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Messages - Nagaraj

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the fact, Sri Ivac_d, is that, the Self cannot be felt! Awareness cannot become aware of itself. Consciousness cannot become conscious of itself. Can the rose flower smell itself? Really speaking, there is no mind to sleep as well! This is the voice of the Sages, as i have understood and this serves only for the purposes of contemplation!

Selfless public work, it is true, has few rewards and is full of trials and risks. It is a test of moral strength and equanimity. Its only reward may be the satisfaction of having done your duty to the best of your conscience. The true public servant is one who is endowed with firm wisdom and looks upon praise and blame with equal eye. D.V.G. in this context refers to the twelfth chapter of the Gita, Slokas 13-20 as the very cream and nectar, the amritakalasa of the divine discourse, dearest to V.S. Srinivasa Sastry as the Sthitaprajna Slokas (Gita II, 54­60) were to Gandhi. He says, “when the mind was disgusted with the ways of the world, when obstructions were feared in the path of duty, when people became excited and lost their reason, when friends lost their spirit and suffered inner disquiet on any account, Sastry used to recollect these Slokas. Tulya nindastuti – equal and unmoved by praise or insult - is an injunction which ought to guide our public men, as he reminded us constantly. He himself followed this rule to the very letter.”
            Our confusion and puzzlement in regard to our duties is also due to the historical situation in which we are now placed. This is the working of Time - apaurusheya or the non-human factor, and has to be accepted without complaint. India’s contact with the West was inevitable. D.V.G holds the belief of the Liberals that it is a part of the design of Providence. This has shaken up our traditional beliefs and institutions and has turned us into sceptics, scoffers and atheists. But the old is not dead though badly damaged and the new has yet to take concrete shape. The right course for us would be to accept from the West whatever is conducive to our progress while preserving the foundations and essentials of our heritage and our Dharma. We should not cling to all that is old just because it is old or run after everything that is new just because it is new. The good must be accepted whether it is old or new, whether it is foreign or native to our soil. We have to be careful that what we draw from other sources is not alien to our spirit but is helpful to its renewal and fresh expression. Such is the law of organic growth of societies and cultures. D.V.G.’s view of history and culture is at once conservative, liberal, progressive and humanistic.
            The teaching of the Gita is universal as well as final. But it has to be lived and experienced again and again in order that its message may not lose any of its original force. Dharma has to be energetically maintained against Adharma. The Mahabharata war was certainly not the end of the battle between good and evil or the conclusion of the world’s story. Who won and who lost in the fight, no one can decide for certain. The conflict between opposites is inherent in the life of the individual, the nation and indeed in the universe itself. This calls for constant self-examination, rededication to Dharma, enhancement of Satvic nature without diminution of life energy and the seeking after divine grace. The conflict between the elements of human nature or the three Gunas and the instability of their mutual relationship in the life of the individual and society exposes Dharma to constant peril. Man’s dedication to the cause of Dharma and its experience and realisation in practice is the only meaning and justification of life.

(Prof. G. N. SARMA)


