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Messages - Nagaraj

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Bhati blooms only on attainment

One day a lady who was well versed in classical music and who was also proficient in playing the Veena , came up with a question to Bhagavan. “Bhagavan is it possible to attain liberation through music alone or would other spiritual practices be required,?" the lady asked. Bhagavan remained silent as if to reveal the stillness of the Atman where no music can penetrate. The lady, unable to understand Bhagavan's silence further queried, “Did not Saint Thyagaraja and other saints attain moksha by singing the praises of God?" A smile broke forth from Bhagavan. He said, “Thyagaraja and the others did not attain Moksha through their songs but from the ecstasy that sprang forth from within as a result of their realisation of the ultimate. Their songs were just an expression of their blissful state. This was the reason why their music stood the test of time. This is what is called as 'Nadopanishad!"


Something like, neti neti "neti neti" :D

Actually , you have come up with a profound observation, in the end neti neti, even neti neti! Thereafter, even to say Just Be, is corruption!


In the process you are burning yourself out, like a matchstick! neti neti. Get destroyed! :)

let say I realize that all people are manifestation of my Self, not the ego, but my Self. So is it correct to say that the body I am is not mine too? Yes, I am not this particular body but the body must also be my Self.

Neti Neti, what ever you come out with Neti Neti it!


Dear Hari, the purpose of neti neti is to realise that the YOU (Self) are really form less.  The real Self which you are, art not what you felt (the knowledge) you were, like the body, eyes, and so on. You discern that YOU are totally different, none of these, whose form is attribute-less, which cannot be defined or determined, it is inexpressible.

Not this, Not this, what is being negated is our definition of whatever we negate as neti neti. what is being negated is our definition, our understanding. The Self is indefinable, indiscernible. It is to realise this. Again realise this and finish it with neti neti. Neti Neti is just The Tao that can be spoken is not the eternal Tao.

You are not only this, not only this, but the whole of it. Your body is not only the heart, not only the liver, not only the eyes, not only the limbs, but the whole of it art you.

Like you are not the beeds in a string, not this bead, not this bead, but the whole of it all, art you.

Bhagavan says in Talks:

the wise man believes that the body cannot remain apart from
the Self. The Self is infinite for him and includes the body also.

Again the body is just our definition, like the hilarious videos 1 of yesterday, as a baby, you never knew anything, still fresh before being dumped with various knowledge.

You just cannot see anything without the interpretation of your knowledge. What you see with the interpretation of your knowledge you reject as neti neti.


General Discussion / Re: my musings
« on: September 06, 2013, 04:26:47 PM »
Heavenly Father, Almighty God,
I humble myself before your Presence.
What a joy it is to come to you.
I thank you and I praise your infinite Majesty,
Omnipotence and Perfections.
Please forgive me of all my sins.
Lord I come to you in my nothingness.
I want to worship you and adore you,
to love you with all my heart,
with all my mind,
with all my soul
and with all my strength.

I want to burn with desire for you like an angel.
I need you my Lord,
I am nothing without you.
I ask you to raise me before your Glory.
Shine your light upon me,
allow me to walk with you
and always do your Holy Will.
Protect me and bless me O Merciful Lord.
Fill me with your Holy Spirit,
grant me peace, love and joy.
Heal me, bless me and sanctify me O Lord;
make me a blessing for all those around me.

(Christian Prayer)

One morning, Bhagavan was preparing to grind the coconut chutney to be served with the idlies at breakfast time. Anticipating Bhagavan's actions. Muruganar darted forward and took hold of the vertical stone that rotates within the cavity of the circular grinding stone. Muruganar started rotating the vertical stone, while Bhagavan settled down opposite and slowly pushed the coconut and other ingredients into the gap.

While this activity was going on, Bhagavan was talking about the early days. He said, "While we were staying on the Hill, Mother often remarked that a grinding stone would be a big help. I invariably replied that, once a grinding stone was acquired, some other appliance would appear indispensable, and there would be no end to such requirements. I used to tell Mother that, by acquiring one object after the other, we will only bind ourselves much more tightly to this earthly life."

