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Messages - Nagaraj

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General topics / Re: Consciousness is indivisible
« on: July 22, 2016, 12:13:08 AM »
Dear Sadhak, that was a beautiful post on JK. I felt you could post his interesting talks in a separate thread if you are inspired to do so. Some of his talks are surely very enlightening and immensely beneficial.

General topics / Re: Consciousness is indivisible
« on: July 21, 2016, 07:16:11 PM »
Dear Anand Sundaram,

I really appreciate your question very much. A good question is such that it will invoke the pure Ganges of knowledge. Moreover, it has really become a rare aspect even in this forum that we really had a good discussion.

Consciousness is indivisible - This you need to first look into the source of this reflection, why and how is consciousness indivisible and by referring it as indivisible, what is really meant?

There can be no better example to refer than that of Arjuna's plight. Please read the Chapter 1 carefully and become Arjuna and feel the plight and experience the pain and fear of Arjuna, only then will you truly be able to digest the essence of the reflection - "Consciousness is indivisible"

Spirituality never works out well for a curious mind, but if the fervor is deep and genuine, only then can we really be able to digest the essence of the words of Rishis.

When you see and understand the Arjuna in chapter 1, and relate the same to your own self in your world and recognise the invalidity of the various experiences that we experience that cause us to experience repeated pains and pleasures, sukha and dukha and so on, the dualities, only then Sri Krishna appears to you in the form of Jnana and bestows upon you the divine knowledge.

What Arjuna experienced before the war, or rather when we experience in the world, full of pain and pleasures, sukha and dukha, we can say that Consciousness is divisible a sense of incompleteness, dissatisfaction, depression and so on and what Lord Krishna clarifies there upon is that he simply clears the misunderstanding, and shows to us that the consciousness is indivisible. He says to Arjuna, (to you, to us - Who art fed up of the world of samsara and none other, not for the curious lot)

कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् ।
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥

kutastvā kaśmalamidaṃ viṣame samupasthitam,

The Blessed Lord said: Whence has come to thee this dejection, this stain and darkness of the soul in the hour of difficulty and peril, O Arjuna? This is not the way cherished by the Aryan man: this mood came not from heaven nor can it lead to heaven, and on earth it is the forfeiting of glory.

क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते ।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परंतप ॥

klaibyaṃ mā sma gamaḥ pārtha naitattvayyupapadyate,
kṣudraṃ hṛdayadaurbalyaṃ tyaktvottiṣṭha paraṃtapa.

Fall not from the virility of the fighter and the hero, O Partha! it is not fitting in thee. Shake off this paltry faintheartedness and arise, O scourge of thine enemy!

Arjuna goes on to further enhance his argument of feeling depressed, the divisible nature of Consciousness but the Lord is not at all impressed and he admonishes Arjuna for his so called wise words as though full of wisdom and begins to enlighten Arjuna of the indivisible nature of Consciousness.

What is the indivisible nature of consciousness? Krishna says that the birth and death, pleasures and pains of life, are not for you, and you as that real Self are untouched! The pains and pleasures, the birth and death, the actions of karmas all do not affect the real you. Like body undergoes through various stages of childhood, youth-hood, adulthood and old age, you remain unchanged all through.

This is the only message of our Bhagavan's life - that we are that pure Consciousness alone that is absolutely indivisible.

Lord Krishna says:

यं हि न व्यथयन्त्येते पुरुषं पुरुष्ऽअर्षभ ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥

yaṃ hi na vyathayantyete puruṣaṃ puruṣ'arṣabha,
samaduḥkhasukhaṃ dhīraṃ so'mṛtatvāya kalpate.

The man whom these do not trouble nor pain O lion-hearted among men, the firm and wise who is equal in pleasure and suffering, makes himself apt for immortality.

Though, I can go on explaining in detail, it would be only good that you go through the Chapter 2 very carefully and revert back when you further get more questions. I would like to conclude by presenting the following 2 verses that perfectly convey the indivisible nature of Consciousness:

नासतो विद्यते भावो नाभावो विद्यते सतः ।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥

nāsato vidyate bhāvo nābhāvo vidyate sataḥ,
ubhayorapi dṛṣṭo'ntastvanayostattvadarśibhiḥ.

That which really is, cannot go out of existence, just as that which is non-existent cannot come into being. The end of this opposition of 'is' and 'is not' has been perceived by the seers of essential truths.

