Author Topic: my musings  (Read 116410 times)

Ravi.N

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Re: my musings
« Reply #135 on: October 01, 2012, 08:31:14 AM »
Nagaraj,
"No matter how a child is, the Mother still loves it. Was it a question about realisation? no not even that, it was a question of Humanness, primarily. Nobody is bound to force on to themselves, the "Joy of Giving" we just share here, what touches our hearts, and we take it if it touches our hearts or else, there is no compulsion."

Absolutely.Thanks very much for the wonderful post.We tend to make a 'Fetish' of jnAna and seem to ignore simple ,humane things as irrelevant!Plain common sense is what is required to see that.We can always learn and be inspired by common folk that we come across.The Flower seller who sells Flower garland to our home everyday is very poor but she will not accept more money than what is due to her!We then give it in the form of food stuff and she will gratefully accept that.We value her Blessings and our children do that as well.The Dhobi who delivers ironed clothes to our apartment (second floor)and the Packaged Water supplier who carries a 10 litre bottle and supplies it to our residence-our children always give them some 'chocolate' or Biscuits' to assuage that 'Physical labour' part of it,although money is paid to recompense the Product and Services.This elicits their 'Blessings' and these Blessings come from God.No question about that.It is not as you rightly have said about starting an 'Organization' etc.All that this means is to consider everyone our own.
As our Holy Mother ,Sri sAradA devi said:
"No one is a stranger my child: this whole world is your own"!
I have posted how Avvayar has also said it in her own way.No guru wll say otherwise,and if we think so,we only need to check whether we have assimilated their teachings properly.
Namaskar.

Nagaraj

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I feel intensely indeed
« Reply #136 on: October 01, 2012, 12:27:05 PM »
But if Vivekananda was a scholar, a dynamic person and a man of various parts - infact a genius, he was a man of heart as well. When on the eve of leaving for the west he was met near Mount Abu by Swami Turiyananda, who asked him about his spiritual realisation, the Swami replied, "Brother Hari(Turiyananda), I do not quite understand what spirituality is" and he paused for a while, his countenance expressing a deep seated sorrow; then he added with assurance "but my heart has expanded very much, and I have learnt to feel. Believe me, I feel intensely indeed"

(P 72, History of the Ramakrishna Math and Mission, Swami Gambhirananda)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: my musings
« Reply #137 on: October 01, 2012, 01:01:14 PM »
Sri Tushnim,

true, but i don't get why the word "emotion" is coming in to picture of discussion here, as i felt, the essence is quite clear already, why really get into intricacies whether it is emotion or whether it is feelings? these are mere words. don't you feel so? i feel, we can leave this interpretation of words for scholars. A less english knowledgeable person may still continue to say emotion, but still, it may not be an emotion really. What matter is the spirit. I believe, we are all simpletons. Lets move with heart, and leave words behind. Feeling and emotions are one and the same, what is important to know is that, call it,  feelings or emotions, it should not be in control of us, but we have to be in control of them. This is important. some people may say feelings some people may say emotions. what matters? is it not :)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Subramanian.R

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Re: my musings
« Reply #138 on: October 01, 2012, 02:43:14 PM »
Dear Tushnim,

It is not merely find out what is the Witness. This statement should become our State. We should become the witness.
Then we shall remain as untouched by feelings.

Arunachala Siva.

Subramanian.R

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Re: my musings
« Reply #139 on: October 01, 2012, 02:55:58 PM »
Dear Tushnim,

I explained the case of my knee pain. Without bothering about it, I attend to my work, go to Tiruvannamalai, go to Madras
for weddings and death and come back. Only at night I use some ointment as a pain killer so that I should not get bothered
about it during sleep.

Arunachala Siva.   

Nagaraj

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Guru Tatvam
« Reply #140 on: October 03, 2012, 03:32:19 PM »


Guru Tatvam

Who is a Guru?

