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Messages - Nagaraj

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4726
Dear I,

What the Guru does is first explains the disciple about the existence of such exalted (state), the student begins only by intellectually understanding That (state). Its like, the teacher says there is a place called Bombay to the student, and the student, though, he actually would never have visited that place but at the same time, the student cannot possibly deny the existence of a place called Bombay. Its the same thing, whether one has seen the moon or not, no one can deny the existence of moon.

Like the analogy of Shankara in Satasloki, The student who wishes to become verily like his Guru, the Guru (Sculpter) first teaches the art to the student and makes the statue which is not really there, and then makes the statue and makes the student a Guru himself.

Salutations to Sri Ramana


4727
The teachings of Bhagavan Sri Ramana Maharshi / Re: Now this question
« on: December 30, 2009, 01:33:55 PM »
Dear I,

Yes, what you say is absolutely correct, Now what I observe of it is, though 'I' - mind was aware of its own limitedness, that it is the demand of the Jiva, etc... and at the same time some force or some power within, what we call consciousness also kept reminding about ignoring the demands of the 'I' of seeking solace. Sometimes, what happens is that the 'I' its existence is pretty strong that even when the Consciousness kept reminding and hinting itself, it was not enough. Hence, each time, when there is this war, like in Mahabharata, 'I' - Arjuna needs Krishna - Consciousness to convince itself 'I' - Arjuna, His Real Nature.

Sometimes, this 'I-ness' becomes very strong because of Vasanas, then is when we need grace. Due to the pull of Vasanas, it becomes even difficult to even see that grace is readily available and suffers as a consequence, but 'I' realise that it is just a way or some kind of teaching from my beloved Guru, who like, a bird, pushes its own chick from the nest and let it fall down so that it can learn to fly, independently. His grace is like what Shankara says in Satasloki that Chintamani is an inferior simile. Chintamani can only convert the metal into gold. It cannot convert the metal into Chintamani itself. But guru does that alchemy. He transfigures the disciple into his own likeness through Atmajnana.

Salutations to Sri Ramana

4728
Dear I,

“If the enquiry, ‘Who am I?’ were a mere mental questioning, it would not be of much value,” observes the Maharshi; “The very purpose of self enquiry is to focus the entire mind at its source.” The source of the psychosis “I” (aham-vritti) is the Self. In enquiry what we should do is we must trace the psychosis to its root, instead of running along with it only to get lost in the welter of external objects. The reason why we should start from the ahamvritti is obvious. We must begin with that with which we are familiar. The aham-vritti, or what the Maharshi calls, “I-am”-ness is the one infallible clue in our quest after the Self. No other clue can lead us direct to Self-realization. The Maharshi explains the object of this method in these words: “The search for the Source of the aham-vritti is not merely the search for the basis of one of the forms of the ego but for the very Source itself from which arises the “Iam”-ness. In other words, the quest for and the realization of the Source of the ego in the form of aham-vritti necessarily implies the transcendence of the ego in every one of its possible forms.” The method of Self-enquiry is, no doubt, not an easy one. But there is no other means to Self-realization; and every other sadhana must culminate in Atma-vichara.

One potent mode of Self-enquiry which is advocated by the Maharshi and which is extensively taught in the Upanishads is to analyse the three states of experience, viz., waking, dream and sleep.

The net result of such an enquiry is that while the states and their contents change and pass, the Self remains constant and unchanging. It is selfluminous
and shines by itself. In dream there is not the function of the external sense-organs; yet the Self is. In sleep even the mind goes to rest; but the Self stands as the sole witness of the absence of objects there. In order to teach that the Self is not to be confused with the three changing states, it is referred to as Turiya.

“Truly speaking,” says the Maharshi, “pure Consciousness is indivisible, it is without parts. It has no form and shape, no ‘within’ and ‘without’. There is no ‘right’ nor ‘left’ for it. Pure consciousness, which is the Heart, includes all; and nothing is outside or apart from it. That is the ultimate Truth.”

Self-realisation, however, is not a matter of mere theoretical conviction. It is, no doubt, true that even he who is intellectually dissatisfied with the pluralistic view is far superior to those who have not received that awakening. But the Wisdom that liberates is intuitive, and makes us aware of our true nature in such a way that there is no return to ignorance and unwisdom. In the final experience there is no fragmentation of consciousness, nor is integration of Bliss. There one is the Self, which is Existence-Knowledge-Happiness. It is not a state which is to be newly acquired. It is already there. It has always been there. All that is necessary is to get rid of the delusion “I have not realised.” The lid of ignorance that covers the Truth should be lifted. When the darkness of avidya is dispelled, the self-luminous Intelligence is realised to be the ever-shining light and the sole reality.

