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Messages - Nagaraj

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General topics / Re: Spiritual Practice : some guidelines
« on: March 24, 2009, 09:44:40 PM »
Nice post Dear Silentgreen,

Jnana, once revealed, takes time to steady itself.

It takes us time to steady because we are not able to know what It is, what the Self is? The time that takes for us is nothing but our ignorence alone. Ignorence is time and knowledge is eternal.

Time exists only for ignorence. the eternal has no time.

Jnana is ever there. Just that we dont know what that Jnana is. We keep searching it! once when it is concretely understood, we become Jnani.


General Discussion / Re: TV
« on: March 24, 2009, 09:34:03 PM »
Dear Silentgreen

This is a great challenge to everyone in this forum. Has anyone practiced not watching the TV?

When I learnt Yoga for some days, my teacher advised us not to watch TV for that period and watch the difference for ourselves. Though I watch TV very minimally for that period, I could still see its effects. It helped me be focussed with my sadhana. No obstacles could affect me.

Let me try this out. Tomorrow I will try not to watch TV for the whole day. Just a small way to begin this Sadhana.


Learn that sacred law which is followed by men learned (in the Veda) and assented to in their hearts by the
virtuous, who are ever exempt from hatred and inordinate affection.

To act solely from a desire for rewards is not laudable, yet an exemption from that desire is not to be
found in this world: for on that desire is grounded the study of the Veda and the performance of the actions,
prescribed by the Veda.

The entire message of Gita can be summarised by the one dictum of Krishna. You have right only to perform action but have no right towards the fruits of your action hence perform action without any desire for the fruits of your action.

There is an exemption to this i.e. Manu says that even to perform your action without desire towards the fruits by itself is a desire. It is by this desire alone one begins to study the Vedas and By this Desire alone one performs actions

Like Ramanar has said that we should have only desire to realise the Self and not anything else

The desire for rewards, indeed, has its root in the conception that an act can yield them, and in
consequence of that conception sacrifices are performed; vows and the laws prescribing restraints are all
stated to be kept through the idea that they will bear fruit.

Actions are performed only with the intention that it can get back something out of it. In this way one performs sacrifices, vows etc are to be performed strictly with the laws laid down by the Shastras.

Its clear, Manu says every actions are performed for fruits. There is no escape to it. But What he says is to strictly follow the rules prescribed to perform the actions for Sacrifices. i.e. 

Its everybody's desire to have a 'Siva Puja' at home, i.e. to perform Abhisheka etc... everyday. But the performer must strictly follow the rules prescribed for the performance of 'Siva Puja' like the prescribed Achara (Closely translated to Cleanliness), Madi Cooking (Very cleanly cooked food) i.e. the cooking person's mind has to be clean while cooking the food. One should observe absolute silence. One should not eat onion, garlic and some specific vegetables, one should never ever eat outside in restaurents etc.. one should not eat in everybody's houses. etc.. there are many more such rules. We have to strictly follow these rules to perform a Siva Puja. There rules are laid down so that we may perform actions with only the most essential desire for fruits for our actions so that it may guide us further for our evolution.

If one is not able to strictly follow the rules prescribed for performing a Siva Puja, one should be wise and not take up a Siva Puja. It amounts to breaking the code of Manu. It will take one to a wrong path. One must consult ones own Guru about the matter and act according to the command of the Guru.

Here is a story. Once a devotee went to Abhinava Vidya Theertha 35th Sringeri Acharyal and asked him that he is unable to sit down to perform the Siva Puja because of some injury in his legs and that he is able to only sit in a chair alone. please relieve me of my duty to perform the Puja. as he could not imagine sitting in a chair and performing Siva Puja. The Acharyal said, in that case, make a table exclusively for your Siva Puja little higher than your chair so that you can perform the Puja as usual. Dont come to ask me if you can stop performing something. I can only say some way so that you can continue to perform your puja. this should be the attitude. just because something is difficult we should not think about stopping the entire thing, rather we should consult our Guru in such matters and act accordingly.

Not a single act here (below) appears ever to be done by a man free from desire; for whatever (man) does, it
is (the result of) the impulse of desire.

