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General topics / Re: Quotes from Shankaracharya's
« on: August 15, 2016, 03:00:00 PM »
Nice post on Sandhyavandanam Atmavichar, here is another nice one by HH namesake - HH Chandrashekhara Bharati of Sringeri:

The Sandhya Worship

A touring Educational Officer once met His Holiness and said,

"I have occasions of being in constant touch with young
boys, mostly Brahmanas, studying in schools which I have to
inspect. I have found that even the boys who perform their
sandhya do so more as a form than as real worship. I shall be
very grateful if Your Holiness would give me some valuable
hints which I could convey to them."

His Holiness: I am very glad to see that you are not content
with mere official routine of inspection but desire to
utilise the occasion for the betterment of the boys. It will be
well if all educationists, inspecting officers or teachers, realise
that they have been entrusted with the very grave responsibility
of training up young men in the most impressionable period of
their lives. In my opinion they are really to blame if they confine
their attention only to the prescribed text books and neglect
the spiritual side of the young generation.

D: I always keep that end before me and I don't miss any
opportunity of talking to the boys and giving them some useful
advice. It is mainly with a view to do that work better
that i request Your Holiness to give some practical suggestions.

HH: Even if the boys to whom you propose to convey such
suggestions may not benefit by them, you will certainly be

D: Certainly

HH: You may therefore, for the present, ignore the boys
and ask such questions the answers to which are likely to be
useful to you.

D: The first question which suggests itself to me is with
reference to the sandhya worship. What is the deity or
upasya devata in the sandhya worship?

HH: Before we consider that, please tell me what you understand
ordinarily by the sandhya worship?

D: By sandhya worship we mean the worship of the rising
Sun, the setting Sun or Sun in the mid heavens.

HH: Quite so. Comprehensively speaking, you mean worship
of the Sun?

D: Yes.

HH: You tell me that sandhya is the worship of the Sun and
yet you ask me what is worshipped in the sandhya. Don't you
think it is an unnecessary question?

D: Put so, it may seem an unnecessary question, but my
real question is, what is the Sun that is worshipped?

HH: What do you understand ordinarily by the Sun?
D: We mean the bright celestial orb in the sky.

HH: Then it is that bright celestial orb that is worshipped.

D: But that orb is, according to science, mere inert matter
in a state of high combustion and is certainly not worthy
of being worshipped by intelligent beings like ourselves. It
can neither hear our prayers nor respond to them. I cannot
believe that our ancestors were so ignorant as to address
their prayers to a mere burning mass of matter

HH: I quite agree with you. They could never have been so

D: What then did they see in the Sun to justify their prayers
being addressed to it?

HH: You said just now that addressing of prayers to inert
matter cannot be justified by reason.

D: Yes.

HH: What then must be the nature of the entity to which a
prayer is addressed?

D: The primary condition is that it must not be mere inert
matter, but must be endowed with intelligence.

HH: And the second condition?

D: That it must be able to hear our prayers and be powerful
enough to answer them.

HH: Quite so. If our ancients were not fools and yet addressed
their prayers to the Sun, their conception of the Sun
must have been quite different from that of mere inert matter,
in a state of high combustion.

D: Yes, they must have also postulated of it intelligence,
the capacity to hear us and the ability to help us.

HH: The 'us' including not only all those who are now living
to raise their hands in prayer to the Sun, but also the generations,
past and future, infinite in number though they may

D: Of course.

HH: The entity that is worshipped as the Sun is therefore
one whose intelligence or ability knows no limitation of space
or time.
D: It must be so.

HH: You have now got your answer to the question as to
who is worshipped in the sandhya? It is an intelligent Being,
omniscient and omnipotent in the matter of hearing and responding
to its votaries.

D: Your Holiness then means that it is a deva who has his
habitation in the solar orb?

HH: Quite so. He has not only his habitation there, but the
solar orb itself is his physical body.

D: Your Holiness means that the deva enlivens the solar
orb, just as we do our physical bodies?

HH: Just so.

D: If then he is embodied just like us, how does he happen
to have such high intelligence or power as to merit our

HH: He attained that status by virtue of the appropriate
karma and upasana done by him in a previous life.

D: Does Your Holiness mean that he was at one time just
like ourselves and that he attained that status by his endeavour?
HH: Yes.

D: Then he is no more than a jiva, which I aIso am. Why
should a jiva make prostration before another jiva, howsoever

HH: Why should your son or pupil respect you and why
should you show respect to your superior officers? Are not
both of you jivas?

D: No doubt we are. But we respect our superiors as it is
in their power to help us or injure us, if they so desire.

HH: That is a very low kind of respect. Anyhow, taking
even that kind of respect, we must respect Surya devata if it
is in his power to help us or injure us, if he so desires.

D: Of course.

HH: Being a jiva as much as your superior officers, he will
help you if you appeal to him for help or injure you if you ignore
or despise him. In your own interest then, you are
bound to worship him and secure his goodwill.

D: But I need not court the favour nor fear the displeasure
of my superior officer, if I carry out the duties of my office

HH: Quite so.

