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Messages - Nagaraj

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Translations and Commentaries by Forum Members / Re: Stories
« on: September 10, 2014, 04:42:51 PM »
The idea that all forms and all names belong to God is verily Constant Integrated Awareness. The experience of sarvam vishnumayam jagat - the world is pervaded by Vishnu, is but Constant Integrated Awareness. God can be experienced in any form, at any time or place.

The life of Tulasidas illustrates this beautifully. He could not recognise God even when He approached him and talked to him. One day Tulasidas sat under a tree, grinding a piece of sandalwood on a mortar to prepare the paste. Right then, two cowherd boys came there and asked him, "Grandfather! Will you give us some sandal paste?"

Then, Tulasidas replied, "My children! I am preparing this for Lord Sri Ramachandramurthi". Two parrots, perched on a bough of that tree, observed this, and commented, "For whose sake is all this paste? Why doesn't he realise it?" Tulasidas heard these words. He knew the language of the birds.

The next day, while he was preparing the paste, the two cowherd boys turned up. This time, even without asking him, they took some sandal paste into their palms, applied it to the forehead, and left. Tulasidas who had noticed this was dumbfounded. This time too he heard the birds? comments from the branch of the tree, "Aha! What a wonder! Those for whom the sandal paste was prepared, had themselves come, and received it! What fortune!" As he knew the language of the birds, Tulasidas realised that the boys who had adorned themselves with the paste were, indeed, Rama and Lakshmana. Out of ignorance, he had at first denied them.

You may have heard of Vemana too. He was a thinker who belittled worship offered to stones and idols. He used to doubt, "God, who pervades the whole world, how can He be inside stone statues?" He used to make fun of idol worshippers. One day, his elder brother's daughter, whom he loved dearly, passed away.

Grief stricken, he kept on gazing at the little girl's picture hanging on the wall. His elder brother's wife was observing all this. One day, she threw down the picture. It broke into pieces. This was too much for Vemana to bear.

Then, she said, "My son! My girl is no more, isn't she? Why do you cry over a broken picture?" Vemana replied, "Mother! Though she is gone, her picture was here, wasn't it? Looking at it has been some consolation for me. That is why when it broke into pieces, I am grieving ever more." Then his elder brother's wife counseled him admirably, "My son! It is very true that God is present everywhere. But, the devotee delights in seeing Him and worshipping Him in an idol as well. Just as you consoled yourself looking at the picture even though she whom you love is no more, the devotee invokes God in an idol, and offers it worship."

Straightaway Vemana grasped her message, and the secret behind idol worship. In this way, the experience of visualising the Supreme Lord in all places, times, and creatures is truly Constant Integrated Awareness. This can also be called the existence and intimation of Divinity.

as told by Satya Sai Baba

General Discussion / Re: my musings
« on: September 10, 2014, 04:37:05 PM »
Stray thoughts...

See without names and forms! what remains? just the "rasaa" or the "essence" !


General Discussion / Re: Wise Quotes
« on: September 10, 2014, 04:35:35 PM »
You asked for an appropriate technique. When I asked for the meaning of that word, one called it "method," and another, "procedure." These two are not correct. The technique is vidhi vidhanam. What ought to be done is vidhi; how to do it is vidhanam. There is only one technique for Self-awareness. You have to have awareness that you are the atma, the Self. I refer to it as Constant Integrated Awareness. This Self or Atma is truly God. You are the embodiment of God. Here you should remember three things:

i) What is it that once it is had, is never lost? Jnana. In other words, when jnana occurs, that is, when there is awareness, it never is lost.

ii) What is it which once lost can never be had again? Ajnana, ignorance. When once ajnana is lost, you cannot have it again.

iii) What is it that is neither lost nor had? Brahmam, Self, Atma, this may be called "Self-Awareness."

Satya Sai Baba

General Discussion / Re: Teachings of Sri Ramakrishna
« on: September 10, 2014, 04:09:15 PM »
The whole world is a dream; even this (the waking state) is a dream ...
What you dreamt last night does not exist now.

