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Messages - Nagaraj

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4006
General topics / Re: carnal desires -- some observations
« on: October 03, 2011, 03:01:50 PM »
Dear Krishna,

Its very good, you are bringing up excellent topics for discussion here :)

While I would like to see further discussions on this topic and get my thoughts together on this before I respond further, the immediate response that I have is the fact of my conviction that

Celibacy should/can only be a BY-PRODUCT of our Sadhana. One cannot directly focus only on remaining celibate, the more one focuses on remaining a celibate, the more one controls, the more such a person is affected by it.

I believe Celibacy too is one kind of Siddhi. We should not get caught in this web. Yes, it is definitely very important for everyone to attain that perfection, celibacy, but it is a result of By-Product of our TRUE and SINCERE sadhana, which itself is grace, where our body would biologically only be performing the sadhana alone and lost in the contemplation of "Tatva".

I believe or have come to terms that its more important to practice Self Enquiry, do Bhakti to Bhagavan with all our dirt and mistakes over practicing Celibacy (or overcoming our dirt's in us) for I am sure that Self Enquiry itself would take care of the former!

Salutations to Bhagavan


4007
Arunachala / Re: What would happen if Arunachala were destroyed?
« on: October 03, 2011, 11:04:32 AM »
Dear Jyoti, Friends,

The world is Not without You, similarly Arunachala Hill too is Not without You. Arunachala, Bhagavan has said, is the Heart!

When we close our eyes, where is the world and Arunachala Hill? During deep sleep where are the world, Arunachala Hill and all our loved ones? During deep sleep where is this question, about the destruction of Arunachala.

That which is Unreal is destroyed and That which ever is, is never destroyed.

Arunachala Hill will so long be different till we see it different from us.

Salutations to Bhagavan

4008
General topics / Surrender
« on: October 02, 2011, 09:19:54 PM »
There are two ways of achieving surrender. One is looking into the source of the 'I' and merging into that source. The other is feeling 'I am helpless myself, God alone is all powerful, and except by throwing myself completely on Him, there is no other means of safety for me', and thus gradually developing the conviction that God alone exists and the ego does not count. Both methods lead to the same goal. Complete surrender is another name for jnana or liberation.

Salutations to Bhagavan

4009
General topics / Self Realization
« on: October 02, 2011, 09:15:57 PM »
I was browsing the sriramanamaharshi.org and I found this in the Teachings Section

The state we call realization is simply being oneself, not knowing anything or becoming anything. If one has realized, he is that which alone is, and which alone has always been. He cannot describe that state. He can only be That. Of course, we loosely talk of Self-realization for want of a better term.

That which is, is peace. All that we need do is to keep quiet. Peace is our real nature. We spoil it. What is required is that we cease to spoil it.


 ::)

Salutations to Bhagavan

4010
General topics / Re: Anandamayi Ma
« on: October 02, 2011, 06:37:46 PM »
Dear Subramanian Sir,

When ever I rememember Ananda Mayi Maa's visit to Ashram, I can never forget Muruganar. He refused or rather he was so disinterested to see Anandamayi Ma where as so many other devotees were very excited to see Her.

Unparalleled Devotee was Muruganar.

                             

Salutations to Bhagavan

4011
Tripura Rahasya and other ancient works / Re: Lalitha Sahasranamam
« on: October 02, 2011, 06:33:12 PM »
Dear Jyoti,

I was talking about this incident in the prelude to the great scripture Ribhu Gita, where Nigadha, the disciple of Sage Ribhu gets perplexed when his Guru asked him What is 'I' and what is 'You' - In the same way, what are limbs? what are hands and legs? Read this fascinating story -

Ribhu Gita is knowledge imparted to Sage Ribhu in Kailasa by Shankara Himself

Ribhu who was the son of Brahma was a wise sage. Nidagha, who was the son of Pulastya, was his desciple. After receiving teaching about Knowledge from Ribhu, Nidagha went to city of Viranagara, situated on the banks of the Devika River, to live. In a beautiful grove near the river lived Nidagha, who acquainted himself with all the devotional practices. After the passage of a thousand celestial years, Ribhu was walking along the banks of the Devika River and went to the city of Viranagara to visit Nidagha to see how his disciple was progressing. He did so in disguise.

When Ribhu arrived, Nidagha had just performed the Vaisvadeva worship, which is a rite to please the gods that is performed prior to taking food, and was standing at the gate. Nidagha led Ribhu into the house to offer him food. When Ribhu's hands and feet were washed and he was seated, Nidagha respectfully requested him to eat.

