Author Topic: Our Bhagavan-Stories  (Read 392348 times)


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Re: Our Bhagavan-Stories
« Reply #1335 on: October 23, 2015, 07:41:33 AM »

In 1936, Kavyakanta Ganapati Muni, one of the foremost disciples of Bhagavan Ramana, merged
with the Pure Space.

Kavyakanta Ganapati Muni, was a person of multi-feceted talents and attainments in life.  He was a great scholar in Sanskrit literature, an ashtavadani, a person who could attend to 8 jobs at the same time!
He was a prolific writer and he has done intense tapas in Tiruvannamalai and other 30 centres in India!
He lived in some place with just plaintain fruits skin, to continue his penance!  He got the title Kavyakanta
after a debate in Bengal.  He was an exponent in Vedas and Vedic astronomy and astrology.  Kavyakanta Ganapati was also a prolific Sakti upasaka.  He had displayed supernatural powers due to this Sakti
Upasana.  One day, on a hot summer afternoon, when he chanted Sri Lalita Sahasranamam, rain drops
fell on him, in Arunachala Hill.

His association with Bhagavan Ramana dates back from 1907.  On 18th November 1907, he was given the famous upadesa from Bhagavan Ramana, i.e. to go into the Source of the sound of his mantra chanting.
He went to Pazhani Swami and asked for the full name of Bhagavan Ramana.  When Pazhani Swami said:
He is Venkatarama Iyer, Kavyakanta started calling Him, as Sri Ramana Maharshi.  And Bhagavan's name
as Sri Ramana Maharshi, came with this naming by Ganapati Muni.

Kavyakanta Ganapati Muni had many other interests.  He was in Congress party for some years.
He started a group called Indra Sabha to practise mantra-japa for the country's freedom
and all round welfare.  He compiled the famous Sri Ramana Gita, containing Bhagavan Ramana's
teachings.  He also wrote Sad Darsanam, a Sanskrit rendering of Bhagavan's ULLadu Narpadu
and a commentary for that too in Sanskrit.  Later Kapali Sastri wrote the commentary for Sri Ramana
Gita, called Sri Ramana Gita Prakasa.

Among Bhagavan's devotees, Sri Viswanatha Swami moved with Ganapati Muni closely, since he
was also a Sanskrit scholar.  Ramanatha Brahmachari also moved with him closely due to his
Congress-connections.  Of course, Kapali Sastri, Gajananan, Daivarata, Mahadevan [Ganapti Muni's son]
were all his direct disciples.  Smt Visalakshi was his wife and she had mastered Tara mantra, a Sakti
Mantra and became famous for her own achievements in mantra sastra.  She was in fact, one of the
questioners in Sri Ramana Gita.  She passed away earlier to Kavyakanta Ganapati Muni.

One Guntur Suryakantam, has written a detailed biography on Kavyakanta Ganapati Muni, in Telugu.
Sri Ramanasramam has brought out a small biography on Ganapati Muni, in Tamizh, by Dr. Krupanandan.

One Mr. Natesan in Tiruvannamalai, has brought out the complete works of Kavyakanta Ganapati Muni in about 10 volumes.  Sri Natesan passed away recently.

Arunachala Siva.     


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Re: Our Bhagavan-Stories
« Reply #1336 on: October 24, 2015, 07:43:54 AM »

During Bhagavan Ramana's post- Nirvana years, Muruganar continued to stay in Tiruvannamalai.
He conducted discourses on Sri Arunachala Stuti Panchakam and Sad Darsanam and Upadesa Saram.
One of the fortunate students was T.R. Kanakamma.  She grasped the message of Bhagavan Ramana,
through the words of Muruganar.  Later, when the Asramam requested T.R. Kanakamma to write a simple commentary in Tamizh for Bhagavan's complete works, she reluctantly agreed but completed her task, mainly on the basis of Muruganar's discourses.  This two volume book in Tamizh is a splendid work giving the simple meaning and message of Bhagavan Ramana's works, including the difficult Sad Darsanam.

Muruganar kept himself in silent meditation, during his last two or three years.  Many later year
devotees came to him and requested him to speak about his years with Bhagavan Ramana.  He invariably
did not answer.  What is there to say?  How to explain the non-dual experience to someone else?  He
kept his experience, without diluting it in spoken words.

Once someone asked him: "What is your Sadhana for this?"

Muruganar kept quiet for some time.  Then he explained:  "Sadhana? What Sadhana?  Where was the time
for all that?  The moment I saw Him, my ego was annihilated.  Then where is separateness for doing this Sadhana and that Sadhana?" He resumed his silence.

