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General Discussion / mArjanam - Procedure
« on: October 21, 2012, 11:11:56 AM »
5. mArjanam

mArjanA means cleansing. It is a purificatory discipline, this is primarily for internal cleansing. From here, vEdic mantrams begin. It is said that vEdas must not be muttered or chanted mentally, they ought to be uttered by mouth unabashedly, only then the vibrations of the mantrAs can become effective in the water.

(please refer We will see more in the discussion thread.

ओं श्री केशवाय नमः ॥

आपो॒ हि ष्ठा म॑यो॒ भुवः॒ ।
ता न ऊ॒र्जे द॑धातन ।
महे रणा॑य॒ चक्षसे ।
यो वः॑ शि॒वत॑मो॒ रसः ।
तस्य॑ भाजयते॒ह नः॑ ।
उ॒श॒तीरि॑व मा॒तरः॑ ।
तस्मा॒ अरं॑ गमाम वः ।

यस्यक्षया॑य॒ जिन्व॑थ ।

आपो॑ ज॒नय॑था च नः ।

ओं भूर्भुव॒स्सुवः॑ ।

Om shrI kEshavAya namah .

Apo hi ShTA mayO bhuvah .
tA na Urje dadhAtana .
mahe raNAya cakSasE .
yO vah shivatamO rasah .
tasya bhAjayatEha nah .
ushatIriva mAtarah .
tasmA aran gamAma vah .
yasyakShayAya jinvatha .
ApO janayathA ca nah .
Om bhUrbhuvassuvah .

Take the udDharaNi (spoon) filled with water, in your left hand and with the right hand ring finger, write praNava mantra (ॐ) Om on the water, while chanting deeply in mouth the praNavA ॐ, then, chanting श्री केशवाय नमः (shrI kEshavAya namah) place the ring finger (still wet, having written the praNava) on भ्रुवोर्मध्ये (bhruvOrmadhyE) point between the eyebrows. Basically, it signifies or instructs to bring the attention to the inner eye, by meditating kEshavA (kEshavA is one who has locks of hair, ie., senses, mind thoughts, etc.)

After the above, true mArjanam begins ie., purification.

It is advisable to hold the udDharaNi (spoon) filled with water, near the bosom, as it will be convenient to carry out the instructions well of sprinkling water on the shiras or head one after the other.

For each of the sentences given below, one has to place the right hand ring finger on the water in the udDharaNi (spoon), then, sprinkle that water on the shiras or head upon conclusion of chanting each of the sentences from Apo hi ShTA mayO bhuvah...... through ApO janayathA ca nah.


When you come towards यस्यक्षया॑य॒ जिन्व॑थ (yasyakShayAya jinvatha) you have to sprinkle water on your feets, or, some touch the ring finger still wet on both the knees, which ever is practiced in ones tradition or ones own comfort.

then resume sprinkling water with ring finger on the shiras as usual for the last आपो॑ ज॒नय॑था च नः (ApO janayathA ca nah).

mArjanam (purification) concludes now.

Upon completion of mArjanam (purification), we are supposed to take yet another udDharaNi (spoon) filled with water and put it on the right hand palm, and let it flow through the fingers tips, as your right hand fingers circumambulate your head, chanting ओं भूर्भुव॒स्सुवः॑ (Om bhUrbhuvassuvah)

General Discussion / Re: Rough Notebook-Open Forum
« on: October 21, 2012, 09:40:54 AM »
Sri Ravi,

'Mooda'  means cover or Lid;in tamizh also the word 'moodi' means lid.One whose Self is 'covered' as it were by the mind is called 'Mooda Madhi'.In English also the word 'Mood' means that which covers your True Being,like we say 'I am not in Good Mood' or 'I am in Good Mood'.

This is a wonderful discernment, i have pondered over a long time, why AcAryA used words such as mooDah, it just does not fit his personality, who is himself an ocean of compassion! thank you, this was nice and new!

General Discussion / Re: pRANAyAmA - Discussion
« on: October 20, 2012, 10:05:10 PM »
More about pRANA from taittirIya upanishad:

Anandavalli 3:

प्राणं देवा अनुप्राणन्ति । मनिष्याः पशवश्च ये ।
प्राणो हि भूतानामायुः । तस्मात्सर्वायुषमुच्यते ।
सर्वमेव त आयुर्यन्ति । ये प्राणं ब्रह्मोपासते ।
प्राणो हि भूतानामायुः । तस्मात्सर्वायुषमुच्यत इति ।
तस्यैष एव शारीर आत्मा ।

pRAnam dEvA anu pRANanti . manuShyAh pashavashca yE .
pRANO hi bhUtAnAmAyuh . tasmAtsarvAyuShamucyatE .
sarvamEva ta AyuryantE . ya pRANam brahmOpAsatE .
pRANO hi bhUtAnAmAyuh . tasmAtsarvAyuShamucyata iti .
tasyaiSha eva shArIra AtmA . ya pUrvasya .