D: If I preserve that attitude, there is no reason why I
should propitiate my superior officer.

HH: Certainly not.

D: Similarly, if l carry out strictly the duties enjoined on
me by the sastras, I need not propitiate any other jiva, be
he the highest devil.

HH: Quite so.

D: Then, should I not give up the worship of Surya devata?

HH: Certainly you may, unless of course such a worship is
part of the duties enjoined on you by the sastras.

D: How can that be?

HH: It is true that an honest and strict officer in performing
the duties of his office need not mind the pleasure or the
displeasure of his immediate superior. But the mere fact that
he thinks it necessary or obligatory to perform those duties
properly, shows that he has as the ultimate end the pleasure,
or avoidance of the displeasure of a still higher officer who is
superior to him as well as to his immediate superior. Even if
he has no personal acquaintance with that higher officer, he
always has in the background of his mind an undefined
power, call it the King or the Government, when he performs
the duties of his office. And that power has the ability to benefit
him by a recognition of his services or to punish him by
taking note of his delinquencies. Further, that power rules
both him and his immediate superior officer. If therefore that
power requires him to behave in a particular manner towards
his superior officer, he cannot afford to disobey that injunction,
for if he disobeys, not only does he incur the displeasure
of that officer but also of the higher power.

D: That is so.

HH: Similarly, if a power which rules both you as well as
Surya devata requires you to conduct yourself in a particular
manner towards that deva, you cannot afford to neglect that
injunction, but must conform to it or take the risk of incurring
the displeasure of that deva as also of the higher power.

D: It is no doubt so. But in that case, in prostrating myself

before Surya devata, I shall be really worshipping the
higher power even when my worship may seem addressed to
the Surya.

HH: What of that?

D: If I am able to conceive of such a higher power who
rules even the Surya, that power is really the worshipped
entity although to all appearances the worship is addressed
to the Surya only.

HH: Quite so.

HH: But Your Holiness said that it, was Surya devata who
was worshipped?

D: Yes. It is correct so far as persons who are not able to
conceive of a higher power are concerned. To those however
who can conceive of that power, He is the real upasya. That
power is called Hiranyagarbha. He enlivens and ensouls not
only the Surya, but all devils. He enlivens and inhabits not
only the solar orb but all things. He is the cosmic personality
who is the soul of all things.

D: I suppose just as we have the sense of ?I? in our physical
bodies, so does that cosmic personality has the sense of
"I" in the entire cosmos.

HH: He has.

D: If so, the difference between Him and me lies not in
the presence or the absence of the sense of ?I? but only in
the degree, the range or the magnitude of that sense. Mine
is restricted, His is extended.

HH: It is so.

D: if it is the sense of "I" that is responsible for the
concept of a jiva, he must be as much a jiva as myself.

HH: Quite so. In fact He is called the First Born.

D: Then, even if this higher power happens to belong to
the category of Jivas, just like myself, the same objection
which I mentioned against the worship of Surya devata holds
good in his case also.

HH: What then would you like to worship?

D: A transcendent power which is not a jiva.

HH: Have it then that it is such a transcendent power that
is worshipped in the sandhya. We give Him the name of
lswara, the Lord, or the antaryami, the inner ruler.

D: But I have heard it mentioned that the terms 'Lord' and
'Ruler' are only relative terms which are used in regard to
Him when we want to describe Him in relation to the universe,
which is 'lorded over' or 'ruled' by Him.

HH: Yes, it is so.

D: It cannot be that we can have no conception of him
apart from his relationship of some sort to the universe. His
relationship to the universe can at best be only an extraneous
circumstance. In His essence, He must have an independent
existence quite unrelated to anything else.

HH: You are right. We call that unrelated essential existence

D: If it is so, that must be the real object of worship
rather than the relative aspect called lshwara.

HH: It is even as you say. It is really the unqualified Brahman
that is worshipped in the sandhya.

D: I cannot really understand Your Holiness. You first said
that it was the solar orb that was the object of worship, but
when I pointed out that it was only inert matter, you said
that it was Surya devata that was the object of worship;
when again I pointed out that he was only a limited jiva like
myself, you said it was Hiranyagarbha, the cosmic soul, that
was the object of worship: when once again I pointed out
that he was after all a jiva, however cosmic his sense of 'I'
may be, you said that lswara the Lord and Ruler of the universe
was really the object of worship; and lastly when I
said that even he is but a relative aspect of Brahman, you
said that the object of worship was Brahman itself.

HH: I did say so.

D: But I fail to see how all these statements can be reconciled.

HH: Where is the difficulty?

D: The object in a particular worship can be only one.
How can it be the solar orb or the deva enlivening it or Hiranyagarbha
or Iswara or Brahman at the same time?

HH: I never said that it was the solar orb or the devil and
so on.

D: Does Your Holiness mean to say then that the object of
worship is the solar orb and the devil and Hiranyagarbha and
Iswara and Brahman all put together?

HH: Nor did I say anything of that sort.

D: How then am I to understand Your Holiness' statements?

HH: When did I tell you that the upasya was Surya?

D: When I mentioned that the physical mass of burning
matter cannot be the object of worship.