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #1337 on: October 25, 2015, 07:03:31 AM »

Once Natesa Iyer, who was working as a kitchen assistant in the Asramam, asked Bhagavan Ramana:  "Bhagavan!  Everyone here seems to know everything, they are all knowledgeable.  I do not know anything!"

Bhagavan Ramana said:  "Do not worry, you are ignorant.  They are all in learned ignorance.
There is no difference.  Have Sraddha in my words.  That is adequate."  Natesa Iyer merged with Bhagavan
Ramana in 1980s.  He was telling about 10 days before his merger that he would be merging with Bhagavan in 10 days.  Ganesan, the first son of Swami Niranjananda told him:  "Iyer, you are unnecessarily worrying about your health.  Doctors have given medicine and you will be alright soon.  Do not keep on telling this!"

But Natesa Iyer was telling others:  "Nine days more, eight days more, seven days more etc.,"  Finally
on the day of his merger he was telling:  This evening Bhagavan Ramana is going to take me to His Feet."
He quietly passed away in that evening!

Upadesa Saram, Verse 27 says exactly the same thing.  "The true Jnana is one where there is neither knowledge, nor ignorance. This is the Truth.  There is nothing else to know."

Arunachala Siva.   


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Re: Our Bhagavan-Stories
« Reply #1338 on: October 27, 2015, 07:20:13 AM »
Arunachala Pancharatnam:  Verse 2:

In the verse, the form of Supreme Self is denoted with reference to the world.  To denote the
distinctness of the world, the word Jagat has not been used.  It has been simply pointed out as 'all
this' and the qualities of a picture are imposed on it.  Therefore, it is clear that the picture of the
Jagat cannot be held without the canvas of the Supreme Self, here Arunachala.  It is in
Arunachala that the world appears, stays and dissolves.  Arunachala is not in the world.  It is in the mind.  The mind is compressed body! So, the mind is in the Self.  Body is also in the Self.  The world
is also in the Self.  All are in the Self.  Nothing is outside the Self.  Therefore, the Self or Brahman or Arunachala, is the One without a second.  Arunachala is the advaitic principle.

The whole picture, is not only a picture, Chitram, but also a Chitram, a great Wonder.  Moving
and unmoving are both contradictory like darkness and light.  Even then, it is seen that by a special
force, which excels in making the impossible happen, out of the Self or Arunachala, all these rise and set.
To denote that there is no material cause other than Arunachala or the Self, for the
picture of the universe, Twai, in Thee, the locative is used.

Even though Arunachala's status acts as a basis and support for the picture of the multitudes of universe, Arunachala, is the instrumental cause for all that and Arunachala shines within everything.  This is explained in the second half of the verse.

How can unmoving, dance?  Do not ask such questions.  Once a devotee asked Sri Ramakrishna:
What is God now doing? Sri Ramakrishna answered:  He is busy pushing a camel into the needle's eye.  Nothing is impossible for the Self or the God or Arunachala or Brahman.  He is Rachitala Tandava..
The One who moves not and also dances!  He is infinite.  In Infinity, impossible becomes possible.  Mathematics says:  That two parallel lines meet at infinity.  The Mathematics does not say, that the two
parallel lines shall never meet!  It will meet at Infinity.  This Infinite Principle is Godhead or Brahman.
There is one holy name under 108 Holy Names of Bhagavan Ramana.  Om Rachitala
Tandavaya Namah.  Salutations to the One who is unmoving and dances!

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #1339 on: October 30, 2015, 09:06:59 AM »

Words cannot express that state and that state can be attained either by reading everything or
not reading at all. It all depends on one's prarabdha.  Surrender is difficult in the sense that it
implies ego-destruction, and that ego renders its own destruction difficult.  For both Atma Vichara and Sarangati, ego-destruction is a must.  This is the major hurdle.

When Sivaprakasam Pillai asked Bhagavan Ramana:  Who is the greatest among devotees, bhaktas?  Bhagavan Ramana replies: One who gives himself up to God and be an Atma Nishtapara is
the greatest devotee,bhakta.  This "giving oneself up" means only annihilation of the ego.

Arunachala Siva. 


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Re: Our Bhagavan-Stories
« Reply #1340 on: November 02, 2015, 06:42:51 AM »

Swami Natananda and also Sadhu Arunachala, Major Chadwick, do not give much importance to the
bright light that was seen by thousands in India, on the evening of Maha Nirvana of Bhagavan Ramana
by 8.47 PM on 14th April 1950.