  In present day conditions it would be impractical to think of reviving the institution of the joint family in its old form. The pressure of occupation and employment, the search for better opportunities and prospects outside one’s place of birth in any corner of the country and even abroad, make this impossible. But even if distance separates one’s kin, the natural ties of affection and concern need not weaken or break. The joint family too must change in response to the demands of time but the values for which it has stood have not lost their relevance in the present context. Their reemphasis can, in fact, be a remedy for the disharmony of several homes and families.
            The most important function of the family is to preserve and carry forward its exclusive virtue, the Kula Dharma. Those who are still loyal to traditional values must bear this in mind and co-operate in the discharge of this function. The question of the relation between the sexes is naturally linked with the institution of the family and its Dharma. Here, too, the progress of time and the change in the complexion of society have produced irreversible consequences. In these days of high and mounting cost of living, women are compelled to seek employment in order to augment the family income. Some may be driven to work on account of dire need. The increasing urge towards equality also drives them to compete with men in all spheres of life. The desire to have a purse of their own and “to stand on their own feet” is another motive for this competition. The traditional family is shaken by these developments but the work of time cannot be annulled. No one would suggest that the age old drudgery of women should be perpetuated. Their creative energies must be liberated and allowed the fullest scope for expression. This would be for the good of man as well as woman.
            According to our tradition and Sastra husband and wife are one, inseparable and indivisible. Treating them as separate would lead to the disruption of the family. Our enthusiasm for equality must be balanced by the need for harmony and unity. How this can be done is the question before the newly-civilised younger generation of men and women. If women must work, under pressure of necessity, they must, like men and even more so, seek such employment as would be not only remunerative but also conducive to purity of life and inner satisfaction. The trouble with us today is that Karma is severed from Yoga and religion from life. As a result we find that work ethic is insufficient, if not totally lacking. There is insincerity in religion and most often it is a mask for the lack of conscience in the discharge of our duties. Competition, struggle for existence, the spread of utilitarianism and the ceaseless search for power and wealth may explain the low moral standards of personal and communal life but can hardly serve as a justification. With scathing irony and apt illustration the author asserts that it is far better to have an atheist as a public servant if he has a conscience, than a religious exhibitionist who has none. The tone of our public life can be raised only when the discharge of one’s legitimate duty becomes a part of religion. “We must endeavour to bring about a correlationship and complementarity between the spiritual and secular. Let there be whatever changes in our style of living or in the conditions of society. The recognition of the soul and conscience, the acknowledgement of the supremacy of Divine, faith and devotion to Dharma, and the limitation of selfishness and greed - if these four are kept alive, we can boldly assert that the teaching of the Gita will remain alive.


 To D.V.G. the problem of problems today is confusion and per­plexity about one’s duty to self and society. The Gita has answered this question for Arjuna in a particular historical and intensely personal situation. But it is a perpetually recurring situation and the Gita’s answer has a perpetual relevance and validity. The problem of war and pacifism, good and evil, violence and non-violence, our duty with reference to caste and family, our tradition, Dharma and society in the context of the impact of the West and, not the least, our attitude to public affairs - these are some aspects of our present predicament. The present commentary is outstanding because it takes up all these questions and reaffirms the Gita’s wisdom by answering them in its light.
            In our country the social system of caste has prescribed the obligations of individuals in accordance with their inborn characteris­tics. D.V.G. refers in this connection not only to Manu but to Plato’s Republic and to F.H. Bradley’s My station and its duties in order to emphasise that the individual and his freedom are not abstractions but are inseparable from the social structure. This is the embodiment of Dharma or the ethical order of rights and duties and of the ideas of the good with reference to the community and the individual. In its specific aspects Dharma is indicated for each individual by the caste to which he belongs. But Dharma has a universal scope, too, which transcends caste and applies to all individuals equally.
            D.V.G’s exposition of the concept of duty is not just academic and theoretical. It covers the entire range of duties that are woven into the social structure. Duty is an imperative of conscience, a moral obligation expressed concretely in terms of numerous duties which we have to render for the promotion of the social good. The practical side of Dharma defined the duties of each individual according to his inborn virtue -- sattva, rajas and tamas -- reason, spirit and appetite, in the language of Plato. Individuals were classified according to these characteristics and formed the caste divisions of society. Our ancient classification did recognise that none of these virtues could be found in their total purity and wholeness in any individual or class. They were mixed up variously but, nevertheless, what stood forth above the rest was taken into consideration.
            Much as the caste system has been criticised, the author reminds us that it was essentially rational, an ideal construct based on the diversity of individual talent and the need to order diversity in the interests of the general good. This is its essential rationale, not inflexible stratification, heredity or class exploitation. It is true that today caste distinctions have become blurred owing to intermarriage and, what is more, that occupations do not correspond to caste. In our present overgrown and competitive society occupations have to be taken up not according to ancient prescription but on considerations of remuneration. Most often jobs are not a matter of choice - one has to accept what the employment market offers. Thus the caste system, even if it ever existed in its ideal form, is now diluted, modified and changed beyond recognition though it has not become extinct. It cannot, however, be denied that variety of talent and specialisation of skills is an ineradicable feature of society. What is necessary today is to revive the spirit of duty that is the core of our heritage of Dharma.