The literal meaning of the Sanskrit word 'Guru' is that which is heavy or that which is of profound impact. Etymologically Guru means remover of darkness. Infact gurutatva belongs to the profoundest of the five divine functions (pancakrityas) vis.Srishti (creation), Stithi (sustenance), Samhara (destruction or devolution), Tirodhana (veiling) and Anugraha (grace). Gurutatva belongs to the anugraha mandala. What does anugraha mean? It is the power which makes a mature soul to come in contact with an illumined master. Its operation is infallible and it confers the greatest blessing on the jiva by kindling the inherent jnana (self knowledge). Thus through bestowal of Brahmavidya it releases the jiva from the hypnosis of maya. In most of the cases this power of grace manifests through the personality of an external teacher. This contact is similar to the phenomenon of lighting a lamp. As we light a lamp only from an already burning one, so too the disciple gets illumined from the enlightened master. Usually the guru is compared with the legendary Chintamani which can convert any metal into gold. But Adi Sankara says in his Satasloki that Chintamani is an inferior simile. Chintamani can only convert the metal into gold. It cannot convert the metal into Chintamani itself. But guru does that alchemy. He transfigures the disciple into his own likeness through Atmajnana. The experience of the self deals a death blow to the disciple's ignorance and makes him transcend all dualistic perceptions; even the guru ceases to be an external phenomenon. "The infinite self alone shines forth, neither the guru nor the sishya, neither the teaching nor the scripture, neither you nor me, neither this world. Only that ever auspicious self remains! The one without a second! That alone am I!" (Dasasloki), roared Sankara that too right in front of Govinda Bhagavatpada.

Guru and Maya

Anything that takes the mind outward-away from the centre-is maya and the power which makes the mind 'turn back' and seek the source is guru. Any person, place or thing that effects this inward flow was considered by our Rishis as sacred. The extroverted mind gets caught in the grip of avidya and loses its touch with reality. It gets constantly deluded by the dualistic experiences. The matterpower-jadasakti-completely possesses the mind and makes it unfit for Atmajnana. To get released from this illusory grip one needs tremendous inpulling energy or rather 'source energy' which is called Sankarshana sakti. Guru is Sankarshana Murti-the embodiment of source energy. In the field of matter there are two powers viz. Akarshana and Vikarshana (attraction and repulsion). Sankarshana is the power which makes the mind transcend this dualistic plane of
attraction and repulsion. Duality belongs to mind while Sankarshana is the direct descendence of the inpulling power of the Atman. This force effects the inflow of the mind. Externally it takes the form of the guru and pushes the mind inward (guru kripa) and from within the same force arises from the heart which pulls and absorbs the inturned mind into the self (Atma kripa). So guru rescues the mind from the mire of ignorance and makes it inturned and receptive to the irresistible fascination of the Self. At this stage the quietude of the Self wafts around the seeker and inundates him with deep meditative poise.

The Attraction of the Guru

Only a genuine seeker will know what it is to get attracted to an enlightened master. When we get attracted to a real sage we will recognize a new center unveiling within us which is neither the mind nor the intellect. We will recognize something which is deeper, subtler and profounder than the mind opening within us like a bud. This center will awaken only in the presence of an illumined soul. Hence the contact is unmistakable. This is the spiritual heart (hrudayam), the treasure house of divine experience. The mind will get replenished from this center. The mind will be hushed to a natural quietude and that silence is the
greatest healing tonic. It heals all the hurts caused by self image. Hence Yoga Vasishta calls this silence born of sadhu sanga as the inner tonic -

rasayanamayi santih paramanandadayini
naanandayati kamnama sadhusangama chandrika


Here the presence of a sage is compared to the comely moonlight. Through such repeated dips in the inner stillness the seeker will awaken to the fact that the treasure sought by him is within. Not only that, he will know that no amount of personal effort could have given him even a slightest glimpse of this inner silence. Here the seeker recognizes the greatest phenomenon in spiritual life i.e. GRACE. In SivaAdvaita they give greatest importance to this insight. They call it Kripa Sakshatkara. From here starts a constant undercurrent of manana and nididhyasana. The seeker again and again recollects and ruminates over the inner revelation that he got through master's grace and gets established in it.