Swami Natananada writes:

In accordance with the conclusion of Kaivalya Navaneetam, for the Jivanmukta, whose nature is
the undivided Perfect Being Consciousness, there is no rebirth.  At the time of final absorption his
life force, along with the inner organs and the senses, merge in Brahman like the water evaporated
by red hot iron.  It should therefore be clear that his life force does not seek another world or another

When a Jnani loses his individuality, at that very moment he has also lost his body.  Just as a snake
does not undergo any transformation in its appearance by casting off its slough, so also the state of
realization of the Jivanmukta does not undergo any transformation by the loss of adjuncts.

The above statement of Bhagavan Ramana about liberation and the advatic doctrine acceptable to
Him, according to which birth and death are illusory, contradicts the views connecting the appearance
of the bright light and His Mahanirvana.

(When Bhagavan Ramana passed away in April 1950, a bright light meteor-like light was seen to move
across the sky in the direction of Arunachala.  Different devotees saw this phenomenon
in different ways.  Some who were in distant cities like Lucknow and Madras, also saw the light in the
sky at the exact moment when Bhagavan Ramana died.  Sadu Natananda has not made it
clear in this passage that there were those who took the appearance of this light to be a physical
manifestation of Bhagavan's final union with His father and Guru, Arunachala.  Natananda is saying
that since Bhagavan was already established in and as the formless immanent Self, there was nothing
apart from Him and that He could attain union with at the time of His departure.)

It is clear that the divine scenes that are said to have occurred at the time of the birth and death of
various mahapurushas -- Great Persons, born for the sake of establishing dharma, protecting the
virtuous and destroying the wicked -- cannot be taken as an indication of the union of the Jiva and
Brahman, in accordance with the advaitic doctrine.

Arunachala Siva.   


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Re: Our Bhagavan-Stories
« Reply #1341 on: November 03, 2015, 11:06:07 AM »
Kavi Yogi Sudanantha Bharathi

I reached Ramanasramam and entered the small shrine of the
Mother. There was a square room adjoining it and Nayana stood
up exclaiming, Welcome, Welcome! Swagatam! Ramana's
gentle voice said, Let Bharati come in. Bharati varattum.
I saw no human form. I felt dazed. An effulgence
enveloped me. My mind disappeared into silence. I sat down,
closed my eyes and entered the inner cave  nihitam
guhayam. An hour passed like five minutes. I came back to
myself, opened my eyes and saw Ramana's lotus eyes riveted
on mine. He appeared like a linga spreading rays of burnished
gold. Now you have felt That, the cave is open! the I is
the Self-nectar!. After all these years of sadhana, here I
experienced a delightful inner reality which is beyond word
and thought  Yato vaacho nivartante aprapya manassa
saha. I caught hold of his feet and shed tears of delight
singing with Saint Manickavachakar, who sang, Today

Thou hast risen in my heart a Sun destroying darkness.
Blaze on, O Light Divine
Swallowing I and mine.
The Self rose like the Sun
The many merged into the ONE.
Behold the beacon of I
Inner Light of every Eye,
Towering above He, She and it,
A new dawn of inner delight.

(All songs that I dedicated to Bhagavan are contained in
my book Arul Aruvi, Torrents of Grace.)
« Last Edit: November 03, 2015, 11:08:43 AM by Balaji »
Om Namo Bagavathe Sri Ramanaya


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Re: Our Bhagavan-Stories
« Reply #1342 on: November 03, 2015, 11:09:25 AM »
The Other Worlds

Someone enquired of Bhagavan: People talk of Vaikunta,
Kailasa, Indraloka, Chandraloka, etc. Do they really exist??
Bhagavan replied: Certainly. You can rest assured that they
all exist. There also a swami like me will be found seated, and
disciples like this will also be seated around. They will ask
something and he will say something in reply. Everything will
be more or less like this. What of that? If one sees Chandraloka,
he will ask for Indraloka, and after Indraloka, Vaikunta and
after Vaikunta, Kailasa, and then this and that, and the mind
goes on wandering. Where is shanti? If shanti is required, the
one correct method of securing it is by Self-enquiry and
through Self-enquiry Self-realisation is possible. If one realises
the Self, one can see all these worlds within one's Self.
The source of everything is one's own Self. Then this doubt
will not arise. There may or may not be a Vaikunta or a Kailasa
but it is a fact that you are here, isn't it? How are you here?
Where are you? After you know about these things, you can
think of all these worlds?.