It is not possible to realise the Self, if there is attachment to the objects of sense. Hence all our Scriptures are unanimous in advocating the need for dispassion or vairagya. Not by works, nor by progeny nor wealth, but by renunciation alone is immortality to be gained. But true renunciation does not consist in external symbols such as sack-cloth and ashes. The outer marks have no value if there is not dispassion within. The following advice was given by the Maharshi to a grihastha who was tormented by the thought that his was a despicable position unhelpful to spiritual advancement; “Why do you think you are a grihastha? Similar thoughts that you are a sannyasin will haunt you, even if you go out as a sannyasin. Whether you continue in the household or renounce it and go to the forest, your mind haunts you. The ego is the source of thought. It creates the body and the world, and it makes you think of being a grihastha. If you renounce, it will only substitute the thought of sannyasa for that of grihastha and the environment of the forest for that of the household. But the mental obstacles are always there for you. They even increase greatly in the new surroundings. It is no help to change the environment. The obstacle is the mind: it must be got over whether in the home or in the forest.” These words, however, should be interpreted with great care. They were given in an answer to a grihastha who was trying to assess the relative value of his own asrama and sannyasa. If he was really keen on renunciation, he would not have argued or hesitated. One who feels the burning heat of a red-hot iron rod does not take even the space of a moment to let go his hold of it. Final sannyasa comes as the fruit of a long endeavour in spiritual culture. Hence what must be developed in order to deserve it is the inner spirit of detachment. True vairagya must spring from within.

Swami Rajeswarananda & Dr TMP Mahadevan

Salutations to Sri Ramana

4729
The teachings of Bhagavan Sri Ramana Maharshi / Re: Now this question
« on: December 30, 2009, 12:03:32 PM »
Dear I,

Hold on to the idea, "I am not the mind, I see that I am thinking, I am watching my mind act," and each day the identification of yourself with thoughts and feelings will grow less, untill at last you can entirely separate yourself from the mind and actually know it to be apart from yourself.

When this is done, the mind is your servent to control as you will. The first stage of being a Yogi is to go beyond the senses. When this mind is conquered, he has reached the highest stage.

- Vivekananda (8:48) Complete works

Salutations to Sri Ramana

4730
The teachings of Bhagavan Sri Ramana Maharshi / Re: Now this question
« on: December 30, 2009, 11:31:04 AM »
Dear I,

I - Jiva, had and intense revelation or feeling. from the backdrop of my limitedness, some sort of grinding seems to have taken place and is the grace of Sri Ramana Bhagawan Himself. These thoughts came by themselves in me. I wanted to share it among I's. I - which is just a Jiva, learnt and surrendered that it will only repeat the words of Ramana alone and not try to explain itself the truth in its own words, which itself was the problem.

I was intensely looking for some solace, that I so desperately was looking for. I was reading Arunachala Akshara Mana Malai with rapt attention, and perceived Bhagawan's grace and His compassion in the following verses:

25. Kobamil Gunathoi KKuriyaal enaikolak
    kurayen Sheiden Arunachala.

a. O Arunachala, unruffled by anger, what fault have I committed that you do not make me, that is, my ego, your target.
b. O Arunachala, unruffled by anger, what penance did I perform that you should make me your target (that you should have destroyed me ego?)

21. Kenjiyum Vanjiyaai Konjamum Irangilai
    Anjalenreyarul Arunachala

Though I beg and beg, you are cruel and show no mercy. Nw at least say 'Fear Not', O Arunachala.

The apparent hard-heartedness of God is also a for of real Kindness. By prolonged waiting, man's will is tempered. his faith is strengthened, his mind purified. Grass grows quickly, tall trees yield fruit after decades.

28. Saappaadu Unnai Saarndu Un Vaazhayaan
    Saanthamaai Povan Arunachala

a. Let me, your prey, surrender and be consumed by you O Arunachala, and so have peace.
b. To feed on you, I came, O Arunachala, but I have become your food and am now at peace.