In Swami Chinmayanandaji's life something like this happened when he visited Ramana Maharshi as a young wanderer. In Ramana's presence Swamiji experienced this overpowering grace. It made him enter into a state which he was not able to recognize then as his real nature. Later when he was prepared mentally and intellectually in the guidance of Tapovan Maharaj he recognized and cherished the glimpse that he got in Ramana's presence. (Refer to 'The Journey Of A Master' by Nancy Patchen-pg.27&28)

It is this power of grace that fascinates the seeker. This was the maddening and intoxicating attraction the gopis had for Krishna. This attraction was not physical because it led them to recognize Krishna as the inner self - akhila dehinaam
antharaatmadrik. Even the emotions between them were transmuted as vehicles to carry grace. The writer had the rare good fortune of living with some great saints where he recognized that any emotion of a saint could become a vehicle to carry grace. Even scolding had the effect of erasing self image and infusing grace.

Guru is God

M.P.Pundit wrote about Ramana Maharshi as 'mighty impersonality'. So too is every jnani. Ramana himself used to remark that "Jnanam alone is, there are no Jnanis". When a person recognises his real nature he ceases to be a person. He is truth itself-Brahmavid brahmaiva bhavati. Such a person alone could be a guru. Through him Truth propagates itself. When Swami Rajeswarananda asked Ramana Maharshi how to propagate Brahmavidya, Maharshi retorted back with a question "Who wants to propagate?" The sage continued "Seek the 'I' which wants to propagate. Trace the 'I' thought to its source. It will disappear in the infinite Self. There you will find yourself one with all-atmaivedam sarvam. In that natural state-sahaja stiti-propagation will also happen naturally". So the first duty of a seeker is to remove his own ignorance. Once the avidya is removed, the individual sense or the personal 'I' also ceases to operate. Only in appearance the personality remains; experientially Brahman alone is.

Such a master remains in the world serving two purposes, one is to show that jivanmukti is possible and the other is to remind the seekers the greatest Upanishadic dictum 'Tat tvam Asi' (That you are). The world is constantly reminding us that we are the body. The entire society is built upon this foundation of misapprehension. A person of truth (jnani) is a walking danger to all that is falsehood. He keeps reminding us "You are not this body, you are the infinite truth. Body is only an illusion, a mere appearance in the screen of consciousness. Know that. 'Seek Who am I?' Investigate the 'I' thought. The localised 'I' will sink and disappear in the infinite bodhakasa. You are not this personality. You are the substratum on which this illusory personality appears.

Waking, dream and sleep are all illusory. These phenomena constantly appear in you. You alone are the truth. Remain as the infinite Self. Do not identify with this waking ego. It is as illusory as the dream ego. Wake up, wake up." Such clarion call alone will awaken us from this sleep of ignorance. Such verbal confirmation from a sage will make the vague experience of the self to flare up. By mere listening to such teaching a mature seeker instantaneously recognises the self. Such recognition is called 'Pratyabhijna'. (Kashmiri saivism defines pratyabhijna as akritrima aham vimarsha i.e. recollecting the real 'I' by transcending the ego-I).

Sraddha

Sraddha is the most important element in spiritual life. 'Sraddhaavaan labhate jnanam' says Bhagavat Gita. Infact it is the fuel for the inner 'takeoff'. It alone will give us the escape velocity to transcend the 'body mind field'. What is sraddha? Sankara defines it as conviction in the words of the sastras and the guru. He also adds 'yayaa vastu upalabhyate'-by which one attains the vastu (jnanam). By gurubhakti the mind gets refined. As the crude oil is refined and made more powerful as kerosene, diesel, petrol and the fuel for rockets to transcend the gravitational pull of the earth, the mind by constant association with a Brahmavid slowly gets refined and transmuted as sraddha. With this power of attention the paradigm shift from the personal self to the infinite Brahman happens. The external teacher is there only to point out to you that the light is within. You have
to behold. From here you are the teacher, taught and the teaching. Buddha said to Ananda , Atma deepo bhava (Be a lamp unto yourself ).