Through pRANA the gods live, and so also do men and beasts. pRANA is verily the life of beings and hence it is called universal life. Thos who worship pRANA as brahman assuredly attain the full span of life. Verily pRANA is the life of beings, and so it is called the universal life.

In the macrocosmic sense it means the different spiritual beings holding sway over the various functions of nature. In the microcosmic sense it means the senses. In both aspects all activities are derived from the prime pulsation of the cosmic energy called pRANA.

pRANA is verily the life, etc. it is a matter of commn knowledge that life becoomes possible only so long as the vital energy keeps the different organs of the organism agoing. Its cessation means death.

Full span of life according to the vEdAs is hundred years.

General Discussion / Re: pRANAyAmA - Discussion
« on: October 20, 2012, 08:16:26 PM »
सव्याहृतिं सप्रणवं गायत्रीं शिरसा सह ।
त्रिः पठेदायतप्राणः प्राणायामः स उच्यते ॥

savyAhRutim sapraNavam gAyatrIm shirasA saha
trih paTEdAyataprANah prANAyAmah sa ucyatE

The process of restraint of breath performed along with the vyARutis (Om bhUh...Om satyam) and praNava (Om), the heads of gAyatrI, is termed as pRANAyAmA, and when done thrice is ideal.

HH srI abhinava vidyA thIrtha swAmigal has clarified that if one is unable to perform as said, it does not mean to circumvent the shAstrAs. Those who are unable to do so, may meditate devotedly and proceed, the normal practice is to repeat the entire mantrA along with the vyARutis for 9 times, depends on ones tradition.

General Discussion / prANAyAmA - Discussion
« on: October 20, 2012, 07:21:30 PM »

prANa means breath, life, verily, breath is life.
ayamA means restraint or expansion or stopping

prANAyAmA is truly most important aspect of sandhyA kriyA, mostly people ignore this in daily routine as it consumes time and patience. All ailments can be rooted to lack of supply of pRANA, air to all nAdIs in the body. It is said, mind, breath and semen are very closely related. If one is set well, then the other two are automatically controlled. the Sages have found that by prANAyAmA, the mind is brought to its original natural state. The vital energy, semen and breath directly holds the key to fix the rambling mind, that results in loss of prANA ie., loss of natural state.

Conservation of semen or the vital energy is of paramount importance, as revealed in various texts by various sages. prANAyAmA is a wholesome process that helps in this conservation that results in serenity of mind and thereby facilitates medhA shaktI - intellectual power. Along with these, longevity, health and creativity are gained along with wisdom.

Recent researches have shown that our brain consumes almost about 90% of oxygen, therefore, by the kind of shallow breathing that we do in our city, we are undernourishing our body and hence, lethargy, laziness, dullness and lack of sharpness of mind, indigestion is resulted.

Our scriptures say there is jaTarAgni (digestive stomach-fire) within, when there is imbalance in supply of air, it results in acidity and so on. And modern research convey that the fluids (acid) pH5 value inside the stomach, capable of burning our skin instantly! prANAyAmA loosely, is said to be nAdi shudDhi, ie., purifier of nAdis. Nerves related problems also can be traced to imbalance in prANA.

Studies reveal that Panic attacks, mood swings, depression, headaches, etc.. all can be corrected by setting the pRANA well in our body.

Spiritually, only if we have a healthy body, will be be able to perform our sAdhanA to the fullest sincerity.

Minimally at least, every morning, one has to do the nAdi shudDhi, that is simply complete deep inhalation through the left nostril and exhale through the right nostril. Then, inhale through the right nostril and exhale through the left nostril and this becomes one count, ie., inhalation and exhalation in one nostril. 9 counts are advised for everybody. There is no need to hold the breath in this way.

Those who have Asthmatic problem or heart problem or any specific problem should exercise caution and perform prANAyAmA only under the supervision and advise of expert yOgA master.

General Discussion / Re: sandhyA vandanam - Discussion
« on: October 20, 2012, 06:20:54 PM »
I happened to discover this wonderful brief discourse on sandhyAvandanam by kAnchi mahAswAmi, and reproduced the same. it is of immense benefit for all!