Bhagavan's voice had a mesmeric effect upon Muruganar. Though his hands continued their mechanical activity, his mind was far away. He did not even notice that the chutney was ready; he just continued to rotate the stone. To catch his attention, Bhagavan splashed some water onto his face, under the pretext of sprinkling water on the chutney. Even then, Muruganar did not recognise the situation. He assumed that Bhagavan was sprinkling water on the ingredients, and some of the water had accidentally splashed into his eyes. So he just wiped his face with a towel, and continued with his activity. At that point, Bhagavan exclaimed, "What is this? Can't you see that the task is done? Why persist with the grinding when the chutney is ready?" Only then did Muruganar realise what was happening.


In the early days, very few devotees stayed with Bhagavan. However, Bhagavan was seldom totally alone. Muruganar had a strong desire to have Bhagavan wholly to himself, at least for a short while. Muruganar never mentioned this yearning to anybody. But can anybody hide anything from Bhagavan? Muruganar's secret wish was to be fulfilled in a totally unexpected way. In those days, Bhagavan and his devotees used to collect leaves from the trees in the forest, to make leaf-plates. Once, while a part was getting ready to go into the forest, Bhagavan gave Muruganar a very significant glance. Interpreting this look as a signal to follow him, Muruganar hurried after Bhagavan. By the time the others entered the forest, Bhagavan and Muruganar had disappeared into the woods.

Bhagavan led Muruganar deep into the forest. At one place, Bhagavan sat down on a log, and asked Muruganar to sit beside him. Muruganar sat, but no words were exchanged. Bhagavan looked directly into his eyes and Muruganar felt the power of Bhagavan's Grace flowing through him like an electric current. He lost all perceptions of time and space, and experienced a joy beyond description. Immersed in this state of bliss, Muruganar was oblivious to the passage of time it was only when he regained his senses that he realised that he must have remained in this state of bliss for hours together. Muruganar has mentioned this incident in one of the poems in the section titled Keerthi Thiruagaval in Sri Ramana Sannidhi Murai. This verse expressed Muruganar's gratitude to Bhagavan, for giving him this experience of blissful union with the Self.

Often, the moment Muruganar entered the Old Hall Bhagavan would commence talking to him. Muruganar would start replying even before prostrating to Bhagavan. While prostrating too he would continue talking. Often, he would even forget that he was lying prostrate on the ground and would just go on talking to him, lifting his head like a chameleon and continuing to reply to his queries. Others in the Hall would be amused at this strange sight. Muruganar narrated this and added: "Viswanatha (Swami) used to jokingly request me to quit such 'lizard-talk'; as my words were not audible to anyone including Bhagavan! What to do? I was not at all aware of such happenings. On such occasions my sole thought would be to reply to Bhagavan immediately and I would forget the environment, everything else, including my body!" Muruganar, the 'shadow of Bhagavan', had the highest devotion for him and would never fail to express this by prostrating to him a number of times and when Bhagavan left the Hall standing up reverentially. But there were occasions when Bhagavan would leave the Hall while Muruganar was composing verses and on returning he would find him still writing. Without going to the couch Bhagavan would stand a while next to the seated Muruganar and pick up the thread of the conversation he had with him before leaving the Hall. The thought that Bhagavan could not stand without great strain, and that he himself should not be seated when his master was standing beside him, would not occur to Muruganar and he would continue talking. The devotees around used to get annoyed over this apparent display of disrespect. Muruganar would realise it only later on when it was pointed out by others!


General topics / Re: Sangeetha Dhyana
« on: September 06, 2013, 03:07:37 PM »
கண்ணுக்கு மையழகு , கவிதைக்கு பொய்யழகு
கன்னத்தில் குழியழகு , கார்கூந்தல் பெண்ணழகு

இளமைக்கு நடையழகு , முதுமைக்கு நாராயழகு
கள்வர்க்கு இரவழகு , காதலர்க்கு நிலவழகு
நிலவுக்கு கரயழகு , பறவைக்கு சிறகழகு (2)
அவ்வைக்கு கூனழகு , அன்னைக்கு சேயழகு .
கண்ணுக்கு ..

விடிகாலை விண்ணழகு , விடியும் வரை பெண்ணழகு
நெல்லுக்கு நாற்றழகு , தென்னைக்கு கீற்றழகு
ஊருக்கு ஆரழகு , ஊர்வலத்தில் தேரழகு (2)
தமிழுக்கு ழா அழகு , தலைவிக்கு நானழகு
கண்ணுக்கு ..


