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Messages - Nagaraj

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General Discussion / Re: Teachings of Sri Ramakrishna
« on: April 05, 2014, 08:41:42 AM »
"What is there in the worldly life? What an inordinate attachment people
have for it. See how out of one so many come out, and how one's attention
and energies are all dissipated. Is it possible for a person placed under such
conditions to attain to spiritual greatness? Have you not seen crabs? The
mother crab peeps out of her hole again and again, and then goes down. It
struggles hard repeatedly to free itself, but fails. And why? Because of her
attraction for her numerous progeny living in the hole. This attraction drags
her into the hole in spite of all her efforts. Such is the case of those who are
immersed in worldly life."

Mother Sarada Devi


General topics / Re: Quotes from Shankaracharya's
« on: April 04, 2014, 08:18:54 AM »
देव्पराधक्षमापनस्तोत्रम् (Durga Devi Apradh Kshama by Adi Shankara)

न मन्त्रं नो यन्त्रं तदपि च न जाने स्तुतिमहो
न चाह्वानं ध्यानं तदपि च न जाने स्तुतिकथा:।
न जाने मुद्रास्ते तदपि च न जाने विलपनं
परं जाने मातस्त्वदनुसरणं क्लेशहरणम्॥1॥

Oh! I don't know the Mantra, the Yantra, or the Eulogies. I don't even know how to invoke You, how to meditate on You, and even the speech behind Your eulogies. I don't know the postures [in which to say eulogies], and I don't know how to wail. [But] O Mother! I know that following You absolves the biggest distresses.||1||

विधेरज्ञानेन द्रविणविरहेणालसतया
विधेयाशक्यत्वात्तव चरणयोर्या च्युतिरभूत्।
तदेतत् क्षन्तव्यं जननि सकलोद्धारिणि शिवे
कुपुत्रो जायेत क्व चिदपि कुमाता न भवति॥2॥

The offerings ? which were due to the lack of knowledge of methodology, by the lack of resources, by indolence, or due to the lack of strength for submission ? fallen [by me] on Your dual-feet, forgive all those mistakes, O Mother! O Shiva, Who absolves everyone! Because a son can become bad or ignorant about his duties as an offspring, but the Mother always remains a Mother.||2||

पृथिव्यां पुत्रास्ते जननि बहव: सन्ति सरला:
परं तेषां मध्ये विरलतरलोहं तव सुत:।
मदीयोऽयं त्याग: समुचितमिदं नो तव शिवे
कुपुत्रो जायेत क्व चिदपि कुमाता न भवति॥3॥

O Mother! There are many sons of Yours on this earth and they are gentle. Amidst them, I am Your son, who is extremely libidinous. I have the feelings of possession, and I have no compassion within me. But I am Yours, O Shiva! A son can become bad or ignorant about his duties as an offspring, but the Mother always remains a Mother.||3||

जगन्मातर्मातस्तव चरणसेवा न रचिता
न वा दत्तं देवि द्रविणमपि भूयस्तव मया।
तथापि त्वं स्नेहं मयि निरुपमं यत्प्रकुरुषे
कुपुत्रो जायेत क्व चिदपि कुमाता न भवति॥4॥

O Mother! O Mother of the world! Your feet has not been engaged upon [by me] and, even more so, Your feet has not been submitted with offerings by me. Even then, You shower immaculate benevolence on me. Because a son can become bad or ignorant about his duties as an offspring, but the Mother always remains a Mother.||4||

परित्यक्ता देवा विविधविधिसेवाकुलतया
मया पञ्चाशीतेरधिकमपनीते तु वयसि।
इदानीं चेन्मातस्तव यदि कृपा नापि भविता
निरालम्बो लम्बोदरजननि कं यामि शरणम्॥5॥

At an age of more than eighty-five years, by me, who lacks the prowess to perform various rituals, the Devas have been left along. O Mother of Lambodar (Parvati)! Now, in this situation, if Your benevolence does not happens on me, then, I, the unsupported one, will take whose refuge?||5||

श्वपाको जल्पाको भवति मधुपाकोपमगिरा
निरातङ्को रङ्को विहरित चिरं कोटिकनकै:।
तवापर्णे कर्णे विशति मनुवर्णे फलमिदं
जन: को जानीते जननि जपनीयं जपविधौ॥6॥

O Aparna! A dog-eater (Chandala) becomes a talkative person with honey-like sweet words coming out from the tongue; and a poor man roams fearlessly for long time in golden riches, when the chants of Your name fall [seat] inside the ear of anyone. O Mother! Then, in that case, who can know the achievements due to continuous chants of Your name based on the appropriate rules?||6||

चिताभस्मालेपो गरलमशनं दिक्पटधरो
जटाधारी कण्ठे भुजगपतिहारी पशुपति:।
कपाली भूतेशो भजति जगदीशैकपदवीं
भवानि त्वत्पाणिग्रहणपरिपाटीफलमिदम्॥7॥