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् ।
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥

avināśi tu tadviddhi yena sarvamidaṃ tatam,
vināśamavyayasyāsya na kaścitkartumarhati.

Know that to be imperishable by which all this is extended. Who can slay the immortal spirit?

Reflect the divisible nature of the world, this life of ours is very precious, we ought to make the best use of it. Please see the divisible nature of the world and reflect more and more on it. Below, I present 5 shlokas supposedly composed by Adi Shankara:

जन्म दुःखं जरा धुःखं जाया दुःखं पुनः पुनः ।
संसारसागरं दुःखं तस्मात्-जाग्रत जाग्रत ॥

Janma dukham, jara dukham, jayadukham punah punah
Samsara sagaram dukham, tasmaj Jagrata, Jagrata.

Birth is full of pains, old age is full of miseries, woman is again and again the source of all miseries and pains. This ocean of samsara is full of grief. Therefore, wake up! wake up!
Life is full of miseries, old age is painful, having a lot of property or money is full of sorrow, in fact anything that is available in this world will give us only pain or dukham. Therefore, be careful.

कामः क्रोधश्च लोभश्च देहे तिष्ठन्ति तस्करः ।
ज्णानरत्नापहाराय तस्मात्-जाग्रत जाग्रत ॥

Kama krodhascha lobhascha, dehe tishtanthi taskarah
Jnana ratnapa haaraya, tasmat jagrata, jagrata.

There lurk thieves in the frame, namely lust, anger and greed to steal the jewel of your wisdom. Therefore, wake up! wake up!
The known, but at the same time, unknown enemies of any human are kama, krodha, lobha, moha, mada, matsarya, ahamkara, etc. The moment
they appear, jnanam just flys away from the system. We need to have
control over them to lead a life of a Real Human Being. So, be

माता नास्ति पिता नास्ति नास्ति बन्धुः सहोदरः ।
अर्थं नास्ति ग्रुहं नास्ति तस्मात्-जाग्रत जाग्रत ॥

Mata naasti pita naasti, naasti bandhuh sahadarah
artho naasti graham naasti, tasmat jagrata, jagrata.

You have no mother, no father, no relatives, no brothers, no wealth, no house (nothing will remain forever, nothing will follow you after death. Therefore wake up! wake up!
When death strikes, no other person or assets (like name and fame or
power or wealth or any mundane aspect) goes with us. We have to go
alone. So, be careful.

आशया बध्यते लोके कर्मणा बहुचिन्तया ।
आयुः क्षीणं न जानाति तस्मात्-जाग्रत जाग्रत ॥

Aashaya baddhate loke, karmane bahu chintaya
Aayuh ksheenam najanati, tasmat jagrata, jagrata.

You are bound in this world by desires, actions and manifold anxieties. Therefore you do not know that life is slowly decaying and is wasted away. Therefore wake up! wake up!
Desires resulting in thoughts to act in several ways are binding us to this world, but we are so deluded that we forgot that in this rat race, our age is decreasing. So be careful, be careful.

संपदः स्वप्न संदेशः, यव्वनं कुसुमोपमं ।
विद्युत्-चंचलं आयुश्यं, तस्मत् जाग्रत जाग्रत ॥

Sampadah swapna sandeshah, youvanam kusumopamam
Vidyut chanchalam aayushyam, tasmat jagrata jagrata.

Assets are temporary and youth is impermanent. Like light life flashes out out in no time. Therefore, wake up! wake up!
Health and wealth like dreams, wither away like flowers at the sight of scorching Sun. Day-by-day, we are nearing to the last days of this body. We have to be careful, so that we will not waste this life.


General topics / Re: Quotes from Shankaracharya's
« on: July 19, 2016, 09:47:36 PM »
Anugraha Bhashanam - Bharati Tirtha Swamiji

Referring to the Upadesha Panchakam of Sri Shankaracharya, Sri Mahasannidhanam said that the Panchakam consists of 5 shlokas, each containing 8 Upadeshas or instructions. Even if we start following one Upadesha sincerely, we will be benefitted.

Sri Mahasannidhanam then stressed the need for faith in the Shastras. While questioning and enquiry are recommended, they must be used to arrive logically at the conclusion established in the Shastras. That is why Sri Shankaracharya said ?