- Letters from Sri Ramanasramam, By Suri Nagamma, p.46
Om Namo Bagavathe Sri Ramanaya


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Re: Our Bhagavan-Stories
« Reply #1343 on: November 03, 2015, 03:31:24 PM »
An article from Mountain Path, October -December 2015: By Savithri Krishnan:

The Death Experience of Sri Bhagavan:

Hindu  Mythological Perspectives:

Sri Ramana Gita contains the quintessential question posed by Deivarata to Bhagavan on the paramount
duty of human beings caught up in the cycle of births and deaths:

Kim karatvyam manushyasya pradhaanamiha samsrutau
Ekam nirdhaarya Bhagavan tanme vyaakyhaamrahati

To which Bhagavan replies:

Swasya Swaroopam vigneyam pradhaanam mahadichchataaa
Pratishthaa yatra sarveshaam phalaanaamuta karmaNaam.

'For those desiring the highest, discovering one's Self, is the most important since it is the basis of all
actions and fruits."

The above is echoed in the four well known Mahavakyas from the four Vedas, extolling Brahman
(which is no different from the Self) thus:

Prajnanam Brahma (Consciousness is Brahman).  This Mahavakya, appearing in the Aitareya Upanishad
of the Rig Veda on the nature of Brahman or the Self.

Akham Brahma Asmi ( I Am Brahman).  Contained om the Brihadaranyaka Upanishad of the Yajur Veda,
this Mahavakya expounds Brahman to be the object on which the sadhak contemplates.

Tat Twam Asi (Thou Art That).   The Guru instructs that he (the disciple) is the Supreme consciousness
through this Mahavakya contained in the Chhandoyga Upanishadm of the Sama Veda.

Ayam Atma Brahma (This Self is Brahman). This Mahavakya from the Manduka Upanishad of the Atharva
Veda, declares one's Self  to be verily the Brahman.

As for the method of attaining Self Realization, Bhagavan has time and again unequivocally asserted that
there are only two paths.  They are:  (i) Self inquiry; (ii) Complete, unconditional Surrender, to the
Almighty.  Bhagavan Himself realized the Self through the first path as He has, in later years narrated to the
devotees His legendary Death Experience as a youth of seventeen at Madurai.

The Hindu scriptures are replete with the mythological character who encountered Yama, the Lord of Death.
It is interesting to muse over some of the characters in the light of Bhagavan's own Death Experience.
The three foremost inspiring mythological characters that came to one's mind are Nachiketa, Savitri, and
Markandeya.  While Nachiketa and Savitri directly encountered Yama and had a dialogue with him, Markandeya took to the second path of the absolute surrender to Lord Siva on encountering Yama.

What follows is a brief encounter of each of these/


Arunachala Siva.               


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Re: Our Bhagavan-Stories
« Reply #1344 on: November 03, 2015, 04:04:33 PM »
The Death Experience of Bhagavan:


Bhagavan's Death Experience:

A sudden fear of death overtook Bhagavan when he was all alone at the first floor of His uncle's
house at Madurai.  He was only seventeen years old, and there was nothing wrong with His health.
It did not occur to Him to consult a doctor or His elders.  He just felt that he was going to die,
and resolved to take it heads on and to solve the problem Himself then and there.  The event that followed
is best expressed in His own words.

"The shock of the fear of death, drove my mind inwards, and I said to myself mentally, without actually
framing the words: 'Now death has come; what does it mean?  What is it that is dying? This body dies.'
And I at once dramatized the occurrence of death.  I lay with my limbs stretched out stiff as though rigor
mortis had set in and imitated a corpse so as to give greater reality to the inquiry.  I held my breath and kept my lips tightly closed so that no sound could escape, so that neither the word 'I' or any other word could
be uttered, 'Well then,' I said to myself, 'this body is dead.  It will be carried stiff to the burning ground and there burnt and reduced to ashes.  But with the death of this body am I dead?  Is the body 'I'?  It is silent
and inert but I feel the full force of my personality and even the voice of the 'I; within me, apart from it.
So I am the Spirit transcending the body.  The body dies but the Spirit that transcends it cannot be touched
by death.  This means I am the deathless Spirit.' All this was not  a dull thought; it flashed through me
vividly as living truth which I perceived directly, almost without thought-process. 'I'was something very real, the only real thing about my present state, and all the conscious activity connected with my body was centered on that 'I'.  From that moment onwards, the 'I' or Seff focused attention on itself by a powerful
fascination.  Fear of death had vanished once and for all. Absorption in the Self continued unbroken from that time on..."

