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Messages - Nagaraj

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Ezhuthachan, a great saint and author, had a few
fish concealed on him when he entered the temple. The saint
was searched and taken to the king. The king asked him, “Why
did you take the fish into the temple?” He replied, “It is not my
fault. I had it concealed in my clothes. The others exposed the
fish in the temple. The fault lies in exposure. Excreta within the
body are not considered filthy; but when excreted, they are
considered filthy. So also with this.”

This is such a beautiful story! each of us would have some sort
of dirt within ourselves. As long as we are in control of our
selves and not letting out the dirty venom from inside no sin or
guilt should affect us. once it comes out only then you should
feel guilty and atone for your sins.


One night, a few days ago, after supper, when Bhagavan
was resting on his cot in the verandah, east of his hall,
something funny took place. He was facing south. Chadwick
was sitting behind Bhagavan’s back. Soon after Bhagavan took
his seat and leaned on the cushions, Chadwick from behind
stealthily and unnoticed fanned Bhagavan.

When Bhagavan turned and looked, Chadwick withdrew the fan
and remained  still. When Bhagavan turned his face south,
Chadwick resumed fanning again. Bhagavan turned round and
Chadwick stopped. Bhagavan was left wondering how he got the breeze.

Chadwick then laughed out and Bhagavan joined in the
laughter. This shows how even with such an eminent Master
a devotee can play and both can enjoy the joke like children.


General topics / Tale of Yayati
« on: March 19, 2009, 11:46:09 AM »
Nahush had six sons- Yati, Yayati, Sanyati, Aayati, Viyati and Kriti. Yayati had two wives, Devyani, the
daughter of Shukracharya and Sharmishtha, the daughter of Vrishparva. Devyani gave birth to Yadu
and Turvasu whereas Sharmishtha gave birth to Druhayu, Anu and Puru. Because of a curse of
Shukracharya old age had descended on Yayati prematurely.

Yayati then requested his eldest son Yadu to exchange his youth with his old age but Yadu refused.
Then Yayati requested each of his sons one by one but all of them refused plainly for the fear of getting
old prematurely.

At last Yayati’s youngest son Puru gladly accepted his request and gave him his youth. Regaining the youth,
Yayati once again indulged in carnal pleasures with both his queens. But everyday his desire for pleasures
increased like a fire flared up by ghee. After one thousand years Yayati realised his mistake and decided to
expiate for his sin. Thus, Yayati returned Puru his youth and acquired his old age once again. Then crowning Puru
as the king, he took an exile to the forest.


General topics / Sanctification of Birth and Death
« on: March 19, 2009, 11:44:13 AM »
Life on earth is like an infinite ocean in which birth appears like a bubble and death marks the bursting
of that bubble after which it exists no more. Atmosphere of a household is said to be defiled when a
birth or death occurs in it. There are different sanctifying customs to be carried out on both these
occasions. After the birth of a son, the father should offer oblations to please the gods and his
ancestors after taking a bath.

When a death occurs in a household, close relatives should take bath and carry the cadaver adorned with flowers
and garlands outside the village or well-demarcated cremation ground for cremation. As per the religious tradition
of the deceased, the body should either be consigned to the flames or buried. Then the relatives should again
take bath in the pond or river facing south and offer watery oblations to the dead person. Since that day,
Pindadaan (offering sweet balls made of barley flour, sesame seeds, jaggery and honey) should be done for ten
days. On the fourth day of the cremation, ashes should be collected for immersion in holy places of pilgrimage.

The person who had carried out the cremation must abstain from intimacy for thirteen days. Outsiders
are also barred from eating cereals from such a household where a death has occurred. For the
different classes of Hindu society, this sanctifying period varies. For Brahmins, it is ten days, for
Kshatriyas, it is twelve days, for Vaishyas, it is fifteen days and for Shudras, this period has been fixed
for one month. On the same day in every subsequent month, oblations should be offered to the dead
for one year.


General topics / Veda Vyasa of each Kalpa
« on: March 19, 2009, 11:39:18 AM »
Maitreya says- "O Lord! How did God divide Vedas in the form of Vedavyasa during different Yugas?"

Parashar says- During each Dwaparyug, in every Kalpa, Lord Vishnu takes incarnation as Vedavyasa
and effects the division of Vedas for the benefit of human beings.

During every Dwaparyug of the present Vaivasvat Manvantara, different Vyasas have divided the
Vedas twenty-eight times. During the first Dwapar, Brahma himself had divided the Vedas. During the
second Dwapar, Prajapati was Vedavyasa. During the third Dwapar, Shukracharya was Vedavyasa.