Paroksha bodhana

The need for constant association with a guru is a must for most of the seekers. Sankaracharya says in his Upanishad bhashya that the spiritual seeker must ignore all that is not the Self (anaatma pratyaya tiraskaarah) and remain established in the pure Self. But the world keeps hypnotising us in an indirect way. Infact this indirect (paroksha) way of putting it across is very powerful. If someone were to say directly, "you are the body", we will become alert immediately. But the way the wrong suggestion reaches us is insidious. People are very solicitous and enquire about your health; "How is your sugar level? Did you check your blood pressure? Eat well. Take care." Thus repeatedly they remind us that we are the body. They seem very affectionate and concerned about us. We are not aware of the virus of ignorance that has creped in. But after spending half an hour with them, when we leave, we have a feeling of insecurity, "Should I go to the doctor and get myself checked?" All our study of the Upanishads is negated in one stroke and we begin to identify with our body. This is Maya. It keeps drawing us outwards, from the Self to the non-self, from the centre to the periphery, from light to darkness! The duty of the guru is to dehypnotise you in the same indirect way (paroksha bodhana). He has to take you from darkness to light. He employs paroksha bodhana (indirect awakening) but it gives aparoksha anubhava (immediate experience of the self). He observes us carefully in our daily interactions and catches us during the right moment to strike home the highest truth. That is why constant association is a must. The Master sees you as perfection, as consciousness, as God. But you (the disciple) consider yourself as the puny ego. So you consider the Guru also as the body.You worship only his body, while his very vision of you is a worship of God in you. Ramana used to remark “If we teach them Tat Tvam Asi once they teach us back Atat Tvam Asi (you are the non Self) a thousand times”. But fortunately his vision is the Truth and it prevails! Hence his Mahavakya Updesha even uttered once completely awakens us from the illusion of misapprehension.

....Contd.
« Last Edit: July 09, 2014, 11:54:19 AM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Guru Tatvam
« Reply #141 on: October 03, 2012, 03:36:40 PM »
The Guru at work

Every time we forget, the guru reminds us and repeatedly establishes us steadily in our true nature. We go to him with our problems and sorrows, and he reminds us that the cause of our misery is ajnanam (spiritual ignorance). There is no sorrow in our true swarupa. A lady went to Ramana Bhagavan, narrated all her sorrows and lamented that she had no peace of mind at all. Generally Maharshi would not answer immediately. He would be silent for a long time, till the person forgot even his own question. Maharshi would wait for the devotee to finish talking, and give enough time to let the thoughts in his mind settle down, so that the answer could sink in effectively. It was not enough to answer in a statement; he had to give them the beatific state itself! Sometimes silence would be the only answer. Sometimes the answer would come the next day, when the questioner was least prepared, had let go of his or her question. Bhagavan never answered the question, he always answered the questioner. He said to the lady, "Who is this 'I' that is suffering? Were these problems and sorrows there in your sleep?". “No," she said, “but the mind was not there in my sleep," she added. "Were you there in your sleep?" asked Maharshi. "Yes," she said. Sri Bhagavan continued: "All the problems are in the mind and not in you. Everything ends when the mind becomes quiet. They rise when the mind rises. Why don't you observe the place where the mind rises? You will find that mind is only an illusion. Self alone IS, remain as That." She sat for some more time and then left.

No one knew whether she understood Maharshi's words. But Maharshi knew that this is the only solution. The famous Kavyakanta Muni, who was greatly devoted to Maharshi, remarked: "You gave the highest upadesa to this peasant woman. If she had asked me, I would have told her to do some mantra japa or nama japa. How can she understand Brahmavidya?" Maharshi replied simply: "This is all I know. I tell what I know. Each person can teach only what he knows." After another half an hour he said, "Two persons were in a room. One of them was sleeping and dreaming that he was being robbed and he screamed in terror. Will the other man who was wide awake chase the robber? He will simply wake up the sleeper. In the same way, the jiva dreams that he has many problems. The basic element of dream is the jivahood itself, that itself being made of dream stuff. One dream cannot be an antidote to another dream. The only solution is to wake up and the problem is not only solved but it gets dissolved.

Mental Preparation of the Seeker

One can wake up only if one has the desire and the determination to wake up. When you go to sleep at night, deciding to get up at 4 o’clock you are mentally prepared to get up, but just in case you don't wake up, you tell someone else to wake you up. And when that person wakes you up in the morning, you get up immediately. However, someone who has not made that decision to get up, for example, a child during the school holidays, will refuse to get up even when someone wakes him up. There are instances of many who lived with the greatest of masters and remained crude. They were not ready to be awakened. They were enjoying their dreams.