Bhagavan stresses on the eternity of the Self notwithstanding burning to ashes the body in which it
temporarily resides.  The indestructibility of the Atman (Self) is explained in the Bhagavad Gita by Lord
Krishna thus:

Nainam chhindanti shastraaNi nainam dahati paavakah
No cha enam kledayantyaapo na shoshayati maaruthaha

'The soul can never be cut into pieces by any weapon, nor can he be burned by fire, nor moistened
by water, nor withered by the wind."

Na jaayate mriyate vaa kadaachinnaayam bhootvaa bhavitaa vaa na bhooyaha
Ajo nityaha shaashvartoyam puraaNam na hanyate hanyamaane shareere

"It is not born, nor does it die.  After having been, it does not cease to be; unborn, eternal, changeless
and ancient.  It is not killed where the body is destroyed.'

In fact, this verse was included in Sri Gita Sara, a selection of 42 verses from the Bhagavad Gita
by Sri Bhagavan.


Arunachala Siva.                       


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Re: Our Bhagavan-Stories
« Reply #1345 on: November 04, 2015, 08:22:35 AM »

Once, one Mr. Vaidyanathan, the RDO brought in his adviser one Mr. Ramamurti and the
latter's brother also had come.

Mr. Ramamurti's brother at that time, asked Bhagavan:

"I find it difficult to believe in a personal God.  In fact, I find it impossible.  But I can believe in an impersonal God, a Divine Force which rules and guides the world, and it would be a great help to
me, even in my work of healing [the questioner was doing naturopathy healing], if this
faith, were increased.  May I know how to increase this faith?"

After a slight pause, Bhagavan Ramana replied:

"Faith is in things unknown but the Self is self-evident. Even the greatest egoist cannot deny
his own existence, that is to say, cannot deny the Self.  You can call the ultimate Reality by
whatever name you like and say that you have faith in it or love for it, but who is there who will
not have faith in his own existence or love for himself?  This is because faith and love are our real

A little later, Ramamurti asked:  "That which rises as 'I' within us is the Self, is it not?"

Bhagavan:  No, it is the ego that rises as 'I'.  That from which it arises is the Self.

Ramamurti:  They speak of a lower and a higher Atman.

Bhagavan:  There is no such thing as lower or higher in Atman.  Lower and higher apply to the
forms, not to the Self or Atman.

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #1346 on: November 04, 2015, 08:27:21 AM »

In July 1946, in the afternoon, two questions were put by Mr. Bhargava, an elderly visitor from
Jhansi, U.P.

1. How am I to search for the 'I' from start to finish?

2. When I meditate I reach a stage where there is a vacuum
or void.  How should I proceed from there? 

Bhagavan Ramana:

Never mind whether there are visions or sounds or anything else or whether there is a void.
Are you present during all this or are you not?  You must have been there even during
the void to be able to say that you experienced the void. To be fixed in that 'you' is the quest
for the 'I' from start to finish.    In all books of Vedanta, you will find this question of a void or
of nothing being left, raised by the disciple and answered by the Guru.  It is the mind that sees
the objects and has experienced and that finds a void when it ceases to see and experience,
but that is not 'you'.  You are the constant illumination that lights up both the experiences and
the void. It is like the theater light which enables you to see the theater, actors and play while
the play is going on, but also remains alight and enables you to say that there is no play on and
when it is finished.

Bhagavan Ramana in this context, quoted the verses 212 and 213 of Vivekachoodamani, in
which the disciple says:  "After I eliminate the five sheaths as not-Self, I find that nothing
at all remains."  The Guru replied that the Self or That by which all modifications [including the
ego and its creatures] and their absence [that is the void] are perceived is always there.

Arunachala Siva.   


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Re: Our Bhagavan-Stories
« Reply #1347 on: November 04, 2015, 08:30:54 AM »

On 19th July 1946, a visitor put questions:

I do not understand how to make inquiry, 'Who am I?'

Bhagavan:  Find out whence the the 'I' arises.  Self inquiry does not mean arguments or reasoning
such as goes on when you say, "I am not this body, I am not the senses" etc.;   all that may also
help but it is not the inquiry.  Watch and find out where in the body 'I' arises and fix your mind on that.

Visitor:  Will Gayatri help?