During fourth Dwapara, Brihaspati acted as Vedavyasa.

Description of other sages who acted as Vedavyasa during the subsequent Dwapars is as follows- Surya- fifth
Vedavyasa; Mrityu- sixth Vedavyasa, Indra- seventh Vedavyasa, Vashishta- eighth Vedavyasa, Saraswat- ninth
Vedavyasa, Tridhama- tenth Vedavyasa, Trishikh- eleventh Vedavyasa, Bharadwaj- twelfth Vedavyasa,
Antariksh- thirteenth Vedavyasa, Varani- fourteenth Vedavyasa. Names of next fourteen Vedavyasas are as
follows- Trayyarun, Dhananjay, Krutunjay, Jay, Bharadwaj, Gautam, Haryatma, Vaajshrava, Trinbindhu, Riksh
(Valmiki), Shakti, Parashar, Jaatukarn and Krishnadwaipayan.

After Krishnadwaipayan, Drona’s son, Ashwatthama will be the next Vedavyasa.


General topics / Essence of Ribhu Gita
« on: March 19, 2009, 11:33:03 AM »
One thousand years after this incident, Ribhu once again decided to see his disciple Nidaagh. So he
once again arrived in Veernagar. At that time, king of that town was leading a procession of his army.
So there was a great crowd on the main road of the town. Nidaagh was carrying some worship
materials from the forest but seeing a huge crowd on the road, he stood aside waiting for its dispersion.
Meanwhile, Ribhu also arrived there. Seeing Nidaagh standing alone away from the crowd, Ribhu
approached him and asked why he was standing there. Nidaagh said- "O Brahmin! Today, the king of
our town had taken out a procession. So I am standing here waiting for the dispersion of crowd so that I
can reach home and offer my worship."

Ribhu asked - "It appears from your words that you know everything about your town. Kindly tell me
who is the king and who are the subjects?" Nidaagh said- "The one who is riding an elephant is the king
and those who are following him on the ground are his subjects."

Ribhu said - "O Nidaagh! You have shown me the king and the elephant together but did not show their
distinguishing symptoms separately. Who is the king among them and who is the elephant?" Nidaagh said- "The
one who is above is the king and the one who is beneath is the elephant." Ribhu said- "Kindly elaborate what is
above and what is beneath?" As soon as Ribhu finished his words, Nidaagh climbed on his shoulders and said-
"Look, like the king, I am above you and like the elephant, you are beneath me." Ribhu said- "If you are like the
king and I am like the elephant, kindly explain to me, who are you and who am I?"

Nidaagh at once climbed down and fell at Ribhu’s feet and said- "Certainly, you are the great sage
Ribhu." Ribhu said- "Yes, I am Ribhu and I have come to preach you out of affection." Thereafter Ribhu
preached Nidaagh on the universality of soul and development of impartial view and left. By his
preaching, Nidaagh’s ignorance dispersed and he began to see all the creatures equal to impartially.
O king! Like the Brahmin who attains salvation because of impartial view, you also develop an impartial
view regarding soul. Then you will not see anyone separate from you. Everything in this world is a
manifestation of soul.

Careful study and contemplation of this story will definitely reveal the Self. There are so many inner essence and Truth in this story. Bhagawan has held high the Ribhu Gita.


Dear Matthew

I was referring to Tripura Rahasya.


General topics / Re: Thyagaraja Kirtanas
« on: March 19, 2009, 09:21:02 AM »

Oh Mind! Listen to my appeal. I am making it clear to you.
Do not knowingly indulge in bad ways and get ruined.
These ways will not serve you. They won't bring you the
Lord's grace. Do Dhyaana and Bhajana


My dear! I have, as advised by you, retired to
a solitary place where I am engaged in investigating the
Self. Even so, I have diverse visions and experiences.
Thinking that the constant Self-awareness is dimmed by
the uncalled-for interference of mental activities, I forcibly
repressed my thoughts and remained calm. Darkness
superseded, light appeared, sleep supervened and finally a
unique bliss overpowered me for a little while. Is this the
Self, or something different? Please analyse these
experiences of mine and tell me, my dear, so that I may
clearly understand them.

After listening to him carefully Hemalekha,
the knower of this world and beyond, spoke sweetly thus:
Listen to me, my dear, closely. What you have now done
to restrain thoughts with the mind turned inward (vichara)
is a good beginning and praised by the worthy as the best
way. Without it, no one has ever been successful anywhere.
However, it does not produce Self-realisation, for the Self
remains realised at all times.

