar and myself were sitting by the window at the end of the hall when we noticed that the front row was empty. Rani suggested that the two of us could sit there close to Bhagavan. I agreed. The front row would begin at the pillars closest to Bhagavan's couch. No one could sit right beside the couch in order to give people room to move about. On seeing the two of us, a telugu lady called Kameswaramma also came and sat next to us in the front row. The three of us were directly facing Bhagavan.

As soon as we had settled there, Bhagavan began looking directly at me. Unable to bear the intensity of his direct look, I immediately closed my eyes. How long I remained like that I do not know, but sometime later, I opened my eyes and found Bhagavan seated motionless looking at me just as before. Again I closed my eyes. Sometime later, Mauni Srinivasa Rao came with the day's mail. Hearing Bhagavan talk to him, I opened my eyes. However, I was still in the same state that I was in when my eyes were closed and whatever was happening didn't really register in my mind. After attending to the correspondence, Bhagavan got up to leave for the cow shed. I got up along with everybody else but again without any real awareness of my surroundings.

Kameswaramma, who was sitting next to me, hugged me and said, "Kanakamma, you are extremely fortunate. Ever since you sat there, Bhagavan has been steadily looking directly at you up until the Mauni came with the mail. You have got everything. Bhagavan has given you all that you need." So saying, she hugged me close to her. But I was in no state to give a reply. I just told her, "Tears are streaming down my eyes. I don't know what to say." The waves of peace coming over me kept me from talking.

Glance of Guru shakes one to tremble in joy!

(Srimati Kanakamma)

Salutations to Bhagavan

3392
General Discussion / Re: Rough Notebook-Open Forum
« on: April 19, 2012, 10:05:43 PM »
Dear i,

these small moments of joy fills ones heart completely, no complications, no nothing, just joy...

Today I called on God earnestly. I even shed tears while praying. "Is that so?" the Master said tenderly, casting a kindly glance on his disciple.

When we sit back, and look calmly, is this not what we are all looking for? from exercising all our efforts in various sadhanas. How wonderful. One can experience the brimming joy from within :)

The Glace of master reminded me of this picture of Bhagavan immediately:



Salutations to Bhagavan

3393
General Discussion / Re: too much before computer?
« on: April 19, 2012, 08:28:19 PM »
Dear i,

your schedule is good. I am impelled to work out one for myself. Thank you

:)

Salutations to Bhagavan

3394
General Discussion / too much before computer?
« on: April 19, 2012, 08:00:21 PM »
Friends,

Don't people at your home keep complaining to you all about spending so much time before computer? Always browsing, always before Arunachala Forum?  :D

 :D

Salutations to Bhagavan

3395
Though Bhagavan would make no adverse remarks about traditional practices, he did not support his devotees if they did so. Echammal, one of his earlier devotees, told him about her puja with one lakh leaves with all excitement and fervor. Bhagavan remarked, “Instead of pinching the plant, could you not pinch your own skin one lakh times and perform puja that way?”








Salutations to Bhagavan

3396
       :) The self does not inquire either ;)

so, who is it that inquires? what does it got to inquire? his inquiry is like this -

A knife may be able to pierce Anything in the four quarters; But can that knife pierce itself?

The tip of the tongue is very good For tasting different herbs and seasonings; But can it taste itself?

Knowledge could know itself If a mirror could reflect itself To itself

Being Knowledge itself, He does not know how to know Himself. It is as hard as it would be For the eye to perceive itself.

It is certain that eyesight Cannot perceive itself, That taste cannot taste itself, That a person who is awake

Is it possible, even for the Creator, To stand before Himself without a mirror?

If Shiva is angry, He may burn the three worlds; But will he burn fire also?

he has to give up...

this is what jnaneshwar says -

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.

all Sadhana is all about working out our பிடிவாதம் (pidivaadam - persistence, obstinacy) we, children will have to give up our persistence, obstinacy. Sadhana is not gain some knowledge or attain some thing. Sadhana is to give up. Understanding is giving up. Its like giving up straightening the dogs tail!

Repose :)

Salutations to Bhagavan

3397
Dear i,

:) allow yourself to be, no need to judge yourself :)

this too shall pass...

what is there about agreeing, disagreeing, both are nothing...