वाक्यार्थश्च विचार्यतां श्रुतिशिरःपक्षः समाश्रीयताम् दुस्तर्कात् सुविरम्यतां श्रुतिमतस्तर्कोऽनुसन्धीयताम्.

Sri Mahasannidhanam warned that such questioning should never end up in Nastikya ? complete lack of faith in the Shastras. This will amount to ?dustarka? ? faulty logic ? and must never be resorted to.

Giving an example, Sri Mahasannidhanam said that there was a once a young lad who began to skip school and remained at home. On being questioned by his father, the boy asked, ?What must I do after studying?? The father responded, ?You must find a good job and work.? The boy again asked ?Why must I do that?? ?You will get a good pay.? ?What after that?? ?You must marry, have children, and progress in your career. You will earn good name and fame. Everyone will respect you.? ?What after that??, asked the boy. ?You can retire and spend your days happily.?, responded the father. At this, the boy exclaimed, ?Am I not doing that even now? Father, why must I exert myself so much when I am already doing what you finally arrived at??
Even as the packed audience in the huge hall went into fits of laughter, Sri Mahasannidhanam pointed out that this is an example of ?dustarka?, for there is a mountain of difference between being so at such a young age and being so at the twilight of one?s life.

So one must understand why Bhagavatpada has said ? दुस्तर्कात् सुविरम्यताम्. It is acceptable to question why the Shastras have come in place and what the purpose of the instructions in the Shastras are. However, if the intent is only to repeatedly question, it becomes ?dustarka?. Many people today engage in this and feel happy and even victorious, when the person they question regarding Shastric instructions is unable to answer them. In truth, such repeated questioning and ending up in Nastikya leads to one?s own doom. That is why the Shastras say that we will not falter if we traverse the path taken by our ancestors ?

येनास्य पितरो याताः येन याताः पितामहाः ।
तेन यायात्सतां वर्त्म तेन गच्छन्न दुष्यति ॥

Sri Mahasannidhanam then said that our culture emphasises on three distinctive perspectives ? to look upon womenfolk as we revere our mother, to regard the wealth of others as a useless piece of stone, and to regard everyone else as our own self. Only such a man can truly be said to have the right perspective. To underscore this, Sri Mahasannidhanam quoted the following verse:

मातृवत् परदारेषु परद्रव्येषु लोष्टवत् ।
आत्मवत् सर्वभूतेषु यः पश्यति स पश्यति ॥

Underlining the need to see in all women the Divine Mother Herself, Sri Mahasannidhanam quoted a verse from the Durga Sapta Shati wherein the Devas extol the Mother, seeing Her in all Vidyas and in all women in the world ?

विद्याः समस्ताः तव देवि भेदाः
स्त्रियः समस्ताः सकला जगत्सु ॥

Sri Mahasannidhanam also said that it is preferable to remain quiet than cause trouble to someone. If you cannot offer help, do not cause trouble. If you can, help without any expectation in return ?

दातव्यमिति यद्दानं दीयतेऽनुपकारिणे ।
देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् ॥

The Jagadguru gave an illustration saying that while Sri Rama was pleased by Hanuman?s role in finding Sita, He advised Hanuman to forget all the help he had rendered.

मय्येव जीर्णतां यातु यत्त्वयोपकृतं हरेः ।
नरप्रत्युपकारार्थी विपत्तिम् अभिकाङ्क्षति॥

The reasoning is given in the first sentence of the verse which states that a man who wishes to repay the help received from another will be looking for the right opportunity to help the other. However, help can be rendered only if the other is in some need, in suffering or in danger. Hence, if Sri Rama were to desire that He repay Hanuman?s help, it would amount to the fact that Sri Rama would actually be wishing for Hanuman?s distress ? which, logically, is when the opportunity for help presents itself. However, Sri Rama did not wish that Hanuman be in any distress; hence, out of genuine affection for Hanuman, Sri Rama said: ?Let (the fruits of) all you have done be absorbed in Me?. The Lord?s statement implies that Hanuman need not be helped again, and hence would never be in a distressful situation.

Hence, when such aspects of Dharma are explained, one need not resort to ?dustarka?. Sri Mahasannidhanam stressed that we must never forget the contributions of Sri Adi Shankaracharya and abide by His instructions.


General Discussion / Re: Pictures of Brahma Gnanis
« on: July 19, 2016, 11:01:31 AM »

vyAsam vasishta-naptAram Sakteh pautram akalmasham
   parAsarAtmajam vande Suka-tAtam tapo-nidhim.