Ribhu said to Nidagha, "O best among Brahmins, tell me what food you have in your house. I do not like unpleasant food."

Nidagha replied, "There are cakes made of rice meal, barley, and lentils. O Revered One, eat whatever pleases you most."

Ribhu said, "These are not pleasant food. Give me sweet things. Give me rice boiled with sugar, wheat cakes, and milk with curds and molasses."

But the sage, Ribhu, loved his disciple as deply as the later venerated his Master in the town, just to see how far the latter had outgrown his ritualism. At times, the sage went in disguise, as that he might observe how Nidagha would act when he did not know that he was being observed by his Master.

After the passage of another thousand celestial years, Ribhu again went to the place where Nidagha dwelled. On that occasion, Ribhu, who had put on the disguise of a village rustic, found Nidagha intently watching a royal procession. Unrecognised bu the town-dweller, Nidagha, the village rustic inquired as to what the bustle was all about and was told that the King was going in procession.

"Oh, It is the king. He goes in procession! But where is he?" asked the rustic.

"There, on the elephant," said Nidagha.

"You say that the king is on the elephant. Yes, I see the two," said the rustic, "but which is the king and which is the elephant?"

"What!" exclaimed Nidagha. "You see two, but do not know that the man above is the King and the animal below is the elephant? What is the use of talking to a man like you?"

"Pray, be not impatient with an ignorant man like me,"begged thge rustic, "but you said 'above' and 'below' What do they mean?"

Nidagha could stand it no more, "You see the king and the elephant, the one above and the other below. Yet you want to know what is meant by 'above' and 'below'?" burst out Nidagha. "If things seen and words spoken can convey so little to youm action alone can teach you. Bend forward, and you will know it all too well."

The rustic did as he was told. Nidagha got on his shoulders and said, "Know it now. I am above as the king, and you are below as the elephant. Is that clear enough?"

"No, not yet." was the rustic's quiet reply. "You say that you are like the king, and I am below like the elephnat. The 'king,' the elephant.' 'above,' 'below' - so far it is clear. But pray tell me what you mean by 'I' and 'you'?"

When Nidagha was confronted all of a sudden with the mighty problem of defining the "you" apart from the "I," light dawned on his mind. At once, he jumped down and fell at his Masters's feet, saying, "Who else but my venerable Master, Ribhu, could have thus drawn my mind from the superficialities of physocal existence to the true Being of the Self? O benign Master, I crave your blessings."

Ribhu said, "O Nidagha, I am Ribhu. Pleased with your approach towards me previously, I came here to give you, O high minded one, spiritual instruction. I have briefly described the divine Truth, the essence of which is the nondifferentiaion of all.

Nidagha said, "You are certainly my teacher. My mind has not been made free from dualistic bias by anyone else."

Ribhu continued, "I had come here to impart to you the Knowledge of Brahman. I have shown you the highest Truth, which is verily the essence, That which is One whithout a second."

The Ribhu Gita was one of the first books read by Sri Ramana Maharshi after His Self Realisation, one whose message clearly accorded with what he had realised within himself.

The inner revelation of the"I"-less "I,"the one absolute Self, which is ever-existent, is essential in the destruction of ignorance, which is alone the substance of bondage and illusion. The teachings of Ribhu are to be understood as pertaining to the destruction of ignorance by that which alone can truly do so - Knowledge -  and the revelation of Reality. The Self is the one Reality. This is understood by those who inquire into their own nature and know it to be free of the limitations superimposed upon it due to misidentifications. The text of Ribhu Gita is, therefore, useful both as a description of the ineffable and as a detailed explanation of what is to be meditated upon in the course of inquiring within oneself to know the Self as it is.

(adapted from The Song of Ribhu, published by arrangement with Society of Abidance in Truth, California, USA)

Salutations to Bhagavan

4012
Dear Saraskrishna

We can't avoid some spontaneous responses. We should not mix up Advaita with worldly affairs. The world out there is very ruthless, much much different from even Bhagavan times too!

Salutations to Bhagavan

4013
Tripura Rahasya and other ancient works / Re: Lalitha Sahasranamam
« on: October 02, 2011, 04:23:05 PM »
Dear Jyoti,

If it were Sage Ribhu (Ribhu Gita) He would have asked you what are hands and Legs.

How do we know?

:)

Salutations to Bhagavan

4014
Dear all,

This appears in the current Saranagati newsletter.

D: Does not the enquiry, ‘Who am I?’ turn out in the end an empty formula? Or, am I to put the question to myself endlessly, repeating it like some mantra?

M. Self-enquiry is certainly not an empty formula; it is more than the repetition of any mantra. If the enquiry, ‘Who am I?’ were a mere mental questioning, it would not be of much value. The very purpose of Self-enquiry is to focus the entire mind at its source. It is not, therefore, a case of one ‘I’ searching for another ‘I’. Much less is Self-enquiry an empty formula, for it involves an intense activity of the entire mind to keep it steadily poised in pure Self-awareness

(http://www.sriramanamaharshi.org/pdf/Saranagathi_eNewsletter_October_2011.pdf)

Its a constant tapas, Constantly keeping the entire mind steady within without allowing ourselves to go outwards. Its a constant "work", "effort" to remain in "That" abidance, to remain as That.

The intense activity is all about "Naan Udiyaadulla Nilali" Non Emergence of 'I'

Remaining, Just Being. "Chumma Iruthal"

Salutations to Bhagavan

4015
Tripura Rahasya and other ancient works / Re: Lalitha Sahasranamam
« on: October 01, 2011, 12:28:31 PM »
Dear Subramanian Sir,

I respect your views. But I would like to quote this popular quotation which I felt is quite appropriate -

"...Just because something is going on for centuries, it need not be RIGHT and just because something is going on for centuries, it need not be WRONG too..."

:)

Salutations to Bhagavan

4016
Dear Graham,

Similarly, There are more than 1000 recognised versions of Valimiki Ramayan and each one portrays Rama, Ravana and Sita differently. But the original Valimiki Ramayan one prevails.

:)

Salutations to Bhagavan

4017
Tripura Rahasya and other ancient works / Re: Lalitha Sahasranamam
« on: October 01, 2011, 11:59:37 AM »
Dear Friends,

The advice of the Paramacharya of Kanchi Kamakoti Peetham should be carefully heeded in this respect -

As this Vidya is the means of both Bhoga and Moksha, it is taught secretly only to eligible persons. The practitioner is also enjoined to keep this Upasana secret. The Sruti says:

अन्तः शाक्तः | बहिश्शैवः | लोके वैष्णवः || [कौलोपनिषत्]
AntaH shAktaH bahiH shaivaH loke vaiShNavaH (Kaulopanishad)

Ar heart Shakta, outwardly a Shaiva and in gatherings a Vaishnava (who generally gather together for worshipping in the praise of Hari)

The Shakti Upasana should be known only to the mind and not broadcast. Even while wearing on the forehead the Sindura Prasadam of Devi, the Upasaka should cover it with bhasma. As Shiva and Shakti are one, this can be done.

aIyate shivasAyujyaM kShIyate pAshabandhanam
atha dIkSheti kathitaM budhaiH sacChAstravedibhiH ..

The first qualification for a Upasaka to perform Pooja is obtaining Diksha from a competent Guru. the rite called Diksha is supposed to be destroying all the limiting factors of the individual self and facilitate his union with Shiva.

Such a Initiator or Guru would advise his/her disciple if one is ready to chant these Shlokas or mantras even during impure time or otherwise and generally devotees are advised to take caution to the various rules according to the Shastras. Muruganar would not have stopped performing his rituals and Shardha specially, if it were advised by anybody else but Bhagavan.

The practice of Bhakti in all its three forms constitutes Upasana. There the form to be adopted as the object of devotion is also a matter of choice. Indeed, Bhagavan Krishna assures us that he confers on the sincere devotee, unwavering devotion to the chosen form.

YatrAsti bhogo na tatra mokShaH yatrAsti mokShaH na tu tatra bhogaH |
ShrIsundarI sAdhakapuMgavAnAM bhogashcha mokshashcha karastha eva ||

"Where there is worldly enjoyment, there is no salvation; where there is salvation, there is no worldly enjoyment. For the great worshippers of Sri Sundari, both worldly enjoyment and salvation are at hand’ – will come alive with a new significance."

Bhaskaraya has said:

The Sadhaka will experience, as his Japa and Upasana progress, that he is able to get some supernatural powers, Siddhis as they are known. His mind will also be distracted by various material pleasures thrusting themselves upon him. He must be careful, remembering parokShapriya hi devaH and these are directed at preventing him from attaining his goal of Brahma Jnana.

(Reliable Sources)

Salutations to Bhagavan

4018
Dear Graham,

Thank you for providing this clarification, this question had been lingering in me for some time now and now put to rest. According to Bhagavata Purana, totally there are 22 Avatars of Vishnu and as per Garuda Purana there are 10 Avatars mentioned and both versions includes Buddha as avatar of Vishnu. I feel over the ages, people and community sections have chosen the 10 Avatars of Vishnu as per their liking from among the 22 Avatars of Vishnu. I have observed that in Karnataka, predominantly, Buddha is included as the 9th avatara of Vishnu while Balarama is excluded from the list and in Andhra and Tamil Nadu Balarama is included in the list of 10 Avatars and Buddha is excluded from the list. This could primarily be because of the pre-dominance of Vaishnava saints and Aazhwars who are all from present day Tamil Nadu (which also included Kerala & Andhra Pradesh as well)

From Bhagavata Purana
  • Four Kumaras [BP 1.3.6] – the four Sons of god Brahma
  • Varaha [BP 1.3.7]
  • Narada [BP 1.3.8] the divine-sage who travels the worlds as a devotee of Vishnu
  • Nara-Narayana [BP 1.3.9] – the twin-sages
  • Kapila [BP 1.3.10] – a sage and one of the founders of the Samkhya school of philosophy
  • Dattatreya [BP 1.3.11] – the combined avatar of the Hindu trinity Brahma, Vishnu and Shiva.
  • Yajna [BP 1.3.12] – the lord of fire-sacrifice, who took was the Indra – the lord of heaven
  • Rishabha [BP 1.3.13] – the father of King Bharata and Bahubali
  • Prithu [BP 1.3.14] – the sovereign-king who milked the earth as a cow to get the world's grain and vegetation and also invented agriculture
  • Matsya [BP 1.3.15]
  • Kurma [BP 1.3.16]
  • Dhanvantari [BP 1.3.17] – the father of Ayurveda medicine
  • Mohini [BP 1.3.17] – the enchantress
  • Narasimha[BP 1.3.18]
  • Vamana [BP 1.3.19]
  • Parasurama [BP 1.3.20]
  • Vyasa [BP] 1.3.21] – the compiler of the scriptures – Vedas and writer of the scriptures Puranas and the epic Mahabharata
  • Rama [BP 1.3.22]
  • Balarama [BP 1.3.23]
  • Krishna [BP 1.3.23]
  • Buddha [BP 1.3.24]
  • Kalki [BP 1.3.25]
From Garuda Purana (1.86.10"11)
  • Matsya, the fish-avatar who saved Manu – the progeniter of mankind from the great deluge and rescued the Vedic scriptures by killing a demon. Story can be found in the Matsya Purana.
  • Kurma, the tortoise-avatar, who helped in the Samudra manthan – the churning of the ocean. Story can be found in the Kurma Purana.
  • Varaha, the boar-avatar, who rescued the earth from the ocean, by killing her kidnapper-demon Hiranyaksha. Story can be found in the Varaha Purana.
  • Narasimha, the half man-half lion avatar, who killed the tyrant demon-king Hiranyakashipu, to rescue the demon's son Prahlada, who was a Vishnu-devotee
  • Vamana, the dwarf-avatar, who subdued the king Maha Bali. Story can be found in the Vamana Purana.
  • Parashurama, sage with the axe who killed the thousand-armed king Kartavirya Arjuna
  • Rama, the king of Ayodhya and the hero of the Hindu epic Ramayana
  • Krishna, the king of Dwarka, a central character in the Bhagavata Purana and the Mahabharata and reciter of Bhagavad Gita. However, in the original Dasavatara stotra, Balarama, the elder brother of Krishna, is stated as the eight incarnation, while Krishna (Lord Kesava) is the source of all the incarnation.
  • Gautama Buddha
  • Kalki ("Eternity", or "time", or "The Destroyer of foulness"), who is expected to appear at the end of Kali Yuga. Story can be found in the Kalki Purana.
Besides these, another four avatars are described later on in the text as follows:
  • Prshnigarbha [BP 10.3.41] – the son of Prshni
  • Hayagriva [BP 2.7.11] – the horse-faced avatar
  • Hamsa [BP 11.13.19] – the swan
  • Golden avatra [BP 11.5.32] – the avatara in Kali-yuga for propagating hari-namasankirtan.
(Source: Wikipedia)

Salutations to Bhagavan

4019
Matthias, you could not have put it simpler.  :)

Two versions of Dashavatar one with Buddha as the 9th Avatar and the other with Balarama as the 8th Avatar



Salutations to Bhagavan

4020
General topics / Re: "moving away from Bhagavan" problem
« on: September 30, 2011, 11:34:06 AM »
Dear Krishna,

I really appreciate your very careful and yet very genuine observations of devotees and yourself.