Action = Desire, If we perform an action its only due to consequence of a desire.

He who persists in discharging these prescribed duties in the right manner, reaches the deathless state and
even in this life obtains the fulfilment of all the desires that he may have conceived.

If these rules laid down by Manu (inspired from Vedas) are followed in the right manner, one realises the Self, the only Goal of Human birth.


General topics / Let us Live by the ideals laid down by Manu Smriti
« on: March 24, 2009, 07:28:44 PM »
Dear Forum Members,

This Forum has definitely become an excellent place for Sat Sangha. No doubt about it. I take this opportunity th thank those behind the creation of this Forum. I thank Graham and Team for all your efforts!

Manu Smriti is the most important and earliest metrical work of the Dharmasastra textual tradition of Hinduism.

It contains:

1. Origin of the World
2. Sources of the Law
3. Dharma of the Four Social Classes
4. Determination Regarding Engagement in Action

I dedicate this thread in highlighting the important points from Manu Smriti which relate to our daily life. It also forms an important aspect in our Spiritual growth within - The Self.

I felt it more important to study the aspect of (3) AND (4) above, hence I will mostly posting Manu Smriti's important points from (3) & (4)


General topics / Foreigners chanting Ganesha Atharvasheersham
« on: March 24, 2009, 06:26:40 PM »
Last time when I was doing Girivalam very early in the morning I saw many foreigners doing the Girivalam. I happened to see 2 foreign ladies chanting the Ganesha Atharvasheersham without any book in their hand and with incantations. I was SURPRISED. My god! I myself cant chant it all without a book in my hand. These 2 ladies from a different continent and totally different culture and totally alien to the Vedas and sanskrit are able to learn the Atharvasheersham. I felt so humbled! being born and also eligible to learn Vedas. I felt ashamed! I am far less in determination and devotion than the people who have far difficulties than me!


General topics / Rudram and Chamakam
« on: March 24, 2009, 06:19:18 PM »
I had left learning the Vedas for some time now due to personal difficulties. But today I just chanted the Rudram and Chamakam. It took around 30 mins appx... I feel so very energized and very positive calm and composed and sharp.

All along till now I can only chant the Rudram and Chamakam only with the help of a Book in my hand. I have taken sankalpa that I must learn to chant this without seeing by heart and I am going to re start my Veda classes immediately.

This very change in me now is very evident of the potency of Mantras. I just saw by my own eyes the grace of Siva. He is so easily pleased when you chant the Rudra and Chamakam. I can sense it by the change within me! I am Happy now. God is listening. simply chanting the Rudram and Chamakam he has graced me so much!

Just felt like sharing with you all!


General topics / Why can we abide within?
« on: March 24, 2009, 05:27:16 PM »
Why are we not able to abide as within?
The mind always tends to go outwards for bliss
They say Self is absolute Bliss, still why are we looking outwards for Bliss
Even to find out this Self, we always look for outwards
Why cant I sit in the alloted chair of the Self and always looking for some other chair to sit?
I also know that there is no outside, such outside is just an illusion. Everything is but Self
Why am I always interested to be in dream?
Why don't I like to wake up from this dream?
Where from this foolishness has come up to me?
It all only a dream. Even the dream is not apart from the Self
Why am I still trying to abide as Self?
I know whether I understand or realize the Self, I am always the Self
But still I am in search of the Self which cannot be found at all!!

Why Why Why?

What is the problem are not my questions but my answers to the questions.
In reality there are no questions at all.
But each of my answers give rise to new answers and the list of answers in endless.

How to stop this endless cycle?

End of Education is character
End of Knowledge is Wisdom
End of Wisdom is Love

Most of us are in the second stage... we are accumulating knowledge after knowledge, the result is that we are becoming wiser and wiser.
When we need enough of this knowledge and wisdom we will be able to abide as Self!

There is no end to Love

I am that Love.... Anbe Sivam ... Sat Chit Ananda


Dear Udai,

I read in one of your old post about your meeting with Swami Suddhanandha which goes like this:

Q: Is intellectual understanding enough or do we need to practice?
A: With Self... understanding is practicing. if someone is not able to practice, it means he has not understood it.