   [  vyAsa is the great-grandson of vasishta and the grand-son of
      Sakti. He is the son of parAsara and the father of Suka. I offer
      my obeisance to that vyAsa who is free from all defects and is
      a mine of austerities.  ]

vyAsAya vishNu-rUpAya vyAsa-rUpAya vishNave
   namo vai Brahma-nidhaye vAsishtAya namo namaH.

   [  My repeated salutations to vyAsa who is a form of vishNu and to
      vishNu who is a form of vyAsa- sage vyAsa, who is a descendent
      of vasishta and who is a treasure of brahman, (i.e. vedas)

General Discussion / Re: The Importance of Being Alone
« on: July 18, 2016, 10:37:50 PM »
ಸರ್ವರುಮ್ ಸಾಧುಗಳೇ ಸರ್ವರುಮ್ ಬೋಧಕರೇ
ಜೀವನಪರೀಕ್ಷೆ ಬಂದಿದಿರು ನಿಲುವನಕ
ಭಾವಾಮರ್ಮಮ್ಗಳೆಳುವುವಾಗ ತಳದಿಂದ
ದೇವರೇ ಗತಿಯಾಗ - ಮಂಕುತಿಮ್ಮ

Sarvarum Saadhugale Sarvarum Bodhakare
Jeevanaparikshe bandidiru Niluvanaka
Bhaava marmangaleluvuvaaga Taladinda
Devare Gatiyaaga - Mankuthimma

Everybody is a Saint, Everybody a Preacher,
Till, Life's tests comes and stands in front,
Inner secrets of nature (vasanas) then rise from the bottom
God is the only refuge then - Mankuthimma


General Discussion / Re: Pictures of Brahma Gnanis
« on: July 13, 2016, 02:45:35 PM »
        Swami Rama Tirtha

Swami Rama Tirtha was born on 22 October 1873 in a very poor family in the remote village of Murariwala [Punjab] now in Pakistan. His mother died when he was a few days old and he was raised by his elder brother.

Braving stark poverty, even missing meals for days and living on very little money, Swami Rama Tirtha continued his studies, undeterred and unabated, until he received his master's degree in mathematics. He became a college professor of mathematics in Lahore. A chance meeting with Swami Vivekananda in 1897 in Lahore, inspired him to take up the life of a renunciate by rejecting all worldly attractions. Having became well known for his speeches on Krishna and Advaita Vedanta he became a swami in 1899, leaving his wife, his children and his professorial chair.

Intoxicated in the glory of Self-realisation, he travelled far and wide, without keeping a single cent with him and enchanted the people of Japan, the United States, Egypt and other nations, not so much by his learning but by feeling and throbbing as one with them. His oneness with All was his trait which prevailed all through. He was among the first notable teachers of Hinduism to lecture in the United States, travelling there in 1902. He spoke frequently on the concept of practical Vedanta.

Though upon his return to India in 1904 large audiences initially attended his lectures, he completely withdrew from public life in 1906 and moved to the foothills of the Himalaya where he prepared to
write a book giving a systematic presentation of practical Vedanta. It was never finished. He died on 27 October 1906 at the age of 33. Many believe he did not die but gave up his body to the Ganges.

Swami Rama Tirtha writings were a great source of inspiration to Mahatma Gandhi, among many others, and Ramana Maharshi cited him during talks in Tiruvannamalai. H.W.L. Poonja, Swami Rama Tirtha's nephew, often spoke of him and read many of his poems during talks in Lucknow.

General Discussion / Re: The Importance of Being Alone
« on: July 13, 2016, 12:45:50 AM »
Sri Ravi, thanks for such beautiful posts.i must say that the last post on M and his experiences quoted above have covered or excelled more than the beautiful posts on Sri Ramakrisha above. I dont know why i felt that way! It was quite moving and so solid at the same time!

It is just like Bhagawan's inpression on us excell so much that at times you dont even remember Arunachala!

If i am not wrong you had shared that morton building's picture some time back here.

Life is the same after all for all and what makes the difference is how we look at it!

I heard in a Hindi Satsang a very beautiful point. The Pravachaka told 3 points that each should have or cultivate or rather every seeker passes through these 3 stages:

1. Purushartha - exercise of ones will and energy in acheiving the end goal. This is the first stage of the seeker, he sincerely tries his best in his desire to seek the grace of the Lord or truth. He strives and does a lot of kriya sadhana.