Kapali, Who has ashes from the burnt corpses on body, Who has the directions as clothes (cloth-less), Who has thick tress-locks, Who has a garland of king of snake in neck, Who is known as Pashupati, and Who is the ruler of ghosts, attains the position of poison-destroyer and Lord of the world. O Bhavani! This is just a result of addition of You as His consort.||7||

न मोक्षस्याकाड्क्षा भवविभववाञ्छापि च न मे
न विज्ञानापेक्षा शशिमुखि सुखेच्छापि न पुन:।
अतस्त्वां संयाचे जननि जननं यातु मम वै
मृडानी रुद्राणी शिव शिव भवानीति जपत:॥8॥

I don't have the desire to attain Moksha, neither I have the desire to attain luxuries and resplendence in the world. I don't have expectations of sciences, and O the Moon-faced Goddess! I don't even desire for luxuries and comfort. O Mother! Thus, I beg You, that whenever I am born, give me the chanting of these names to me ? Mridani, Rudrani, Shiv, Bhavani.||8||

नाराधितासि विधिना विविधोपचारै:
किं रुक्षचिन्तनपरैर्न कृतं वचोभि:।
श्यामे त्वमेव यदि किञ्चन मय्यनाथे
धत्से कृपामुचितमम्ब परं तवैव॥9॥

O Shyama! You are not revered by me, using methods or various prescriptions. I didn't do anything beyond the rough-thinking and speech. But even then, if You keep me, the destitute and orphan, in benevolence, then it suits You; since You indeed are beyond everything, O Mother!||9||

आपत्सु मग्न: स्मरणं त्वदीयं
करोमि दुर्गे करुणार्णवेशि।
नैतच्छठत्वं मम भावयेथा:
क्षुधातृषार्ता जननीं स्मरन्ति॥10॥

O Durga, Who is the abode of ocean of mercy! When I remember You in troublesome situations, don't think it is stupidity. It is because when a child is hungry, the child only remembers the Mother.||10||

जगदम्ब विचित्रमत्र किं परिपूर्णा करुणास्ति चेन्मयि।
अपराधपरम्परापरं न हि माता समुपेक्षते सुतम्॥11॥

O Mother of the world! You are full of benevolence for me; [but] what is the surprise in this? [Because] Even when a son is full of faults, the Mother does not ignores or disowns the child.||11||

मत्सम: पातकी नास्ति पापन्घी त्वत्समा न हि।
एवं ज्ञात्वा महादेवि यथा योग्यं तथा कुरु॥12॥

O Mahadevi! There is no fallen one like me, and there is indeed no absolver of sins like You. Knowing this, You do what You think as appropriate.||12||

General topics / Re: next janma and naan yar
« on: April 03, 2014, 08:25:26 AM »

Just going back in assimilating the essence from classic death experience of Bhagavan, He states how his attention to the 'I' source became a powerful fascination. Such is a madness we ought to have towards our Vichara, Bhakti. Such fascination alone leads us to immortality. We have to discern if our spirituality be merely a curiosity or mere inquisitiveness or does the love of God pervade every nerve in our body, every cell in our body. are we willing to give up our life for it? How serious are we. or is it that just a spiritual touch is enough for us in our life?

Death Experience

The turning point in Venkataraman?s life came spontaneously in mid-July 1896. One afternoon, the youth for no apparent reason was overwhelmed by a sudden, violent fear of death. Years later, he narrated this experience as follows:

It was about six weeks before I left Madura for good that a great change in my life took place . It was quite sudden. I was sitting in a room on the first floor of my uncle?s house. I seldom had any sickness and on that day there was nothing wrong with my health, but a sudden, violent  fear of death overtook me. There was nothing in my state of health to account for it; and I did not try to account for it or to find out whether there was any reason for the fear. I just felt, ?I am going to die,? and began thinking what to do about it. It did not occur to me to consult a doctor or my elders or friends. I felt that I had to solve the problem myself, then and there.
The shock of the fear of death drove my mind inwards and I said to myself mentally, without actually framing the words: ?Now death has come; what does it mean? What is it that is dying? This body dies.? And I at once dramatized the occurrence of death. I lay with my limbs stretched out stiff as though rigor mortis had set in and imitated a corpse so as to give greater reality to the enquiry. I held my breath and kept my lips tightly closed so that no sound could escape, so that neither the word ?I? or any other word could be uttered, ?Well then,?  I said to myself, ?this body is dead. It will be carried stiff to the burning ground and there burnt and reduced to ashes. But with the death of this body am I dead? Is the body ?I?? It is silent and inert but I feel the full force of my personality and even the voice of the ?I? within me, apart from it. So I am Spirit transcending the body. The body dies but the Spirit that transcends it cannot be touched by death. This means I am the deathless Spirit.? All this was not dull thought; it flashed through me vividly as living truth which I perceived directly, almost without thought-process. ?I? was something very real, the only real thing about my present state, and all the conscious activity connected with my body was centred on that ?I?. From that moment onwards the ?I? or Self focused attention on itself by a powerful fascination. Fear of death had vanished once and for all. Absorption in the Self continued unbroken from that time on. Other thoughts might come and go like the various notes of music, but the ?I? continued like the fundamental sruti note  that underlies and blends with all the other notes. Whether the body was engaged in talking, reading, or anything else, I was still centred on ?I?. Previous to that crisis I had no clear perception of my Self and was not consciously attracted to it. I felt no perceptible or direct interest in it, much less any inclination to dwell permanently in it.