HH: Before you mentioned it, I said that it was even that
mass that was the upasya.

D: Yes.

HH: I never mentioned that it was the solar body or the
deva as an alternative. To one who cannot conceive of an enlivening
soul, the upasya is the physical mass; to one, however,
who declines to accept inert matter as an object of
worship, I said the upasya was Surya devata. The upasya is
ever one, but its exact nature varies with the competence of
the worshipping aspirant. The upasya gets further refined
when even the concept of a devil does not satisfy the enquiring
devotee. We say then that it is Hiranyagarbha. When
even such a concept seems meagre or unsatisfactory, we tell
the devotee that he is really worshipping the Supreme Lord
himself When he begins to feel that even the Lord-ness is a
limitation of His essential nature, we tell him that it is the
infinite Brahman itself that is really worshipped. Where is
the difficulty?

D: Does Your Holiness then mean that it is not possible to
definitely say what the object of worship in the sandhya is
except with reference to the mental equipment or intellectual
advancement of the worshipper?

HH: How can there be an object of worship if we ignore
the worshipper? The nature of the worshipped necessarily depends
upon the nature of the worshipper.

D: How?

HH: Take me for example. All of you show me respect. But
the object of respect, though it is, roughly speaking, myself,
does differ with each one of you. Ordinary people respect me
and like to see me surrounded by glittering paraphernalia;
their attention and respect are claimed by those articles
rather than by my personality. Such people will show the
same respect to others who have similar paraphernalia. Their
homage is not therefore really paid to me but only to the
paraphernalia. Some others respect me for the position that I
hold or for the Asrama in which I am. Such people will
equally respect others who are or may come to be in such a
position or in such an Asrama, their homage is therefore not
paid to me but to my position or to the Asrama. And some
others may not care what position I hold or in what Asrama I
am, but give me homage wherever I go and however I may
be; their object of respect is my physical body. A few others
will not mind if my body is dark or ugly or even diseased, but
will nevertheless give me homage if by purity of mind and
character or by the power of my intellect and learning or by
any spiritual merit that I may possess I command their respect.
Very few indeed will respect me for the spark of divine
intelligence which inheres in me, as it does in all of you.

D: Of course it is not possible to say that all the devotees
that approach Your Holiness are of the same mental equipment.

HH: Quite so. But, ordinarily all these people, whether
they really tender homage to the paraphernalia or to my
status and Asrama or to my body or to my mind or to my intellect
or to the divine spark in me, prostrate before me to
show their respect. Can you tell me, apart from any reference
to the several devotees, to whom or to what they prostrate?

D: It is no doubt very difficult to answer.

HH: Similarly, with every kind of worship. Externally
viewed, there will be no appreciable difference between the
one who respects me for the paraphernalia and another who
respects me for the divine spark in me. Externally viewed,
there will similarly be no appreciable difference between the
devotee who in his blind faith is content to address his prayers
to the luminous Sun and another who turns to it as a visible
symbol of the infinite Brahman. The question as to what
is the upasya in the sandhya worship can therefore be
answered only in this way.

D: I now understand how in the simple worship of the Sun
all possible stages in spiritual perception have been
provided for.

HH: It is not only this, for you will find if you consider the
matter still further, that all the three ways known as karma,
bhakti and Gyana have been given places in the daily worship,
but that is a different matter. Simple as the sandhya
worship seems to be, it is sufficient to help us on to the
highest stages. It is as useful to the highest aspirant as it is to
the beginner. It is a folly, therefore, to belittle its value or to
neglect it in practice.

(Dialogues with The Guru)


General Discussion / Re: Vishnu Sahasranama
« on: August 15, 2016, 11:46:13 AM »
Dear Friends,

In this context, I am reminded of the great verse from Soundarya Lahari, This is such a beautiful verse that it quite stumps our logic. There are no ways to fathom how the Supreme Lord Graces a true devotee:

भवानि त्वं दासे मयि वितर दृष्टिं सकरुणां
इति स्तोतुं वाञ्छन् कथयति भवानि त्वमिति यः ।
तदैव त्वं तस्मै दिशसि निजसायुज्य-पदवीं
मुकुन्द-ब्रम्हेन्द्र स्फुट मकुट नीराजितपदाम्
bhavani tvam dase mayi virara drstim sakarunam
iti stotum vancham kathayati bhavani tvam iti yah
tadaiva tvam tasmai disasi nija sayujya padavim
mukunda brahmendra sphuta makuta nirajita padam

Kanchi Mahaswami says thus:

In this shloka one is lifted from the dvaita-bhakti to an advaita-like stage
where there is a symbiosis of bhakti, shakti and jnAna.

The marvel here is, that the devotee has not yet said the full prayer of his, namely: Oh Bhavani, You please cast on me, your servant, your glance of compassion and grace. He has just said: Oh Bhavani, You ! That itself is sufficient for the Goddess to pour Her maximum Grace of Her own sAyujya status on the devotee. This is the implication of the words tadA-eva in the beginning of the third line of the stanza. The very moment one says bhavAni tvaM, he is granted the Grace. How is this?
And what is this sAyujya status that is being granted?