2. Praarthana - then there comes a second stage, a point where one begins to see the limitations of his efforts, Purushartha. What more can he do beyond a point? He begins to loose faith in kriya Sadhana his purushartha and takes resort to praying. Praying deeply and with great fervor. He longs and cries to the Lord to show mercy on him.

3. Prateeksha - this is the last stage where, the seeker becomes tired of even praying, how much one goes on praying! This last stage is not easy but the only resort the seeker has is that of Prateeksha - to wait! He realises that he had to wait for the Lord. This waiting will be difficult, no doubt! I dont know what to say abput tgis waiting, we have to wait ourselves and see and know for ourselves!

We remember Sita awaiting Rama's arrival. Ahalya awaiting Rama's arrival. Most of all Sabari, the grand old lady, how long she had to wait. Rama is so surprised at her darshan and says she is beautiful tapasvin. Then we have the Gopis! Krishna never came back literally and when he really did come back, then the Gopis no longer even longed hid physical form. The Lord's arrival did not make any difference to them for they had..... what can i say!!!

Such devotion , i wonder can it ever be developed, but can only happen by some charm of grace alone! No amount of our effort can bestow us this soubhagyam of Prateeksha.


The teachings of Bhagavan Sri Ramana Maharshi / Re: Thoughts
« on: July 11, 2016, 09:33:37 AM »
Dear Sudharshan,

a. I 'm not having any thoughts for few seconds and my mind is empty in that moment  also I need to do self inquiry ? as to  who is that silent?

Yes, you are doing fine, keep the Sadhana on persistently, relax if need be, it is fine, by practice, you will be able to pursue without any disturbance.

b. In a routine life for example I get up at 6.00 am till I go to end - i need to inquire all my activities( even when the mind is not thinking about anything other than the normal activities)

like : who is that getting up ? who is that taking bath ? - the normal activities or when the mind goes away from this routine i need to inquire?

You need to enquire to whom these thoughts are coming - 

"i need to inquire all my activities( even when the mind is not thinking about anything other than the normal activities) "

"who is that getting up ? who is that taking bath ? - the normal activities or when the mind goes away from this routine i need to inquire?"

 - Who am I? That 'I' to whom these thoughts are occurring! It is important to note that the objective of Self Enquiry is Self Realisation, we should be clear of the aim (In spiritual sense, there is no goal to reach, but lets keep this aside for now). Therefore one has to constantly enquire who is it to whom these thoughts are occurring. That source from where these thoughts are arising, is our real nature or real Self. We take the thoughts as our identity, and follow the thoughts.

For example, it is like enquiring, what is the source of this gold jewelry, ring, necklace and so on? upon enquiry it is seen that the source of these various ornaments are the Gold. Though we may call it Gold Ring or Gold necklace and so on, it is just Gold, and the name for different forms have arisen from the Gold alone! This Gold Bangle is nothing but Gold alone! Similarly the clay pots and dolls have their source in mud or clay only. Like wise, the 'I' thought and the world of all other thoughts have arisen from the Source. Self Enquiry is to realise this Source. The classic example Snake-Rope analogy provided by Adi Shankara, in the dusk under a tree, from a little distance it is observed that a snake is hanging from the tree and it causes fear and whole samsara, Self Enquiry is enquiring by observing it and going nearer and nearer you see that it was not a snake but only rope after all.

See Bhagavan's teaching below:

Of all the thoughts that arise in the mind, the ?I? thought is the first. It is only after the rise of the ?I-thought? that other thoughts occur.

What is the source of this 'I' that rises? after which, other thoughts arise, like the tree and the branches.

What happens when we enquire? What is the goal? This also Bhagavan clarifies as below:

The thought ?who am I?? will destroy all other thoughts, and like the stick used for stirring the funeral pyre, it will itself be burnt up in the end. Then, there will be Self-realization. When other thoughts arise, one should not pursue them but should diligently inquire: ?To whom do they occur?? It does not matter how many thoughts arise. As each thought arises, one should inquire with alertness, ?To whom has this thought arisen?? The answer that would emerge would be ?to me?. Thereupon if one inquires ?Who am I?? the mind will go back to its source; and the thought that arose will subside.

With repeated practice in this manner, the mind will develop the power to stay in its source.