The effect of the death experience brought about a complete change in Venkataraman?s interests and outlook. He became meek and submissive without complaining or retaliating against unfair treatment. He later described his condition:

One of the features of my new state was my changed attitude to the Meenakshi Temple. Formerly I used to go there occasionally with friends to look at the images and put the sacred ash and vermillion on my brow and would return home almost unmoved. But after the awakening I went there almost every evening. I used to go alone and stand motionless for a long time before an image of Siva or Meenakshi or Nataraja and the sixty-three saints, and as I stood there waves of emotion overwhelmed me.

From the Gospel of Sri Ramakrishna

Saradāmani, a little girl of five, lived in the neighbouring village called Jayrāmbāti. Even at this age she had been praying to God to make her character as stainless and fragrant as the white tuberose. Looking at the full moon, she would say: "O God, there are dark spots even on the moon. But make my character spotless." It was she who was selected as the bride for Sri Ramakrishna.

The marriage ceremony was duly performed. Such early marriage in India is in the nature of a betrothal, the marriage being consummated when the girl attains puberty. But in this case the marriage remained for ever unconsummated. Sri Ramakrishna lived at Kāmārpukur about a year and a half and then returned to Dakshineśwar.

Hardly had he crossed the threshold of the Kāli temple when he found himself again in the whirlwind. His madness reappeared tenfold. The same meditation and prayer, the same ecstatic moods, the same burning sensation, the same weeping, the same sleeplessness, the same indifference to the body and the outside world, the same divine delirium. He subjected himself to fresh disciplines in order to eradicate greed and lust, the two great impediments to spiritual progress. With a rupee in one hand and some earth in the other, he would reflect on the comparative value of these two for the realization of God, and finding them equally worthless he would toss them, with equal indifference, into the Ganges. Women he regarded as the manifestations of the Divine Mother. Never even in a dream did he feel the impulses of lust. And to root out of his mind the idea of caste superiority, he cleaned a pariah's house with his long and neglected hair. When he would sit in meditation, birds would perch on his head and peck in his hair for grains of food. Snakes would crawl over his body, and neither would he aware of the other. Sleep left him altogether. Day and night, visions flitted before him. He saw the sannyāsi who had previously killed the "sinner" in him again coming out of his body, threatening him with the trident, and ordering him to concentrate on God. Or the same sannyāsi would visit distant places, following a luminous path, and bring him reports of what was happening there. Sri Ramakrishna used to say later that in the case of an advanced devotee the mind itself becomes the guru, living and moving like an embodied being.

General topics / Re: next janma and naan yar
« on: April 03, 2014, 06:55:00 AM »
Dear Krishnan, Friends,

You had primarily asked about vasanas and how they can be overcome in essence. Vasanas can be overcome by sheer sincere discipline. Some points for contemplations.

Do not do sadhana to overcome any Vasanas. Do Sadhana out of Love for God or Guru or Self
Overcoming Vasanas is not the main goal, Winning the grace of God Guru Self is the main goal.
One cannot overcome vasanas directly as they are like shadow, you cannot just destroy it, it really does not exist, it is not your real nature. Therefore one get rids of vasanas just as by-product. Vasanakshaya is byproduct of your sincere sadhana or devotion.
If you are inclined toward Naan Yaar vichara. There is no other option but to strive even more sincerely and abide as the Naan Naan feeling constantly and constantly engaging yourself in its vichara Even when you are attacked by any Vasanas, you are to ask your self persistently, to whom are these urges coming to, who am I, who is being succumbed to it and so on.
There is no easy way. Work sincerely and you will be rewarded.
By Sincerity alone, you gain the grace of Guru to support your endeavor.
Try and try again, there are no punishments for failure other than oneself punishing oneself.
Vasanas are also because there is a feeling that the pleasure of vasanas seems better than the experience of ambrosia of God Guru Self. Therefore, the problem of Vasanas is also due to lack of proper understanding of the nature of Guru God and Self, or because of only approximate understanding of the same. Hence Contemplate more, seek more knowledge in dicerning the nature of God Guru Self, seek to know the beauty of the same, seek to discern the joy of the God Guru Self, one when you know with conviction that the Joy of God is no where comparable to the futile pleasure of material enjoyments, the vasanas can never trouble you.
Do not be harsh with yourself. It is not a sin to have vasanas. It is also not a sin to enjoy worldly pleasures. DO not have agendas that i need to like this or like that. Give place for yourself, Give Time for yourself. Do not put pressure on yourself


