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Messages - Nagaraj

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It was morning about 6 a.m. Vaikunta Vasar, an attendant,
was massaging Bhagavan’s legs. After he had been massaging
for about half an hour, Bhagavan expressed ‘Ennathayo pidikkirapol
irukkiradu' (I vaguely feel that something is being massaged).

This is perhaps a glimpse into the inner life
of Bhagavan. He was not in any trance or special samadhi
then, but in his usual state.


The teachings of Bhagavan Sri Ramana Maharshi / A Reality Bell
« on: March 20, 2009, 10:56:29 PM »
Janaki, daughter of Mr. A. Subbarayadu, the Deputy
Superintendent of Police of this place, asked Bhagavan, “I
want to do nama smarana always. But I am also keen on
getting higher education. (She is in the first year College
class). What should I do?”.

Bhagavan: There is nothing contradictory between the
two desires.

Janaki: If I am always doing nama smarana, how can I
carry on studies for which the mind is required?

Bhagavan did not answer. But Frydman and I told the girl,
“It was said both could be done at the same time.” Frydman
added, “Give the mind to studies and the heart to God.”

We are all like Janaki. We want to attain realisation and on the
same hand we also want our Samsara obligations also to be

Bhagawan did not answer to this question.

As long as we are like pendulum swinging between
Samsara and realisation, we will always remains with
our pockets filled with doubts, dissatisfaction...


IN July 1917, Ganapati Muni and others sat near Bhagavan.

During the course of his conversation, Ganapati Muni informed Bhagavan that while he was at Mandasa, Ramanatha Brahmachari had showed him a sloka "Hridaya kuhara madhye' written by the Maharshi . The sloka means:

"In the interior of the Heart-cave Brahman alone shines in the form of the Atman with direct immediacy as I, I. Enter into the Heart with questing mind or by diving deep within or through control of breath and abide in the Atman''.

This sloka arose in the following circumstances: In 1915, the Maharshi spent the rainy season at Skandasramam. One day Jagadeesa Sastry, sat with a paper in his hand which the Maharshi noticed and enquired about. Sastry said "I have commenced writing a sloka. I could compose only the first phrase but could not go any further' Bhagavan took up the paper containing the phrase "Hridaya kuhara madhye' (In the interior of the Heart cave). Thereupon he completed the sloka.

By that time the Maharshi had not become proficient in Sanskrit. But due to the constant company of Sanskrit scholars like Ganapati Muni several Sanskrit words struck

In December 1913, Ganapati Muni stayed at Virupaksha cave with Bhagavan. During the stay he got certain doubts cleared by Bhagavan. He made that dialogue- chapter 1 — of the proposed book. The second chapter was woven round the sloka "Hridaya kuhara madhye''

Actually that was the only verse of Bhagavan's in the entire book. The book was a compilation of the conversations between Bhagavan and his disciples during the period July 1907 to 25 August 1917. It was named Ramana Gita.

Sri Ramana Gita appears to be a commentary on the sloka "Hridaya kuhara madhye". The fifth, sixth, and sixteenth chapters entitled respectively, Hridayavidya, Manonigrahopaya and Bhakti make this plain. Sri Ramana Gita is a Yogasastra supplementing the Bhagavad Gita. Also, the book dispels the doubts of the seeker. In Sri Ramana Gita the names of the questioners are merely indicated by their respective gotras.

I have been trying to buy both the entire Ramana Gita book and MS Subbulakshmi songs on Ramanar. But both are not available in Ashram also. MS has also sung a lot of Muruganars poems. They are very touching and soul rendering performance by MS.


Kavi Yogi Shuddhananda Bharati

What he taught me on that day
sustained me for twenty-five years:

The egoless ‘I am’ is realisation. The experience of ‘I am’ is
peace. The meaning of ‘I’ is ‘God’. The outgoing mind is
bondage, the in-going mind is freedom. The heartward mind
brings bliss. The restless worldly mind brings bondage and
misery. The triads of knower, known and knowledge are
one. You go to a cinema. Observe the projector light. If the
projector light fails the whole show stops. Be Self-centered
and finish your work in silence and come out. The world is
nothing but the objectified mind.