Parallels can be found in Nammalwar and Manikkavachagar. God is the Annavan and Annanda, the owner and eater of food. Man is only food, the more passive partner in this job of eating. God is a Person, the active principle. Man is a creature, a thing. He becomes a Person by awareness of presence of God as bliss. In poetry, whether Nammalwar's or Manikkavachagar's or Ramana Maharshi's, we g out to enjoy Gd and find at last He alone exists as joy and we have no separate identity.

78. Minjiyum Kenjidum Konja Arivanyaan
    Vanjiyaadu Arulenai Arunachala

a. I am a fool who prays for help only when overwhelmed by misery. Yet d not abandon me, O Arunachala.
b. I am a fool and coward who bullies my inferiors and quails before my superiors. But do not on that account make me weaker and more confused, O Arunachala.

One should worship God at all times, in prosperity and adversity alike. But I turn to you only in my helplessness, in adversity

In Arunachala Padigam or Decad,

He says:

1. You it was, who by your grace claimed me as your own. What would be my fate if now, after having done this, you would not reveal yourself to me and I, still yearning for you, should perish in anguish in the darkness of this wold? Can the lotus blossom unless it sees the sun? And you are the sun of suns. Your grace abounding swells and as a river overflows, O Love, whose form is mighty Aruna Hill.

3. Lord, I had no idea of thinking of you at all. And yet you drew me with cord of grace and stood as if resolved to kill me. Then what fault did I, poor I, commit that you should stop midway, your task unfinished? What more is neeed? Why do you thus torture me, leaving me half-quick? O Arunachala, fulfil your pplan and live for ever. You alone.

Salutations to Sri Ramana

4731
The teachings of Bhagavan Sri Ramana Maharshi / Re: Miracles Do Happen
« on: December 30, 2009, 11:01:32 AM »
Dear I,

Yes, your words are perfectly true, names are just a superficial identity, they are verily just like names of characters in a movie. but the truth is that the very character in the movie are themselves the Self itself. Whenever 'I' am talking to anybody, I am actually talking to myself itself, and similarly vice-versa.

There was an urge here in I to express itself, as to what 'I' really means when it addresses everyone and everything as 'I', but then, it was hesitant thinking that whatever 'I' explains by way of expression, it will never end up being conveyed as 'I' is still but a Jiva. Hence, like this, 'I' happened to find some saying of great saints, that reflect this essence.

Swami Vivekananda says in his own words:

"No one knew why it would good to love other beings as ourselves. And the reason why is there - in the idea of impersonal God; you understand it when you learn that the whole world is one - the oneness of the universe - the solidarity of all life - that in hurting anyone I am hurting myself, in loving anyone, I am loving myself. Hence we understand why it iss that we ought not to hurt others." (3:I29-30)

In Dakshinamurthy Stotram, Shankara says:

Viswam darpana drusyamana nagari,
Thulyam nijantargatham,
Pasyannathmani mayaya bahirivoth,
Bhutham yatha nidraya,
Ya sakshath kuruthe prabodha samaye,
Swathmanameva dwayam,
Thasmai sri guru murthaye nama idham,
Sree Dakshinamurthaye., 2

Similar to the image of a town as seen in the mirror,
When one sees the image of the world within him,
The world appears as if it is outside.
It is similar to his seeing due to illusion,
During the state of sleep,
That the one real fact appears as many different truths,
And he realizes,when he wakes up and sees the reality,
That he is really the one and only one soul.
Salutation to the God facing the south,
Who is the greatest teacher.

also reflects the same idea - that I am you, you am I.

This same Stotram of Dakshinamurthy is re-told by Sri Ramana Maharshi, in Ramana Hridayam, by 'who' says:

Pashyamo Bhuvanam Yathi Bhavati Sat Tanmulamekam Param
yachchakteh Parinaamabhutamakhilam Naitadvivaadaaspadam |
Aakhyaarupamayam cha Chitramidamapyaadhaaravastram Dtuthih
Drasta cheti Chatushtayam Saa Paramp Yah Svaatmabhuto Hridi ||

Since we see the world, (it follows that) there exists a source of it, a sole Reality transcending (World and Mind), of whose power all this universe has come into being; this is beyond dispute. This cinema-show of names and forms, their sustaining screen, the light (of Consciousness), and the spectator - all the four are only that Supreme Being, who is th Real Self within the Heart.


I am you, you am I, everyone am I, I am everyone.

Salutations to Sri Ramana








4732
Operating System and Software Issues / Re: Photoshop CS4
« on: December 30, 2009, 09:31:53 AM »
Dear Graham,

I am glad to respond here that, your solution has been successful, I am now able to use all the options.