General topics / Re: next janma and naan yar
« on: April 03, 2014, 06:45:00 AM »
Vasanas - by Swami Sivananda

Vasanas-how They Manifest

Vasana (desire in subtle form) is a wave in the mind-lake. Its seat is the Karana Sarira. It exists there in the form of a seed and manifests in the mind-lake. Just as flowers are latent in seeds, Vasanas are latent in the Antahkarana and the Karana Sarira (seed-body). Daily new flowers blossom out. They fade out in a day or two. Similarly, Vasanas blossom out like flowers one by one, come out to the surface of the mind, generate Sankalpas in the mind of Jivas and goad them to strive to possess and enjoy the particular objects of enjoyment. Vasanas cause actions, and actions strengthen the Vasanas. This is a Chakra, vicious circle. On the advent of knowledge of Brahman, all Vasanas are fried out. The real enemies are the Vasanas within. Annihilate them. Eradicate them. They are inveterate.

The whole mango tree with branches, leaves and fruits is contained in a subtle form in the seed. It takes time for manifestation. Even so, the Vasana of lust lurks in the mind when you are a boy, manifests at 18, fills the whole body at 25, works havoc from 25 to 45 and then it gradually declines. Various forms of wrong-doing and mischief are done by human beings between 25 and 45. This is the most critical period of life. There is no particular difference between a boy and a girl in their characteristics when they are young. After attaining puberty they exhibit their characteristic qualities.


Chapalata is Vasana of a mild type. It lasts for a short time only. There are two kinds of important Chapalatas. There is the Jihva-Chapalata of the tongue where the tongue wants to eat the various things every now and then. It is a form of morbid appetite. Rich people who lead a luxurious life have this form of Chapalata. The other variety is the Upastha-Chapalata wherein the sex Indriyas wants to taste again and again the sexual enjoyment (Sparsa).

Vasana Causes Restlessness And Bondage

Vasana is the cause of restlessness of mind. As soon as a Vasana manifests, there is an intimate connection between the mind and the object through overflowing Vishaya-Vritti-Pravaha. The mind will not retrace its steps till it gets the object and enjoys it. The restlessness will continue till the object is enjoyed. The Vritti will flow towards the object till it is obtained and enjoyed. The common run of men cannot resist or suppress any Vasana owing to weak will.

It is the Vasana in the mind that causes attraction towards objects and brings about bondage; with the disappearance of Vasanas, bondage naturally vanishes. There will not be any attraction, admiration or excitement for any object outside, if there is no Vasana inside your mind. It is the Vasana that is at the bottom of all your miseries and troubles. There is no pain from Isvara-Srishti (objects created by the Lord). Water quenches your thirst. Breeze gives you comfort. Sunshine enlivens you. Fire gives warmth. It is Jiva-Srishti that brings about bondage. Ahankara, anger, Abhimana, attachment are all Jiva-Srishtis. Have Suddha Sankalpa, but no Vasanas.

By mere ethical training, jealousy, Raga, Dvesha, Krodha, Kama, etc., can be suppressed though not eradicated completely. These impure, Asubha Vasanas can be considerably attenuated (Tanu-Avastha) by moral culture. They attain a subtle condition. They cannot harm the individual. They remain under perfect control.

Eradication, Not Suppression, The Proper Remedy

A Vasana may be suppressed for the time being by an aspirant. But it again manifests with redoubled force when a suitable opportunity arises. Like a minister obeying the king, the five organs of the body act in accordance with the dictates of the mind. Therefore, you should through your own pure mind and proper efforts eradicate the Vasanas for objects. You should rend asunder, the long rope of Vasanas tied to the vessels of man, whirled on the ocean of Samsara, through enormous efforts on your part. Vasanas should be thoroughly eradicated. If these Vasanas are destroyed by Vichara (enquiry of Atman) and discrimination, the mind which is ever restless will get quiescence like a gheeless lamp.

How To Destroy Vasanas


Vijnanamaya Kosa serves as a great fortress for the aspirant. From there he can attack the Vasanas when they try to emerge from the seed-body (Karana Sarira) into the mind. Through the practice of Sama, the aspirant should destroy the Vasanas one by one with the help of Vijnanamaya Kosa (Buddhi). He should crush them as soon as they try to raise their heads on the surface of the mind-lake. He must not allow them to sprout forth. This is Vasana-Tyaga. This attack or fight is from inside.