~Mother Sarada Devi

Subramanian Sir, friends,

Sarva jnaanottaram is truly an excellent work. There is no mincing of words, crisp and straight here. Sarva jnaanottaram literally means: "beyond all jnaana" or 'after crossing over all jnaanaas' or 'after all jnaana';

Sarva Jnanottaram aanma saakshatkara prakaranam means a treatise on the direct evident-experience (realisation) of Atma or we could say it an interview (face to face) with the Atma, beyond all Jnaanaa!

therefore these expressions are verily the (if we may say) "state" of the Free, or the state of "what (ever) Is"


Tripura Rahasya and other ancient works / Re: Gems from vEdAs and upanishads
« on: September 10, 2014, 11:34:06 AM »
ॐ सह नाववतु ।
सह नौ भुनक्तु ।
सहवीर्यं करवावहै ।
तेजस्वि नावधीतमस्तु ।
मा विद्विषावहै ।
ॐ शान्तिः शान्तिः शान्तिः ।।[

OM! May that Brahman protect us (together, all);
May that Brahman nourish us;
May we work in harmony with great vigor;
May our study be illuminating and fruitful;
May we not hate each other.
Om Peace? Peace? Peace?

General Discussion / Re: my musings
« on: September 10, 2014, 10:10:34 AM »
Stray thoughts...

Truth* is independent of consequence, Truth is the Source!

*Wisdom, Discernment, Revelation, Understanding, reasoning, etc.,


General Discussion / Re: my musings
« on: September 10, 2014, 12:18:51 AM »
Stray thoughts...

Mind is shadow of the Self. It shows outwardly, and does not inwardly!


General Discussion / Re: my musings
« on: September 09, 2014, 09:23:27 PM »
Stray thought...

the expression of clarity is serenity.


The Foundation of Sadhana

The first thing to do in the sadhana is to get a settled peace and silence in the mind. Otherwise you may have experiences, but nothing will be permanent. It is in the silent mind that the true consciousness can be built.
A quiet mind does not mean that there will be no thoughts or mental movements at all, but that these will be on the surface and you will feel your true being within separate from them, observing but not carried away, able to watch and judge them and reject all that has to be rejected and to accept and keep to all that is true consciousness and true experience.
Passivity of the mind is good, but take care to be passive only to the Truth and to the touch of the Divine Shakti. If you are passive to the suggestions and influences of the lower nature, you will not be able to progress or else you will expose yourself to adverse forces which may take you far away from the true path of yoga.
Aspire to the Mother for this settled quietness and calm of the mind and this constant sense of the inner being in you standing back from the external nature and turned to the Light and Truth.
The forces that stand in the way of sadhana are the forces of the lower mental, vital and physical nature. Behind them are adverse powers of the mental, vital and subtle physical worlds. These can be dealt with only after the mind and heart have become one-pointed and concentrated in the single aspiration to the Divine. (Sri Aurobindo, Letters on Yoga, SABCL, Vol. 23, p. 635)
Equality is the chief support of the true spiritual consciousness and it is this from which a sadhak deviates when he allows a vital movement to carry him away in feeling or speech or action. Equality is not the same thing as forbearance, --though undoubtedly a settled equality immensely extends, even illimitably, a man's power of endurance and forbearance.
Equality means a quiet and unmoved mind and vital, it means not to be touched or disturbed by things that happen or things said or done to you, but to look at them with a straight look, free from the distortions created by personal feeling, and to try to understand what is behind them, why they happen, what is to be learnt from them, what is it in oneself which they are cast against and what inner profit or progress one can make out of them; it means self-mastery over the vital movements,-anger and sensitiveness and pride as well as desire and the rest,-not to let them get hold of the emotional being and disturb the inner peace, not to speak and act in the rush and impulsion of these things, always to act and speak out of a calm inner poise of the spirit. It is not easy to have this equality in any full perfect measure, but one should always try more and more to make it the basis of one's inner state and outer movements.
Equality means another thing-to have an equal view of men and their nature and acts and the forces that move them; it helps one to see the truth about them by pushing away from the mind all personal feeling in one's seeing and judgment and even all the mental bias. Personal feeling always distorts and makes one see in men's actions, not only the actions themselves, but things behind them which, more often than not, are not there. Misunderstanding, misjudgment which could have been avoided are the result; things of small consequence assume larger proportions. I have seen that more than half of the untoward happenings of this kind in life are due to this cause. But in ordinary life personal feeling and sensitiveness are a constant part of human nature and may be needed there for self-defence, although, I think, even there, a strong, large and equal attitude towards men and things would be a much better line of defence. But for a sadhak, to surmount them and live rather in the calm strength of the spirit is an essential part of his progress.
The first condition of inner progress is to recognise whatever is or has been a wrong movement in any part of the nature,-wrong idea, wrong feeling, wrong speech, wrong action,-and by wrong is meant what departs from the truth, from the higher consciousness and higher self, from the way of the Divine. Once recognised it is admitted, not glossed over or defended,-and it is offered to the Divine for the Light and Grace to descend and substitute for it the right movement of the true Consciousness.