What exists in truth is the Self alone. The world, the individual soul, and God are appearances in it like silver in mother-of-pearl. These three appear at the same time, and disappear at the same time. The Self is that where there is absolutely no ?I? thought. That is called ?Silence?. The Self itself is the world; the Self itself is ?I?; the Self itself is God; all is Siva, the Self.

c. Can you give me some tips  as how to be silent ?

The real objective is not to be silent, real objective is to realise your True Nature - Who you Really Are. Silence will be a by-product of your Self Realisation. This alone is real silence. Our being Silent artificially is of no real purpose. Yes, we may remain silent in-order to be able to enquire more effectively. Vratas such as Ekadasa Vratas are made for this purpose that one may be able to devote oneself completely on the God-Head. Real Upavasa is not just remaining silent but stravation of all the 5 indriyas and sublimating it all towards the Supreme Truth.

d. Can you also give me some tips to get rid of fear ? when I do this inquiry  i ask who is that fearing but the fear is so strong and it  is again coming back.

Face the fear head on with wisdom and clarity. Look clearly, fear will go. Avichara leads to fear. Below I share a short story from the life of Swami Vivekananda:

Once when I was in Varanasi, I was passing through a place where there was a large tank of water on one side and a high wall on the other. It was in the grounds where there were many monkeys. The monkeys of Varanasi are huge brutes and are sometimes surly. They now took it into their heads not to allow me to pass through their street, so they howled and shrieked and clutched at my feet as I passed. As they pressed closer, I began to run, but the faster I ran, the faster came the monkeys and they began to bite at me. It seemed impossible to escape, but just then I met a stranger who called out to me, "Face the brutes." I turned and faced the monkeys, and they fell back and finally fled. That is a lesson for all life ? face the terrible, face it boldly. Like the monkeys, the hardships of life fall back when we cease to flee before them. If we are ever to gain freedom, it must be by conquering nature, never by running away. Cowards never win victories. We have to fight fear and troubles and ignorance if we expect them to flee before us.

e. How do you hold on to the I thought ? - very confusing?

It is confusing so long we realise the Self. When you realise your self, there will be no need to 'Hold on to the I thought' Yes, Bhagavan has said to hold on to the I thought, it means, by holding on to the first thought that is 'I' do not get distracted by following the thoughts, stay put there and observe at that point, Who am I, where from have I raised? or Where from this I has risen, observe, observe carefully, with clarity and patience, then what is, will be revealed to you.

Finally, please read again and again Bhagavan's Naan Yaar Vicharam carefully and very reverentially. All the answers you require are already provided by Bhagavan. Little bit Sravanam, Mananam and Nidhidhyasam. Cultivate Moderation, there is no hurry.

You have come thus far, without Bhagavan's grace it would not have been possible. When nothing works, just discard everything and look at Bhagavan or your Guru, look at him, sit by His side, just remain. Speak to him your heart out. Converse with him, for He is not just a picture, He is present there and as antaryami, he will answer all you ask him in different ways and you will begin to see His grace everywhere.

I would like to conclude with a story story from Gospel of Sri Ramakrishna:

"A disciple asked his teacher, 'Sir, please tell me how I can see God.' 'Come with me,' said the guru, 'and I shall show you.' He took the disciple to a lake, and both of them got into the water. Suddenly the teacher pressed the disciple's head under the water. After a few moments he released him and the disciple raised his head and stood up. The guru asked him, 'How did you feel?' The disciple said, 'Oh! I thought I should die; I was panting for breath.' The teacher said, 'When you feel like that for God, then you will know you haven't long to wait for His vision.'

Likewise, Spiritual quest will be successful only when we have this hunger, and if our quest is much only about curiosity or so, it will be of lesser progress even though some progress is definitely assured.

Welcome to the forum, May all go well with you.

General topics / Re: Mathru Sri Sarada
« on: July 11, 2016, 06:30:48 AM »
What is the guarantee that more information would increase your love and not decrease it?

What do you mean by 'Love'? This has to be carefully introspected and understood as otherwise it will be only a 'sentimental excursion' that will not lead one anywhere ;it will leave one high and dry once the 'honeymoon' is over!Love of any OBJECT is like that,be it a saint/ sage or any other person or thing.

If we carefully examine as to what  Love is which is infinite and never wanes ,we shall understand that it has got to be discovered in our self and be part and parcel of has to be discovered in our heart,our very self....and this is what is Bhakti.