Those who are traditionally enjoined to perform sandhyAvandanam thrice a day, should perform the same at the prescribed time. In this rite, the paramAtmA is conceived of as being present in the sun. The time prescribed is before sun-rise in the morning, at noon, when the sun is exactly overhead, and before sunset in the evening. Uttering words of wisdom in parable, idaikkAtu sidDhar said:

காணாமல் கொணாமல் கண்டு கொடு
ஆடுகாண்பொகுது பார் பொகுது பார்

kAnAmal kOnAmal kandu kOdu
Adu kAn pogudupAr pOgudupAr

in this verse, காணாமல் (kAnAmal) means, when the sun's rays are not yet visible; கொணாமல் (kOnAmal) means, when the sun has not slanted to the west but is straight above the head; and கண்டு (kandu) means, when the sun is still visible in the horizon before the sunset. ஆடு (Adu), whose ordinary meaning is sheep, here means bathing in the Ganges, and காண் (kAn) means having darshan of the Lord at rAmEshwaram. If these observances are kept up, according to this saying of the sidDhar, the sins of an individual will go away from him. That is the significance of பொகுது பார் (pOgudupAr, see it is going) in the above verse.

Under modern conditions, mAdhyAnhikam may be performed at any convinient time before noon. But the sandhyAvandanam in the morning and in the evening should be performed as enjoined, i.e., just before sunrise and just before sunset. If one has the will and has made the necessary preparations, one can lay off work for a few minuted in the evening and offer अर्घ्यं (arghyam) to the sun in the evening at the appointed hour. If fellow workers ridicule, one must have the courage to face such ridicule and keep on performing sandhyAvandanam. Even if water is not available, अर्घ्यं (arghyam) can be performed with dust from the earth. There is a tradition that the participants in the battle of kurukShetrA did so. गायत्री (gAyatrI) is the means of access to the three vEdAs. the words भर्गः (bhargah) and सवितृ (savitRu) occur in गायत्री (gAyatrI), and so it is a sacred mantrA for both shaivaites and vaishnavites. By performing sandhyAvandanam, at the proper time, and by repeating the गायत्री (gAyatrI) mantram, or by repeating devoutly either ashtAsharA or panchAksharA, as the case may be, according to tradition and initiation, each of you will be ensuring not only your own welfare, but also contributing to the welfare of society as a whole, and for peace, understanding and happiness in the world. You will also be strengthening my hands.

If other religionists also conscientiously observe the prayers and other religious discipline enjoined upon them instead of merely owing nominal allegiance to their respective religions, or being aggressively demonstrative, they too will be contributing to their own welfare and the welfare of the world.

(October 4, 1958)

General topics / Drink the nectar of rAmA
« on: October 20, 2012, 05:26:35 PM »

पिबरे राम रसम् रसने
पिबरे राम रसम् ॥

दूरीकृत पातक  संसर्गम् 
पूरित नानाविध फल वर्गम् ॥१॥

जनन मरण भय शोक  विदूरम्
सकल शास्त्र निगमागम सारम् ॥२॥

परिपालित सरसिज गर्भाण्डं   
परम पवित्री कृत पाषाण्डम् ॥३॥

शुद्ध परमहम्स आश्रित गीतं
शुक शौनक कौशिक मुख पीतम् ॥४॥

      pibarE rAma rasam
rasanE pibarE rAmarasam

dUrIkRuta pAtaka samsargam
pUrita nAnAvidha phala vargam 1

janana maraNa bhaya shOka vidUram
sakala shAstra nigamAgama sAram 2

paripAlita sarasija garbhANdam
parama pavitrI kRuta pAShANdam 3

shuddha paramahamsa Ashrama gItam
shuka shaunaka kaushika mukha pItam 4

      Drink the nectar of rAmA, Drink the nectar of rAmA

it removes the sins and bestows
various type fruits (of life and jnyAnA)

it removes the afflictions of life and death and sorrows.
It is verily the essence of all shAstrAs(vEdAs) and AgamAs!

this is the cosmic egg that even looks after
brahmA (creator), who himself is born from it,
and  purifies even  great hypocrite
(unorthodoxy,non-believer, etc..)

it is pure great swan (absolute Atman)
asram (fresh,retreat) song!
Sages shukA, shaunakA, kaushikA, etc.
(have) drink (nectar of rAmA)

(srI sadAsiva brahmEndrA)

General topics / Re: Discussion on the Quotes of Shankaracharya's
« on: October 20, 2012, 04:44:25 PM »
Sri Ravi,

what insight! and, how simple! and, what life, what education! no words!! just in their conversation, we can feel and sense such warmth and humility in such exalted knowledge! Looking at our past, ancestors, there is, but only wonderment!

