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Messages - Nagaraj

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Once Sri Bhagavan was seen sitting on  stone platform  at night. One sick dog, full of wounds on the body, came to Him and licked
Him all over the body. Sri Bhagavan said: Porum da, Porum..... Next morning, the dog was found dead!

Subramanian Sir,

an incident about Bhagavan's closeness to animals. A diseased dog was trying to enter the gates of Ramanashram daily for 3 days. Other dogs and some Ashram people kept driving it away. One night Bhagavan slowly walked out of the hall without disturbing anyone. The person attending him thought he was going to the bathroom and followed him at a distance. After a couple of minutes, when Bhagavan did not return, he went looking for him and heard Bhagavan’s voice saying “Thrupthiyachaa?” “Podhumaa ?” (Is it enough ?, Are you satisfied?). He found Bhagavan squatting next to the diseased dog. The dog was licking Bhagavan all over his body including his face while Bhagavan was talking to the dog with these words. After a few minutes, Bhagavan got up and slept on the cot without bothering to clean himself. Next day morning, the Ashramites found the dog lying dead near the entrance. The dog was holding on to its life to have Bhagavan's Darshan.

The teachings of Bhagavan Sri Ramana Maharshi / Re: Discussion thread
« on: October 18, 2012, 03:25:02 PM »
Sir, after having been blessed by Bhagavan's contact, one thing that i am learning slowly to genuinely live my life. Atma vidyA comes later or i have come to discern this itself is Atma Vidya, seeing self in all being, plants, animals, fellow humans. Every life is precious, Every living being is just like ourselves. They all know only as much as we know. So we begin to forbear, endure, even more in understanding as we begin to see the same feelings that we experience in them too, as we have seen the same in ourselves as well!

General topics / O' Mother!
« on: October 18, 2012, 02:44:30 PM »
यत्रैव यत्रैव मनो मदीयं तत्रैव तत्रैव तव स्वरूपम् ।
यत्रैव यत्रैव शिरो मदीयम् तत्रैव तत्रैव पदद्वयं ते ॥

yatraiva yatraiva manO madIyam tatraiva tatraiva tava svarUpam
yatraiva yatraiva shirO madIyam tatraiva tatraiva  padadvayam te

O' Mother! wherever my restless mind travels your form appears there
And wherever my head bows there appears your lotus feet.

The teachings of Bhagavan Sri Ramana Maharshi / Re: Discussion thread
« on: October 18, 2012, 02:26:20 PM »
Yes, thats was very good idea :) moreover Bhagavan was very particular in keeping things in order.

Yes, Sri Tushnim, any sAdhanA, one has to strive to first begin with short time, each day, to eventually, to be able to carry it on through out the day, in midst of our works. Awakened living.

The teachings of Bhagavan Sri Ramana Maharshi / Re: Discussion thread
« on: October 18, 2012, 02:15:13 PM »

1.If the moments that are wasted in thinking of the objects which are not the Self, are spent on enquiry into the Self, self-realization will be attained in a very short time.

Self inquiry is not "one of the activities of the day" ... Otherwise, what happens is a person is in Self inquiry for a hour or two and rest of the time is spent in objects only : atleast for most of us.

Self inquiry is to revel as "I AM " even while involved in the day to day work. This has to be done all the time... while writing this as much as working or talking... Remain as "I AM". this way every activity is done remaining as "I AM" !

In seated meditation, which works well as a support, one can strive to do away with all thoughts etc. As such thoughts do not seek your permission to arise. So one can do little to stop thoughts from arising other than setting a mental climate in which they do not strive. Also important is to not "give attention" to the thoughts when they arise, so that they die instantaneously.

Sri Tushnim,

I request you to kindly use this thread for discussion. It will be neat and systematic, i thought :)  thank you.

well, i think the point does not seem to be contradicted to what you have observed. Yes, it has to be continues, all of the waking time.