Dear Sri Ravi, Orihh,

It is a most pertinent reflection above, "What is the guarantee that more information would increase your love and not decrease it?"

We are always wanting more, wanting to know more, looking for something newer and newer, owing to not paying enough attention to what is, being unable to be content with what is, we feel, is that all? is this all?

This begins the big cycle of adyatmic pilgrimage, we go from here to there, round about, knowing more and more and we repeatedly come back to the same position "is that all? is this all?"

This point is very tricky, it is absolutely as easy as it looks and at the same time it could be very challenging. Sometimes, the adyatmic pilgrimage may be necessary. I remember this most profound story, as told by Sri Ramakrishna to explain how seekers often search for Truth or ultimate reality in faraway areas whereas the Truth is very near.

Once a bird sat on the mast of a ship. When the ship sailed through the waters of the Ganges into the black waters of the ocean, the bird had failed to notice this transition. Finally when it became aware of the ocean, it became panicky since its very existence depended upon land where alone it could find food. It left the mast and flew North in search of land. But, it found that the expanse of water was insurmountable and so returned back. After resting a while, it flew South. There too it found no limit to the water. Panting for breath, the bird returned to the mast. Again after resting a while it flew East and then West. Finding it impossible to cross the waters of the boundless ocean in any direction, at last it settled down quietly on the mast of the ship. Just then someone in the ship threw a big slice of bread in the direction of the bird which ate it with great glee. Initially, it had wrongly imagined that land alone offered it a secure dwelling. So it tried to escape from the mast and reach the shore. But after much struggle, it realized that there was no need to search for any escape and that whatever it needed would be available nearby.

Similarly, what a man seeks is very near him. Still he wanders about from place to place. As long as a man feels that God is ?there?, he is ignorant, but he attains knowledge when realizes that God is ?here?.

How can we forget Kabir's wonderful Dohe, which conveys very beautifully the same -

कस्तूरी कुंडल बसे, मृग ढूँढत बन माहि |
ज्यो घट घट राम है, दुनिया देखे नाही |

Kasturi kundal base, mrag dhundhat ban mahi
Jyo ghat ghat ram hai, duniya dekhe nahi

A deer has the fragrance in itself and runs throughout
the forest for finding it. Similarly Ram is everywhere
but the world does not see.


Translations and Commentaries by Forum Members / Re: Stories
« on: July 10, 2016, 06:50:16 PM »
A very popular story in the North Indian Satsangs:

A guru told his disciple to chant the mantra- SOHAM, for his betterment. This simply means whatever is, it?s me or in other words, God is me and I am god, arising from the principle that God is present in every particle. Another guru came and told him this is very arrogant way to think, please add DA before it so say DASOHAM, that is I am a servant of the lord. He did so and one day came the first guru, he elaborated the meaning of SOHAM again, and advised him to add SA before the word and say SADASOHAM, that means I am always. Then came the second guru and asked him to add another DA and say DASADASOHAM, meaning that I am servant to the servant of GOD. This way teachings and interpretations differ, and a cycle of chakra goes on.

Another version brief one:

in that Varanasi Ghat, one Vedanti wrote on a wall in big letters ? ?SOHAM?.  Means, ?I am That?.  Next day, when he came back, he saw one Dasa Parampara sadhu had put ?DA? in front of that word ?Soham?.  It now read ?DASOHAM?.  Means, ?I am the Servant?.  And this Vedanti cannot keep quiet.  Next day day, this Vedanti added in front of that, the word ?SA?.  It now read ?SADASOHAM?.  Means, ?Always I am That?.  He put ?SA? and went away.  Next day, the Dasa Parampara fellow didn?t keep quiet.  That fellow comes and puts one more ?DA? and made it ?DASADASOHAM?.  And this fellow (the Vedanti) comes and adds one more ?SA? to make it ?SADASADASOHAM?!  And it continues.... ?DASADASADASOHAM?.... ?SADASADASADASOHAM?...!

I leave the moral of this story to ourselves to ponder!


Translations and Commentaries by Forum Members / Re: Stories
« on: July 08, 2016, 07:00:26 PM »
An old man lived on a farm in the mountains of eastern Kentucky with his young grandson. Each morning Grandpa was up early sitting at the kitchen table reading his Quran.