   The Gita has been approached from various philosophical points of view but D.V.G. found that this sacred text can be a sure guide in secular and worldly affairs too. Arjuna’s problem was a real problem in the like of which anyone of us may get involved any time. The Lord’s advice is practical, though it is propped up by philosophical argument. The Gita is therefore Moksha Sastra as well as Dharma Sastra, a guide to self-realisation and release and a manual of ethics. It is the first aspect of the Gita which has so far received emphasis but the second needs all emphasis today. It would be only one in a thousand visitors to the temple, says the author, who can reach its golden spire; the rest may go round, have a view of the deity and derive satisfaction and solace. So is it with the Gita. One in a thousand may attain the supreme goal through the Moksha Marga of the Gita, but the rest are not consigned to the darkness. It is meant for all. Not for the scholars alone but for the large mass of laymen; not alone for the well-to-do, but also for those struggling against the asperities and vicissitudes of life; for men as well as women.
            Everyone can derive light and instruction from this scripture for the refinement and elevation of life. A sacred regard for life, enthusiasm in the performance of duty, courage in times of adversity, conviction and tranquility in moments of doubt - all this can be gained by us from the Gita. Dharma is near to us, well laid down and easily comprehen­sible; Moksha is a far off goal. In the last chapter of the Gita the Lord has exhorted us to follow Karma Yoga or the spiritual discipline of action and duty. To those of us who are engaged in active life, its challenges and frustrations, these are words of encouragement and strength. The due discharge of one’s duty in the spirit of the Gita will, in the end and the fullness of time bring Moksha or realisation and release. Not all our anxiety and eagerness can hasten its arrival; it may, on the other hand, divert us from our obligations to ourselves and to the community.
            Sankara, Ramanuja and Madhva - all emphasising the Nivritti Marga, showed less concern for the secular side of life. They were more concerned with establishing their own philosophical positions. The Gita became in their hands a partisan tract and focus of interminable sectarian debate. To D.V.G. the real question is, what is the Gita’s message to life and not which school of philosophy it upholds. To the bigots of philosophical schools he would put the question, what is the nature of your spiritual realisation? Have you realised the divine in his oneness, qualified oneness or in his duality? Each realisation would be valid within its range and intellectual warfare between these positions would be futile and inconclusive.


Srimad BhagavadGeeta Tatparya is a modern exposition of the meaning and significance of the Bhagavadgita(1967) by D. V. Gundappa. It received the Sahitya Akademi Award in 1967. Whose poems, i occasionally post under "My Musings". I did not want to disturb the existing discussion on Bhagavad Gita, hence i chose to reproduce the article here. It also covers the Caste system as well.

The very process of its composition is significant, D. V. Gundappa expounded his interpretation over a year and a half to his listeners at a study circle and students made notes; later, the notes were revised and rewritten. This gives the work clarity and flavour of the spoken word and doubts and question reckoned with.

The primary purpose of the author is to bring out the relevance of the Gita to the common man even in his everyday life. The Gita is not repository of recondite philosophy but, as the subtitle of the book shows(Jeevan Dharma Yoga), it is an intensely relevant guide to every man. The author steers clear of sectarian interpretations in the main body of the work, recognizes the pattern natural to conversation in the Gita, and expounds the great work as exploration of the nature of 'Dharma' which can guide, comfort, sustain and strengthen the individual. According to Gundappa, the Gita faces unequivocally the challenges of both individual and social existence and provides the illumination to find one's way in the maze of actual life.