The teachings of Bhagavan Sri Ramana Maharshi / Oh, It was all staged!
« on: October 18, 2012, 02:03:28 PM »
One day, the attendant Venkataratnam was accompanying Bhagavan up the hill. There is a steep stretch with steps at one particular place on the path from the Asramam to Skandasramam. While climbing down Bhagavan would often manoeuvre this inclined portion by bracing himself on a big rock, planing his stick firmly against the ledge and descending slowly. One day some devotees evidently asked a young booy to wait at this place and approach Bhagavan as he passed, and take hold of his feet. The youngster said to him, "Bhagavan, if you do not gant me mukti, I will not let go of your feet." Apparently the devotees were hiding themselves behind the nearby bushes. Bracing himself with his stick, Bhagavan said, "Adei, it is you who are in a position to give mukti because if you don't let go of my feet, I am going to fall and attain complete release in this very moment." At these words the boy became frightened and took to his heels. Astonished by this strange happening Venkataratnam asked who the boy could have been and what his unusual episode could mean. Bhagavan's ready reply was, "Oh, It was all staged."

What are the factors to be kept in view in dhyana?

It is important for one who is established in his Self (atma nista) to see that he does not swerve in the least from this absorption. By swerving from his true nature he may see before him bright effulgences, etc., or hear (unusual) sounds or regard as real the visions of gods appearing within or outside himself. He should not be deceived by these and forget himself.

  • If the moments that are wasted in thinking of the objects which are not the Self, are spent on enquiry into the Self, self-realization will be attained in a very short time.

  • Until the mind becomes established in itself some kind of bhavana (contemplation of a personified god or goddess with deep emotion and religious feeling) is essential. Otherwise the mind will be frequently assailed by wayward thoughts or sleep.

  • Without spending all the time in practising bhavanas like 'I am Siva' or 'I am Brahman', which are regarded as nirgunopasana (contemplation of the attributeless Brahman), the method of enquiry into oneself should be practised as soon as the mental strength which is the result of such upasana (contemplation) is attained.

  • The excellence of the practice (sadhana) lies in not giving room for even a single mental concept (vritti)

General Discussion / gaNapati dhyAnam - Discussion
« on: October 18, 2012, 11:10:35 AM »
When we hit (touch) our foreheads with our knuckles, or perform thopikaranam, the vibrations in our nerves change. (just as yoga shAsthAs elevates our mind by influencing our breathing as a result of various exercises that bend the body in different yogic positions). It will have a divine influence on our minds. We are bound to feel the effects, if we do it with faith.”

Some interesting researches:

Pillayar Kuttu (tapping the temples with knuckles) activates the glands under the roof of the palate(of one’s mouth) which is supposed to ooze nectar like fluid that can have a vitalizing effect on health, intelligence and age.Under side of the palate roof is also called amritA yOni.

Vibrations of Pillayar Kuttu, have some effect on two important nadis ida and pingala.Prana and chitta are channeled through our physical body in two nAdis known as idA and pingalA, which flow within the framework of the spinal column. In the same way as radioactive waves pass through the different lines in a transistor radio but are not perceptible to our naked eyes, the flow of mental and prAnic consciousness in idA and pingalA is not perceivable even after anatomical dissection of the spinal cord.

Ida flows through the left nostril and pingala through the right nostril. Ida nadi is the flow of mental consciousness and pingala nadi is the flow of pranic consciousness. Prana and chitta flow throughout the body controlling every part, every organ, activity, impulse, every action and reaction of the whole gross, subtle and causal bodies.
These two nadis emanate from the base of the spinal cord at mooladhara chakra and terminate at the top of the spinal cord in ajna chakra. Mooladhara chakra is known as the seat of kundalini, the great mahashakti. Ajna chakra corresponds to the most important controlling gland in the human body known as the pineal gland. It is situated at the top of the spinal cord directly behind the mid-eyebrow centre in the area of the medulla oblongata. From mooladhara, pingala goes to the right and ida to the left and they curve and cross each at swadhisthana, manipura, anahata, vishuddhi, and ajna reaches the brain. (Speaking Tree)

Young children are always naughty, and as children, when we did something naughty, our parents and teachers would ask us to do ‘Thoppu karanam’ asking God for forgiveness. ‘Thoppu karanam’ is popular in South India and is a Tamil word. It is a stylized form of offering obeisance to Lord Ganesha, or the elephant-faced god who removed the obstacles in our path and removed the inertia of the mind. To do Thoppu-karanam, we would have to cross our hands in front of our chests to catch hold of the ear lobes and do sit-ups.