His grandson wanted to be just like him and tried to imitate him in every way he could. One day the grandson asked, "Baba, I try to read the Quran just like you but I don't understand it, and what I do understand I forget as soon as I close the book. What good does reading the Quran do?"

The Grandfather quietly turned from putting coal in the stove and replied, "Take this coal basket down to the river and bring me back a basket of water." The boy did as he was told, but all the water leaked out before he got back to the house. The grandfather laughed and said, "You'll have to move a little faster next time," and sent him back to the river with the basket to try again.

This time the boy ran faster, but again the basket was empty before he returned home. Out of breath, he told his grandfather that it was impossible to carry water in a basket, and he went to get a bucket instead.

The old man said, "I don't want a bucket of water; I want a basket of water. You're just not trying hard enough," and he went out of the door to watch the boy try again.

At this point, the boy knew it was impossible, but he wanted to show his grandfather that even if he ran as fast as he could, the water would leak out before he got back o the house.

The boy again dipped the basket into river and ran hard, but when he reached his grandfather the basket was again empty.

Out of breath, he said, "See Baba, it's useless!"

"So you think it is useless?" The old man said, "Look at the basket."

The boy looked at the basket and for the first time realized that the basket was different. It had been transformed from a dirty old coal basket and was now clean, inside and out.

"Son, that's what happens when you read the Quran. You might not understand or remember everything, but when you read it, you will be changed, inside and out. That is the work of God in our lives."


General Discussion / Re: my musings
« on: July 08, 2016, 04:28:39 PM »
Stray thoughts...

Anger is of two kinds. One that arises out of power, ahamkaram, it causes disturbances to others and disharmony.

There is another kind of anger, an anger that arises out of helplessness, balaheenam, this anger is of satvic type that one comes face to face with ones own inability, ones own insignificance before the allmighty! This kind of anger gives birth to humility.

General Discussion / Re: Teachings of Sri Ramakrishna
« on: July 07, 2016, 11:39:04 PM »
The Five Commandments of Sri Ramakrishna
From the Gospel of Sri Ramakrishna, picked By Swami Dayatmananda

M. (humbly): "Yes, sir. How, sir, may we fix our minds on God?"
  • "Repeat God's name and sing His glories, and
  • keep holy company; and now and then visit God's devotees and holy men. The
    mind cannot dwell on God if it is immersed day and night in worldliness, in worldly
    duties and responsibilities;
  • it is most necessary to go into solitude now and then and think of God. To fix the
    mind on God is very difficult, in the beginning, unless one practises meditation in
    solitude. When a tree is young it should be fenced all around; otherwise it may be
    destroyed by cattle.
    "To meditate, you should withdraw within yourself or retire to a secluded corner or
    to the forest.
  • And you should always discriminate between the Real and the unreal. God alone
    is real, the Eternal Substance; all else is unreal, that is, impermanent. By
    discriminating thus, one should shake off impermanent objects from the mind."
  • M. (humbly): "How ought we to live in the world?"
    Master: (5) "Do all your duties, but keep your mind on God. Live with all with wife
    and children, father and mother and serve them. Treat them as if they were very
    dear to you, but know in your heart of hearts that they do not belong to you."


General Discussion / Re: The Importance of Being Alone
« on: July 07, 2016, 11:18:41 PM »
Dear Atmavichar, yes, along with that example another nice example Sri Ramakrishna gives us is the analogy of cutting Jack-fruit after having our hands dipped in oil, then there would be no problem in touching and cutting the Jackfruit, similarly do we operate in the world.

Below is another fine article by Swami Dayatmananda of Ramakrishna Math - Alone but not Lonely

It is very important for us to contemplate and delve more on solitude. As a saying in tamil goes that eat the murukku before the teeth fall away

Atmavichar and friends, i feel it is very important for every serious spiritual to look into this topic with seriousness. We may currently be busy in our daily routines and say vichara and sadhana. But Solitude is something we never face it face to face and we keep evading solitude, real solitude.

If Solitude is not properly contemplated upon, it could cause a lot of problem because, solitude is invitable, Life, nature, prakriti will take us to solitude when she chooses and we must gracefully be able to welcome it.


General Discussion / Re: my musings
« on: July 07, 2016, 11:11:14 PM »
Stray thoughts...

Nothing is more soothing than chanting Omkara.
It is healing, negativity dispeller, Positivity propeller!


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