Singing the praise of Ambika, Bhagavatpada says in Soundarya Lahari that so great is the mercy of the Mother that the moment the Bhakta (devotee) began his prayer with the words, Bhavaani tvam, Ambika did not even wait till he completed his prayer, but conferred on him saayujya, viz., the merger of the soul with the Mother.

When the devotee began saying Bhavaani tvam, he was only addressing the Divine Mother by calling Her Bhavaani, and invoking Her grace, though the expression can also be interpreted as meaning, May I become You. It is this merger with the Supreme that the Mother granted as soon as She heard the words Bhavaani tvam. The significance of this verse is that one imbued with true devotion gets things unasked.

bhavAni tvaM? in the shloka. As soon as the devotee utters the words ?bhavAni tvaM? as a beginning for his full sentence: bhavAni tvaM dAse mayi vitara dRshhTim sakaruNAM? the Goddess is ready to grant him the highly merited sAyujyam (identity) with Her.

அருளால் எவையும்பார் என்றான் - அத்தை
      அறியாதே சுட்டிஎன் அறிவாலே பார்த்தேன்
இருளான பொருள்கண்ட தல்லால்-கண்ட
      என்னையுங் கண்டிலன் என்னேடி தோழி

"See thou through the eyes of Grace", He said;
Knowing not how to do it
I saw through my knowledge, differentiated;
And I saw nothing but darkness then;
Even I, the seer, was not seen to be;
How strange is all this!
O, Maid! (Chorus)

In the same spirit, we have in Bhagavan's AMM:

கேளா தளிக்குமுன் கேடில் புகழைக்
கேடுசெய் யாதரு ளருணாசலா   (அ)

அருணாசலா! கல்லுங் கசிந்துருக யானுன்னை எவ்வளவோ கெஞ்சியும் நீ ஒரு வஞ்சகன்போல் என்பாற் கொஞ்சமும் இரங்காதிருக்கின்றாய். இனியாகிலும் அஞ்சாதே எனக் கூறி எனக்கு அபயமளித்தருள்.


Unasked Thou givest; this is thy imperishable fame. Do not belie Thy name, Oh Arunachala!

Great is your fame as a giver of gifts unasked. Be gracious
to me, Arunachala and do not spoil your own good name.

This also reflects Bhagavan's own life, he has stated, he never desired for any Moksha or Brahman in his childhood days, nor was he aware that people did so much Tapas for this, which he later got to know only when he came to Tiruvannamalai for good.


General Discussion / Re: Vishnu Sahasranama
« on: August 15, 2016, 11:18:00 AM »
Dear ramesh.aba,

I do not see anything wrong with this. After all, the Karma Kanda of our Vaidika sampradaaya does offer fruits for karmas. As we know very well our tradition guides us in the spirit of Dharma-Artha-Kama-Moksha. Lord Krishna in Gita has said:

चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन ।
आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ ॥

caturvidhā bhajante māṃ janāḥ sukṛtino'rjuna,
ārto jij?āsurarthārthī j?ānī ca bharatarṣabha.

Among the virtuous ones who turn towards Me (the Divine) with devotion, O Arjuna, there are four kinds of bhaktas, the suffering, the seeker for good in the world, the seeker for knowledge, and those who adore Me with knowledge, O Lord of the Bharatas.

I am sure, each one in their respective stages of lives, have taken recourse to such things in true faith resulting of a goodness of something. If something works for somebody, why not?

Any one verse of VS is capable of taking one from baser desires to the highest Paramartha.

All start from Kindergarten without exception. (unless of purva samskara from previous births)

Moreover, if we look into the Phala Shruti of VS, it clearly states the benefits:

vedāntagō brāhmaṇaḥ syāt kṣatriyō vijayī bhavet |
vaiśyō dhanasamṛddhaḥ syāt śūdrassukhamavāpnuyāt || 3 ||

The Brahmin will get knowledge,
The kshatriya will get victory,
The vaisya will get wealth,
The shudra will get pleasures,
By reading these.

dharmārthī prāpnuyāddharmam arthārthī cārthamāpnuyāt |
kāmānavāpnuyāt kāmī prajārthī cāpnuyāt prajām || 4 ||

He who seeks Dharma,
He who seeks wealth,
He who seeks pleasures,
He who seeks children,
Will all without fail,
Get what they want.

śrī bhagavānuvāca
yō māṁ nāmasahasrēṇa stōtumicchati pāṁḍava |
sōhamēkēna ślōkēna stuta ēva na saṁśayaḥ || 24 ||
|| stuta ēva na saṁśaya ōṁ nama iti ||

The Lord said:
He who likes, Oh Arjuna,
To sing my praise,
Using these thousand names,
Should know Arjuna ,
That I would be satisfied,
By his singing of,
Even one stanza ,

Without any doubt.
Om Nama without any doubt.

For full Phala Shruti please view:

These steps are so devised so that it brings and develops affinity with the Lord.

So it is quite ok! It is nothing illegal! If something brings peace to somebody so be it. Peace is supreme! Peace is greater than a blind Tatva.