I feel, there is no difference between both. So we need not worry of practicing alone is needed or studying alone is needed or both are needed.

One is the other as well!


Really speaking, there is no fixed answer at all.

Why do we study? To know the unknown,
What do we practice? To experience the unknown,

What is the difference between study and practice? To know and to experience is one and the same. Both end up in Chitta itself or Mind Stuff.

To me, I feel, we need not and its not necessary to segregate Studying and Practicing for both are one and the same.

When I read 'Who am I' book and when I am practicing 'Who am I' enquiry - In both cases I am knowing and studying. I am experiencing and studying at the same time. More specifically in Jnana Marga there is absolutely no difference between both.

Just like how we just don't do things blindly, i.e. as we read we think about it intellectually which is a practice by itself.

The best resort is probably just to leave it as it is. i.e. not to have any opinions at all and just keep doing what we feel is right.

In 'who am I' enquiry as well, the mind keeps going outward thinking about these, I keep forgetting and the Chitta always goes outwards. We must put a seal and remember who is it that is doing the study or practice or enquiry. Who Who Who...??? should alone be the Moola Mantra or enquiry!

But These are all tricky... we cant say anything... what ever is bound to happen is going to happen! Absolutely nothing in our hand. Best course is to remain silent and wait


In 1946 Mrs. Taleyarkhan took a lot of pains and arranged for
‘Harischandra’ a Tamil film to be shown to Bhagavan in the
dining hall this night. The show could not be started before
9-30 p.m. and so Bhagavan had to keep awake till 12-30. But
Bhagavan sat through it all and I believe he enjoyed it.

Bhagavan looked up Harischandra’s story in Tamil and
said, “They had abridged the story very much at one place.
They did not show how Chandramathi was suspected of
having killed the king’s son and was sentenced to death for
that supposed murder of hers.” In the afternoon, Bhagavan
was looking into the life of Pundarika in Bhakta Vijayam;
the Tamil film ‘Bhakta Pundarika’ was going to be shown
this night to him. There is a lot of difference between the
story in the book and the film version.

Bhagawan also watched a Hindi Film 'Karna', 'Mira Bai' ...

When somebody said, “Probably sitting late last night to see the film has affected
Bhagavan’s health,” he said. “No. No. I sat there as I sit here.
Part of the time, I was sleeping there. Further, they themselves
give so many intervals. Whenever the reel was not moving, I
closed my eyes. That gives me sufficient rest. Even if I sit for
the whole night like that, it would make no difference to me.”


They understand the universe in space but have no regard
for space itself. Similarly, it is with them in regard to the Self.

We always think about the pot space example but we often fail to realize that even the pot is within the space. We are that
space and not the pot

We are the rope itself and not the snake. we are not some other entity which sees the rope and snake. The rope itself see's itself as a snake. The rope cannot see itself

The world consists of knowledge and the objects known.
Of these the objects are non-self and perceived by senses;
knowledge is selfevident;there is no world in the absence of knowledge.
Knowledge is the direct proof of the existence of objects
which are therefore dependent on knowledge. Knowledge
is dependent on the knower for its existence. The knower
does not require any tests for knowing his own existence.
The knower therefore is the only reality behind knowledge
and objects. That which is self-evident without the
necessity to be proved, is alone real; not so other things.

When Self alone is how can it be known? To know infers 'to think' implies to search for something else to identify itself with? but is there anything apart from the Self? Its like the space trying to know itself as the pot within the space. The space but is. trying to know is like limiting the Self as a pot which is absurd

Therefore, realise with a still mind your own true nature
which is the one pure, undivided Consciousness
underlying the restless mind which is composed
of the whole universe in all its diversity.

If one is fixed in that fundamental basis of the
universe (i.e., the Self ), one becomes the All-doer. I shall tell
you how to inhere thus. I assure you — you will be That.

Realise with a still mind the state between sleep and
wakefulness, the interval between the recognition of one
object after another or the gap between two perceptions.

