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Messages - Nagaraj

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The mind is by nature restless. Begin liberating it from its
restlessness; give it peace; make it free from distractions; train
it to look inward; make this a habit. This is done by ignoring the
external world and removing the obstacles to peace of mind.



food influences the mind and it must be kept pure.



D.: What diet is prescribed for a sadhaka ?
M.: Satvic food in limited quantities.

D.: What is satvic food?
M.: Bread, fruits, vegetables, milk, etc.


D.: Is it then not indispensable? Can a married man realise the Self?

M.: Certainly, it is a matter of fitness of mind. Married or unmarried,
a man can realise the Self, because that is here and now. If it were
not so, but attainable by some efforts at some other time, and if it
were new and something to be acquired, it would not be worthy of
pursuit. Because what is not natural cannot be permanent

प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः ।
शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते ॥6.41

prāpya puṇyakṛtāṁ lokānuṣitvā śāśvatīḥ samāḥ,
śucīnāṁ śrīmatāṁ gehe yogabhraṣṭo'bhijāyate.

Having attained to the world of the righteous and having dwelt there for immemorial years, he who fell from Yoga is again born in the house of such as are pure and glorious.

अथवा योगिनामेव कुले भवति धीमताम् ।
एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् ॥6.42

athavā yogināmeva kule bhavati dhīmatām,
etaddhi durlabhataraṁ loke janma yadīdṛśam.

Or he may be born in the family of the wise Yogin; indeed such a birth is rare to obtain in this world.
तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम् ।
यतते च ततो भूयः संसिद्धौ कुरुनन्दन ॥6.43

tatra taṁ buddhisaṁyogaṁ labhate paurvadehikam,
yatate ca tato bhūyaḥ saṁsiddhau kurunandana.

There he recovers the mental state of union (with the Divine) which he had formed in his previous life: and with this he again endeavours for perfection, O joy of the Kurus.


General topics / Re: Vedanta questions
« on: August 01, 2013, 07:10:24 PM »
Dear Hari, actually, what you have mentioned is some thing every sincere sadhaka faces. It is not unique to just you. Perhaps most face much more difficulties. What becomes a catalyst here is the sadhaka's persistence and sincerity in pursuance of the sadhana. It is not going to be easy. Infact, it becomes easier as we persistently try. It is not going to be a rosy path :)

So long as subtle tendencies continue to inhere in the mind, it is necessary to carry on the enquiry: 'Who am I?'. As and when thoughts occur, they should one and all be annihilated then and there, at the very place of their origin, by the method of enquiry in quest of the Self.

The so called destination never comes to us, only we got to reach there, put all our efforts onto it. Again the intensity of our persistence and efforts and sincerity would be directly proportional to the extant of the intensity of our desires.

Vedanta says, that a man should strive to Realise God with the same urge with which a man would run towards water, had his head caught fire (प्रदीप्त शिरहा जलराशिमिव). It is with the same sense of urgency that one should pursue God – Realisation (समिप्पाणिः श्रोत्रियम् ब्रह्मनिष्ठमुपगच्छेत्). And this samsara, has been as disconcerting as fire on one's head for Bhakthas and Rishis.

Such ought to be the desire and fervor. Kindly follow this post:


General topics / Re: Vedanta questions
« on: August 01, 2013, 06:49:57 PM »
It is more easy to do Self-inquiry or to abide as the Self when you are young and healthy. But how that be achieved if you are in pain, old, weak, in troubles? How 'Who am I?' is to be applied in these situations? What should be our advice to the people with not very fortune life? Can you do Self-inquiry when you are depressed, in pain, catched a cold or your life is a mess?


Self Enquiry has nothing to do with the body, it does not matter if it is healthy, young or old. Infact, Self Enquiry alone is such a Sadhana that transcends any protocol, It requires no paraphernalia or preparations, utensils or place, or the remembrance of some shlokas or mantras or Psalms and so on! What is required is mere willingness, then the grace takes over!

an old man who is even unable to move his body an inch even in the deathbed, could do this without any trouble.

What is required is to hold on fast to Grace.


General Discussion / Re: my musings
« on: August 01, 2013, 06:46:04 PM »
Hari, Yes true, its the same for fear as well, anything! When we discern, it will dawn that there is nothing more superior to desiring or wanting God or Self or the Holy feet of the Guru. When this desire grows, it sprouts saplings of Vairagya, Bhakti, Yearning. Then the currents of the waves itself would pull us along the ocean, the abode of the Lord!


“Dispassion cannot be acquired,
nor realization of the Truth,
nor inherence in the Self,
in the absence of Guru’s Grace,”


General Discussion / Re: my musings
« on: August 01, 2013, 05:09:26 PM »
Stray thoughts...

intense desire itself is meditation!




The cosmic mind, manifesting in some rare being, is able to effect
the linkage in others of the individual (weak) mind with the universal
(strong) mind of the inner recess.

Such a rare being is called the GURU or God in manifestation.




D.: Is there any way to meet the appointed Guru for each?

M.: Intense meditation brings it about.


The teachings of Bhagavan Sri Ramana Maharshi / Re: Free will
« on: August 01, 2013, 04:51:00 PM »
Dear Kris,

"Summa Iru" - or "Just Be" do not even give room for these analyses and just stay focused, what has to happen will happen, and what ought to be done by you would be done at the appropriates.

I have seen, by staying focused on sadhana, things sort themselves out. Allow the nature to prevail.


Dead men usually tell no tales; but a 4000 year old skeleton from Balathal, Rajasthan (40 km north east of Udaipur) has revealed some fascinating tales.