This thought that Bhagavan has taught us the higthest Brahma-Tatva and all others are smaller and are against the teachings of Ramana actually springs from a sense of strong identity with the Knowledge-I. If we look closely, it is actually the Knowledge that binds us more than the ignorance!

After all It is the chanting of the great names of the Lord, One is going to chant in the spirit of his true welfare. Like the Mother who tells a thousand stories to the child to just make the child eat his food, so is the spirit here. I would encourage this. Nothing wrong in it. Moreover, by such things, isn't it wonderful that one would take recourse to the Lord no matter how many problems come to someone. This is true victory!


General Discussion / Re: my musings
« on: August 15, 2016, 10:02:34 AM »
Where the mind is without fear
and the head is held high;
Where knowledge is free;
Where the world has not been
broken up into fragments
by narrow domestic walls; ...
Where the clear stream of reason
has not lost its way into the
dreary desert sand of dead habit; ...
Into that heaven of freedom,
my Father, let my country awake

?O heart of mine, awake in this holy place of pilgrimage
In this land of India, on the shore of vast humanity?

- Sri Rabindranath Tagore

General Discussion / Re: my musings
« on: August 15, 2016, 09:42:21 AM »

जननी जन्मभूमिश्च स्वर्गादपि गरीयसी

jananī janmabhūmiśca svargādapi garīyasī

mother and birthplace are greater than heaven

(Lord Rama, Valmiki Ramayan)

General Discussion / Re: Rough Notebook-Open Forum
« on: August 09, 2016, 07:46:28 PM »

So true Sri Ravi, can't fathom, how could somebody do such things! But we are going to get more and more by the day! This has quite caught up with Kanchi Mahaswami. It is so unfortunate that the Kanchi Maha Periva's legacy is so diluted now by such messages across the digital medium.

That message made Bhagavan a perfect typical worldly person :D


General topics / Re: Control in Life and Destiny
« on: August 09, 2016, 07:18:17 PM »
We all need a mix of both. Some Effort and Some Grace!

The real effort would be to win the grace of the Lord! If you have to win the grace of the Lord, then your prayer has to be heard by Him. Bhagavan has said "If there is longing, then realization will be thrust on you even if you don't want it"

What cannot be achieved by one who has won the attention of the Lord Himself?

A saying goes in Hindi, thus -

अपने से कुछ नही होता है ।
मेहनत से कुछ कुछ होता है ।
मगर रहमत से सब कुछ होता है ।

By self nothing is achievable
By effort somethings are achieved
But by Grace everything gets achieved!

What can you do? When you can work out, work yourself diligently, fix yourself by your own wisdom -

उद्धरेदात्मनात्मानं नात्मानमवसादयेत् ।
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ॥

Krishna says - By the self thou shouldst deliver the self, thou shouldst not depress and cast down the self
(whether by self-indulgence or suppression); for the self is the friend of the self and the self is the enemy.

When you have tried your best, and you see still you lag behind, then what you do? chant His name, remember him, pray to him, who else can uplift you other than Him? Who else is there? Pray!

Keep doing your best like this, wait, wait waiting is the real journey. You have to Wait, as the Psalm goes -

Wait on the LORD: be of good courage, and he shall strengthen thine heart:



General Discussion / Re: Rough Notebook-Open Forum
« on: August 09, 2016, 12:19:18 PM »
Yes Atmavichar. I felt a little suspicion about this tamil translation. Either its imisinterpreted or mis understood or somebody may have written this of their own. I felt.

General Discussion / Re: Rough Notebook-Open Forum
« on: August 09, 2016, 11:47:50 AM »
உன்னை தெவையில்லை  என்று முடிவு கட்டியவர்களுக்கு நி எதை செய்தாலும் தவராகவெ தெரியும்

Dear friends, Please see the picture attached. These days we are getting many quotes translated. I wonder if this quote is genuine. Can somebody please verify the same? If you are familiar with this?


General Discussion / Re: Gems from Samskrutam
« on: August 06, 2016, 05:35:18 PM »
This is one of the most moving Stotras composed by Sri Tulasidas.

॥ श्रीरुद्राष्टकम् ॥

नमामीशमीशान निर्वाणरूपं विभुं व्यापकं ब्रह्मवेदस्वरूपम् ।
निजं निर्गुणं निर्विकल्पं निरीहं चिदाकाशमाकाशवासं भजेऽहम् ॥ १॥

निराकारमोंकारमूलं तुरीयं गिरा ज्ञान गोतीतमीशं गिरीशम् ।
करालं महाकाल कालं कृपालं गुणागार संसारपारं नतोऽहम् ॥ २॥

तुषाराद्रि संकाश गौरं गभीरं मनोभूत कोटिप्रभा श्री शरीरम् ।
स्फुरन्मौलि कल्लोलिनी चारु गङ्गा लसद्भालबालेन्दु कण्ठे भुजङ्गा ॥ ३॥

चलत्कुण्डलं भ्रू सुनेत्रं विशालं प्रसन्नाननं नीलकण्ठं दयालम् ।
मृगाधीशचर्माम्बरं मुण्डमालं प्रियं शंकरं सर्वनाथं भजामि ॥ ४॥

