Vedic Wisdom Email 2010 PVR

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From: "vvootla" <vvootla@...>
Subject: Samadhi is a significant step in spiritual evolution, but still not
Ultimate
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Experiencing Samadhi
"Experiencing a certain type of Samadhi, does=

not mean you are released from Existence. . It is a significant step in on=
e's spiritual evolution, but still not the ultimate." - Sadhguru
There are=
various types of samadhis. For the sake of understanding, samadhis have be=
en classified into eight forms. Of these eight, they have been broadly cate=
gorized as savikalpa and nirvikalpa, samadhis with attributes or qualities =
and samadhis without attributes or qualities.
We see with Isha Yoga, peop=

le go into different types of samadhis. Here it is common to witness both s=
avikalpa and nirvikalpa types. Samadhi is a certain state of equanimity whe=
re the intellect goes beyond its normal function of discrimination. This, i=
n turn, loosens one from his physical body. In samadhi states, one becomes =
loose inside the body or there is a space between what is you and your body=
. These samadhis, by themselves have no great significance in terms of Real=
ization. Experiencing a certain type of samadhi, does not mean you are rele=
ased from Existence. It is just a new level of experience.
It is like whe=
n you were a child, you had one level of experience, once you moved into yo=
ur adulthood, you have another level of experience. The same things that yo=
u have experienced at a particular point in your life, after a few years, y=
ou experience them in a totally different way. So, you have moved from one =
level of experience to another level of experience.
Samadhis are just lik=

e this. You are moving from one level of experience to another level of exp=
erience in a much more significant and deeper sense. Still, it is just anot=
her level of experience.
Somebody may go into a certain level of samadhi a=

nd stay there for years because it is enjoyable. There is no space or time.=
There are no bodily problems. He has broken the physical and psychological=
barriers to some extent. But this is only temporary. The moment he comes o=
ut, again he gets hungry, he has to sleep, and again everything comes back.=
Samadhi definitely has its benefits. There are many things it has to off=
er for an individual, but this doesn't really take you closer to Realizatio=
n, as such. Compared to a man who is sober, a man who is slightly drunk, ha=
s a different level of experience, but he has to come down at some point. A=
ll samadhis, I would say, are a way of getting high without any external ch=
emicals. Now, by going into these states, it opens up a new dimension for y=
ou, but it doesn't leave any great transformation behind. It doesn't leave =
you permanently transformed.
You have not moved into another reality. In =

the same reality, your level of experiences has deepened. You have experien=
ced the same things in a little deeper sense. You have not become free from=
the mind.
Now, somebody meditates for 12 years and comes out. Even after=
12 years, he may not be a realized being, but, maybe he is a little closer=
. When you go into another reality and stay there for long hours or long ye=
ars, the grip of this reality is broken on you. Now, you have come to an ex=
periential understanding that, this is not it. Not just an intellectual und=
erstanding, you have seen experientially that this is not it. That is the w=
hole purpose of long meditations. But most realized beings never went into =
samadhi states.
Gautama never sat for 12 years in one place. Many of his =

disciples, many Buddhist monks went into very long meditations. They never =
came out for years, but Gautama himself never went, because he saw it is no=
t necessary.
He practiced and experienced all the eight kinds of samadhis=

before his enlightenment and he discarded them. He said, "This is not it".=
This is not going to take you any closer to realization. It is just moving=
into a higher level of experience and probably you will get more caught up=
, because it is more beautiful than the current reality.
If the goal is s=
et, if you've made realization the top priority in your life, then every th=
ing else which doesn't take you one step closer is meaningless. Let's say y=
ou are climbing the Mount Everest, you will not take one step sideways, bec=
ause every ounce of energy is needed. Now, if you have to transcend your ow=
n consciousness, you need every ounce of what you have and it's not enough.=
So, any action that we perform, we don't want it to be a sidewinder.
We h=
ave created powerful consecrated spaces where experiencing samadhi states c=
omes very naturally. There are samadhis that are very pleasant, blissful, a=
nd ecstatic and there are samadhis that are beyond this. Those who go into =
samadhi states beyond pleasant or unpleasant, or nirvikalpa, we always keep=
them in protected states as their contact with the body has become very mi=
nimal. The smallest disturbance, like a sound or a pinprick would dislodge =
them from their body. These states are maintained for certain periods to es=
tablish the distinction between you and the body. It is a significant step =
in one's spiritual evolution, but still not the Ultimate.
--- In vedic-=
wisdom@yahoogroups.com, "vedic_pathak" <vedic_pathak@...> wrote:
>
>
> Nam=
aste,
>
> ["When I am in Nirvikalpa samadhi, there is no experience. Thus,=
> anything I say about the "experience" of Nirvikalpa samadhi is actually

=
> the observation of an I-ness as it is being torn down or being
> reconstr=
ucted, i.e. just before or after Nirvikalpa samadhi but not
> *during* it."=
]
>
>
> To me, that was a superb statement because it cleared confusion
>=
surrounding experiences of Nirvikalpa samadhi.
>
> Thank you very much fo=
r the same.
>
> Best Regards,
>
> Utpal
>
>
>
>
>
>
> --- In vedic-=
wisdom@yahoogroups.com, "Narasimha P.V.R. Rao" <pvr108@>
> wrote:
> >
> > N=
amaste Rajarshi,
> > =C2
> > Samadhi literally means absolute focus and con=
centration. There are
> different kinds of samadhi and they can be experien=
ced differently by
> different people, as you said. You correctly questione=
d how different
> people can describe "Nirvikalpa samadhi" differently.
> >=
=C2
> > The issue is this. Nirvikalpa samadhi is a state of being where th=
ere
> is no "experiencer", nothing "to experience" and also no act of
> "ex=
periencing". In other words, there is no observer (subject), observed
> (ob=
ject) and observing (action). All merge into one.
> > =C2
> > When I-ness (=
the sense that "this is I. There are others. I can
> observe them") disappe=
ars, what is the basis for any objectification in
> the Supreme Cosmic Esse=
nce? If there is no objectification, how can
> there be any experience or o=
bservation? If there is no observation and
> experience, how can you descri=
be Nirvikalpa samadhi?
> > =C2
> > Bottomline is that there is nothing to d=
escribe in Nirvikalpa samadhi.
> Regarding Nirvikalpa samadhi, Manish once =
said to me: "When I am in
> Nirvikalpa samadhi, there is no experience. Thu=
s, anything I say about
> the "experience" of Nirvikalpa samadhi is actuall=
y the observation of an
> I-ness as it is being torn down or being reconstr=
ucted, i.e. just before
> or after Nirvikalpa samadhi but not *during* it."=
> > =C2

> > This is essentially the problem with "describing" Nirvikalpa s=
amadhi!
> > =C2
> > *=C2 =C2 =C2 =C2 =C2 =C2 =C2 *=C2 =C2 =C2 =C2 =C2 =C2
=
> =C2 *
> > =C2
> > In terms of the diamond analogy quoted by Kishore, wha=
t different
> yogis are saying about the "experience" of Nirvikalpa samadhi=
says more
> about the path they are taking into the inside of the diamond,=
rather
> than describing the inside of the diamond itself. One may think "=
nothing
> really exists apart from Brahman - all this I am perceiving is a
=
> delusion". Another may think "all I perceive is actually Brahman".
> Anot=
her may think "all that I perceive is actually a minute part of
> Krishna".=
And so on. Once one is able to focus I-ness on a specific
> thought and ev=
erything else disappears from the mind, one is in samadhi.
> Once that I-ne=
ss also disappears, one is in Nirvikalpa samadhi. However,
> one can only d=
escribe the last thought on which I-ness was focused prior
> to Nirvikalpa =
samadhi and NOT the Nirvikalpa samadhi itself.
> > =C2
> > Some yogis prefe=
r the stage just before Nirvikalpa samadhi where a
> trace of I-ness is lef=
t in an intense focus on one thought, to
> Nirvikalpa samadhi itself. In th=
e former, there is an experience and
> bliss - some rasa (juice). In the la=
tter, there is no experience.
> > =C2
> > *=C2 =C2 =C2 =C2 =C2 =C2 =C2 *=
=C2 =C2 =C2 =C2 =C2 =C2
> =C2 *
> > =C2
> > Buddha is a great jnaani and h=
is statement is perfect. However, one
> who is not at Buddha's wavelength c=
an easily misunderstand it. If an
> observer exists and observes "void", th=
at is different. What we are
> talking about here is the absence of observe=
r, i.e. merging of observer,
> observed and the act of observing into one, =
without ANY distinction
> whatsoever between them. Is "void" the right word=
to describe that state
> or is "everything" the right word? Is there a goo=
d way to describe it?
> Problem is that the word "void" may make people ima=
gine a scenario where
> there is an observer, but a void to observe.
> > =
=C2
> > Best regards,
> > Narasimha
> > -----------------------------------=
--------------------------------
> > =C2 Free Jyotish Software, Free Jyoti=
sh Lessons, Jyotish Writings,
> > "Do It Yourself" ritual manuals for short=
Homam and Pitri Tarpana:
> > =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =
=C2 =C2 =C2
> =C2 =C2 =C2 http://www.VedicAstrologer.org
> > =C2 =C2 =C2 =
=C2 Films that make a difference:
> http://SaraswatiFilms.org
> > =C2 =C2 =
=C2 =C2 Spirituality:
> http://groups.yahoo.com/group/vedic-wisdom
> > =C2=
Jyotish writings: http://groups.yahoo.com/group/JyotishWritings
> > -----=
--------------------------------------------------------------
> > =C2
> > =
--- On Tue, 12/29/09, rajarshi nandy rajarshi14@ wrote:
> > From: rajarshi =
nandy rajarshi14@
> > Subject: Re: [vedic-wisdom] Samadhi
> > To: vedic-wis=
dom@yahoogroups.com
> > Date: Tuesday, December 29, 2009, 1:27 PM
> >
> >
>=
>
> >
> >
> >
> >
> > =C2
> >
> >
> >
> >
> >
> >
> >
> >
> >
> > Namaste,=
> > =C2