(Sri Aurobindo, Letters on Yoga, Vol. 23, p. 661)

I have one request.....................
Please share with us with your independent ideas about what Shri Arunachala means to all of us  in the path of enquiry .

I don't know Sri Anand, and this is not out of pride or or something, but all i can say is this, from Taittiriya Upanishad, this is the best that i can say something, i felt from deep within -

"yato vAcho nivartante | aprApya manasA saha |
AnandaM brAhmaNo vidvAn | na bibheti kutashchaneti |

The mind and speech return back from it "Arunachala" baffled as they are not able to grasp and describe it;
the wise who knows the Brahman which is bliss, is not afraid of anything at any time.

I don't know! as Socrates said "I know that I know nothing" and all my expressions here in the forum and elsewhere, all of them i know to be of emptiness only, they are nothing, nothing and yet again nothing at all! It is the end of the one upon whom the glance of that seemingly inert bunch of stone, lifeless, cool-less falls!

In this regard, i am urged to share this conversation from the Gospel of Sri Ramakrishna -

Sri Ramakrishna also said the same thing to Girish Chanda Ghosh.  Girish was looking crestfallen one day and told Thakur:
Is there a way for this sinner?  Thakur said: Do Japa for half an hour three times a day.  Girish refused saying that it may
not be possible.  Then Thakur asked him to do japa for half an hour once in a day. Girish was straightforward. He said: Thakur, I cannot even do that. (one could include even saying, i cannot even do enquiry, and this just just not an emotional barb!)

Thakur said : Then give me power of attorney.  I shall do it for you.  But once you give power of attorney, all that you do or say is only with my permission.  Girish was a drunkard and also with other habits.  This power of attorney changed him.
He became a highly spiritual man later.

Thereafter, your ego is His ego, your hurts are His hurts, your joys are His joys, your troubles are His troubles, your ajnaana is His ajnaana, your jnaana is His jnana, your bhakti is His Bhakti, your abhakti is His abhakti. your enlightenment is His enlightenment, your non-enlightenment is His non-enlightenment. your pride is His pride, your humility is His humility.


Sri Bhagwan: 'Vichara' itself is the mantra, japa, tapas, sacrifice and yoga.

'Mantra' itself is the vichara, japa, tapas, sacrifice, and yoga.

'Japa' itself is the tapas, sacrifice, yoga, mantra and vichara.

'Tapas' itself is the sacrifice, yoga, vichara, japa and mantra.

'Sacrifice' itself is the yoga, vichara, mantra, tapas and japa.

'Yoga' itself is the japa, tapas, mantra, vichara and sacrifice.

'Vichara' itself is the mantra, japa, tapas, sacrifice and yoga.


General Discussion / Re: my musings
« on: September 09, 2014, 11:04:34 AM »
Stray thoughts...

It is discerned that a quiet, serene and solitude environment is most ideal to contemplate, grasp and discern the Truth, thereafter, a battleground is most ideal for the establishment of steadfastness in absolute abidance of Truth.



Let highly mature and courageous aspirants who have a bright and sharp intellect, firmly accept that soul [jiva] is only one [eka] and thereby be established deep in the heart [by enquiring ?Who am I, that one jiva??]. It is only to suit immature minds that scriptures generally say that souls [jivas] are many [nana].


General Discussion / Re: Wise Quotes
« on: September 08, 2014, 05:37:31 PM »
Rahul Dravid on Patience -

?When I?m requested to speak to youngsters I like talking about this phase of my life and liken it to fascinating plant: The Chinese Bamboo. You can take a Chinese bamboo seed and plant it in the ground, water and nurture the seed for an entire year & not even see a single sprout. Infact, you?ll not see a sprout for 5 years. But suddenly, a tiny shoot will spring from the ground. And over the next 6 weeks, the plant can grow as tall as 90 feet. It can grow as fast as 39 inches every 24 hours. You can literally watch the plant grow.

What was the plant doing during these 5 years, seemingly dormant period, it was growing its roots. For 5 full years it was preparing itself for rapid, full growth. Without this root structure, the plant simply couldn?t support itself for its future growth. Some would say the plant grew 90 feet in 6 weeks, I would say it grew 90 feet in 5 years & 6 weeks.?

So keep watering and nurturing yourself. One day you will sprout and may be grow as fast as a Chinese Bamboo tree. No one becomes a mid night success, there are years of labor and pain behind that.

"God's delays are not god's denials."
-Rahul Dravid

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