        Kannukku Mai azhagu
"Kaajal" makes the eye beautiful

Kavidhaikku poi azhagu
"Lies" make a poem beautiful.

Kannaththil kuzhi azhagu
A dimple on the cheek is beautiful

Kaar koondhal pennazhagu
Dark tresses of hair make a girl beautiful

Ilamaikku Nadai azhagu
An energetic gait adds beauty to youth

Mudhumaikku Narai azhagu
Grey hair adds beauty to old age.

Kalvarkku iravazhagu
Robbers perceive the night to be beautiful

Kadalarkku Nilavazhagu
Lovers perceive the moon to be beautiful

Nilavukku karai azhagu
The stains on the moon make it beautiful

Paravaikku siragazhagu
Feathers make a bird beautiful

Avvaikku koonazhagu
Even a hunch adds beauty to Avvai(Avvaiyar)

Annaikku Saeiazhagu
A child adds beauty to its mother

Vidikaalai vinnazhagu
The sky at the break of dawn is beautiful

Vidiyum varain pennazhagu
Till the break of dawn, a woman is beautiful

Nelluku Naatrazhagu
The saplings make the unchaffed grains beautiful

Thennaikku keetrazhagu
The branches make the coconut tree beautiful

Oorukku aarazhagu
A river adds beauty to a town

Oorvalaththil therazhagu
A chariot adds beauty to a procession

Thamizhukku "zha" azhagu
The alphabet "zha" adds beauty to the Tamil language.

Thalaivikku Naan azhagu
I add beauty to my mistress

General Discussion / Re: my musings
« on: September 06, 2013, 02:36:44 PM »
Stray thoughts...

It can also be observed like this -

Those who are unable to plead their helplessness to God and surrender are asked to enquire the source of the 'I' thought, that rises, or are asked to discrimininate between the real and unreal, and so on, then there comes a point where as Bhagavan says -

How can `I' eliminate itself? All that you need do is to find out its origin and stay there. Your effort can extend only so far. Then the Beyond will take care of itself. You are helpless there. No effort can reach It. Then the 'I' is prepared to plead its helplessness to God and surrender.


This is not to belittle this or that, but just to bring to light that how this is same as that and that is same as this. How the ego mind is caught in certain things strongly.


Talks 326

In answer to a question by a long resident attendant Sri Bhagavan said: “Everybody complains of the restlessness of the mind. Let the mind be found and then they will know. True, when a man sits down to meditate thoughts rush up by dozens. The mind is only a bundle of thoughts. The attempt to push through the barrage of thoughts is unsuccessful. If one can by any means abide in the Self it is good. For those who are unable to do so, chanting or meditation (Japa or dhyana) is prescribed. It is like giving a piece of chain to an elephant to hold in its trunk. The trunk of the elephant is usually restless. It puts it out in all directions when taken out in the streets of the town.

If given a chain to carry the restlessness is checked. Similarly with the restless mind. If made to engage in japa or dhyana, other thoughts are warded off: and the mind concentrates on a single thought. It thus becomes peaceful. It does not mean that peace is gained without a prolonged struggle. The other thoughts must be fought out.

Here is another illustration. Suppose a cow plays rogue and strays into neighbours’ fields to graze. She is not easily weaned from her stealthy habit. Think how she can be kept in the stall. If forcibly tethered in the stall she simply bides her time to play the rogue. If she is  tempted with fine grass in the stall she takes one mouthful on the first day and again waits for the opportunity to run away. The next day she takes two mouthfuls; so she takes more and more on each succeeding day, until finally she is weaned from her wicked tendencies. When entirely free from bad habits she might be safely left free and she would not stray into neighbours’ pasture land. Even  when beaten in the stall, she does not afterwards leave the place. Similarly with the mind. It is accustomed to stray outward by the force of the latent vasanas manifesting as thoughts. So long as there are vasanas contained within they must come out and exhaust themselves. The thoughts comprise the mind. Searching what the mind is, the thoughts will recoil and the seeker will know that they arise from the Self. It is the aggregate of these thoughts that we call ‘mind’. If one realises that the thoughts arise from the Self and abide in their source, the mind will disappear. After the mind ceases to exist and bliss of peace has been realised, one will find it then as difficult to bring out a thought, as he now finds it difficult to keep out all thoughts. Here the mind is the cow playing the rogue; the thoughts are the neighbours’ pasture; one’s own primal being free from thoughts is the stall.