Thanks so much
Nagaraj

4733
The teachings of Bhagavan Sri Ramana Maharshi / Re: Now this question
« on: December 29, 2009, 05:48:30 PM »
Dear I,

Thank you all (Srkudai, Graham, Nondual, matthias), I see the essence in all your posts, to surrender and see the grace, compassion of the Guru. I am reminded about a Tamil song that goes like this:

theLivu guruvin thirumEni kANDal
theLivu guruvin thirunAmam ceppal
theLivu guruvin thiruvArththai kETTal
theLivu guruvuru cinthiththal thAnE.
Thiruchitrambalam

Clarity is seeing the holy Body of guru;
Clarity is saying the holy Name of guru;
Clarity is listening to the holy Words of guru;
Clarity is contemplating on the holy Form of guru.
Thiruchitrambalam

I seek solace in Ramana

Salutations to Sri Ramana

4734
The teachings of Bhagavan Sri Ramana Maharshi / Re: Now this question
« on: December 29, 2009, 09:07:21 AM »
Dear I,

Yes.... thats the reason why, I - Jiva is helpless and mumbling to itself Jiva ....

"Now I - Jiva has kind of realised its real nature - Ego. What can I - Jiva do anymore? I am having enough of this jnana's and all... all the answers are enough for I - Jiva. It has kind of understood that whatever it does is of no use. It also knows that doing something is the problem in first place. Inspite of all these, this I Jiva does not know what to do here. This Jiva does not want anything here but circumstances force the jiva to make a living, also additionally, the jiva is also aware that not wanting anything is also a problem. The Jiva is somewhere in the middle, neither up nor down, neither this side nor that side. The Jiva is aware of its 'Jiva's, ego' existence. This Jiva is aware that the one who is a witness to this jiva is again Jiva himself. it seems to be an un ending cycle... some sort of impatience is present, and Jiva is aware of this impatience. what can I jiva do?  is again is the problem................

It is still standing around on the rope, balancing and hoping for rebirth... avoidind death... Absolutely helpless

Salutations to Sri Ramana

4735
The teachings of Bhagavan Sri Ramana Maharshi / Re: Now this question
« on: December 28, 2009, 08:48:18 PM »
Dear I,

Yes, I got what you are trying to say but when you say

"I am king conviction" is actually replacing the "I am beggar" conviction. And there it ends.

This beggar has to go right? when King is replacing the beggar conviction. This is the death of Beggar.

In this way, the jiva, or appropriately, the beggar is still present. What I am more concerned about the journey of the beggar back to his kingdom. It is quite clear to the jiva or the Beggar that it is just a beggar and that this itself is King, agreed.

From the words of Ramana:

That which makes the enquiry is the ego. The 'I' about
which the enquiry is made is also the ego. As a result of
enquiry, the ego ceases to exist and only the Self is
found to exist.

I am more concerned about the last statement, "the ego ceases to exist" Because it still just remains as a knowledge to the jiva or the Beggar that it itself is the King or the Self.

In an another statement Ramana says:

All doubts will cease only when the doubter and his source
have been found. Seek the source of the doubter, and you
will find that he is really non existent.

Here, I am more concerned about the last statements - "Seek the source of the doubter, and you will find that he is really non existent." that the beggar is non existent is only still a knowledge.

to quote further from Advaita Bodha Deepika:

D.: Then who knows I am Brahman?
M.: From what has been said before, it must follow that
the individual soul, the jiva, or the false-I must have
this knowledge.

and further

M.: I am Brahman means that, after discarding the
false-I, only the residual being or the pure consciousness that
cannot be the witness, how can he be the unbroken, all-perfect
Brahman? He cannot be. Just as at the sight of the king in a
fort, a poor beggar cannot become king and much less sovereign
of the universe, so also only at the sight of the witness who is
much finer than ether and free from traffic with triads, such as
the knower, knowledge and the known, eternal, pure, aware,
free, real, supreme and blissful, the jiva cannot become the
witness, much less the unbroken, all-perfect Brahman, and
cannot know I am Brahman.

Here, I am more concerned

Salutations to Sri Ramana

4736
The teachings of Bhagavan Sri Ramana Maharshi / Re: Now this question
« on: December 28, 2009, 08:05:30 PM »
Dear I,

How cant this be enough - the conviction that I am the King, so long there is some entity who is getting the conviction.

So long there is an entity that is there to know that He/she/it is living like Ramana, I know I am Ramana and not this I. How can this be enough so long there is still some perception.