This skeleton, of a man who probably was 35+/-10 years and 5’10″, was found in a settlement which flourished from 3700 – 1820 BCE; the people there had pottery and copper and cultivated barley as well as wheat. He was buried between 2500 – 2000 BCE — much before the decline of the Harappan civilization — and was a leper. In fact, this skeleton is the oldest example of leprosy in the world.

But he was not Harappan: he belonged to the Ahar-Banas culture. In the Mewar region of Rajasthan, hunter-gatherers developed farming communities in the middle of the fifth millennium BCE, independent of the Harappan culture. By around 2500 BCE, they became prosperous and had fortified settlements, roads, and lanes. Also, the earliest burned brick (4000 BCE) was found in Gilund at this site.

By 2500 BCE, Ahars had trade relations with the Harappans to the north. They also had trade relations with their contemporaries in South and Central India and the skeleton confirms it. This skeleton was buried with vitrified ash from cow dung. So far the Southern Neolithic ash mounds found in South Deccan and North Dharwar were believed to be cattle settlements or the result of  cow dung disposal. Now we can speculate that they were the result of funeral activities of a shared tradition.

Besides this domestic connection, these people had international contacts as well. There are two strains of leprosy: an Asian one and an East African one. It is possible that the African one was transmitted to Asia around 40,000 BCE or vice versa at a much later date. The second one seems to have happened since lerosy depends on human contact and it must been transmitted over the trading network involving the Ahars, Harappans,people of Magan, Mesopotamians and Egyptians.

This skeleton fits well with  the Atharva Veda (Hymn 23, 24) making it the earliest historical reference to leprosy. The Ebers papyrus, dated to 1550 BCE has been interpreted to contain evidence of leprosy, but the earliest affected skeleton found in Egypt has been dated only to 400 – 250 BCE.

Another point is regarding the burial; after 2000 BCE, burial was uncommon except for some special cases like infants and spiritual people. Harappan skeletons were both cremated — there is evidence at Sanauli at least — and buried, but true burials are very few compared to expected numbers. Many archaeologists believe that cremation must have been widely practised by Harappans. Also, at Dholavira and other sites, dozens of graves turned out to be without any bones which implies symbolic burials.

It is believed that the burial at Balathal followed the Vedic tradition: lepers were buried alive in some parts of India. Also there is evidence that diseased bodies were sometimes not cremated.

Two other skeletons were also obtained from Balathal, but of a later date[3]. They were found in the padmasana or samadhi posture — a striking evidence of yoga practice and burial of people perhaps regards as spiritually advanced. Even now in India, spiritually advanced people are not cremated, but buried.

   The excavations reveal a large number of bull figurines indicating the Ahar people worshipped the bull [6]. At Marmi, a site near Chittorgarh, these figures have been found in abundance indicating it could be a regional shrine of the bull cult of this rural population. Discovery of cow-like figurines in Ojiyana, the first site found on the slope of a hill, has baffled archaeologists. Cow-worship was not a known Ahar practice. “There are no humps and we can see small teats,” B.R.Meena, superintendent, ASI Jaipur circle, who undertook the excavation, says, “These are certainly cows.” Other archaeologists suspect them to be bull calves but insist if further studies prove these to be cows, one could infer that the cow was a revered animal and the Hindu practice of treating the cow as a holy animal can thus be of pre-Aryan antiquity. [Were they cow worshippers?]

Vedic burial, skeletons in samadhi posture, cow worship in a civilization contemporary with Harappa —- does this imply that the Ahar-Banas were Vedic people or Ahar culture was adopted by later Vedic culture or Ahars adopted it from an earlier Vedic culture?

The large number of bull figurines found at Ahar and Gilund could indicate a bull cult[6]. There is a debate over if the figurines represent bulls or cows, but these figurines were part of the second phase of the Ahar culture (2100 – 1800 BCE) or as late as 1600 BCE [7] and are the only clue to the religious beliefs of the Ahars.
Another clue is the time frame of these skeletons. While the leper was dated to 2000 BCE, the skeletons in samadhi were from700 BCE[9]. So while the leper burial was unusual, there is nothing unusual about burying a man in samadhi posture by the Early Historical Period.

While the bull figurines and the skeletons in samadhi were known earlier, this leper skeleton has added new information about this less known culture. Hopefully as more papers come out, we will get a clear picture on their religious beliefs, such as if this Vedic burial was an exception or a common practice.

- See more at:



“Here and now, be at peace and tranquil. That is all”


General topics / Re: Quotes from Shankaracharya's
« on: August 01, 2013, 04:27:45 PM »
Dear Sir, yes, there is also a view that a commentary on Lalita Sahasranama was reserved to only Bhaskaraya and not even Adi Shankara for when Shankara wanted to write a commentary on LS, the student of his was only able to bring Vishnu Sahasranama alone more than twice.

in another occasion Bhaskararaya invited some pundits to his house for a participation in a yajna. There they opened a debate with him and asked him intricate questions about mantra and tantra. Being an adept in these he shot back all the answers without the least hesitation. One witness to this drama, a sannyasi named Kumkumanandaswami cautioned the challengers and declared, "Bhaskara Raya cannot be defeated in debate or by questions. It is the goddess Herself standing on his shoulders who is answering all your questions. I am able to see her standing on his shoulders!" Kumkumanandaswami himself was a great devotee mystic and ritual worshipper of the Goddess. He was so much full of "Devi-consciousness" that it is said even sacred ash thrown on his body immediately transformed into saffron (kumkumam) - hence his name. The pundits wanted to put to test this declaration of the Swami. They asked Bhaskararaya what looked like an impossible question- "The Lalitha-sahasranama mentions the Goddess as being served by sixty-four crores of goddesses called yoginis. Can you name each one of them, their origin and their qualities?" Bhaskararaya answered their question without hesitation, and went on to repeat those names prompting the pundits to accept defeat and call off the debate.


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