If a product, it cannot be the Self. For, how can the
Self be got anew? So then, the Self is never gained. Gain is of
something which is not already possessed. Is there any
moment when the Self is not the Self? Neither is control of
mind used to gain it. I shall give you some examples:

Just as things unseen in darkness are found on its
removal by means of a lamp, and are therefore said to be
recovered from oblivion.

Just as a confused man forgets his purse, but
remembers and locates it on keeping his mind unruffled
and steady, yet still says that he has gained the lost purse,
though the steadying of his mind did not produce it.

So also the control of your mind is not the cause
of your Self-realisation; though the Self is always there, it
is not recognised by you even with a controlled mind
because you are not conversant with it.

Blank darkness was visible after you controlled your thoughts.
In the short interval before its appearance and after the
control of mind, there remains a state free from the effort to
control and the perception of darkness.

Always remember that state as the one of perfect
and transcendental happiness. All are deceived in that state
because their minds are accustomed to be turned outward.

Though people may be learned, skilful and keen,
still they search and search, only to be thwarted and they do
not abide in that holy state.

They grieve day and night, without knowing this
state. Mere theoretical knowledge of sculpture can never
make a man a sculptor.

Though he be a pandit well grounded in the theory
and the discussion of the philosophy of the Self, he cannot
realise the Self because it is not realisable but already realised.
Realisation is not attained by going far, but only by staying
still; not by thought, but by cessation of thought.

Effort towards Realisation is like the attempt to
stamp with one’s foot on the shadow cast by one’s head. Effort
will always make it recede.


General Discussion / Re: Planning in Spiritual Life ... some thoughts
« on: March 18, 2009, 04:19:51 PM »

I feel the goal towards realisation is not something to plan. Early retirement or late retirement.
It will happen automatically and when it happens we will surely begin to doubt whether it all
happened because of our show. But the big truth is NOTHING HAPPENS WITHOUT his WILL.

One great saintly person told me once. You don't go behind Brahmagnanam, Brahmagnam will come to you.

We dont have any show at all. Entirely dependent on God for our next meal, we should live. It
will definitely be taken care of.

Bhagawan as told us the best course is to remain silent.

The Ordainer controls the fate of souls in accordance with their prarabdha karma (destiny to be worked out in this life, resulting from the balance sheet of actions in past lives). Whatever is destined not to happen will not happen, try as you may. Whatever is destined to happen will happen, do what you may to prevent it. This is certain. The best course, therefore, is to remain silent.


General topics / Re: Karthikeya's sorrow
« on: March 18, 2009, 04:09:35 PM »
Dear Munagala,

The puranas even have answer for your question. in all the previous Yugas, the Bad was separate from us. The bad manifested themselves as Asuras and used to attack the good and torture the simple Saatvic people. God manifested then to kill these asuras. But today, the Suras and Asuras are within ourselves. they are not separate from us. Those days the Saatvic people were so strong in their faith that the Asuras could not enter them or shake them of their faith. Today we are all so shallow in our faith and it becomes an easy welcome for Asuras to enter our heart and start ruling us.

In Brihadaranyaka Upanishad there is a story of Da Da Da. Dama Dana Daya.

Indra from Devaloka, Humans from Bhuloka and Asuras came to Brahma as asked him thus

Indra - Allthough I have all the luxuries and every wealth, still I feel incomplete, Please enlighten me
Humans - I am raising good crops and have good wife, family and sons and relatives and so many relationships, still I feel incompete, Please enlighten me
Asuras - All though I have so many kingdoms and power in my hand, undefeated, still I feel incomplete, please enlighten me

to which Brahma replied to them Da Da Da for each of them

They prostrated to Brahma and bid farewell to him and went back to their respective worlds.

After a long contemplation,

Indra understood that Da means Dama - Restrain from pleasures, desires, then contentement is arrived at.
Human understood that Da means Dana - Share amongst others their crops and happiness, thats their way to contentment.
Asuras understood that Da menas Daya - To show compassion towards others and restrain from hurting others. thats their way to contentment

Today, Indra is within us as our Indriyas, Asuras is within us as our Ego and we ourselves are here by the reason of our Karmas - Vasanas.

Indra has forgotten Dama
Asura has forgotten Daya
We have forgotten Dana

They are all within us. we need to follow the Da Da Da instruction and keep in check Indra, Asura and ourselves.