Thoppu karanams were not meant to belittle us, but when teachers or elders imposed it to atone for wrong deeds, it always looked like a punishment and and we would do it only unwillingly. But at other times, especially on Ganesha festival days, we would do it enthusiastically, and even compete with others on getting the highest score. We would religiously offer this service at temples in front of Ganesha idols, but as we grew up and became more conscious, this practice just slipped away. Many still do it, but only as a token gesture. After all, it is much less conspicuous to make a tight fist and gently tap the temples on the forehead with the knuckles of the fist – another form of obeisance, another form of asking forgiveness. Or even better, circumambulate the temple’s precincts – this can give you all the benefits of walking, along with god’s grace and blessings.

The first few minutes of the following video shows what Thoppu-karanam in a temple looks like. For one brief micro-second that can easily be missed, the man is seen making a gesture of tapping the temples with the tight-fisted knuckles.

Step 1 In the morning, stand facing the sun, with your feet pointing straight ahead and spread about shoulder width. Keep the tongue pressed firmly into the roof of the mouth

Step 2  Place your left hand on your right ear lobe, thumb on the front of the lobe with fingernail facing outward and second finger behind the ear lobe. The right ear lobe represents the left brain. When you hold the right ear lobe this way, you energize and activate the left brain and pituitary gland.

Step 3 Now, place your right hand on your left ear lobe, so that your thumb is on the front of the lobe facing outward. The left ear lobe represents the right brain. Holding the left ear lobe this way energizes and activates the right brain and the pineal gland.

Step 4 Press both earlobes simultaneously, making sure your left arm is inside your right.

Step 5 As you press on the earlobes, squat down as fully as you can, keeping your back straight. Do 10 to 12 rounds, inhaling through the nose on the way down and exhaling through the mouth coming up.

This method has been widely endorsed by Yale neurobiologist Dr. Eugenius Ang, and prescribed for patients with Alzheimer’s and children with autism and Attention Deficit Hyperactivity Disorder.


General Discussion / 2 gaNapati dhyAnam
« on: October 18, 2012, 10:59:28 AM »
2. gaNapati dhyAnam

शुक्लाम्बरधरं विष्णुं शशिवर्णं चतुर्भुजम् ।
प्रसन्नवदनं ध्यायेत् सर्वविघ्नोपशान्तये ॥

shuklAmbaradharam viShnum shashivarNam caturbhujam
prasannavadanm dhyAyEt sarvavighnOpashAntayE

We meditate the one who is wearing white clothes, who is All-Pervading, who is bright or cool in appearance like the Moon and who is having four hands.

As the above shlOkA is chanted one has to gently tap above ones temples. The temples are located just above and outside the eyes, below the forehead and in front of or intersecting with your hairline.

General topics / Re: To be, or not to be
« on: October 17, 2012, 11:32:19 PM »
The Beingness that possesses all five-elemental bodies, eats one another and goes from one into another. And at this particular so called moment of time makes our personalities sure we exist. But when is the start point of this 'i amness'? What made me so sure that 'I' exist? It is definitely not my personal history, it had definitely started long before my first guesses about myself and the world began. And it will not die when my personal histiry ends. Since I know my life is nothing compare to eternity, less than a drop. Actually it's really nothing.
But who witnesses all this? Who is able to witness even that total I Amness? Who is that Absolute Subject that fixes how I Amness started in this particular body?

It is said in the Vedas, that first Self only was, and that Self desired to know itself, it became the 'other'

If a flower wished to enter into itself
In order to enjoy its own fragrance,
It would have to become a bee.

Just as a nose might become a fragrance,
Or ears might give out a melody
For their own enjoyment,
Or the eyes might produce a mirror
In order to see themselves;

Or flowers might take the form of a bee,
A lovely young girl might become a young man,
Or a sleepy man might become
A bed on which to lie;

Just so, the one pure Consciousness becomes
The enjoyer and the object of enjoyment,
The seer and the object of vision,
Without disturbing Its unity.

Even one who has attained wisdom
May appear to become the enjoyer
Of the sense objects before him;
But we do not know
What his enjoyment is like.