General topics / Re: Spiritual Practice : some guidelines
« on: March 20, 2009, 06:28:45 PM »
Nanak has given a beautiful summary of his teachings in one of his hymns as follows: -

Love the saints of every faith!
Put away thy pride!
Remember the essence of religion is meekness and sympathy!

Not fine clothes,
Not the Yogi’s garb and ashes,
Not the blowing of the horns,
Not the shaven head,
Not long prayers,
Not recitations and torturing,
Not the ascetic way,

But a life of goodness and purity, Amid the world’s temptations.


“Present bondages are said to be of four types —

‘vishaya asakti lakshanam’, ‘buddhi mandyam’, ‘kutharkam’ and ‘viparyaya duragraham’.

The first of these means great desire for material things;
The second, inability to grasp the teachings and expositions of the Guru;
the third means to understand perversely the teachings of the Guru;
the fourth is to feel egoistically that ‘I am learned in the Vedas’, ‘I am a Pandit’, ‘I am an ascetic’.
These four are called present bondages.

If it is asked how these can be overcome,
the first can be overcome by tranquillity (sama), by curbing the evil propensities of the
mind (dama), by detachment (uparati) and by indifference to external things (titiksha).

The second type can be overcome by hearing the teachings of the Guru
over and over again;

the third by reflection or contemplation; and the fourth by profound meditation on
a thought. If, in this way, the obstacles are removed and destroyed, seekers get
confirmed in their belief that they are themselves the embodiment of the Self (atma-swarupa).

“As for future bondages, they arise from acts done without anyone knowing they are sinful.
How can this be discovered?

A seeker should recognize it as a future bondage when some action presents itself which
makes him feel that he wishes to do it because the doing of it is an act of human kindness and
sympathy; and so he is tempted into doing it.

He does not realise that the act will be the cause of future bondage. If he thinks that, by being
a non-doer (akarta) and worldly-detached (asanga), the fulfilment of the desire will not affect
him and he can therefore do the act, he will become bound all the same and will.

These are extracts from Bhagawans teachings. Needs to be very carefully
analysed and practiced. This bit is the key to our Sadhana.


Hridaya Kuhara Madhye Kevalam BrahmaMaatram
Hyahamahamiti Saakshaat Aatma Rupenena Bhati

Hridi Visha Manasa Svam Chinvata Majjata Va
Pavanachalana Rodhat Aatmanishto Bhavatvam

Brahman is glowing lustrously in the middle of the cave
of the Heart in the shape of the Self, always proclaiming
‘I am, I am’. Become an Atmanishta, a Self-realised person,
either by making the mind absorbed in the search of the
Self or by making the mind drown itself through control
of the breath.

I just love this shloka. Its very dear to me. some kind of
love creeps up towards Bhagawan when ever I remember or chant
this shloka. Even more than its meaning. I just love the words.
These are most beautiful words for our tongue to twist and produce
the sound of this shloka.

Behind my mind the voice of MS Subbulakshmi chanting this Shloka
runs which is beyond description. Its a nectar. What can I say to
describe it!

How beautiful. Hridaya Kuhara Madhye. deep inside the heart in the centre.

Its ecstatic !!



When I think ‘Who am I?’, the answer comes -
‘I am not this mortal body but I am chaitanya, atma, or
paramatma.’ And suddenly another question arises — ‘Why
has atma come into maya?’ or in other words ‘Why has God
created this world?’


To enquire ‘Who am I?’ really means trying to
find out the source of the ego or the ‘I’ thought.

You are not to think of other thoughts, such as ‘I am not this body, etc.’ Seeking
the source of ‘I’ serves as a means of getting rid of all other

We should not give scope to other thoughts, such as
you mention, but must keep the attention fixed on finding out
the source of the ‘I’ thought, by asking (as each thought arises)
to whom the thought arises and if the answer is ‘I get the thought’
by asking further who is this ‘I’ and whence its source?

When I sit for this enquiry, after some time slowly observing my thoughts
relaxing for sometime allowing my thoughts to settle down, when I feel
the thoughts are now relaxed, I begin enquiring myself.