There was an ascetic devotee of Sri Ramana Bhagavan who did a lot of penance. Once he lived in a cave in the Arunachala hill doing tremendous austerity (chaandraayana vrata) reducing his food intake gradually till it was barely a mouthful a day. After finishing the vrata he came to the Maharshi and expressed "Bhagavan, I have found that one could keep the body alive with only a mouthful a day". Bhagavan smiled and remarked "You can be alive even without the body. Bodilessness is your real nature. The self is asariram." The disciple stood struck by the power of those words.

Atma Vichara

The only sadhana for a true seeker is to revert back to his real nature every moment 'Pratibodha viditam matam' says Kena Upanishad .Moment by moment enquire into the nature of the 'I'. Ask yourself what is this 'I'. Pay attention. Hold on to this 'I','I'. When thoughts parade do not fall into them. Seek 'To whom these come?’ The answer will be 'to me'. Instantaneously stare at this 'me’, ‘me'. Who is this me? Whence this 'I' arise? If we seek, the 'I' will disappear. The assumed 'I' will not stand the light of enquiry. In its place the real 'I', the primordial truth will reveal itself as existence, awareness and peace. If one has reached this much one no more needs an external guru. Till that the guru and his teachings are the only antidote for the venomous effects of worldly contacts.

Brahmavidya according to Sankara is vastu tantra (the knowledge completely depends upon the object of knowledge) and Brahman is bhuta vastu (ever attained). Jnana alone is the means to attain it.It cannot be attained through any amount of effort (karma). When we hear this, Brahmajnana seems to be an impossible goal. But Sankara himself gives us the greatest relief in his bhashya.

'Baahyaakaara nivrutta budheenaam tu labdha gurvaatma prasaadaanaam
naatah param sukham suprasidham suvijneyam swaasannataram asti'.


'Nothing is more simple, ever attained, easily knowable and nearer than this for those who are introverted and who have got the grace of the guru and the Atman'.

Hence the Sruti says 'Gurumeva abhigachet srothriyam brahmanishtam'. Srothriyam means one who knows the Upanishadic truth. Brahmanishtam means one who is established in it. Hence a mere professor of Vedanta is not qualified. He must not only know but also BE. That is he should have the intuitive recognition of the undifferentiated consciousness and should be able to remain 'as it' all the time. Just as the Self remains without the body, the mind and the personal ego in the deep sleep so too it is, here and now. The appearance of body, mind and the ego do not affect the self in the least. 'Asangohi ayam purushaha'. The Self is not at all attached to anything. The appearance of body, mind, etc. are only like mirage in the desert. If you go and touch the water in a mirage you grab only the sand. So too if you investigate the body, mind or the ego minutely you will see them
dissolving in the Self. This is Sruti jnanam. This conviction must be there in a guru. Then only he will be able to save the disciple from avidya. The guru must be able to dehypnotise the seeker from Maya's hypnosis. You are qualified to seek such a Master only at the stage where you have completely lost the habit of fruit oriented effort, only when you are disillusioned with karma and objective knowledge-“Nirvedam aayaa'. Why? Because the process of Brahmavidya is entirely different from worldly education and the Vedic education. Here verbal knowledge (vaachyaartha) is only a pointer to recognise the ever attained
experience (lakshyaartha). So this sastra is known as 'siddhabodhaka'. In worldly knowledge and Vedic knowledge the seeker is searching a thing other than himself. Here the seeker himself is the 'thing in itself'. Here the knower, knowledge and the known are one. It is his own self, the Aham padaartha (the implied meaning of 'I am'). "You are not what you think yourself to be. Your personality is only assumed. Ignore all that you are not. Attend to the essence of your 'I'-sense. You will see the 'I' dissolving in the blue waters of infinity, existence, awareness, peace and bliss. You are that - Tat tvam asi”. This is the eternal song of Vedanta.

From this recognition of the Self the seeker will have the joy of complete security, intimation of immortality, experience of changeless awareness and above all a deep experience of quietude hitherto unknown. This inner quietude arises not from the mind but directly from the natural state (sahaja sthiti). This jnana samadhi unlike the yogic trance abides for ever. Let us finish this topic by quoting the famous Kabir's song

'Guru kripa anjana paayo mere bhaayi'

Dear brother seek the colliriyum of guru's grace. With that you will behold the ever attained freedom of the Self.