Bhagawan has taken Avatar today as Sri Ramana Maharshi to dispel or destroy the Asuras and Indras and Humans (Ego)


General topics / Karthikeya's sorrow
« on: March 18, 2009, 03:12:14 PM »
While the deities hailed the glory of Kartikeya for having killed Tarakasur, Kartikeya himself was
saddened by his act. He told the deities--'I regret for having killed Tarakasur because he was a great
devotee of Lord Shiva. Is there any way to atone for my sin?'

Lord Vishnu consoled him - 'Killing a wicked person, who nourishes himself on the blood of innocent people, is
not a sinful deed. But, still, if you feel guilty then there is no better way to atone for your sin than worshipping Lord
Shiva. Install Shivalingas and worship them with deep devotion.'Kartikeya instructed Vishnukarma to make three
divine Shivalingas. Later on Kartikeya installed these Shivalingas at three different places and worshipped them
with appropriate rituals. In course of time these three holy places came to be known as Pratigyeshwar,
Kapaleshwar and Kumareshwar. Kartikeya, while worshipping at Kapaleshwar sprinkled holy water on the
Shivalinga and prayed so that Tarakasur's soul rested in peace. He also offered sesame seeds to lord
Kapaleshwar and prayed -

'May my offerings made in the form of sesame seeds reach Tarak--the descendant of Sage Kashyap.'
This way, Kartikeya was absolved of his sins.


General topics / Arunachala Siva Linga
« on: March 18, 2009, 03:08:37 PM »
Once, Suta had gone to Naimisharanya. All the sages residing there asked him about the manifestation of
Arunachala Shivalinga.Suta recounted a tale when Sage Sanaka had posed the same query to Lord Brahma - 'Lord
Brahma had told Sanaka - Son, once Lord Vishnu and I witnessed an effulgent Pillar. It had manifested from
nowhere and was limitless in size. It's radiance put the whole world ablaze. Both of us worshipped that marvelous
pillar by chanting vedic mantras. 'Actually, that effulgent pillar was a Shivalinga. Lord Shiva manifested from it after
being pleased by our devotion. We requested him to minimize his size and establish himself in the form of
Arunachala Shivalinga.'

'Lord Shiva agreed to minimize his size as well as his effulgence by establishing himself in the form of
'Arunachaleshwar'.The holy place of Arunachaleshwar remains untouched while the whole world gets
submerged in water at the time of deluge.


The Srimad Bhagavata / Re: Skanda 11 Chapter 7
« on: March 18, 2009, 02:50:23 PM »
I think this post is left incomplete about the 24 Gurus of Dhathathreya. Here is an abridged version of all the 24 Gurus:

1. I have learnt patience and doing good to others from the earth, for it endures every injury that man commits on its surface and yet it does him good by producing crops, trees, etc.

2. From water I have learnt the quality of purity. Just as the pure water cleanses other, so also the sage, who is pure and free from selfishness, lust, egoism, anger, greed, etc., purifies all those who come in contact with him.

3. The air is always moving through various objects, but it never gets attached to anyone of them; so I have learnt from the air to be without attachment, though I move with many people in this world.

4. Just as five burns bright, so also the sage should be glowing with the splendor of his knowledge and Tapas.

5. The air, the stars, the clouds, etc., are all contained in the sky, but the sky does not come in contact with any of them. I have learnt from the sky that the Atma is all pervading and yet it has no contact with any object.

6. The moon is in itself always complete, but appears to decrease or increase, on an account of the varying shadow of the earth upon the moon. I have learnt from this that the Atma is always perfect and changeless and that it is only the Upadhis or limiting adjuncts that cast shadows upon it.

7. Just as the sun, reflected in various pots of water, appears as so many different reflections, so also, Brahman appears different because of the Upadhis (bodies) caused by its reflection through the mind. This is the lesson I have learnt

8. I once saw a pair of pigeons with their young birds. A fowler spread a net and caught the young birds. The mother pigeon was very much attached to her children. She did not care to live, so she fell into the net and was caught. The male Pigeon was attached to the female pigeon, so he also fell into the net and was caught. From this I learnt that attachment was the cause of bondage.

9. The python does not move about for its food. It remains contented with whatever it gets and lies in one place. From this I have learnt to be unmindful of food and to be contented with whatever I get to eat (Ajahara Vritti).

10. Just as the ocean remains unmoved even though hundreds of rivers fall into it, so also, the wise man should remain unmoved among all sorts of temptations, difficulties and troubles. This is the lesson I have learnt from the ocean.

11. Just as the moth, being enamoured of the brilliance of the fire, falls into it and is burnt up, so also, a passionate man who falls in love with a beautiful girl comes to grief. To control the sense of sight and to fix the mind on the Self is the lesson I have learnt from the moth.