There is no gaining or losing for the self by our agreeing or disagreeing. The Self is neither hidden by our ignorance or gets revealed by our knowledge. Neither the agree-er, nor the disagree-er gain anything out of their agreeing or disagreeing.

My only observation is the one who is discerning all these, That ought to be inquired, and, not its discernment, that needs to be looked in to.

The 'i' which raises its objections, or its consent, itself alone needs to be meditated, and not its consents or objections, not what it sees, by way of discernment, not what it approves or disapproves. The discernment may be very beautiful, but it is nothing.

The Cow, drops its dung, which is of great use, full of manure and minerals, but of what use is it for the cow itself?

:)

Salutations to Bhagavan

3398
Dear i,

 :)

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 themselves 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?

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

(Jnaneshwar)

Salutations to Bhagavan

3399
General topics / JnAna itself is Bhakti: Krishna
« on: April 19, 2012, 05:05:04 PM »
More than the idea that bhakti is an important accessory for jnAna, Lord Krishna has shown that  jnAna itself is Bhakti. He mentions four categories of devotees and in naming them he lists ‘ArtI, jijnAsu, arthArthI and jnAnI’ (B.G. VII – 16: Arto jijnAsur-arthArthI jnAnI ca bharatarshabha). ‘Arta’ means the distressed sufferer. ‘jijnAsu’ means the one desirous of knowledge, that is, the one who wants to know the Truth and makes effort to know. ‘ArthArthI’ means one who desires wealth, money, possessions, property, power etc. The fourth is  JnAni himself. The formal order among these should be ArtaH, arthArthI, JijnAsu and jnAnI. For the purpose of metre requirements, the order has been changed in the Gita verse. Our business here is the mention, namely, the jnAnI as the topmost devotee.  Why can’t we take him as a dvaita (dualistic) JnAni? – may be a quixotic question here.  But this has been met with already by the Lord’s statement in the next verse : He has one-pointed devotion (*eka-bhaktiH*). The Lord caps this by the further statement *JnAni-tvAtmaiva me mataM* (JnAni and Myself are One – that is my final opinion). Later when he dwells on ‘bhakti-yoga’ itself and teaches the upAsanA (dualistic saguNa upAsanA) he only uses the words *atIva priyaH* (XII – 14 – 20) (most dear to Me), he never says “he is Myself”; from this it is clear (when he talks about this  JnAni here) he refers only to the advaita-JnAni. In the teaching of bhakti-yoga he says: “The nirguNa-SAdhanA gives difficulties (klesha) and dukha (unhappiness) for those who are conscious of their body” and then goes on to teach the saguNa-upAsanA.

In other words, for those who are too conscious of their body, the jnAna path is not easy to attain  and that is why he teaches the saguNa upAsanA to them; not with the idea that the saguNa upAsanA is superior to the jnAna path. Let that be. Later when he starts talking about the qualities of the  Bhakti upAsaka from  the shloka *adveshhTA sarva-bhUtAnAM …* (The one who has no hate towards any being ,,,,) through seven or eight shlokas and winds up the chapter with “Such people are dearest to me”,  it will be clear to any neutral observer that whatever qualities he has described here apply only to a  JnAni. Nowhere has he said in Bhakti yoga, about revelling in the multifarious qualities of Bhagavan, weeping, laughing, dancing, singing, going into unconscious trance, establishing relationship with God through various moods like, servitude, filial affection, etc. or enjoying the ritual bathing (abhisheka) or decoreating the deity, etc. The qualities that He enunciates, viz., love and  affection to all beings, getting rid of the feelings of ‘I’ and mine, equanimity with respect to happiness and misery, fear and delusion, contentment with whatever one gets and being independent of possession and property – all these qualities are only those of the JnAni! There is also one shloka which describes devotees:

Mac-cittA madgata-prANAH bodhayantaH parasparaM /
Kathayantashca mAM nityaM tushhyanti ca ramanti ca // B.G. X – 9

Those who have turned all their mind toward Me, who have reposed their very lives in Me, who are constantly enlightening each other and talking about Me and for whom that is the satisfaction and that is the delight!  But note that this statement does not come in Bhakti Yoga or about those generally termed to be bhaktas.  It comes under ‘ VibhUti Yoga’ where the Lord’s Glory and Power is declared to be manifested in the whole universe. In short He says those who see such Godly Power and Glory in everything repose their mind and life in the Lord and revel in thinking and talking about Him. However they are not dry philosophers, but ‘bhAva-samanvitAH’, that is, knowledgeable people (budhas) who are involved in God with Love. In other words they are like  JnAnis as described by the Acharya. Further on when the Lord continues, He does not propose to give them Bhakti Yoga. He specifically promises to Grace them  with the path of  JnAna, that is,   buddhi yoga;  and burn any remnants of darkness of ignorance in them by the Lamp of Wisdom (jnAna deepena).

In the final chapter also He says “bhaktyA mAm abhijAnAti” – by bhakti one knows Me right;  and thus emphasizes the  jnAna angle. The root ‘jnA’ gives rise to both the words ‘jnAnaM’ as well as ‘jAnAti’.  ‘Through Bhakti one knows Me as I am, thereby enters Me and by My Grace obtains the eternal Immortal position’  -- so ends His message in the advaita fashion. In pursuance of the same, while giving it to Arjuna, He says ‘Adopt Buddhi Yoga’ – not Bhakti Yoga! Thus there is no ringing of bells, no offering of flowers, no relationship in several moods. However it is the mood of Love with which one gives Himself up to the Universal Life-Source and this  apex bhakti is what plays an important role in the path of jnAna. 

(Kanchi Maha Swamigal)

           (Ra. Ganapthy’s ‘Deivathin Kural’ (Vol.6) English rendering : V. Krishnamurthy)

Salutations to Bhagavan

3400
General topics / Re: How To Get Vairagya
« on: April 19, 2012, 02:51:26 PM »
Dear i,

yes, i too share the same feeling. :)

You may like to read the following post ---->CLICK HERE<----


Salutations to Bhagavan

3401
General topics / How To Get Vairagya
« on: April 19, 2012, 02:28:27 PM »
How To Get Vairagya

(Remember these seven vital points)

  • Hari Om, Sensual pleasure is momentary, deceptive, illusory and imaginary.
  • A mustard of pleasure is mixed with a mountain of pain.
  • Enjoyment cannot bring about satisfaction of a desire. On the contrary it makes the mind more restless after enjoyment through intense craving (Trishnas and Vasanas).
  • Sensual pleasure is an enemy of Brahma-Jnana
  • Sensual pleasure is the cause for birth and death.
  • This body is nothing but a mass of flesh, bone, and all sorts of filth.
  • Place before the mind the fruits of Self-realization or life in the soul or Brahman or the Eternal, such as Immortality, Eternal bliss, Supreme peace and Infinite knowledge. If you remember the seven points always, the mind will be weaned from the cravings for sensual pleasures. Vairagya, Viveka and Mumukshutva (dispassion, discrimination from the real and the unreal, and keen longing for liberation from birth and death) will dawn. You should seriously look into the defects of sensual life (Dosha-Drishti) and into the unreal nature of worldly life (Mithya-Drishti).
Read this once daily as soon as you get up from the bed.

(Swami Sivananda)

Salutations to Bhagavan

3402
General topics / 4 Spiritual Gems
« on: April 19, 2012, 02:23:45 PM »
Four Spiritual Gems

1. Remember the pains of Samsara
2. Remember Death
3. Remember the Saints
4. Remember God

1 and 2 will produce Vairagya. 3 will bring inspiration. 4 will cause attainment of God-Consciousness.

Salutations to Bhagavan

3403
General Discussion / Re: Rough Notebook-Open Forum
« on: April 19, 2012, 12:53:46 PM »
Dear i,

JIvanmuktha will exhibit all these qualities, but exhibiting all these does not make you Jivanmuktha :). So it is important when practicing these qualities to clearly know that practicing those is not what is important - else you get stuck in Karma kanda (be it gold chain or iron chain). Gold chain is stronger in fact.

Now that I have started reading the Gospel :) , here is one very pertinent instruction from the Master:

The "servant I"

MASTER: "It is true that one or two can get rid of the 'I' through samādhi; but these cases are very rare. You may indulge in thousands of reasonings, but still the 'I' comes back. You may cut the peepal-tree to the very root today, but you will notice a sprout springing up tomorrow. Therefore if the 'I' must remain, let the rascal remain as the 'servant I'. As long as you live, you should say, 'O God, Thou art the Master and I am Thy servant.' The 'I' that feels, 'I am the servant of God, I am His devotee' does not injure one. Sweet things cause acidity of the stomach, no doubt, but sugar candy is an exception.

"The path of knowledge is very difficult. One cannot obtain Knowledge unless one gets rid of the feeling that one is the body. In the Kaliyuga the life of man is centred on food. He cannot get rid of the feeling that he is the body and the ego. Therefore the path of devotion is prescribed for this cycle.

This is an easy path. You will attain God if you sing His name and glories and pray to Him with a longing heart. There is not the least doubt about it.

"Suppose you draw a line on the surface of water with a bamboo stick. The water appears to be divided into two parts; but the line doesn't remain for any length of time. The 'servant I'or the 'devotee I' or the 'child I' is only a line drawn with the ego and is not real".



When the arati plate offered to Arunachaleswarar was brought to Bhagavan by Ashram devotees and Sri Bhagavan took a little Vibhuti (holy ashes) and applied it to his forehead, saying in an undertone “Appakku Pillai Adakkam” (The son is beholden to the father). His voice seemed choked with emotion as he spoke. The expression on his face proved the ancient saying “bhakti poornathaya Jnanam” (the culmination of devotion is knowledge).

Salutations to Bhagavan

3404
General topics / Re: Same Self in all, and, Lord of all
« on: April 19, 2012, 11:47:31 AM »
Dear i,

i remembered an incident, where Bhagavan would simply go and sit alongside with Major Chadwick simply because, he did not show off much, he did not over do his respects, he used to sit in chair sometimes even in Bhagavan's presence, of course without any intention. Bhagavan liked that simplicity over the dramatic respects  :D

And, does not Poovan story remind us about Shirdi Sai Baba, helping Chand Patil in finding his mare?

Poovan, a shepherd, says that he knows Sri Bhagavan since thirty years ago, the days of Virupakshi cave. He used at times to supply milk to the visitors in those days.

Some six years ago he had lost a sheep, for which he was searching for three days. The sheep was pregnant and he had lost all hopes of recovering her, because he thought that she had been set upon by wild animals. He was one day passing by the Asramam, when Sri Bhagavan saw him and enquired how he was. The man replied that he was looking out for a lost sheep. Sri Bhagavan kept quiet, as is usual with Him. Then He told the shepherd to help in lifting some stones, which he did with great pleasure. After the work was finished, Sri Bhagavan told him: “Go this way”, pointing the footpath towards the town. “You will find the stray sheep on the way”. So he did and found the lost sheep with two little lambs.



Chand Patil from Dhoop village of Aurangabad district had lost his mare and was wandering in frustration in the woods when he heard his name being called out. He saw a saintly young man who was dressed in a Kafni (a long robe), carried a Satka (small stick) and looked like a Fakir - Sufi saint. He was busy preparing Chilim or a pipe for smoking. The young fakir struck the Satka on the ground and it created a fire with burning embers. Lighting his Chilim with the fire, he again dashed his Satka to the ground and water started flowing from the earth. This was used to wet a piece of cloth that was wrapped around the pipe. The fakir offered the pipe to Chand Patil for smoking. He then enquired Chand Patil why he looked perturbed. On learning about his lost mare the fakir pointed Chand Patil in the direction where he could find his mare. Chand Patil realizing that this was not an ordinary person invited him to accompany the marriage procession of his wife's nephew to Shirdi. When the marriage party reached the outskirts of Shirdi, the priest of the Khandoba temple - Mhalasapati was delighted on the return of the young fakir and called out Ya Sai or Welcome Sai. Thus the young saint came to be known as Sai and later as Sai Baba (father).

Salutations to Bhagavan

3405
Dear i,

it is really a blessing to have been there on an Aradhana day. here is a picture from yesterday -



May we dine 'there' which is 'here' mentally.

Salutations to Bhagavan

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