The bliss of peace is too good to be disturbed. A man fast asleep hates to be awakened and ordered to mind his business. The bliss of sleep is too enthralling to be sacrificed to the work born of thoughts. The thought-free state is one’s primal state and full of bliss. Is it not miserable to leave such a state for the thought-ridden and unhappy one?

If one wants to abide in the thought-free state, a struggle is inevitable. One must fight one’s way through before regaining one’s original primal state. If one succeeds in the fight and reaches the goal, the enemy, namely the thoughts, will all subside in the Self and disappear entirely. The thoughts are the enemy. They amount to the creation of the Universe. In their absence there is neither the world  nor God the Creator. The Bliss of the Self is the single Being only. When Prahlada was in samadhi, Vishnu thought within Himself:

“This asura being in samadhi, all the asuras are in peace. There is no fight, no trial of strength, no search for power, nor the means for gaining power. In the absence of such means for power - yaga, yajna, etc., i.e., the gods are not thriving; there is no new creation; nor even is any existence justified. So I will wake him up; then the asuras will rise up; their original nature will manifest itself; the gods will challenge them: the asuras and others will then seek strength and adopt the means for its acquisition. Yajnas, etc., will flourish; the gods will thrive; there will be more and more of creation, more of fight and I shall have enough to do”.

So Vishnu awakened Prahlada, blessing him with eternal life and jivanmukti. Deva-asura fight was resumed and the old order of things
was restored so that the universe continues in its eternal nature.

D.: How could God Himself wake up the asura element and bring about constant warfare? Is not Pure Goodness the nature of God?

M.: Goodness is only relative. Good always implies bad also; they always co-exist. The one is the obverse of the other.


General Discussion / Re: Teacher's Day - SEP 5
« on: September 06, 2013, 11:48:11 AM »
I never intended to go into this much elaboration on a simple teacher's day. For me, teacher was the English word of guru when I posted. I need to learn some more English Dugrinjikarane :)

Sanjay, adding more fuel to fire :D

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।
मा कर्मफलहेतुर्भूर्मा ते संगोऽस्त्वकर्मणि ॥

karmaṇyevādhikāraste mā phaleṣu kadācana,
mā karmaphalaheturbhūrmā te saṅgo'stvakarmaṇi.

Thou hast a right to action, but only to action, never to its fruits;
let not the fruits of thy works be thy motive,
neither let there be in thee any attachment to inactivity.

:D :D

Sri Ravi, very insightful post. Anything done with Love and devotion automatically sets the mind right. - very true, and love and devotion also in-turn doesn't come by our effort, as the saying goes, avan arulale avan thaal vanangi.

The bull will go out repeatedly, because it is the nature of such animals to wander in search of food, but every time you notice that your bull–mind has wandered out, tempt it back into its stable with the same technique. Don’t try to beat it into submission or you may be attacked, and don’t try to solve the problem forcibly by locking it up. Sooner or later even the dimmest of bulls will understand that, since there is a perpetual supply of tasty food in the stable, there is no point wandering around outside, because that always leads to suffering and punishments. Even though the stable door is always open, the bull will eventually stay inside and enjoy the food that is always there".

this, as above, the span as above will generate restlessness, as we are even responding with wisdom, still the restlessness would remain, eventually to disappear eventually.

In one ways, Self Enquiry also is highest Hata Yoga, deliberate effort is made to curtail the outgoing mind and arresting it within. When the situation is favorable it is conducive and we also pass through those phases when it is not conducive, and it would be greatly burdensome, not only for self enquiry but just about any sadhana.


Hari, there are possibilities one may get tension and restlessness during self enquiry, this would be a a definite yes by most if not all. Unfortunately, there are no methods to manage it, the Sage only asks us to only proceed, as any step taken to tackle the restlessness only would deviate you. There is no way, allow the nature to take course, as the river travels, it is bound to pass through some places of rocks and bumps and eventually would pass through them, what an we do, we just got to be patient, humongous patience, as the Hercules is carrying the earth!

Any solution is false, there are no solutions, solutions are illusions as the problems!


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