A Shevanti flower bursts forth
With a thousand petals;
Yet it does not become anything
But a Shevanti (chrysanthemum) flower.

To the hand, camphor is touch,
To the eye, it’s a white object,
To the nose it is fragrance;
Nonetheless, it is camphor, and nothing but

Likewise, the sensible universe
Is only the vibration of the Self.

There is really no action or inaction;
Everything that is happening
Is the sport of the Self.

Brihadaranyaka Upanishad expresses the following:

In the beginning, there was only the Self. ... He reflected, and saw that there was nothing but Himself, whereupon he xclaimed, “I am” (Aham). Ever since, He has been known within as “I.” Even now, when announcing oneself, one says, “I am ...,” and then gives the other name that one bears.

He was afraid. Even today, one who is alone is afraid. But then he realized, “Since there is nothing else but myself, what is there to fear?” It is only from [the presence of] a second [entity] that fear need ever arise. However, he was still unhappy. Even today, one is unhappy when alone. He desired a mate. And so he took on the form of a being the size of a man and woman joined in a close embrace; and then He separated into two individuals: a man and a wife. Therefore, as the sage Yajnavalkya has declared, this body, by itself, is like half of a split pea. [In order to become whole again,] this empty space must be filled by a woman. The male [half] then embraced the female [half], and from that the human race arose.

But the female wondered: “How can he unite with me, whom he has produced from himself? Well then, let me hide!” She became a cow; he became a bull and united with her, and from that cattle arose. She became a mare; he became a stallion. She an ass, he a donkey and united with her; and from that solid-hoofed animals arose. She became a goat, he a buck; she a sheep, he a ram and united with her; and from that goats and sheep arose. In this way, he poured forth all pairing creatures, down to the ants. Then he realized: “All this creation is actually myself; for I have poured forth all this.” One who knows this truth realizes that he, himself, is truly the creator [living] within his own creation.

General Discussion / Re: sandhyA vandanam
« on: October 17, 2012, 10:40:43 PM »
Before proceeding,  please clarify for the benefit of others (not referring to me in anyway)

what is the eligibility for a person to perform this act ?

If a man has associated with meat eaters,  has seen sacrifices of animals accidentally or purposefully,  a man who crossed the seas ,  a man who has tasted non vegeterian foods,  a man who has had illicit sex,  a man who has tasted wine ,  a man who is wearing leathe items,  a man who has gone to non vedic religious saints who condemned the vedas,  a man who has not done any of these papas but simply did not do sandhya vandhana after his upanaya ?

now what is the status of these people quoted in above paragraph?  have they become Brashtas forever or is there any payachitha they have to do before staring sandhya vandhanam?

what does shastras say and what is your own opinion?  please tell and elaborate both.

has any realized saints given any opinion for the position of Brashtas?

Sri Krishnan,

it does not matter if anybody has engaged oneself in any of the above mentioned activities as mentioned by you. Infact, sandhyA worship is all about purifying oneself from all the sins. This kriyA is more so because, humans are bound to commit some sins either knowingly or unknowingly. Keeping all these aspects into consideration, this kiryA has been crafted by the Sage. Moreover it is proved beyond doubt that if one performs at least with reasonable commitment, with over a short span of time, one would see the results for oneself, such is the power of gAyatrI mantra. The whole kriyA is devised keeping in mind the nature of vAsanAs, and majority of humans are not a dhIrA, self controlled. Therefore, this is a steady and sure way to advance higher up in spiritual evolution, if performed mindfully, it slowly frees one from all kinds of vAsanAs. medhA shaktI increases, ie. intellectual power to discriminate between the real and the unreal. we will see later how the gAyatrI mantra is Ojosi, saHOsi, balamasI, brajosi, it enhances strength, vIryA, vital prAnA, aura, shield of positive vibrations and so on. Also, on steadfast performance of this kriyA for some time, will be seen that the person will himself become more and more sAtvic, will begin to distince himself from all that needs to be avoided and naturally and not out of a compulsion of morality.

nobody is a brashTAs.  For certain sins, the Sages have advised specific prAyascittams. Infact, we will see, further, how gAyatrI is one great sAdhanA that is in itself a prAyascittam for all kinds of sins even acts such for brUnahatya, brahmahatya, the worst of sins!

here is what kAnchi mahAswAmi had to say:

If the Gayatri has not been chanted for three generations in the family of a Brahmin, its members lose caste (they cease to be Brahmins). The quarter where such Brahmins live cannot be called an "agrahara". It is perhaps not yet three generations since Brahmins gave up the Gayatri. So they still may be called Brahmins.