When a Vasana or Sankalpa arises in the mind, the mind gives a push to the Antar-Indriya. From the Antar-Indriyas, this push is communicated to the Bahyakaranas (external instruments) such as hands, legs, eyes, ears, etc. The practice of Sama stops this very push which is the root cause of motion of all the Indriyas and Karanas.

Sama is peace of mind produced by the eradication of the Vasanas (Vasana-Tyaga). The Antahkarana of a man who possesses this virtue is cooler than ice. Even the coolness of the moon cannot compete with coolness of the Antahkarana of a man of Sama. Generally, the Antahkarana of a worldling is a blazing furnace. A man of Sama is neither exalted when he gets a desired object (Ishta) nor depressed when he gets an undesired thing (Anishta). He keeps a balanced mind always. He has no enemies. The happiness of an emperor is nothing, nothing when compared with the supreme spiritual bliss of a man of Sama. Sama is one of the four sentinels of Moksha. If you have Sama, you will get the company of the other three friends, viz., Santosha (contentment), Vichara (enquiry into Atman) and Satsanga (association with the wise and saintly).


The attack should commence from outside also. Bahyavritti-Nigraha should be done through Dama (restraint of the Indriyas). You must not allow sense-vibrations to enter from outside into the mind through the avenues of Indriyas. This is also necessary. Sama alone is not sufficient. The senses must be rendered blunt by Dama. The Vasana for sweets, for instance, should be destroyed by Sama through Vasana-Tyaga, by crushing the Vasanas within as soon as a desire arises; and the Bahyavritti, which arises by the sight of sweetmeat should be destroyed by withdrawing the eyes from the same when you move about the bazaar and by giving up taking sugar. Dama supplements Sama in the control of mind. Dama is an auxiliary for the complete eradication of Vasanas.

If you give up an old habit of taking tea, you have controlled to a certain extent the sense of taste. You have destroyed one Vasana. This will give you some peace, because the craving for tea has gone and you are freed from your efforts and thinking in getting tea, sugar, milk, etc. Thinking is pain, seeing is pain, hearing is pain for a philosopher and a Sadhaka. It is all pleasure for a worldling. The energy that was agitating you to run after tea is now transmuted into will. You gain peace and will-power by giving up one thing. If you give up fifteen things, your peace of mind will be still greater and the will still more powerful. This is the fruit of Tyaga. So, you are not a loser in Tyaga. You gain more knowledge, more bliss and more power. You give up something in favour of something higher. Is there anyone who will not give up black sugar in favour of white sugar? If you once control one Vasana, it will be easy for you to control other Vasanas too, because you gain strength and power.

Svadhyaya and Meditation

Increase your Sastra-Vasana in the beginning. Occupy your mind with the study of standard philosophical books. Thereby you can decrease your Deha-Vasana (thought of the body) and Loka-Vasana (desire for name and fame, Kirti, Pratishtha, etc). Later on, you will have to give up Sastra-Vasana also. You must entirely devote all your time and energy in meditation and meditation alone. Vasana-Kshaya (destruction of Vasanas) is caused through well-conducted deliberation (Vichara), Brahma-Dhyana, Vairagya and Tyaga.

Vichara and Brahma-Bhavana

The wise know that the mind associated with Vasana tends to bondage while the mind absolutely free from Vasana is said to be an emancipated one. Just as a lion that is shut up in a cage emerges out by breaking the bars of the cage, so also a Jnani comes out of this cage of physical body victoriously by breaking or by destroying the Vasanas of the mind through constant Vichara (Atmic enquiry), constant Nididhyasana (profound and constant meditation on 'OM' and its meaning) and Brahma-Bhavana. The more you attenuate your Vasanas by Svarupa-Bhavana or the Brahma-Bhavana, the happier you will become. In proportion to the thinning of the Vasanas, the mind also is proportionately thinned out. Mind is nothing but a bundle of Vasanas. Mind is no other than the Vasanas which generate an endless series of rebirths. The true nature of the mind is the Vasanas. The two are synonymous.

Conquest of Ahankara

If you destroy egoism (Ahankara, this false little 'I') and control the Indriyas (the senses), the Vasanas will die by themselves. The root cause for all troubles is Ahankara. Just as the dependants of a family hang upon the chief of the house- the father-similarly, all Vasanas, Trishnas, Kamanas, etc., hang upon Ahankara, the chief of this house-body.

Constantly generate from the Sattvic mind-battery the Akhanda electric current 'Aham Brahmasmi'-Vritti (Brahmakara Vritti). That is the potent antidote. Keep it safe in the pocket; smell it when an apoplectic attack of the Ahankaric false 'I' idea overcomes you. It is only when you eradicate the painful Ahankara of the mind and conquer the foes of organs (Indriyas) that the ever-waking Vasanas will subside.