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Subramanian.R

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Re: my musings
« Reply #142 on: October 03, 2012, 07:01:37 PM »
Dear Nagaraj<

Nice write up.

Gurus may be different.  But Guru Tattvam  is one and the same. It is to remove the ignorance of the sadhaka.

Arunachala Siva.

Nagaraj

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Silence in daily life
« Reply #143 on: October 04, 2012, 10:29:31 AM »
Once, three persons were proceeding to heaven in a celestial vehicle which had come to collect them. On their way, they chanced to behold a snake that was just about to swallow its prey, a frog. One of the three commented, "O serpent! Do you not have any compassion for the frog? For heaven's sake, spare its life." The irritated snake cursed, "How dare you deny me my food? May you go to hell." Sad to say, the man went to hell.

The second man, who was bewildered on seeing this, supported the snake's stance and aid, "The frog is but your natural food. You can surely eat it." Now, the frog became wild and retorded, "How dare you suggest that I be eaten! You have no kindness. May you suffer the tortures of hell." The man fell from the celestial vehicle. The third man, who remained silent, reached heaven.

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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God in All
« Reply #144 on: October 05, 2012, 09:44:08 AM »
"Yes, all one's confusion comes to an end if one only realizes that it is God who manifests Himself as the atheist and the believer, the good and the bad, the real and the unreal; that it is He who is present in waking and in sleep; and that He is beyond all these."

(Sri Ramakrishnar)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Secrecy in Spiritual Sadhana
« Reply #145 on: October 05, 2012, 11:22:29 PM »
Secrecy in Spiritual Sadhana

Earnest devotees,

Our spiritual tradition has always since time immemorial days, has advocated maintaining strict secrecy in ones Sadhana. It is said ones initiation should never be divulged to anybody. There is a saying as well that goes as follows:

अन्तः शाक्तः | बहिश्शैवः | लोके वैष्णवः || [कौलोपनिषत्]
AntaH shAktaH bahiH shaivaH loke vaiShNavaH (Kaulopanishad)

Ar heart Shakta, outwardly a Shaiva and in gatherings a Vaishnava (who generally gather together for worshipping in the praise of Hari)

There is a specific reason for this also. Our Sages are not narrow minded to advocate secrecy.

The advantages of maintaining secrecy is that outwardly, one acquires more and more knowledge, inwardly does not go about revealing what ever he may know, as his knowledge is not complete yet, and present himself as a great Bhakta Vainava, singing the glory of Lord where ever he goes. Because of secrecy, ones ego also is curtailed that aspired to jump in each time to express what it knows. Maintaining secrecy is a great restraint of mind.

This tradition of discussing extensively and deeply about Self Enquiry in true spirit not good for any sadhaka.

While it is ok to have light exchanges to dispel small doubts, but engaging in deep discussion about Self Enquiry and its intricacies are detrimental to ones progress.

One has to keep assimilating what ever one comes across, and remain silent and increase the knowledge from within, instead of dissipating what ever little we know, every now and then that only fuels ones ego.

Unknowingly, what we are doing is just merely evaluating our knowledge, by testing it in waters, and when some salt and sugar are added, it affects one pointlessness and focus. the effects of revealing what little we may know out, when it is not complete yet, may attract great damages to ones faith, primarily and cause great disappointment to oneself when one knowledge is questioned.
 
Thank you

« Last Edit: October 05, 2012, 11:37:37 PM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: my musings
« Reply #146 on: October 05, 2012, 11:33:20 PM »
The problem is because, there is a sense of anarchy here. We are free to discuss anything, and nobody can really put us down, the only Master that is truly here is just ones own conscience alone,m which is no yet blossomed. But I truly sense, we are all, together not evolved enough to remain in anarchy. There has to be a Teacher, a Guru, an Elderly figure, to monitor us, if we seriously want to progress.