Vasanas - so long there is an I that is able to distingish between its vasanas and when some entity is still present to see that this vasana no longer can affect it, can no longer touch me be enough?

Even the (State) where any Vasanas can no longer touch, is only one kind of Siddhi.

How can it be enough to see yourself as free so long there is an entity who is there to see that he is free.

Salutations to Sri Ramana

4737
The teachings of Bhagavan Sri Ramana Maharshi / Now this question
« on: December 28, 2009, 06:00:43 PM »
Dear I, I's

Now that most of us are acquainted with the path of Jnana Self Enquiry etc... The questions that has been lingering in my head is ...... Ok! Now I - Jiva has kind of realised its real nature - Ego. What can I - Jiva do anymore? I am having enough of this jnana's and all... all the answers are enough for I - Jiva. It has kind of understood that whatever it does is of no use. It also knows that doing something is the problem in first place. Inspite of all these, this I Jiva does not know what to do here. This Jiva does not want anything here but circumstances force the jiva to make a living, also additionally, the jiva is also aware that not wanting anything is also a problem. The Jiva is somewhere in the middle, neither up nor down, neither this side nor that side. The Jiva is aware of its 'Jiva's, ego' existence. This Jiva is aware that the one who is a witness to this jiva is again Jiva himself. it seems to be an un ending cycle... some sort of impatience is present, and Jiva is aware of this impatience. what can I jiva do?  is again is the problem................

Salutations to Sri Ramana

4738
The teachings of Bhagavan Sri Ramana Maharshi / Re: Miracles Do Happen
« on: December 28, 2009, 05:49:30 PM »
Dear I,

Thats really wonderful feeling. I know its stupid of me but I feel you are so lucky. How nice it should feel to you.

Salutations to Sri Ramana.

4739
General topics / Madhura Bhakti - Gopikas
« on: December 28, 2009, 01:22:17 PM »
One day Krishna, the naughty thief was suffereing from unbearable headache. The queens of Krishna were bewildered and alarmed. They had never heard or seen Krishna having such unbearable  headache. Mean while sage Narada entered the scene. He too was in panic seeing the situation and asked imploringly, "Govinda! what sort of drama is this?" The  stage director of illusion, Madhava suffering from excruciating pain murmured a request, "Narada! this is no ordinary headache. This is really terrible. It cannot subside unless the dust on the feet of devotees is smeared on My forehead and there is no other remedy. Please go and bring immediately." Narada the trotter of all the three words obediently tuckled the tamburi, under his arm and started right away. He made his first request to the consorts of Krishna. They trembled at this request and muttered, " How can we give the dust of our feet too our husband, our very life, our Lord! Oh Narada! Have you gone mad to make such a request?" Hearing this, Narada ran away and approached some staunch devotees. He requested them for the dust on their feet according to Krishna's plea. They also shuddered and trembled, "What! The dust of our feet to be smeared on our Lord's forehead! Our beloved Madhava! What a sin! It would be the biggest sin ever to commit" and to redeem themselves from the sin of hearing such a request they slapped their cheeks and disappeared.

Narada was at bay and unable to think futher. He patted his forehead as if o provoke thought, immediately the Gopikas flashed in his mind. He galloped like a horse quickly to their village. On seeing Narada, the Gopikas encircled him, as everyone knew him. When they were restless and wriggled like a fish out of water. "Our Gopala has headache! Our Kannan has headache! he is in pain? Dust out of feet is requested!" They dashed into the nearby house and in a trice came out with a White cloth. Without any second gathered and knotted it into a bundle. Handling over this to Narada they implored him to hurry to Krishna! If our Deva Deva, the Lord of Lords is relived of pain, that is sufficient. If we have o languish in hell for this sin we are least bothered." Without wavering, without any hesitation they fulfilled the wish of their Lord. Is this not real devotion? Absolute devotion? This is real Love! This is spotless pure devotion? This is real love! This is spotless pure Love! This is selfless, childlike Love.

The Gopikas proved their pure love through such eperiences (not exactly proving) it was absolutely involuntary, Spontaneous. For sake of their Lord they would readily do anything, jumping in to the flames, jumping in to the unfathomable ocean or drink burning hot oil. They proved to the world the nature of true love. They would do any such thing without an iota of fear or hesitation. They thus became the chieftains of love, exponents of love!

Salutations to Sri Ramana

 

4740
...... so thinks the jiva.

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