> > I understand the example given in that superb mail, yet some c=
onfusion
> exist (in my understanding) .
> > =C2
> > See, Sri Ramakrishna, =
when he was asked about Nirvikalpa Samadhi said
> he cannot describe it in =
words like the salt doll example provided by
> Hari.
> > =C2
> > > After al=
l, Rigveda says "ekam sat vipraa bahudhaa vadanti", which
> means
> > > "Tr=
uth is One, but the learned call differently" .
> > =C2
> > True. Now I see=
this line in different ways - 1) As different saints
> have mentioned diff=
erent sadhanas/paths to achieve God. 2) Secondly as
> you mentioned, that T=
ruth is One, but saints call it differently.
> > =C2
> > From=C2 from the d=
iamond analogy I understand that if=C2 X reaches a
> certain face of the di=
amond and Y reaches another face of the diamond,
> they percieve it differe=
ntly, thought both faces are the same diamond,
> just different aspects. Th=
is is OK. This can be equal to savikalpa
> samadhi and may be experienced d=
ifferently depending upon the
> individual.
> > =C2
> > Now
> > =C2
> > > A=
s you break through any face of the diamond
> > > and jump into the interio=
r of the diamond, you no longer perceive
> the faces=C2
> > > of the diamon=
d or the world outside. There are no longer any objects
> or
> > > attribut=
es.=C2 There is no I-ness or It-ness or experience. The
> experiencer,
> >=
> experienced and experience all merge into one.
> > =C2
> > 1) This seems=
logical and is also the main cause of my confusion.
> When=C2 we say that =
we enter the middle of the diamond, when duality is
> no more, then how can=
it=C2 be experienced differently by different
> people? Shouldn't it be=C2=
the same? I thought, whichever face of teh
> diamond you chose as your en=
try point, the middle of teh diamond should
> feel and look exactly similar=
. Please correct me if I am wrong in my
> understanding.=C2 =C2 And yet the=
se three spiritual gaints have spoken
> differently of their realizations. =
If duality itself does not exist,
> then how can the field of possiblity at=
all arise? Which means, how can
> there be a difference in the "perception=
" of the same One final Truth?
> > =C2
> > 2) Not to mention the query abou=
t whether, that which is
> transcendental in its basic nature (Truth/One/Mi=
ddle of the
> diamond),=C2 can=C2 at all be=C2 described from within the fi=
eld of
> duality? Then I wonder why these three people - saints of highest =
order
> - try to describe it when all descriptions are from within duality.=
..
> > =C2
> > Considering the above, I understand the wisdom (theoriticall=
y) of why
> Ramakrishna refused to describe Nirvikalpa Samadhi.=C2
> > =C2
=
> > I also wonder whether=C2 the three saints, Sri Ramana Maharishi, Sri
> =
Aurobindo and Lord Buddha were speaking from teh same realization of=C2
> t=
he One/Truth, or was it different kinds of realizations. By this I
> mean, =
can it be possible that there are different intermediate or not
> properly =
documented stages of samadhi apart from the standard=C2
> savikalpa/nirvika=
lp a/sajaha?
> > =C2
> > PS: I can understand that maybe Buddha did not men=
tion a void per se,
> he probably mentioned that there is nothing - for lac=
k of any better
> words -=C2 and stopped further discussion. Over years his=
words could