ॐ पुरु॑षस्य विद्म सहस्रा॒क्षस्य॑ महादे॒वस्य॑ धीमहि । तन्नो॑ रुद्रः प्रचो॒दया॑॑त् ॥

puruShasya vidma sahasrAkShasya mahAdEvasya dhImahi . tannO rudrah pracOdayAt ..

puruShasya - the Supreme Person
vidma - may we know
sahasrAkShasya - thousand eyed (meaning seer of everything)
mahAdEvasya - the Great God
dhImahi - may we meditate
tannO  - tat (tatra) + na = tannO: in that meditation tat (tatra), we or us (na)
rudrah - rudra (God, supreme God, Reality, Truth)
pracOdayAt - may impel (us)

May we know the Supreme Person, and for the attainment of His Knowledge, may we meditate upon Him, the thousand eyed Great God! May that rudrA, impel us towards such meditation in it!

General topics / Re: Quotes from Shankaracharya's
« on: October 20, 2012, 03:31:17 PM »
A person had a hArmonium. When he played it, melogious music flowed out of it. Hearing the enchanting tunes, another man thought, "How does such sweet music come out of this? Probably. these sounds are present inside this instrument." Getting very curious, he dismantled the hArmonium and searched for the sounds in every nook and corner. However, much as he toyed with the internal parts, he could not get the original music music out of them. "Ah, what a wonder! This instrument produces music out of nowhere", he conclulded!

While there are certain occasions when one should dismantle and analyse, there are numerous other situations where this technique will not be of any help. Analysis of the Atman falls under latter category.

(HH srI abhinava vidyA thIrtha swAmijI)

General Discussion / Re: Rough Notebook-Open Forum
« on: October 20, 2012, 02:52:13 PM »
Sri Ravi,

i just posted a small story in the Stories thread. Kindly let me know if it is better we have it elsewhere, or it is ok as it sis, as it appears in between a continuity of story posted by you. thank you.

General topics / Re: Bhajana Dhyana -discussions
« on: October 20, 2012, 02:27:22 PM »
Sir, Soundarya Lahari is excellent composition, i got an opportunity to learn it some years back. There are so many dimensions in each verse, the essence offers itself exactly to the pakavA of the reciter or the one who studies. It is greatly mysterious!

Hopefully, we can, when Bhagavan wills, can go through it here :)

General Discussion / Holy Feet
« on: October 20, 2012, 01:56:46 PM »

Sri Bhagavan and Sri Kanchi Mahaswami

This following incident is like Lord Krishna's dictum in the gItA!

One day, I asked Bhagavan humourously, how he was able to receive the thousands of prostrations made before him everyday. Bhagavan relied, "I shall tell you a secret of it. I prostrate to them before they prostrate to me. Those that come to me only throw the body on the ground as a sign of their humiliy. That contents of the mind may not be equally good. Whatever the contents of the mind may be, when I look at them, I look not into the mind but into the chaitanya there, that is, the Atman, which is my Self and of which they are not aware. I am one with them while they are noti aware of it, that is, the kulasthA and brahman are inseparable. To me there are no others. I alone am. The further implication of this is that while they think that they are prostrating, they are not doing the real prostration (pranIdAnA). On the other hand, while I do not physically bow my eka bhAvA helps them in every way. Thus is all souls I am the kulasthA, and I see my own Being in all of them, so I can accept not some thousands of prostrations but any number of them. I am all of them, while they don't know that they are Myself.

(Reminiscences of TKsundarEsa Iyer)

The teachings of Bhagavan Sri Ramana Maharshi / practice becomes swabhAvA
« on: October 20, 2012, 01:18:39 PM »
Whatever we practice becomes the swabhAvA

Once when meditating in the presence of Bhagavan, the mind persisted in wandering. I couldn't control it. So I gave up meditation and opened my eyes. Bhagavan at once sat up and said, "Oh! You abandon it thinking it is swabhAvA (nature) of the mind to wander. Whatever we practice becomes the swabhAvA. If control is practiced persistently that will become the swabhAvA."

(sundaram AryA, sAdhu trivEnigiri swAmi)

(ABROG III), 23)

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