12. Just as black bee sucks the honey from different flowers and does not suck it from only one flower, so also I take only a little food from one house and a little from another house and thus appease my hunger (Madhukari Bhiksha or Madhukari Vritti). I am not a burden on the householder.

13. Bees collect honey with great trouble, but a hunter comes and takes the honey easily. Even so, people hoard up wealth and other things with great difficulty, but they have to leave them all at once and depart when the Lord of Death takes hold of them. From this I have learnt the lesson that it is useless to hoard things.

14. The male elephant, blinded by lust, falls into a pit covered over with grass, even at the sight of a paper-made female elephant. It gets caught, enchained and tortured by the goad. Even so, passionate men fall in the traps of women and come to grief. Therefore, one should destroy lust. This is the lesson I have learnt from the elephant.

15. The deer is enticed and trapped by the hunter through its love of music. Even so, a man is attracted by the music of women of loose character and brought to destruction. One should never listen to lewd songs. This is the lesson I have learnt from the deer.

16. Just as a fish that is covetous of food falls an easy victim to the bait, so also, the man who is greedy of food, who allows his sense of taste to overpower him, loses his independence and easily gets ruined. The greed for food must therefore be destroyed. It is the lesson that I have learnt from the fish.

17. There was a dancing girl named Pingala in the town of Videha. She was tired of looking out for customers one night. She became hopeless. Then she decided to remain content with what she had and then she had sound sleep. I have learnt from that fallen woman the lesson that the abandonment of hope leads to contentment.

18. A raven picked up a piece of flesh. It was pursued and beaten by other birds. It dropped the piece of flesh and attained peace and rest. From this I have learnt the lesson that a man in the world undergoes all sorts of troubles and miseries when he runs after sensual pleasures and that he becomes as happy as the bird when he abandons the sensual pleasures.

19. The child who sucks milk is free from all cares, worries and anxieties, and is always cheerful. I have learnt the virtue of cheerfulness from the child.

20. The parents of a young girl had gone in search of a proper bridegroom for her. The girl was alone in the house. During the absence of the parents, a party of people came to the house to see her on a similar mission. She received the party herself. She went inside to husk the paddy. While she was husking, the glass bangles on both hands made a tremendous jingling noise. The wise girl reflected thus: “The party will detect, by the noise of the bangles, that I an husking the paddy myself and that my family is too poor to engage others to get the work done. Let me break all my bangles except two on each hand”. Accordingly, she broke all the bangles except two on each hand. Even those two bangles created much noise. She broke one more bangle in each hand. There was no further noise though she continued husking. I have learnt from the girl‘s experience the following: Living among many would create discord, disturbance, dispute and quarrel. Even among two persons, there might be unnecessary words or strife. The ascetic or the Sannyasin should remain alone in solitude.

21. A serpent does not build its hole. It dwells in the holes dug out by others. Even so, an ascetic or a Sannyasin should not build a home for himself. He should live in the caves and temples built by others. This is the lesson that I have learnt from the snake.

22. The mind of an arrow-maker was once wholly engrossed in sharpening and straightening an arrow. While he was thus engaged, a king passed before his shop with his whole retinue. After some time, a man came to the artisan and asked him whether the king had passed by his shop. The artisan replied that he had not noticed anything. The fact was that the artisan’s mind had been so solely absorbed in his work that he had not known the king’s passing before his shop. I have learnt from the artisan the quality of intense concentration of mind.

23. The spider pours out of its mouth long threads and weaves them into cobwebs. It gets itself entangled in the net of its own making. Even so, man makes a net of his own ideas and gets entangled in it. The wise man should therefore abandon all worldly thoughts and think of Brahman only. This is the lesson I have learnt from the spider.

24. The Bhringi or the beetle catches hold of a worm, puts it in its nest and gives it a sting. The poor worm, always fearing the return of the beetle and the sting, and thinking constantly of the beetle, becomes a beetle itself. Whatever form a main constantly thinks of, he attains in course of time. As a man thinks, so he becomes. I have learnt from the beetle and the worm to turn myself into Atma by contemplating constantly on It and thus to give up all attachment to the body and attain Moksha or liberation”.


To know what is Advaita or Dwaita or Visishtadvaita is to know your Self. So why not find out your Self first and then you will know what is Advaita, Dwaita or Visishtadvaita. Bhagawan Ramana says first find out who is it that wants to know what is Advaita, Dwaita or Visishtadvaita.

Who is the enquirer?


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