 D.V.G.’s exposition of the Bhagavad Gita is unique in the vast literature on the “Song Celestial”. It is the record of talks before an audience seeking guidance in the real concerns of living. It is not a deliberate work of philosophical discussion or dry, intellectual analysis. Even where philosophical problems are taken up, academic interest is subordinated to practical concern. Material for explanation and illustration is taken up from everyday life. It is an easy, informal and clear stream of discourse without the ponderousness of a formal composition. As the author describes it, it is the conversation of a “common man” with other common men. “Intricate, distant and sacred questions of Religion, Reality, Dharma and Divinity are not for me,” says the author, .... such has been my belief from the outset. It was not my good fortune to have had transcendental experiences, concentration on religious austerities, or the philosophical knowledge to qualify me for the exposition of abstruse problems.”
            D.V.G’s outlook is rationalistic without being opposed to reve­lation and tradition. He seeks to combine and synthesise the spirit of modern science and rationalism with that of revelation and tradition emphasised by orthodox commentators. He accepts the validity of suprarational or revealed truths from genuinely inspired and authentic sources but stresses on the need for caution because this is the most fertile field for deception and fraud by varieties of god men and religious impostors.
            Revealed truths fall outside the range of the senses and the reason but they cannot be rejected on that ground. They are the basis of belief and faith without which life can have no stable ground. This is vedasastra sraddha or faith in revelation. Reason comes into play in the daily affairs and concerns of life, in the regulation of life and conduct and in its proper direction and enrichment - sadgati. The synthesis of faith and reason can alone provide the answer to the bewilderment and doubt of the individual and the society in our time. This aspect of D.V.G’s work provides the key to his social philosophy of enlightened conservatism.
            From another point of view, too, the commentary is unique. It is the personal life and experience of the author which forms its back­ground. It was his life of stoical resolution and uncomplaining acceptance, one must say, defiance, of privation and hardship, the loss of the ones dearest to him, his experience as a journalist and, not the least, his attraction towards the ideals of G.K. Gokhale and his own labour for the Gokhale Institute in Bangalore which led him to reflect on the nature of public life and the place of values in the life of the individual and the community.


General Discussion / Re: Rough Notebook-Open Forum
« on: October 17, 2012, 02:23:55 PM »
Sri Ravi,

This following quote of Sri Aurobindo is everything put together. One-stop-shop knowledge! thank you.

"When the human ego realises that its will is a tool, its wisdom ignorance and childishness, its power an infant's groping, its virtue a pretentious impurity, and learns to trust itself to that which transcends it, that is its salvation. The apparent freedom and self-assertion of our personal being to which we are so profoundly attached, conceal a most pitiable subjection to a thousand suggestions, impulsions, forces which we have made extraneous to our little person. Our ego, boasting of freedom, is at every moment the slave, toy and puppet of countless beings, powers, forces, influences in universal Nature. The self-abnegation of the ego in the Divine is its self-fulfillment; its surrender to that which transcends it is its liberation from bonds and limits and its perfect freedom."

General topics / Re: Quotes from Shankaracharya's
« on: October 17, 2012, 02:12:43 PM »
ईशोऽस्ति जन्म च विचित्रतरं हि जन्तोर्लोकान्तरं च निजकर्मकृतां सुखापम् ।
पापानि पापफलदाश्च तथैव लोका इत्यम्ब लोकततये वितराशु बुद्धिम् ॥

IshOasti janma ca vicitrataram hi jantOrlOkAntaram ca nijakarmakRutAm kukhApam
pApAni pApaPhaladAshcatathaiva lOkA ityAmba lOkatataye vitaraashu budDhim

O' Mother, quickly vouchsafe people with the knowledge that there is God, that births are varied (according to past deeds) for those who perform their ordained duties, that there is sin and that there are worlds that give (misery) the results of the sins committed.

(HH srI saccidAnanda shivAbhinava nRusimha bhAraI swAmigal)

General topics / Re: Quotes from Shankaracharya's
« on: October 17, 2012, 01:48:48 PM »
नास्तिक्य-बुद्धि-हतमानस-वारिजातां-स्त्यक्तात्म-कर्मनिचया-न्बहुशो-द्विजाद्यान् ।
कृत्तोत्तमाङ्ग-जततीन्विनिरीक्ष्य-दुःखवार्धो निमिममम्ब सुखे नियुङ्क्ष्व ॥

kRuttOttamAnga-jatatInvinirIkShya-duhkhavArdhO nimimamamba sukhE niyunkShva

My mind is sunk is ocean of grief seeing a number of men, learned and the like, who have spoiled their lotus-like heart by a spirit of atheism, who have givenn up their ordained duties and who sport cropped heads.. O' my Mother, yoke it into bliss.

(HH srI saccidAnanda shivAbhinava nRusimha bhAraI swAmigal)

In another ofg my darshans of Bhagavan a rich zamindAr came in a car and sat before Ramana in the midst of many devotees, without prostrating to Bhagavan as others usually did. Then he spoke thus to Ramana, "All these people bring fruits or other things to Bhagavan and prostrate before Him. But I don't bring anything, nor do I prostrate. I simply come and sit." At once Bhagavan said, "yes, they bring plantains etc., just like bringing sugar candy to sugar gaNapatI.

(The allusion is to a custom prevailing in India where a bit of jaggery is pinched off from an idol of gaNapatI and offered to gaNapatI. The moral is that we offer to God which rightfully belongs to God)

The teachings of Bhagavan Sri Ramana Maharshi / Name is superior to form
« on: October 17, 2012, 12:17:25 PM »
Krishna Bhikshu: Bhagavan, formerly, whenever I thought of you, your form would appear before my eyes. But now it does not happen. What am I to do?

Bhagavan: You can remember my name and repeat it. Name is superior to form. But in the course of time even the name will disappear. Till then repeat the name.

Advised Bhagavan

The teachings of Bhagavan Sri Ramana Maharshi / What is the ego-self?
« on: October 17, 2012, 12:14:01 PM »
Q: What is the ego-self ? How is it related to the real Self ?
A: The ego-Self appears and disappears and is transitory, whereas the real Self is permanent. Though you are actually the true Self you wrongly identify the real Self with the ego-self.

Q: How does the mistake come about?
A: See if it has come about.

Q: One has to sublimate the ego-self into the true Self.
A: The ego-self does not exist at all.

Q: Why does it give us trouble?
A: To whom is the trouble ? The trouble also is imagined. Trouble and pleasure are only for the ego.

Q: Why is the world so wrapped up in ignorance?
A: Take care of yourself. Let the world take care of itself. See your Self. If you are the body there is the gross world also. If you are spirit all is spirit alone.

(Be as you are)

General Discussion / AcamanA - Discussion
« on: October 17, 2012, 12:01:59 PM »

AcamanA, the the process of sipping the water three times is a great purification process of the body, mind and soul. The three names used in this step can be found in vishnu sahasranAmam, infact some names appear more than once. It is said water sipped with devoted utterances of the three names with clarity, becomes a great medicine. These three names are said to be great healers.

These three names are held so high, that before commencement of any ritual act, one commences with the AcamanA. The second part of the AcamanA consists of touching different parts of the body with specified fingers and movements of the right hand, uttering the 12 different names. Again, these 12 names are specifically selected from among thousands of names of the Lord. They have special significance.

अच्युतानन्त गोविन्द नामोच्चारणभेषजात् ।
नश्यन्तु सकला रोगाः सत्यं सत्यं वदाम्यहम् ॥

acyutAnanta gOvinda nAmOccAraNabhEShajAt
nashyantu sakalA rOgAh satyam satyam vadAmyaham

Chanting the names, achyutA, anantA and gOvindA, all diseases will be destroyed, this I proclaim as the Truth, the Truth indeed.

The spirit is that this body is a temple in which the Lord/Self rests. Hence it is important that this body is not ignored.

देहो देवालय प्रोक्तः जीवो देवः सनातनः ।
dEhO dEvAlaya prOktOh jIvO dEvah sanAtanah

The body is declared as a temple and the indweller is the eternal master.

शरीरे जर्जरी भूते व्याधिग्रस्ते कलेबरे ।
औषधं जाह्नवीतोयं वैद्यो नारायणो हरिः ॥

sharIrE jarjarI bhUtE vyAdhi grastE kalebarE
auShadham jaanhavItOyam vaidyO nArAyaNO harih

When all vital life forces leave the body, when the whole being is seized by incurable diseases, what medicine is there, than river gangA, who else but Lord nArAyaNA, Hari, would come as physician!

Let us look at the meanings of the names in brief:

chyutAh mean Fallen; achyutAh means one who has never fallen. Ever Pure Reality which is never fallen into the misconceptions of samsarA. the Pure Knowledge in which ignorance has never come to pollute Its purity. Lord Himself says in bhAgavatA, “I have never ever before fallen from my Real Nature; therefore, I am achyutAh”.

anantA mean infinite, undefeated or immeasurable by time, space, and so on

gOvindA, is one who is to be known (Vid) through the declarations of the vEdAntA (go also means vEdAs, cow and so on). In Vishnu Tilaka we read: Here, “Gobhih” means the statements and declarations of the Upanishads. this name is multifaceted. One can go on writing about this as there are various connotation. For our purposes, we shall limit the essence of gOvindA as that which is to be known. Thet ultimate Self, God.

We meditate the Supreme Reality in these three names and sip the water.

kEshavA -

One who destroyed the the demon kEsin (further study on kEsin represents, ego, mind, the 6 types of vices). The other primary meaning of kEshavA is One who has beautiful locks of hair

nArAyaNa -

This simple very sacred name has endless number of direct and indirect meanings, Sages of the yore, have exhaustively studied on this name itself. This name is the mahA mantrA of srI vaishnavAs.
  • The Shelter (ayanam) for man (narA) is Naaraayana.
  • The term narA implies the egocentric individuality and a large collection of them is called nArA and the One who is the sole refuge for the entire living creatures is called nArAyaNah.
  • narA also means IshvarA and the elements (tattvAs) born out of Him are called nArA; and One who is the controller, the regulator, the very source of all Existence. in these very tattvAs is called nArAyaNah.
  • nArAh also mean “waters”. According to the picture painted in the Puranas of the Deluge, wherein the names, and forms devolve themselves into their elemental waters, the Lord is objectively described as lying alone upon the waters, the Eternal baby, floating upon a banyan leaf. “Holding in His Lotus-hand His own Lotus-feet, and sucking His own toe with His Lotus-lips, the Lotus child resting playfully upon a banyan leaf, floating up on the waters of the Deluge” It is in this sense, we find manu (the first being created) interpreting the word “nArAyanA”. In bhAgavatam, we find very many suggestions digged out of this sacred name; such as the ‘Self of all bodies’, “the Dynamic Force behind matter”, “the Witness of all good and bad”, etc... All these indicate that srI nArAyanA is nothing other than the Glory (ayanam) of the Self.

The Lord of Maayaa, the Lord of mahAlakshmI. The term Maadhavah can also mean One who is the Silent (Mauni); who is ever the Non-interfering Observer, the Silent Witness of the physical, mental and intellectual activities in the realm of change.He is the One whom the seeker experiences when he has stilled his mind which has been purified by Yoga practices.


(already discussed above)


vEvEshti vyApnOti iti vishnuh - That which pervades everywhere is vishnu. we can remember IsA vAsyam idam sarvam - All this is indwelt, pervaded by the Lord.

The entire vEdAs, strives to describe this name, but with little avail. the vishnu sahasranAmam is yet another scripture that begins with this name, and tries to elaborate with 1000 different names in order to attempt to explain the significance of this name.


One who destroyed the great demon Madhu. Madu was also a demon killed by kRushnA. Madhu also means honey, in vEdA  as the fruits of actions (karma-phalA - honey) therefore madhusUdanAh also means “the Destroyer of Vaasanaas.”


One who has taken the three steps. Signifies the essence of the great vAmana (Dwarf) avatAra. tri which means number "three" indicates the 3 different worlds, one may also interpret as jAgrat swapna sushuptI, bhU, bhuvah, swah (the earth, the atmosphere, and the heaven) the Sages have declared the three fields of experiences by the simple term ‘trI,” It also signifies that a spiritual seeker has only to take three steps to reach the Center of the Self in him self.


the 5th avatArA of vishnu - the great vAmana (Dwarf) avatAra. Literally means a dwarf, one who has a small body. may also signify the humility. vAmana also means to worship. Again, this name like nArAyanA has many connotations.


One who always carries srI in His bosom. In short, Atman, the Self, is never divorced from Its omnipotence and All-Fullness. the word srI again, has various connotations, of all goodness, auspiciousness.


One who has coiled up his locks of hair. hrshIk also means sense organs and one who has coiled up his senses is the Isha, Lord. The Lord of senses, who is the Lord and controller of all senses.


Literally means One, from whose nAbhi (navel) springs the padmA (Lotus), which is the seat of the four-faced Creator Brahma. The Mind is also said to be the creator. that which springs as "I" which Sri BhagavAn says.

Lotus represents the Truth or any of Its manifested powers. We may infer as the waves in the ocean, the outward going mind engaged in the work of Lord.

The creative faculties in man flow from the navel area. When one utters the pravavA (ॐ) if practiced well, it originates from the nAbhi, (navel), where from all the creative manifestations originates. nAbhi need be infered as the center of the who cosmos, the hridyam as explained by BhagavAn.

The inner equipment (antahkarana) constitutes the mind, intellect, Chit and ego. In the Yoga shAstrAs, we find a lot of details regarding According to them every “idea” springs from Him parA (parA, we have also seen the two kinds of vidyA, para vidyA, aparea vidyA), and then at the navel (center) they come to be ‘perceived’ (Pasyantee). Thereafter they play in the bosom as thoughts (please also read about (madhayamA), and at last they are expressed (Vaikharee) in the outer fields of activity. Every “idea” becomes an “action” we gather a clearer insight into the meaning of the symbolism of “the Creator seated on the lotus”, which springs forth from the navel of the Lord, the Supreme Vishnu. This requires extensive study in itself.


The One who is known through a mind which is purified (udarA) by means of self control (dAmA) and such other qualities. He is called as dAmodarA as He is known by means of Dama (restraint of senses).

I leave it to each one of us, to infer for ourselves, when we meditate these great names by touching the various parts mentioned in the Acamana kriyA, cheeks, eyes, nose, ears, shoulders, navel and head.

Gratitude to the Lord, for giving me this opportunity. Thank you.

General topics / Importance of shrAdDham
« on: October 16, 2012, 11:48:59 PM »
n the Hindu religion, it is the ritual that one performs to pay homage to one’s 'ancestors', especially to one’s dead parents. Conceptually, it is a way for people to express heartfelt gratitude and thanks towards their parents and ancestors, for having helped them to be what they are and praying for their peace. It also can be thought of as a "day of remembrance." It is performed for both the father and mother separately, on the days they became deceased. It performed on the death anniversary or collectively during the Pitru Paksha or Shraaddha paksha (Fortnight of ancestors), right before Sharad Navaratri in autumn

Here isvery lucid explanation by HH srI saccidAnanda sivAbhinava narasimha bhAratI swAmigal of Sringeri on the importance of shrAdDham.

A person who did not have much faith in our shAstrAs but was still attracted by the tremendous magnetic force of HH, aproached him and asked, "What is the use of the shrAdDhA ceremony? Is it noot mere superstition? Is it not absurd to say that by offering some things here in a prescribed way the forefathers are satisfied?

"The rice we offer is still in our presence and yet how coould we say that our forefathers have partaken of it and are hence content? Can absurdity go further?"

HH relied, "You are perfectly right in your doubt. If I shoow you a parallel example where, by observing certain prescribed rules and forms, a person who is not in your presence is satisfied, will you accede that it is not s ver absurd as it at first seems to you?

"Take for example the system of Telegraphic Money Orders. If you conform to those rules and forms and ake the money to the post office, the money you paid lies on the table in your presence, yet the person to whom you intended it to benefit is acualloy benefited. While human agencies can thus satisfy the cravings of people at a distance, is it impossible for divine agencies? Only you should do it as it is prescribed. In the instance of the Telegraphic Money Order also it is so. unless you strictly follow the prescribed rules and forms no effect will be produced.

Similarly your forefathers who had eyes of wisdom foresaw the methods by which they could be pleased after their departure from this world and prescribed  the rites and rules accordingly. If you follow them you would certainly please them. Why do you doubt it?"

The hearer was quite struck with the force of the argument and went away thoroughly changed in his mind.

Difference between the mind and the Self

There is no difference. The mind turned inwards is the Self; turned outwards, it becomes the ego and all the world. Cotton made into various clothes we call by various names. Gold made into various ornaments, we call by various names. But all the clothes are cotton and all the ornaments gold. The one is real, the many aremere names and forms.

But the mind does no exist apart from the Self, that is, it has no independent existence. The Self exists without the mind, never the mind without the Self.

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