Bhagavan:  What is Gayatri?  It really means:  Let me concentrate on that which illumines all.
Dhyana really means only concentrating or fixing the mind on the object of Dhyana.  But meditation
is our real nature.  If we give up other thoughts what remains is 'I' and its nature is dhyana
or meditation or Jnana, whichever we choose to call it.  What is at one time the means becomes
the end; unless meditation or dhyana were the nature of the Self it could not take you to the Self.
If the means were not of the nature of the goal, it could not bring you to the goal.

Arunachala Siva.   


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Re: Our Bhagavan-Stories
« Reply #1348 on: November 04, 2015, 03:32:12 PM »
The Death Experience of Bhagavan:


Nachiketa's Encounter with Yama:

The story of Nachiketa appears in Katha Upanishad.  His father Vajashravas desiring prosperity conducted
a Yagna to please the deities.  As was customary, at the end of the Yagna, he donated cows to the Brahmins.  However, being a miser, he donated only old, lame, blind and barren cows that did not yield milk.  This disturbed Nachiketas, and wishing the best for his father asked him to whom would he (Nachiketa) be offered?  Though angered at his question, Vajashravas chose to keep quiet.  On being repeatedly pestered, he lost his temper and yelled:  "I give you to Death, Yama." Taking this as his father's command, he proceeds to Yama Loka. On realizing his mistake, Vajashravas tries to stop Nachiketa but to no avail.

On reaching Yama's kingdom, he is told by his guards that Yama is away for three days.  Nachiketa decides to wait at the door step until Yama's return, and sits there without food or water, for three full days. Yama
returns on the fourth day and feels guilty for having offended a Brahmin guest by making him wait for so long without offering any hospitality. Since it was a sin to not welcome an  atithi (guest), he wanted to make up for it by offering three boons. 

Nachiketa sought peace with his father as the first boon. He wanted his father to welcome him lovingly when he returned home. As a second boon, he wished to learn the sacred fire sacrifice which leads to
one to heaven. Yama not only instructed the method but also named the sacred fire after Nachiketa.
As the third boon, he wanted to know the state of the soul on death.  Yama was reluctant to impart
this knowledge and evaded him by  saying that this has been a mystery even to the gods, and tried to
coax him into asking a different boon.  He instead offers many material gifts such as gems, silver, gold,
horses, elephants, a regal life not only to him but for several of his progeny, and even happiness of heaven etc., Nachiketa stood firm with his resolve to pursue the path of realizing Brahman (the great mystery)
and rejected out right all the material gifts realizing their ephemeral nature that they would last only till the morrow. Yama was pleased  with Nachiketa's perseverance and had to finally yield, by imparting the highest truth of Atma Jnana to this young deserving disciple.


Arunachala Siva.                       
« Last Edit: November 04, 2015, 03:43:32 PM by Subramanian.R »


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Re: Our Bhagavan-Stories
« Reply #1349 on: November 05, 2015, 07:27:15 AM »

On 18th July 1946, one Mr. S.P. Dayal asked:

I have been doing Sadhana for nearly 20 years and I can see no progress.  What should I do?

Bhagavan:  I may be able to say anything, if I know what the Sadhana is.

Visitor:  From about 5 'O clock every morning I concentrate on the thought that the Self alone is
real and all else unreal. Although, I have been doing this for about 20 years, I cannot
concentrate for more than two or three minutes without my thoughts wandering.

Bhagavan:  There is no other way to succeed than to draw the mind back every time it turns
outwards and fix it in the Self.  There is no need for meditation or mantra or japa or dhyana or
anything of the sort, because these are not our real nature.  All that is needed is to give up
thinking of objects other than the Self.  Meditation is not so much thinking of the Self as giving
up of the not-Self.  When you give up thinking outward objects and prevent your mind from going
outwards and turn it inward and fix it in the Self.  The Self alone will remain. 

Visitor:  What should I do to overcome the pull of these thoughts and desires?  How should I
regulate my life so as to attain control over my thoughts?

Bhagavan:  The more you get fixed in the Self, the more other thoughts will drop off by themselves.
The mind is nothing but a bundle of thoughts and the I-thought is the root of all of them.  When you see who this 'I' is and whence it proceeds all thoughts get merged in the Self. Regulation of life, such as
getting up at a fixed hour, bathing,. doing mantra, japa, etc., observing ritual, all this is for
people who do not feel drawn to Self inquiry or are not capable of it.  But those who can practice
this method, all rules and discipline are not quite unnecessary.

Arunachala Siva.

« Last Edit: November 05, 2015, 09:23:39 AM by Subramanian.R »