Now what it is to be with a still mind? common understanding is absence of thoughts. But actually it is not absence of thoughts but absence of thinking - 'to think' or investigate. usual tendency is 'to think' or 'investigate' as to how to still our mind. Stillness is not achieved by thinking or investigating or analysing but only by the absence of all of these. To be still is to 'just be'

Mark this - It takes no effort to to 'not think' but takes a mammoth effort 'to think'  But we always think contrary to this

Really in the absence of 'to think' or 'thinking' whether we believe or not or want to buy it or not we are all abiding as that 'I AM'

Because in the absence of thinking or investigating the Self is as it is. As they say Self cannot be grasped by thinking. It is as it is

This is the real Self, inhering in which one is no
longer deluded. Unaware of this Truth, people have become
inheritors of sorrow.

Now let not your mind be outgoing; turn it inward;
control it just a little and watch for the Self, always remembering
that the investigator is himself the essence of being
and the Self of self.

The investigator, investigation, and the object investigated are all one

This being the case what is the Investigator searching for?  - Investigator investigation investigated is 'I' alone. If we realize this truth or understand this truth, we will stop our relentless search and abide as 'I' or 'I am'

If anything is to come after 'I am' it is obviously 'to think' Even to to think 'I am' is false. actually 'just be' !

to 'just be' is the absence of investigation or 'to think' or 'thinking'

We will not even 'stop' as 'to stop' also is 'to think' or 'doership to stop' exists. we will 'just be' as we naturally are. what stops is 'to think' or 'to do' or 'the doership'

'I am' that - 'I am' You are that what you are imagining/searching/thinking to be. the investigator is already that what is being investigated. you are already that.

Be also free from the thought ‘I see’; remain still
like a blind man seeing. What transcends sight and no
sight, That you are. Be quick and be That.

We should just be as 'I' alone, when you begin to see then it implies bondage - it includes waking and dream state. abiding just as 'I' is beyond these 2 states - what is called as the 'Turia'

The target or goal or sadhana is to just abide as 'I' it implies or means being just a witness and not seeing thoughts as separate from 'I'
The thoughts flow - it is natural but 'to think' is not natural, there is an effort here. what needs to be checked is 'to think' and not thoughts.

Thoughts are there, let it be there. but Thinking implies doership.

If thinking is absent, then there is just 'I am' here we need to think to know 'I am' if begin to think then again its seer and seen.

Very important to know the difference between 'thoughts' and 'to think'


The teachings of Bhagavan Sri Ramana Maharshi / The meaning of AHAM
« on: March 20, 2009, 11:17:36 PM »
the Brihadaranyaka Upanishad says ‘AHAM’ is the first name of God.
The first letter in Sanskrit is A and the last letter Ha ‘h’ and ‘Aha’

All letters start with a and end with aha

thus includes everything from beginning to end.

In the Bible also, ‘I AM’ is given as the name of God.”


A devotee asked, “Why do we imagine so? Why does this
ignorance or ajnana come to us?”

Bhagavan said, “Enquire to whom has this ignorance
come and you will find it never came to you and that you
have always been that Sat-Chit-Ananda. One performs all sorts
of penances to become what one already is.

All effort is simply to get rid of this viparita buddhi or mistaken
impression that one is limited and bound by the woes of samsara.”


“A man says ‘I came from Madras’. But in reality ‘he’ did not come.
The jutka or some other vehicle brought him from his house to the
railway station, the train brought him to Tiruvannamalai
railway station, and from there some other cart brought him
here. But he says ‘I came’. This is how we identify ourselves
with the acts of the body and the senses.”


Dear Subramanian,

It is very clearly evident by your illustration that pure and complete
surrender pays immediately.

I found one more of Bhagawan's views on Who am I enquiry.

Dr. Srinivasa Rao asked Bhagavan, “When we enquire
within ‘who am I?’ what is that?”


It is the ego. It is only that which makes the
vichara also. The Self has no vichara. That which makes the
enquiry is the ego. The ‘I’ about which the enquiry is made is
also the ego. As the result of the enquiry the ego ceases to
exist and only the Self is found to exist.


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