First I keep asking my self who am I, Who am I then after sometime
I realize that I am actually ASKING as to who am I therefore it infers asking some
other entity.

Then I began to find out from where this question is being propped up. This also
still infers and I am looking somewhere to find out where the question is coming from

Then I realize that it should be the same. The questioner is to be sought.

As I keep asking who am I, I began giving stress to 'I'       

'I' am asking who am 'I'

Then I feel I should continue just at this 'I' focussing my attention.

Still I infer that this 'I' which I am focusing is also seeing (seeing is there only when seer is separate)

Logically I understand that I cannot ask myself who am I.

Bhagawan has said that this enquiry will eventually merge with itself. After sometime I am in a position not being able to
continue with the enquiry and sleep again in smasara.


I have listened to interviews of old devotees say that their devotion is no where compared to Chadwick and others. Its actually close to 60 years since Ramana left us in his physical garb. I cant believe myself. I feel Ramana is still there. if I think back... its 60 years!! But everyday I feel I am having darshan of Bhagawan by reading his talks stories teachings, etc,...

I feel its a miracle. I dont feel his absence. well I see him everyday several times in a big photo in my bedroom. What is the difference between this photo and Ramana 60 years ago? Both are the same. 60 years ago too, devotees would have seen the same Ramana as in photo today. Ever silent and a wondrous glance with abundance blessings. Here is here and now.

A funny feeling, I feel Ganapaty muni, Muruganar, chadwick, and other close devotees who have been near Bhagawan are still here and now. I dont feel they have left us at all...

When ever I remember all of them I feel I am a silent spectator in a corner of Ashram. All though I was only born several years after 1950.I am there...


General Discussion / Re: Planning in Spiritual Life ... some thoughts
« on: March 20, 2009, 04:23:52 PM »
Did you book your rooms in Ramanashram a month before? Actually I have never stayed in the Ashram till now. Its my deepest desire to stay over there for a week and spend all day long in the old hall of Sri Ramana silently. When I visited Arunachala, it was also a sudden plan, and we could not get a room in Ashram. They told us that we have to book it atleast 25 days in advance.


Dear Subramanian,

Indeed you have had a very beautiful journey. I read your posts on Ramana Darsanam and also experienced the same with my imagination as well. By postig your experiences you have actually enabled everyone in the forum to visit Arunachala mentally through your words.

The Peacock, The Veda Parayana, the temple and the ever vibrating Hall of Sri Ramana... stay in my heart for ever.


General Discussion / Re: Planning in Spiritual Life ... some thoughts
« on: March 20, 2009, 04:17:43 PM »
Dear Subramanian,

I am aware of this Ramana Maharshi Centre for Learning in Sanjay Nagar. It the same reason here too. It very far off. Have you seen the new ashram in Hosur road? just few Kilometers after Narayana Hrisayalaya? Its new and very beautiful. You must visit it sometime.


General Discussion / Re: Planning in Spiritual Life ... some thoughts
« on: March 20, 2009, 12:01:28 PM »
Dear Subramanian,

It was nice knowing about you. By your absence, I presumed you would have gone to Arunachala. Your absence was very much felt here in this forum. I had also visited Arunachala 10 days ago and stayed there for a day. Is there any Ramana Satsang here in Bangalore?


Dear Matthias,

Also a reason why there is so much happiness, fun and laughter in presence of a truly great jnani is because one is not being judged at all, for the jnani everybody is one and the same. Hence in a Jnani's presence, we are all totally free, we are absolutely as we are naturally. Hence we are happy, elated, in a blissful state.

Whereas in any other place, if there is even a pinch of a feeling of being judged, we cannot experience such happiness.


The teachings of Bhagavan Sri Ramana Maharshi / Brahmachari's touch
« on: March 19, 2009, 12:06:10 PM »
Sri Bhagavan 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 Asvattama. Krishna said,
“If the child be touched by one eternally celibate (nityabramachari)
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 (nityabramachari) 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.

This is exactly the message of Gita. Also please refer todays replies
under Topic Bhagawd Gita for it also discusses this essence.

The Soul or 'I' is Nithya Brahmachari.


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