प्रचण्डं प्रकृष्टं प्रगल्भं परेशं अखण्डं अजं भानुकोटिप्रकाशम् ।
त्रयः शूल निर्मूलनं शूलपाणिं भजेऽहं भवानीपतिं भावगम्यम् ॥ ५॥

कलातीत कल्याण कल्पान्तकारी सदा सज्जनानन्ददाता पुरारी ।
चिदानन्द संदोह मोहापहारी प्रसीद प्रसीद प्रभो मन्मथारी ॥ ६॥

न यावत् उमानाथ पादारविन्दं भजन्तीह लोके परे वा नराणाम् ।
न तावत् सुखं शान्ति सन्तापनाशं प्रसीद प्रभो सर्वभूताधिवासम् ॥ ७॥

न जानामि योगं जपं नैव पूजां नतोऽहं सदा सर्वदा शम्भु तुभ्यम् ।
जरा जन्म दुःखौघ तातप्यमानं प्रभो पाहि आपन्नमामीश शम्भो ॥ ८॥

रुद्राष्टकमिदं प्रोक्तं विप्रेण हरतोषये ।
ये पठन्ति नरा भक्त्या तेषां शम्भुः प्रसीदति ॥

      ॥  इति श्रीगोस्वामितुलसीदासकृतं श्रीरुद्राष्टकं सम्पूर्णम् ॥
॥ śrīrudrāṣṭakam ॥

namāmīśamīśāna nirvāṇarūpaṃ vibhuṃ vyāpakaṃ brahmavedasvarūpam ।
nijaṃ nirguṇaṃ nirvikalpaṃ nirīhaṃ cidākāśamākāśavāsaṃ bhaje'ham ॥ 1॥

nirākāramoṃkāramūlaṃ turīyaṃ girā j?āna gotītamīśaṃ girīśam ।
karālaṃ mahākāla kālaṃ kṛpālaṃ guṇāgāra saṃsārapāraṃ nato'ham ॥ 2॥

tuṣārādri saṃkāśa gauraṃ gabhīraṃ manobhūta koṭiprabhā śrī śarīram ।
sphuranmauli kallolinī cāru gaṅgā lasadbhālabālendu kaṇṭhe bhujaṅgā ॥ 3॥

calatkuṇḍalaṃ bhrū sunetraṃ viśālaṃ prasannānanaṃ nīlakaṇṭhaṃ dayālam ।
mṛgādhīśacarmāmbaraṃ muṇḍamālaṃ priyaṃ śaṃkaraṃ sarvanāthaṃ bhajāmi ॥ 4॥

pracaṇḍaṃ prakṛṣṭaṃ pragalbhaṃ pareśaṃ akhaṇḍaṃ ajaṃ bhānukoṭiprakāśam ।
trayaḥ śūla nirmūlanaṃ śūlapāṇiṃ bhaje'haṃ bhavānīpatiṃ bhāvagamyam ॥ 5॥

kalātīta kalyāṇa kalpāntakārī sadā sajjanānandadātā purārī ।
cidānanda saṃdoha mohāpahārī prasīda prasīda prabho manmathārī ॥ 6॥

na yāvat umānātha pādāravindaṃ bhajantīha loke pare vā narāṇām ।
na tāvat sukhaṃ śānti santāpanāśaṃ prasīda prabho sarvabhūtādhivāsam ॥ 7॥

na jānāmi yogaṃ japaṃ naiva pūjāṃ nato'haṃ sadā sarvadā śambhu tubhyam ।
jarā janma duḥkhaugha tātapyamānaṃ prabho pāhi āpannamāmīśa śambho ॥ 8॥

rudrāṣṭakamidaṃ proktaṃ vipreṇa haratoṣaye ।
ye paṭhanti narā bhaktyā teṣāṃ śambhuḥ prasīdati ॥

॥ iti śrīgosvāmitulasīdāsakṛtaṃ śrīrudrāṣṭakaṃ sampūrṇam ॥

Vibhu moksha personified, Veda incarnate, lord, all pervading,
Lord, master of all, I pay my obeisances to you, ever worshiping,
Situated in self, away from maya, modes of nature, desires prevailing,
I chant to you Lord - Digambara who the sky as garment is wearing.

Who is formless, Aumkar's origin, beyond the three gunas being,
Beyond speech, knowledge, senses, grace giver, virtues dwelling,
Perfect- causes fear, reverence in heart, Lord of death itself killing,
Lord of Kailash, beyond this world my obeisances to you I am paying.

Who is fair skinned like Himanchal and is a serene, calm being,
Who has beauty and grace of millions of kamdevas ever glowing,
Upon whose head resides the sacred Goddess Ganga flowing,
Upon his head is crescent moon, his neck by a snake2 adorning.

In his ears striking kundalas, beautiful eyebrows and eyes having,
Cheerful, blue necked , very kind, compassionate, understanding,
Wrapped by lions skin, a garland prepared of skulls he is wearing,
He dearest to all and Lord of all - his name Shankara I am chanting.