There has to be strong do's and don'ts in tune with what is best for every Sadhana. Those ground rules, following which, one is always under check. Like when Ramanar took on the task of caring for the young. As he liked to use daily events to teach his devotees he said to them, “These little ones do not know that wisdom lies in remaining in their nest. They keep attempting to come out. All trouble lies outside but they cannot remain within. Similarly if the mind is not externalised, but remains sunk in the Heart then there would only be happiness. But the mind keeps moving out.” When Rangaswami asked, “What is the path for keeping it inward?”, Bhagavan said, “It is exactly the same as what I am doing now. Each time a young squirrel comes out, I keep putting it back into its nest. When I go on doing it, it learns the happiness of staying in the nest.”

Without such a master, we got to be extremely careful what we bring to discussion here. I do not know how this is gong to evolve. But it is necessary.

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Unpleasant Feelings
« Reply #147 on: October 06, 2012, 03:21:12 PM »
just a contemplation. Unpleasant feelings are blessing in disguise, as opportunity for us to introspect and transcend, go beyond these feelings.

Once Velacheri Ranga Iyer asked Bhagavan,"How is it that I find your bhaktas instead of becoming less and less possessed of ego-sense as the result of contact with you, seem to be even more full of ego sense?" Bhagavan replied, "What is inside must come out. Suppose you keep the water in a pot on the fire, as the heat increases, the water must bubble, boil over and evaporate." I gathered that as we go on visiting Bhagavan, the ego comes out and finally disappears.

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: my musings
« Reply #148 on: October 06, 2012, 03:27:54 PM »
T.K.S.Iyer, a disciple, was agitated because someone in the town had spoken disparagingly of the Master and he had failed to retort. So he asked the Master what penalty should be paid for his failure to defend him. The Maharshi replied, “Patience, more patience; tolerance, more tolerance.”

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Disciple and Master
« Reply #149 on: October 06, 2012, 07:34:45 PM »
When one Guru was dying, one of his deciple asked him "Guruji, who was your master?" He said, "I had thousands of masters. If I just relate their names it will take months, years and it is too late. But three masters I will certainly tell you about.

One was a thief. Once I got lost in the desert, and when I reached a village it was very late, everything was closed. But at last I found one man who was trying to make a hole in t he wall of a house. I asked him where I could stay and he said 'At this time of night it will be difficult, but you can say with me - if you can stay with a thief'.And the man was so beautiful. I stayed for one month! And each night he would say to me, 'Now I am going to my work. You rest, you pray.' When he came back I would ask 'Could you get anything?' He would say, 'Not tonight. But tomorrow I will try again, God willing.' He was never in a state of hopelessness, he was always happy.

When I was meditating and meditating for years on end and nothing was happening, many times the moment came when I was so desperate, so hopeless,that I thought to stop all this nonsense. And suddenly I would remember the thief who would say every night, 'God willing, tomorrow it is going to happen.'

And my second master was a dog. I was going to the river, thirsty and a dog came. He was also thirsty. He looked into the river, he saw another dog there - his own image - and became afraid. He would bard and run away, but his thirst was so much that he would come back. Finally, despite his fear, he just jumped into the water, and the image disappeared. And I knew that a message had come to me from God: one has to jump in spite of all fears.

And the third master was a small child. I entered a town and a child was carrying a lit candle. He was going to the mosque to put the candle there.

'Just joking,' I asked the boy, 'Have you lit the candle yourself?' He said, 'Yes sir.' And I asked, 'There was a moment when the candle was unlit, then there was a moment when the candle was lit. Can you show me the source from which the light came?' And the boy laughed, blew out the candle, and said, 'Now you have seen the light going. Where has it gone? You will tell me!'

My ego was shattered, my whole knowledge was shattered. And that moment I felt my own stupidity. Since then I dropped all my knowledgeability.

It is true that I had no master. That does not mean that I was not a disciple - I accepted the whole existence as my master. My Disciplehood was a greater involvement than yours is. I trusted the clouds, the trees. I trusted existence as such. I had no master because I had millions of masters I learned from every possible source. To be a disciple is a must on the path. What does it mean to be a disciple? It means to be able to learn. To be available to learn to be vulnerable to existence. With a master you start learning to learn.

"The master is a swimming pool where you can learn how to swim. Once you have learned, all the oceans are yours."

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta