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Messages - Nagaraj

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Dear i,

it is not known, if Sri Bhagavan as Venkataraman ever performed Sandhyavandanam. but the family had Panchayatann Puja, which the family worshiped with great fervor everyday, atleast till Sri Sundaram Iyer was alive, we all know that brothers were separated thereafter an sent to different relatives houses, Mother Azhagammal went to Mana Maduai. The family was greatly traditional and highly orthodox. The records affirm that the family members were extremely pious. Sri Sundaram Iyer had one half of his house exclusively built for visitors, and it is said that even robbers would just leave their house alone out of loyalty towards them.

Prostrations to Bhagavan

Dear i,

Sri Bhagavan clears confusion in a very profound way in the following conversation:

It is said that one should give up desire. But there are the needs of the body which are irrepressible. What is to be done?

M.: An aspirant must be equipped with three requisites:

(1) Ichcha;
(2) Bhakti; and
(3) Sraddha.

Ichcha means satisfaction of bodily wants without attachment to the body (such as hunger and thirst and evacuation). Unless it is done meditation cannot progress. Bhakti and Sraddha are already known.

D.: Well, Bhagavan, you said there are three requisites of which ichcha is the satisfaction of natural wants without attachment to the body, etc. I take food three or four times a day and attend to bodily wants so much so that I am oppressed by the body. Is there a state when I shall be disembodied so that I might be free from the scourge of bodily wants?

M.: It is the attachments (raga, dwesha) which are injurious. The action is not bad in itself. There is no harm in eating three or four times. But only do not say, “I want this kind of food and not that kind” and so on.

Moreover you take those meals in twelve hours of wakeful state whereas you are not eating in the hours of sleep. Does sleep lead you to mukti? It is wrong to suppose that simple inactivity leads one to mukti.

D.: How to attain the Self?
M.: Self is not to be attained because you are the Self.

D.: Yes. There is an unchanging Self and a changing one in me. There are two selves.
M.: The changefulness is mere thought. All thoughts arise after the arising of the ‘I-thought’. See to whom the thoughts arise. Then you transcend them and they subside. This is to say, tracing the source of the ‘I-thought’, you realise the perfect ‘I-I’. ‘I’ is the name of the Self.

Dear i,

i see that it is the "hype" that we create around desires, desires, such as lust, anger, and others, that creates a problem. It is our natural tendency to over hype. thoughts such as "Oh, i am bogged by desires and i have to control it; Oh God, these desires are killing me, they are not allowing me to progress spiritually, What to do now, Autocratic attitude towards the body etc,..." in thus, many ways, WE ARE PRESSURIZING THE BODY MIND AND SOUL OUT OF GREED OF ENLIGHTENMENT and this too, ignorantly, with some 'idea' about enlightenment. This is simply the perfect nescience

Where as, As Sri Bhagavan clearly points out, these are Ichcha, natural needs of bodily wants. What he only succinctly points out LOUDLY AND CLEARLY IS THIS - "It is the attachments (raga, dwesha) which are injurious. The action is not bad in itself. There is no harm in eating three or four times. But only do not say, “I want this kind of food and not that kind” and so on.

And, ironically, in this scenario, we are having raga dwesha on Spirituality, thoughts such as "i want to be free from the bodily wants" which is PURE AVIDYA, we are actually blindly trying to suppress our natural bodily functions in the name of SPIRITUALITY AND ATMA JNANAM. It is verily like abusing oneself in the name of spirituality, it is just SELF VIOLENCE!

What one has to truly drop is ATTACHMENT and I AM THE DOER attitude and submit all of ones actions to the Lord as follows:

कायेन वाच मनसेंद्रियैर्वा
बुद्ध्यात्मना वा प्रकृतेः स्वभावात् ।
करोति यद्यत्सकलं परस्मै
नारायणायेति समर्पयेत्तत् ॥

kaayena vaaca manasendriyairvaa
buddhyaatmanaa vaa prakrteh svabhaavaat |
karoti yadyatsakalam parasmai
naaraayanaayeti samarpayettat ||

What ever you do with your body, speech, mind, senses, intellect, soul, by innate nature – should be offered in full to Him (Narayana).

Prostrations to Bhagavan

REPEATED REMINDERS OF THIS KIND WEAKENS THE DESIRE IN DUE COURSE. Constant remembrance of the true nature as the Spirit or the Self certainly helps a true seeker to tackle the problem of desires.

Dear i,

i discern and arrive at same conclusion. The only best way is constant remembrance alone. The repeated remembrance that perfect intellectual understanding of the nature of Self is the best way. Some are of opinion that these are mere theory and these do not help one at the time of need, but, ones intellectual understanding can only be evaluated only during such times of distress, and the more one is convinced with the intellectual understanding, the hold on desires drop of their own accord.

Words have power, thoughts have power, the Vedas say - Yad Bhavam TadBhavati - As is your attitude, so you are. Brahmavid Brhamaiva Bhavati - He who "knows" Brahman verily becomes Brahman. Therefore, i goes to prove beyond doubt, that the medium of KNOWING is very important, pure knowledge becomes Brahman itself.

by such constant remembrances, it becomes the divinity itself, like the Bhramara-Kita-Nyaya:

The Bhramara or the wasp is said to sting the insects or the Kitas which it brings to its hive and through stinging them and poisoning them makes them feel its presence alone everywhere, at all times. The insects, so to say, meditate on the presence of the wasp, at all times, and in turn become wasps themselves thereby. This is to show that by meditating on the formula ‘Aham Brahma Asmi’ or ‘I am Brahman’ the Jiva becomes Brahman itself in the end.

Prostrations to Bhagavan

Dear i

the verses after 400 are highly wonderful and are very relevant to all Jijnaasaas

Prostrations to Bhagavan

Dear i,

i have sent you the e-book on Jnaneshwar. i hope you should have received it by now. Yes, truly, the utterances of the Great Saint Jnaneshwar is indeed very moving. So is his life story as well. They are a wonderful family, their parents passed away very early, His brothers Nivritti, Sopan and his sister Muktabai, so well complemented each other during their life time. Such wonderful love between them, so mych warmth for each other.

It is very interesting to note the story of their father Vittalpant, who wanted to take Sanyasa, but, destiny had different plans for him. The lives Vitalpant, his children and their family is indeed fascinating life indeed, they had to face so many ordeals, lose Brahmin-hood, and what not!

Prostrations once again to the entire Guru Parampara

Sri Bhagavan continued:

Thus he proved himself an unswerving Jnani. One should not be deceived by the external appearance of Jnani. Thus Vedantachudamani - V. 181.

Although a jivanmukta associated with body may, owing to his prarabdha, appear to lapse into ignorance or wisdom, yet he is only pure like the ether (akasa) which is always itself clear. whether covered by dense clouds or cleared of clouds by currents of air. He always revels in the Self alone, like a loving wife taking pleasure with her husband alone, though she attends on him with things obtained from others (by way of fortune, as determined by her prarabdha). Though he remains silent like one devoid of learning, yet his supineness is due to the implicit duality of the vaikhari vak (spoken words) of the Vedas; his silence is the highest expression of the realised non-duality which is after all the true content of the Vedas. Though he instructs his disciples, yet he does not pose as a teacher, in the full conviction that the teacher and disciple are mere conventions born of illusion (maya), and so he continues to utter words (like akasvani); if on the other hand he mutters words incoherently like a lunatic, it is because his experience is inexpressible like the words of lovers in embrace. If his words are many and fluent like those of an orator, they represent the recollection of his experience, since he is the unmoving non-dual One without any desire awaiting fulfilment. Although he may appear grief-stricken like any other man in bereavement, yet he evinces just the right love of and pity for the senses which he earlier controlled before he realised that they were mere instruments and manifestations of the Supreme Being. When he seems keenly interested in the wonders of the world, he is only ridiculing the ignorance born of superimposition. If he appears indulging in sexual pleasures, he must be taken to enjoy the ever-inherent Bliss of the Self, which, divided Itself into the Individual Self and the Universal Self, delights in their reunion to regain Its original Nature. If he appears wrathful he means well to the offenders. All his actions should be taken to be only divine manifestations on the plane of humanity. There should not arise even the least doubt as to his being emancipated while yet alive. He lives only for the good of the world.

Sri Bhagavan now warned the hearers against the mistake of disparaging a Jnani for his apparent conduct and again cited the story of Parikshit. He was a still-born child. The ladies cried and appealed to Sri Krishna to save the child. The sages round about wondered how Krishna was going to save the child from the effects of the arrows (apandavastra) of Asvatthama. Krishna said, “If the child be touched by one eternally celibate (nityabrahmachari) the child would be brought to life.” Even
Suka dared not touch the child. Finding no one among the reputed saints bold enough to touch the child, Krishna went and touched it, saying, “If I am eternally celibate (nityabrahmachari) may the child be brought to life.” The child began to breathe and later grew up to be Parikshit.

Just consider how Krishna surrounded by 16,000 gopis is a brahmachari! Such is the mystery of jivanmukti! A jivanmukta is
one who does not see anything separate from the Self.

If however a man consciously attempts to display siddhis he will receive only kicks.

(Talks 449)

Prostrations to Bhagavan

KADUVELI SIDHAR was famed as a very austere hermit. He lived on the dry leaves fallen from trees. The king of the country heard of him, saw him and offered a reward for the one who would prove this man’s worth. A rich dasi agreed to do it. She began to live near the recluse and pretended to attend on him. She gently left pieces of pappadam along with the dry leaves picked by him. When he had eaten them she began to leave other kinds of tasty food along with the dry leaves. Eventually he took good tasty dishes supplied by her. They became intimate and a child was born to them. She reported the matter to the king.

The king wanted to know if she could prove their mutual relationship to the general public. She agreed and suggested a plan of action. Accordingly the king announced a public dancing performance by that dasi and invited the people to it. They athered there and she also appeared, but not before she had given a dose of physic to the child and left it in charge of the saint at home.

The dance was at its height here; the child was crying at home for the mother. The father took the babe in his arms and went to the dancing performance. She was dancing hilariously. He could not approach her with the child. She noticed the man and the babe. She contrived to kick her legs in the dance so as to unloose one of her anklets just as she approached the place where the saint was. She gently lifted her foot and he tied the anklet. The public shouted and laughed. But he remained unaffected. Yet to prove his worth, he sang a Tamil song meaning:
  • “For victory, let go my anger! I release my mind when it rushes
    away. If it is true that I sleep day and night quite aware of my Self,
    may this stone burst into twain and become the wide expanse!”
Immediately the stone (idol) burst with a loud noise The people were astounded.

Prostrations to Bhagavan

Dear i,

i am so very glad to share with you the detail:

There are many books available on Amritanubhava by various authors, but what i recommend is one from Sri S Abhayananda, who has truly rendered a flawless translation, which is not possible unless, he himself has had deep experiences of Atmanubhuti. i also a couple of other books on Amritanubhava, but, somehow they are not as crisp as this one.

i procured this book from the following website:

I could also send you an e-book pdf copy, if you can share your email with me, or you could mail me at and i can respond back to you with the e-book.

About The Author/Translator

Swami Abhayananda was born Stan Trout in Indianapolis, Indiana on August 14, 1938. After service in the Navy, he settled in northern
California, where he pursued his studies in philosophy and literature. In June of 1966, he became acquainted with the philosophy of mysticism through the teachings of Sri Ramakrishna, and experienced a strong desire thereafter to realize God. Abandoning all other pursuits, he retired to a solitary life in a secluded cabin in the mountain forests near Santa Cruz, California; and, in November of that same year, was enlightened by the grace of God.

He spent four more years in his isolated cabin, and subsequently met Swami Muktananda, who visited Santa Cruz in 1970. Shortly thereafter, he joined Muktananda in India, at his ashram located not far from the region in which Jnaneshvar lived and wrote. His fascination with Jnaneshvar grew with his visit to the saint’s Samadhi shrine at Alandi; and in 1976, following an inspiration, he created his English translations of Amritanubhav, Haripatha, and Changadev Pasashti.

In 1978, he was initiated by his master into the ancient Order of sannyas; and was given the monastic name of Swami Abhayananda, a
Sanskrit name which means, “the bliss of fearlessness.” Since that time, Abhayananda has taught the philosophy of mysticism and the art of meditation in a number of major cities throughout the U.S. In 1981, he left Muktananda’s organization, and presently resides on the Treasure Coast of Florida, where he continues to teach, write, and publish his works on the knowledge of the Self.

Prostrations to Bhagavan

Dear i,

yes, these are the nectarine expressions of Saint Jnaneshwar's "Amritanubhava", it is said that he composed these at the age of 19 or so. He had already written Bhashya on Gita, which is considered by many as one of best commentaries on Gita, giving such insights never seen before.

Prostrations to Bhagavan

......As soon as i neared him he smiled a welcome and asked me if i had performed my 'madhyannikam' (a daily ritual performed by brahmins in the afternoon). i gave a negative reply. He said "Go and perform it and we shall sit down for breakfast.".......

Arunachalas Ramana Vol 1, TKS Sundaresa Iyer Part II

Prostrations to Bhagavan

General topics / Re: What is the best Sadhana?
« on: May 21, 2012, 11:35:17 AM »
Dear i,

I remember Ramana Bhagawan telling someone who came with all such queries and asking Bhagawan : "When will I get to leave everything and sit at your feet". Bhagawan smiled and said : "Aattam oyattam, oye". Meaning "Let the drama / dance finish" :)

Others here may know the exact details of this incident. But I remembered that story when I heard my friend out.

That person is actually, TK Sundaresa Iyer, he was being transfered from place to place, and he used to miss Bhagavan so much, he some how never used to get an opportunity to visit Bhagavan and as a result he used to get vexed up with his life, one day he spoke to Bhagavan what he had in his mind and Bhagavan replied "Aattam Kalayatum, Piragu"

The current state of affairs and workings of the Ishwara -- the Cosmic God is indeed really incomprehensible.  There is a spiritual scarcity for a true livng Guru who is willing to take the burden of many souls.

One way ,  God has increased material comforts but in another aspect,  though he has given enough food to eat and carry on one's sadhana,  the personal guidance has been withdrawn.  We all depend on past books  ,  Q & A of various devotees to the then existing various jnanis.  Those advices were  all fine tuned.  They cannot be applied to a individual.

For now there is no scope,  situation is not that conductive for the  birth of a great jnani.  As millions and millions like you and me aspire for,  may be in another 20 years a great brahma jnani like Maharishi Ramana may appear.  Until then we have to take a past Guru and be dedicated to him.

Believe me--  there is nothign equivalent to meeting a living Jnani and getting his direct advice --  it is pratyaksham,  his words come from the direct Truth and has the full authority to burn away our karmas. 

If one is lucky,  one can get Saradamma and Lakshmana Swamy's grace --  but it is rarest of the rare event. 

Whatever we now do in name of sadhana are just preparations to earn enough merit --  so that in one another life we can get the right to sit before a jnanai.

So for your friend,  only a living jnani can answer satisfactorily seeing the Truth of the situation as it is.  All others like me will quote only from books.

All others like me will quote only from books.

Dear i,

Books are Shastras, Shrutis, the Vedas, the Scriptures are the living Guru. The form that we see of a liberated Guru is also mortal, therefore the words of Shrutis are Himself. Which is why in Shaiva Siddhanta, when any jnani physically dies, they keep a Siva Linga in his Samadhi, signifying True Guru as Formless.

One should first have faith on ones Scriptures, The Vedas. Only then, next, can one even be ready to find his Guru.

There is absolutely no question of luck in Adhyaatmika Spirituality. When the Disciple is truly ready, he finds his Guru.

Therefore, it is not wisdom to demean the Dharma Shastras as mere quoting from books.

Our ancestors, since time immemorial have been having doubtless and absolute complete faith in the Dharma Shastras.

Just contemplate for a moment, the devotees that we know of Sri Bhagavan Sri Ramakrishnar, Shirdi Sai Baba are only very few, there were thousands of others during his times, who could never even seen them and yet have had completeness and have received guidances through various different ways.

Faith is Supreme. We should not limit the faith by waiting for a physical formed Guru to appear from whom we can receive guidance. One who has faith feels no scarcity for True Guru. One who has faith, the scope is huge, vast, unlimited, the grace of Guru is ever felt.

As the Lord says in Gita, Shraddhavaan Lbhate Jnanam, He who has faith attains Jnana.

More over, ones faith ought to be strong enough for one to be optimistic and not pessimistic.

There is nothing wrong with the world, the world is perfect, afterall, can the creation of God be wrong in any way? Only we ought to change our outlook.

Without faith, the wisdom lying dormant will not blossom, no matter how much we may try!

Prostrations to Bhagavan

Arunachala / Re: 3 paths
« on: May 21, 2012, 08:21:49 AM »
Dear i,

why not? Many of them offer their prayers during their circumambulation of Arunachala.

i came with the following discernment regarding the eight lingams around Arunachala some time back, i share it here again -

The eight lingams around Arunachala signifies the the 8 stages of our life. If you see the sequence of the Ashta Lingam, it begins with

Indra Lingam Which signifies your Indiriyas (Indra signifies our Indiriyas. Indra is Bhokta of our senses) first we satiate all our wordly desires, by using our Indiriyas in proper manner. Agni Lingam is the Fire, The fire of Knowledge - the wisdom that needs to be nurtured and be lit up through out our journey. Like this Kubera Lingam, Niruthi Lingam, Yama Lingam, Varuna Lingam and finally, Esanya Lingam is merging with the lord. I try and assimilate such essenses thorugh my girivalam. Like this, Bhagavan takes us closer and closer step by step. like this, when you try to seek the real essence of each lingam, it will lead you to its true light, discernment.

Adi Shankaracharya had written in one Arunachala Ashtottara praising Lord Shiva as Giri Pradakshina Priyaaya Namaha. He is pleased when a devotee does Giri Pradakshinam.

Most importantly, whatever agenda we may have, we may plan to do parayanam, sing, talk about Self, etc... finally after some distance, the mind becomes so quiet and focused that it does not think about anything else at all, be it Spiritual topic or otherwise. One always finishes the Girivalam in Silence.

What ever we do, we must try to discern the true purport of it, by constant Tapas, contemplation, discernment.

Prostrations to Bhagavan

Dear i,

once the seer is known, there is no more a necessity to eliminate Drisya (seen)

“Of these two: the seer and the seen,
It is the seer who really exists.
What is seen, though perceivable,
Has no reality.”

When He sees Himself,
It is as though He did not see;
And, even without seeing Himself,
He goes on seeing Himself.

Here, speech is prohibited;
Knowledge is not allowed.
Pride of experience can gain no entry.

Because of His desire to see Himself,
He manifests all the various states of being
Without affecting His own state.

the Self loses itself, in order to rediscover itself, the Self manifests as Drisya in order to see the Drick, seer.

In all these, the Self is never under cover. The Self ever 'knows', it Self, without any medium of 'knowing'

Prostrations to Bhagavan

General topics / No Arms No Legs, No Worry
« on: May 20, 2012, 09:05:25 PM »
No Arms No Legs, No Worry

Must Watch

Prostrations to Bhagavan

General Discussion / Re: Rough Notebook-Open Forum
« on: May 20, 2012, 10:26:55 AM »
I am unable to trace back to the thread in which the link for Human Gospel was shared. i just want to express my gratitude for sharing it.

The Human Gospel is verily like Periya Puranam, or much more than that itself, especially for Ramana devotees, where Ramanar Himself being the Supreme Parameshwara.

Prostrations to Bhagavan

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