Rudrarup, best, perfect, eternal, unborn, the one opulence having,
Who with effulgence of a million suns with a trident in hand having,
Who uproots the three kinds of griefs, who by love be gaining,
I chant Bhavani's husband's name - Shankarji - to you I am praying.

Beyond time, timeless, welfare incarnate, the creation's ending,
Enemy of Tripur- whose pleasure and happines to good is giving,
Owner, giver of eternal bliss, who worldly attachment be removing,
Kaamdev's enemy, bless me, you bring good by heart churning.

Husband of Parvati unless humans your lotus feet be worshiping,
Peace and joy in either this world or in heaven can not be achieving,
Till then are not mitigated or lessened in any way their sufferings,
Lord who resides in heart of all be pleased with me and my offering.

0 Shambhu I know not Yoga, nor penance nor worship nor praying,
But I always pay my respect unto you 0 my Lord do ever be saving,
In the suffering of the cycle of death, birth and old age I am burning,
Lord protect this pained from grief my respects unto you I am paying.

Also See:

General Discussion / Re: Rough Notebook-Open Forum
« on: August 05, 2016, 10:32:06 PM »
Dear Sri Ravi,

its always very refreshing to listen to Bharatiyar. Beautiful.

Dear Atmavichar, English version of Anna's Sandhyavandanam is not available.

There is one good English book on Sandhyavandanam by Sheshadri Iyer. I personally found it good. It is a matter of fact small booklet. It provides word to word meaning and a brief description.

There are many internet sources provided by many volunteers, i think you must be aware of them.


General Discussion / Re: Rough Notebook-Open Forum
« on: August 05, 2016, 10:19:51 AM »
Dear Sri Ravi,

Thanks for the wonderful posts, they are indeed very inspiring. I am caught up with lot of works, hence i am actually unable to spend sufficient time on this topic.

I more or less have no differences excepting a few points as you have also observed. All I wish is that our Samskaram is carried forward. Yes it can be taken that I am more or less talking about our community alone, for its only we that are obliged with certain duties, so the onus rests on us to carry forward this for posterity.

All that i wish for is that young boys of 7 - 8, 9 are initiated with the Upakarama, that they wake up early and have bath, look at the Sun, do japa, utter prayers, offer arghyam, and how wonderful it would be if they are able to chant a sukta or two! Nobody need become a pandit! But they have to be taught Sanskrit. Be able to perform the vrata pujas during the whole lot of festivals when the Dakshinayana comes. We should not discourage them by saying all that is unnecessary quoting various teachings of various Saints by saying the spirit of Manasu Shuddhama irunda podum

 etc... I am sure you know my heart's call!

Coming to Sandhya worship, the the Purva and Uttara Bhaga of Gayatri Japam takes a mere couple of minutes, it is really not that much of trouble for one to do it, it is more of less just purificatory procedure, like bathing inwardly.

I am aware of the spirit of Sri Ramakrishna, Sri Ramana. Even Ramana's teachings are quite the same, they appear to do away with all these! Even you were part of this discussion some time back when there was a serious discussion when there was a question about the necessity of performance of other religious obligations!

There was also a mention about the efficacy of Sadhya worship, that these days it is performed mechanically! It is ok, i strongly feel. One need not do it with great Bhava or Jnanically always, the very objective of Nithya Karma is that it becomes one with our nature of living, like brishing our teeth in the morning, the body is acclimatized to that activity!

No need to worry that it is being performed mechanically. That it is performed, it will show its result some time or soon! The thing is we do not need to know the mechanics always. It has to be done, thats all!

Those that are inquisitive I agree, they need some guidance, and its our responsibility we have to make sure that their hunger for the significance is met with. There are so many books and knowledgeable persons every corner, if even they are unable to answer then we have the Swamijis everywhere, even if they are not answerable, we have Maha Swamijis.

Where there is a will there is a way.

The Structure need not change to meet the changing environment, the samskaras cannot change, yes the way it needs to be communicated and explained can be presented in a more reasonable manner.

so sorry, i have just written spontaneously, unable to spend qualitative time at the moment to delve and write my thoughts.

Thanks so much,.

General Discussion / Re: Rough Notebook-Open Forum
« on: August 03, 2016, 06:55:47 PM »
Sri Jewel also re-pointed out this thought of Sri Ravi's

Interesting thoughts here!How long we can keep blaming the Muslim invasion and the British conquest for the present state of confusion and neglect?

I agree, how long can we keep blaming the British and Muslims. But the point is to recognise the damage that they have done. It is still having its impact in our society. Right from the couple of generations from our Grandparents time, our faith and our faith in the content of our scriptures, their knowledge have been dented in the minds.

We are struggling to revive the same. Sanskrit has lost its relevance. This is the reason youngsters are not attracted towards the Karma aspect. The problem is Still we are dependent on English translation or Tamil translations.