The Meaning Of Moksha

The illusory Samsaric Vasanas that have arisen through the practice of many hundreds of lives never perish except through the practice of Yoga for a long time. Therefore, O Aspirants! After having put away at a distance the desire of enjoyment by discriminative efforts, practise the state of mind absolutely devoid of Vasana.

Moksha does not mean physical separation from all worldly affairs, but only a state of mind bereft of all impure Vasanas or clinging to worldly things, but yet working as usual amidst them. You must realise God in and through the world. This is the central teaching of the Gita. "But the disciplined (lower) self, moving among sense-objects with senses free from attraction and repulsion and mastered by the higher Self, goeth to Peace" (Gita. II-64). This is the central teaching of Yoga Vasishtha also.

There is no Vasana in Brahman. Complete annihilation of the Vasanas takes place only in Nirvikalpa Samadhi. Only Nirvikalpa Samadhi can completely fry up the seeds of impure Vasanas. Through the knowledge of Brahman, there will be an extinction of all Vasanas, which form the medium of enjoyments. With the extinction of all Vasanas, the undaunted mind will get quiescence like a gheeless lamp.

General Discussion / Re: Wise Quotes
« on: April 02, 2014, 07:55:36 AM »
At fifteen my heart was set on learning;
at thirty I stood firm;
at forty I had no more doubts;
at fifty I knew the mandate of heaven;
at sixty my ear was obedient;
at seventy I could follow my heart's desire
without transgressing the norm.


General topics / Re: next janma and naan yar
« on: April 01, 2014, 08:35:40 PM »
Here is a wonderful song.

Aezhai manadhai maaligaiyakki
Iravum pagalum kaaviyam paadi

Make the poor heart a palace
Sing poetically about night and day (sadness and joy)

மயக்கமா கலக்கமா
மனதிலே குழப்பமா
வாழ்க்கையில் நடுக்கமா

வாழ்க்கை என்றால் ஆயிரம் இருக்கும்
வாசல் தோறும் வேதனை இருக்கும்
வந்த துன்பம் எது வென்றாலும்
வாடி நின்றால் ஓடுவதில்லை
வாடி நின்றால் ஓடுவதில்லை
எதையும் தாங்கும் இதயம் இருந்தால்
இறுதி வரைக்கும் அமைதி இருக்கும்

ஏழை மனதை மாளிகையக்கி
இரவும் பகலும் காவியம் பாடி
நாளைப் பொழுதை இறைவனுக்களித்து
நடக்கும் வாழ்வில் அமைதியைத் தேடு
நடக்கும் வாழ்வில் அமைதியைத் தேடு
உனக்கும் கீழே உள்ளவர் கோடி
நினைத்துப் பார்த்து நிம்மதி நாடு


        Mayakkamaa kalakkamaa
Manadhilae kuzhappamaa
Vaazhkkaiyil nadukkamaa

Are you dazed and queasy?
Is there confusion in your heart?
Is there uncertainty in your life?

Vaazhkkai enraal aayiram irukkum
Vaasal dhoarum vedhanai irukkum
Vandha thunbam edhuvendraalum
Vaadi ninraal oaduvadhillai
Vaadi ninraal oaduvadhillai
Edhaiyum thaangum idhayam irundhaal
Irudhi varaikkum amaidhi irukkum


Life has thousands of problems in it
Every one?s house has anxieties (not just you)
Whatever the trouble is
If you wilt and stop, they don?t go away
If you wilt and stop, they don?t go away
If you have a heart that can endure anything
There will be peace until the end

Aezhai manadhai maaligaiyakki
Iravum pagalum kaaviyam paadi
Naalaip pozhudhai iraivanukkaliththu
Nadakkum vaazhvil amaidhiyaith thaedu
Nadakkum vaazhvil amaidhiyaith thaedu
Unakkum keezhae ullavar koadi
Ninaiththup paarththu nimmadhi naadu


Make the poor heart a palace
Sing poetically about night and day (sadness and joy)
Dedicate tomorrow?s time/worries to god and
Look for peace in your present life
There are crores of people worse off than you
Think about that and feel grateful and peaceful

General topics / Re: next janma and naan yar
« on: April 01, 2014, 08:26:56 PM »
Krishnan, Friends,

Wait for the Lord; Be strong, and let your heart take courage; Yes, wait for the Lord. - Psalm 27:14

Tough times, struggles are a definite indications that we are on the right path. It is only wise to be cautious when things seem to go smooth. Who is spared from struggles? Just look around, Lord Rama had struggles, Krishna had struggles, Jesus had struggles, Ramakrishna, Ramana had struggles. Who is just spared from struggles.