"Consoling" is "Grace" itself. If you notice this consoling is actually elevating oneself, uplifting, exactly in the spirit of this great verse from Bhagavad Gita (6,5)

Quote
उद्धरेदात्मनात्मानं नात्मानमवसादयेत् ।
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ॥


one must elevate himself by his own self, not degrade himself. Oneself is the friend, and Onself is the enemy as well.

If we observe very carefully within, who is really consoling whom? is it not the same self? the grace of consoling is of/from/due to the light/discernment of Oneself only, the Self itself. Whats happening is "उद्धरेदात्मनात्मानं" we are elevating ourselves from ignorance avidya of duality separation due to discernment and Recognition of Bhagavan as ONE Self in all.

In the end, "consoling" may not be the apt word in understanding this predicament whereas it is more apt to see it as "Grace" itself.

The perception of the feeling of difference between Sri Lalitha Tripura Sundari and Bhagavan was adviya, ignorance, and due to this तापः taapah, "mental pain" it is because there is difference, because there is the word between 'I' and 'Thou' it is because there a conjunction "and" There is separation - that is the taapah, the pain! The grinding that takes place within oneself can be compared with the great story from our Puraanas, the churning of the ocean by the Asuras and Devas and the result of churning of the ocean came the Amrut which is the wisdom of discernment/Recognition or we can say the third eye "Upanayana" and Siva Swallows the HaalaaHaalaa poison(Avidya) this in Essence means Darkness disappearing when Light appeared Darkness was never really there - Light is Siva and Darkness is the Haalaahaalaa poision. "Friends" in the above Gita verse are Asuras are the "Enemies"! And with the churning of these forces within, due to the association with Bhagavan and due to Satsanga, the spirit of "उद्धरेदात्मनात्मानं" occurs, one is able to DISCERN that there is absolutely no difference between Bhagavan and Sri Lalitha Tripura Sundari, and similalry with yourself and your love of Sri Sharadamma and the same with Subramanian Sir and all other devotees.

In essence, the differences are destroyed, the duality is shattered convincingly. Some sample Names of Sri Lalitha that proved to me that  Bhagavan is Sri Lalitha Tripura Sundari itself, Vishnu is Bhagavan itself.

some names that come to my mind now are -

Quote
ध्यान​-ध्यातृ ध्येयरूपा Dhyaana-Dhyaatru-Dhyeeya Rupa (who Herself is Meditation, Meditated and Meditator)

Devotee "I do not know how to worship. So kindly show me the way to worship"
Bhagavan said - "Is there is worshiper and worshiped? Find out the 'I', the worshiper, that is the best way, always the seer must be traced"

सुप्ता प्राज्ञात्मिका तुर्या सर्वावस्था-विवर्जिता ।

She is present in Deep Sleep state as consciousness, She is Herself the "Turiya" and who is beyond all states (Jagrat Swapna Sushupti)

In Vishnu Sahasranaama

Quote
यज्ञभृद् यज्ञकृद् यज्ञी यज्ञभुग् यज्ञसाधनः ।

Who is Himself who helps doing the yajna, Who Himself does the Yajna, Who is Himself the Yajna, Who is Himself the Knower/Enjoyer of that Yajna, Who is Himself the Effort in the performance of that yajna Sadhana.

We may infer Yajna as Self Enquiry itself as Bhagavan's devotees or as the case may be.

Bhagavan said - "that which makes the enquiry is the ego and the "I" about which the enquiry is also the ego and as a result of the enquiry ego ceases to exist and only Self is found to exist" which is Vishnu itself as revealed in the above verse.

भूतभव्यभवन्नाथः Who is Himself the past present and the future. Who has ever been is and will be

in this way, these differences are shattered. When we see the essence of it then Bhagavan is here, Bhagavan is there Bhagavan is everywhere and Bhagavan is myself.

The primary problem is that we identify Bhagvan too much with his physical body. Instead of consoling ourselves, out of sheer haste, if we don't try to discern the truth, then we will keep looking for newer Gurus, New Gods, New rituals, New, religions, etc...

"Consoling" itself is "Grace" grace of Discernment. To be able to differentiate between the Real and Unreal.

:)

Salutations to Bhagavan

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