In the same way if the Brahmin family has not performed sacrifices for three generations its members will be called "Durbrahmanas", degenerate Brahmins. Even though degenerate the label "Brahmin" sticks to them. There are prayascittas (expiatory rites) by means of which the corrupted Brahmins will be remade true Brahmins. But there is no such hope for a Brahmin in whose family Gayatri has not been chanted for three generations. A member of such a family ceases altogether to be a Brahmin and cannot be made one again. He is just a "Brahmana- bandhu", a kin or a friend of Brahmins. The same rule applies to Ksatriyas and Vaisyas with regard to the Gayatri mantra; they become "ksatriya-bandhus" and "Vaisya-bandhus" respectively.

The spark I mentioned earlier must be built into a fire. The spark by itself does not serve any purpose. But it has in it the potential to grow into a bright flame or a radiant fire.

At least on Sundays, all those who wear the sacred thread must do Gayatri japa a thousand times. They must not eat unclean food, goto unclean places and must atone for lapses in ritual observances and in maintaining ritual purity. Henceforth they must take every care to see that their body is kept chaste and fit for it to absorb mantric power.

we'll see more later.

Si Ivac,

This link may be of interest to you:

The ego, the embryo [of manifestation] who suffers in the two states of waking and dream, imagining, ‘I am the one who sees’, is also the one who, by thinking, ‘I did not see anything in sleep’, loses his greatness and gets mentally perplexed.

Bhagavan: The same person sleeps, dreams and wakes up. The waking state is considered to be full of beautiful and interesting things. The absence of such experiences makes one say that the sleep state is dull. Before we proceed further let us make this point clear. Do you not admit that you exist in your sleep?

Question: Yes, I do.

Bhagavan: You are the same person that is now awake. Is it not so?

Question: Yes.

Bhagavan: So there is a continuity in the sleep and the waking states. What is that continuity? It is only the state of pure being.

There is a difference in the two states. What is that difference? The incidents, namely, the body, the world and the objects appear in the waking state but they disappear in sleep.

Question: But I am not aware in my sleep.

Bhagavan: True, there is no awareness of the body or of the world. But you must exist in your sleep in order to say now ‘I was not aware in my sleep’. Who says so now? It is the wakeful person. The sleeper cannot say so. That is to say, the individual who is now identifying the Self with the body says that such awareness did not exist in sleep.

Because you identify yourself with the body, you see the world around you and say that the waking state is filled with beautiful and interesting things. The sleep state appears dull because you were not there as an individual, and therefore these things were not. But what is the fact? There is the continuity of being in all the three states, but no continuity of the individual and the objects.

( Talks with Sri Ramana Maharshi, talk no. 609)

General Discussion / Re: my musings
« on: October 17, 2012, 09:34:36 PM »
“The whole secret of existence is to have no fear. Never fear what will become of you, depend on no one. Only the moment you reject all help are you freed.”


Thank you Sri Ravi, I have downloaded the file. :)

Sri Ravi,

I see myself glaring at an infinity! The subject is so vast :) , actually to infer anything concrete! I must admit, Gita never appealed to me much since when I got to know it (my ignorance, i must say), though I have been very proactive in assimilating many verses here and there, but, the Gita as a whole, is not graspable by my little mind, in the sense that the likes of a tirukkural or avvaiyAr's AthichUdi conveys it all much in much simpler way or the teachings from the elucidations of Sri Ramana and Sri Ramakrishna are always and anytime easier. I have never been able to discern what really has Krishna really conveyed in the Gita, ultimately! Or essentially, what i feel, that Krishna has conveyed is to to give up altogether, all intelligence after exhaustive 18 chapters in the end, one ends up just earning loads and loads of humility, with heads down, and hands holding each other :)

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