It is these struggles that really pulled them all towards the divinity. I always was inspired by the above psalm. We have to wait for the Lord. Wait out the struggles, endure the sufferings silently and prayerfully. Bear with the pains with hope. There are no shortcuts. Let these struggles mould us for the better. resist not the contradictions. do not fight the struggles. face it, experience the pains, struggles fully. do not endure them blindly. Know it, learn it. see through these struggles. There is no point in fretting. there is no point in complaining or crying in despair. These are hard realities of life. lay out the pains at the feet of your God, your Guru very prayerfully, lay your despair and pains at the feet of the Guru God prayerfully. Cry our your despairs to the Lord prayerfully, seeking his grace. Are not these struggles wonderfully found in Akshara mana malai? the various struggles a sadhaka faces is so prayerfully expressed in AAMM. Thaayumanavar, Manickavachar all their expressions are the outburst of their inner struggles, Thyagaraja songs? what are they , they are verily these outbursts of inner pains conflicts and struggles.

communicate with the God, the Guru with understanding. This is no brahma vidya. These are the ways shown by our Sages.

I remember this wonderful story from Sat charitra at this moment:

True Guru Bhakti

There was an old woman, by the name Radhabai. She was the mother of one Khashaba Deshmukh. Hearing Baba’s fame she came to Shirdi with the people of Sangamner. She took Baba’s darshan and was much satisfied. She loved Baba intimately and resolved in her mind that, she should accept Baba as her Guru and take some Upadesh from Him. She determined to fast herself unto death, so long as Baba did not accept her and give her any Upadesh or Mantra. She stayed in her lodging and stopped taking any food or water for three days. I was frightened by this ordeal of the old woman and interceded with Baba on her behalf. I said, “Deva, what is this You have started? You drag so many persons here. You know that old lady. She is very obstinate and depends on You. She has resolved to fast unto death, if You don’t accept and instruct her. If anything worse happens, people will blame You and say that Baba did not instruct her and as a consequence, she met her death. So take some mercy on her, bless her and instruct her.” On seeing her determination Baba sent for her, and made her changeher mind, by addressing as follows:

“Oh mother, why do you have to subject yourself to unnecessary tortures? You are My mother and I am your child. Take pity on Me and hear Me through. I tell you My own story, which if you listen carefully, will do you good. I had a Guru. He was a great saint and most merciful. I served him long, very long, still he would not blow any Mantra into My ears. I had keen desire, never to leave him, but to stay with and serve him, and at all costs receive some instructions from him. But he had his own way. He first got my head shaved and asked Me for two paise3 as Dakshina4. I gave the same at once. You may say that, as My Guru was perfect, why should he ask for money and how should he be called desireless? The reply is that, he never cared for coins. What had he to do with them? His two paise were (1) Firm faith and (2) Patience or perseverance. I gave these two paise to him and he was pleased.”

“I resorted to My Guru for 12 years. He brought Me up. There was no dearth of food and clothing. He was full of love or say, he was love incarnate. How can I describe it? He loved Me most. Rare is a Guru like him. When I looked at him, he seemed as if he was in deep meditation and then, we both were filled with bliss. Night and day, I gazed at him, with no thought of hunger and thirst. Without him, I felt restless. I had no other subject to meditate upon, nor any other thing than My Guru to attend. He was My sole refuge. My mind was always fixed on him. This Nishtha (firm faith) is one paisa of Dakshina. Saburi (Patience or perseverance) is the other paisa.

  I waited patiently and served My Guru. This Saburi will ferry you across the sea of this mundane existence. Saburi removes all sins and afflictions, gets rid of calamities in various ways, and casts aside all fear, and ultimately, gives you success. Saburi is the mine of virtues, consort of good thought”. Nishtha (faith) and Saburi (patience) are like twin sisters, loving each other very intimately.

“My Guru never expected any other thing from Me. He never neglected Me, but protected Me at all times. I lived with him and was some times away from him still I never felt the absence of his love. He always protected Me by his glance, just as the tortoise feeds her young ones, whether they are near her or away from her on the other side of the bank, by her loving glances. Oh mother, My Guru never taught Me any Mantra then, how shall I blow any Mantra in your ears? Just remember that Guru’s tortoise-like loving glance gives us happiness. Do not try to get Mantra or Upadesh from anybody. Make Me the sole object of your thoughts and actions and you will, no doubt, attain Paramartha (the spiritual goal of life). Look at Me whole-heartedly and I, in turn, look at you. Sitting in this Masjid, I speak the truth, nothing but the truth. No Sadhana or proficiency in the six Shastras, is necessary. Have faith and confidence in your Guru. Believe that, Guru is the sole Actor or Doer. Blessed is he, who knows the greatness of his Guru and thinks him to be Hari, Hara and Brahma (Trimurti) Incarnate”.

Instructed in this way, the old lady was convinced she bowed to Baba and gave up her fast. Hearing this story carefully and attentively, and marking its significance and appropriateness, Hemadpant was most agreeably surprised. On seeing this wonderful Leela of Baba, he  was moved from top to toe, he was overflowing with joy, his throat was choked and he was not able to utter a single word.