What kind of education we give to the children will alone shape them. Naturally they are unable to be attracted by the ones with saffron robes with ashes or naama and dhandam! They are seen with contempt. only all that is in English and modern and secular alone is acceptable! They believe in Self Help books these days. India is fast growing into a global hub of psychiatric disorders, depression, rapes, agression, aimlessness, unealthy working hours and glorified slave workers with a bit of salary. This all it takes to make our youth happy! increase in the number of divorces. Yes there is still traces of the effects of the misdeeds of the British! They have dented us psychically so much so that when we see the fair ones of foreign land our people stand amazed! There is more damage than that is ordinarily been spoken or realised.

Those that have escaped are fortunate. So i am not done with just blame. India is waking up slowly and recognizing her glory. More information is now freely available. People are no longer dependent on the opinion makers or news makers alone. Thanks to the Digital medium. They no longer need get cheated by charlatans.

It rests in our hands to share the little knowledge that we have. At the most, say we can take a copy of the Paramarthananada lecture on Sandhyavandanam and distribute to a youngster at the time of his Upakarma. Basically, if we spot a banana peel on the way, we pick it up and put it into dustbin.

Forgive me friends I dont know how suddenly this thought about our Motherland has creeped in to my mind and has ignited some food for thought. Just I realised now that it is August and we are couple of weeks away from our Independence day.



General Discussion / Re: Rough Notebook-Open Forum
« on: August 03, 2016, 05:33:46 PM »
Dear Sri Ravi,

Thanks for watching the video.

All the same,the opposite of this is equally valid in this is this ... we do not see this sort of an emphasis on the adherence to the external forms in the teachings of Sri Ramakrishna,Sri Aurobindo and Sri Bhagavan.

My observation is that they are not opposite at all. They all convey the very same thing. Only from the top it may appear different, if we look deeper, they are saying the same. It is not quite about emphasis about external or internal forms of worship. It is about Shraddha. My cousin's friend in his work place is a Sri Ramakrishna devotee, my cousin once told me that his friend who is RKMath devotee told him that if he can meditate like how Sri Ramakrishna has told then there is no need to do Sandhyavandanam. This was a great prize for one already struggling to cultivate the good habit. Teachings are misused Sri Ravi. What Sri Ramakrishna has said as seen in Gospel and that of Ramana are for the more evolved lot! They certainly do not apply for the general lot. Even Aurobindo!

I am more than sure that if we go and meet any monk from RK Math, none would decline from advising one from engaging in an activity like Sandhyavandanam. There are exceptions. As I have said in more than couple of instances in the past that we should not generalise Bhagavan's answers to certain devotees. They are case specific. Similar with certain answers from Sri Ramakrishna as well.

Quite true that RK Maths have more publications of Sri Sankara's works than all the 4 sankaracharya mutts put together, yet it is not just about the quantity alone! It is also more about the Sannidhi. One Kanchi Mahaswami's presence is so great that it will remain forever like the Sun, even though many of his thoughts were quite archaic. A great Tapasvi's presence is worth more than thousands of books. There are many such great monks even in RK Math. Each Mutt or Ashram have some role to play. They need not get into race with each other, that would be great problem. It is not just about Knowledge also. There are so many people who just need the presence of a great Tapasvi, they care least about Brahman atman. If they derive such compassion from somebody, it is enough for them.

Swami Vivekananda is the reviver of Hinduism. He is a Karaka Purusha. Somewhere I heard that Sri Ramakrishna once said that Swami Vivekananda was one of the Saptarishis. At

Inclusiveness is also very misused word. What is inclusiveness. We tend to understand inclusiveness with social equality. There are going to be differences and it is not inequality.

Ultimately, it is not just about the Shankara Mutts. I do not deny the pace at which the Shankara Mutts have been going. Whether Shankara Mutts are playing the role nicely or not, the sum Substance of what is conveyed by the Acharyal is what I am more interested. And my objective of posting that video was not for evaluating how the Mutts are doing, yes they yet to catch up, they are slowly catching up.

The Dharma is the Same no matter who does its Prachara. Whether it comes from Shankara or Ramana or Ramakrishna or Chinmaya Mission or Swami Sivananda and any other schools, the methods may vary but the fundamental truth remains the same.

I certainly agree that this Dharma has to be given a fresh approach and relook that is broad and all inclusive and yet have the intensity and depth.

just some humble thoughts. Thanks Sri Ravi

General Discussion / Re: Rough Notebook-Open Forum
« on: August 03, 2016, 03:35:14 PM »
Dear Sri Jewel,

I only wish you could be able to listen to the video link i have just pasted, but it is in Tamil language. The essence of it all very well explained is just that you follow your Dharma of your place and tradition.

In context to India, it is not merely superstition. Yes those superstition do exist, i am not talking about those Superstitions, but well laid out way of life Dharma as laid out to us by our Rishis specific to India.

The essence of rituals is quite different what is practiced here. One need not know the full meaning of it, like said whether one circumabulates the Arunachala with faith or not it will bring benefit. the fire will show its effect.

Dear Jewel, my point is that you are free to take the truth that way, it your liberty. But for the ones here in India, its slightly different, it doesn't work like that. This is called a Karma Bhumi. Each one born here is born with a duty inbuilt.

Thanks Jewel,


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