General topics / Re: next janma and naan yar
« on: April 01, 2014, 05:49:50 PM »
Dear Sri Ravi,

your response so much reminded me of our friend srkudai :-) just only the same kind of response in a more acceptable and refined manner.


General topics / Re: next janma and naan yar
« on: April 01, 2014, 05:48:35 PM »
Dear Krishnan,

apropos to Sri Ravi's response, you may still feel skeptical and a sense of despair may linger and you may feel a sense of hopelessness. But is it not the truth really? Even if it is Truth that cannot be rejected, still a sense of emptiness pervades that is because the Truth, the Soul has to be nourished with worship and love. Is there a dearth to worship the God, the Self, Truth for us?

Even though the Truth is already our nature, and there is no attainment of it, yet we can say it as "Easwara Niyati" that one has to offer oblation, by way of worship, prayers. It is not just enough, that Ramana is everything to me and so on, and Atma Vichara alone is enough, is most of most cases! Engage all Thy body organs in His worship.

With your mouth, Sing His glories
With yours hands, Serve Him
With your legs, go to His places of worship
With your eyes, See His divine form
With your mind, decorate him by thinking about Him

You may not derive the same happiness because currently they are engaged in worldly affairs. Just couple it with God. Give respected place and time for God in your daily life. It does not simply suffice thinking about God in work place and visiting ebooks and forums and reading books.

We have so many types of Upasanas, take one and keep doing it. We have Sandhya worship, or Japa, offer flowers, incense stickis, decorate the Lord. Buy sweets and offer it to the Lord, go to a temple and distribute among devotees. Do something.


General topics / Re: next janma and naan yar
« on: April 01, 2014, 04:30:22 PM »

Swami was sitting alone in the Virupaksha cave. Ramaswamy Iyer gives an
account of his meeting with Swami, in his diary: 'My soul was stirred; and I
appealed to him 'Sir, Jesus and other great souls came into the world to
redeem sinners. Is there no hope for me?' The Swami said (in English):-



General topics / Re: A Word To All Members of the Forum
« on: April 01, 2014, 01:37:54 PM »
Dear sir, this also is a tapas.

General topics / Re: Tiruppavai.
« on: April 01, 2014, 11:40:12 AM »

                        Though promised earlier to arouse all,
this girl is blamed

In your backyard garden pond
Lotus hath opened its petals benign;
Lily hath closed its petals as a cone;
Lo! Brick power hue attir'd
White-toothed monks are afoot
To trumpet conch in their temple divine;
Vouched to arouse us, pompously you mouth
Vivacious your tongue lassie unabashed;
His eye is a la lotus; and arm a hillock fine
Toting conch and wheel that shines.
Arise, sing! Listen and consider, our damsel.
A gopi who is an expert orator and who is also chief among these girls is woken up. She had promised that she would get up before the rest and wake them up. She has conveniently forgotten all about it and is sleeping comfortably and peacefully. This is an unpardonable crime. But still her inclusion in the group is most essential as, with her silver tongue, she can easily subdue Krishna. Moreover it is essential that not a single girl loses His grace. If she were to sing of Krishna as He appears bearing the discus and conch He is sure to relent.

Incidentally Andal tells us, "Use your tongue not merely for tasting delicious dishes, but for singing about the Lotus-eyed One. That was the main purpose for which it was gifted to you in the first place by God."

(Verse 14)

General Discussion / Re: Rough Notebook-Open Forum
« on: April 01, 2014, 06:48:02 AM »
Just a rough scribble... recently when i visited chennai and was surprised to see a Dwaja Sthambham in the Santhome Church, Mylapore.  -

General Discussion / Re: Teachings of Sri Ramakrishna
« on: March 31, 2014, 05:37:02 PM »
Master's exhortation to a devotee to go forward

Kedar believed in certain queer practices of a religious sect to which he had once belonged. He held the Master's big toe in his hand, believing that in this way the Master's spiritual power would be transmitted to him. As Sri Ramakrishna regained partial consciousness, he said, "Mother, what can he do to me by holding my toe?" Kedar sat humbly with folded hands. Still in an ecstatic mood, the Master said to Kedar: "Your mind is still attracted by 'woman and gold'. What is the use of saying you don't care for it? Go forward. Beyond the forest of sandal-wood there are many more things: mines of silver, gold, diamonds, and other precious stones. Having a glimpse of spirituality, don't think you have attained everything." The Master was again in an ecstatic mood. He said to the Divine Mother, "Mother, take him away." At these words Kedar's throat dried up. In a frightened tone he said to Ram, "What is the Master saying?"

At the sight of Rākhāl, Sri Ramakrishna was again overpowered with a spiritual mood. He said to his beloved disciple: "I have been here many days; When did you come?"

Was the Master hinting that he was an Incarnation of God, and Rākhāl his divine companion, a member of the inner circle of devotees?

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