> have=C2 got corrupted to some degree and people mistook it t=
o mean
> Buddha was saying there is a void.
> > =C2
> > -Regards
> > =C2 Ra=
jarshi
> > =C2
> >
> > . . .
> >
> >
> >
> >
> >
> > The upsurge (of consci=
ousness) is Bhairava - Shiva Sutra
> >
> > --- On Tue, 29/12/09, Kishore Ch=
itrapu chitrapu@gmail. com> wrote:
> > From: Kishore Chitrapu chitrapu@gmai=
l. com>
> > Subject: Re: [vedic-wisdom] Samadhi
> > To: vedic-wisdom@ yahoo=
groups. com
> > Date: Tuesday, 29 December, 2009, 9:00 PM
> >
> >
> >
> > =
=C2
> >
> > Namaste Rajarshi,
> >
> > The bright star in the sky analogy th=
at Narasimha posted
> (http://groups. yahoo.com/ group/vedic- wisdom/messag=
e/ 83) may answer
> your questions.
> > Few excerpts of that mail:
> >
> > =
> After all, Rigveda says "ekam sat vipraa bahudhaa vadanti", which
> means=
> > > "Truth is One, but the learned call differently" .
> > . . .
> >
> >=
> As you break through any face of the diamond
> > > and jump into the int=
erior of the diamond, you no longer perceive
> the faces=C2
> > > of the di=
amond or the world outside. There are no longer any objects
> or
> > > attr=
ibutes.=C2 There is no I-ness or It-ness or experience. The
> experiencer,=
> > > experienced and experience all merge into one.
> >
> > Sri
> > Aurob=
indo's and Sri Ramana Maharishi's versions seems to be covered in
> the thi=
rd and fourth sentences. No objects or attributes may be
> equivalent to vo=
id as in Buddha's version.
> >
> > -Kishore
> >
> >
> >
> >
> >
> >
> > On =
Tue, Dec 29, 2009 at 9:38 AM, rajarshi nandy rajarshi14@yahoo.
> co.in> wro=
te:
> >
> >
> > =C2
> >
> >
> >
> >
> >
> >
> >
> >
> > Namaste,
> > =C2
> =
> Why have different people - saints - described self-realization so
> diff=
erently?
> > =C2
> > 1) Sri Rama Maharishi says in the experience of self, =
everything feels
> like only=C2 the self exists.
> > =C2
> > 2) Sri Aurobi=
ndo says NIrvikalapa Samadhi feels like there is no
> I-ness.
> > =C2
> > 3=
)Lord Buddha says it is a void.
> > =C2
> > =C2
> > If it is the same thing=
all are describing, why is there such a vast
> difference in the experince=
of the same reality?
> > =C2
> > -Regards
> > =C2 Rajarshi
> >
> >
> >
> >=
The upsurge (of consciousness) is Bhairava - Shiva Sutra
> >
> >
> >
> >
>=
>
> > .
> >
> >
> >
> >
> > The INTERNET now has a personality. YOURS! See=
your Yahoo! Homepage.
> >
> >
> >
> >
> >
> >
> >
> > The INTERNET now has=
a personality. YOURS! See your Yahoo! Homepage.
> >
>
From vedic_pathak@... Wed Feb 17 11:08:34 2016

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by m5.grp.sp2.yahoo.com with QMQP; 1 Jan 2010 05:56:44 -0000
Jan 2010 05:56:36 -0000
2010 05:56:36 -0000
Date: Fri, 01 Jan 2010 05:56:35 -0000
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In-Reply-To: <hhjsuh+ghh9@...>
MIME-Version: 1.0
From: "vedic_pathak" <vedic_pathak@...>
Subject: Re: Samadhi is a significant step in spiritual evolution, but still not
Ultimate
X-Yahoo-Group-Post: member; u=199147176; y=0lvwjrPh9REmyJy_t2qZqNLzuZ_QdEZoExqo62-
GDPB6x3TRTg6l
X-Yahoo-Profile: vedic_pathak
Namaste,
First of all, a very happening 2010 (Sprirtually) for you and eve=
rybody on the list.
Detailed article and i understand that you wish to str=

ess that various Samadhis(or probably All samadhis including Nirvikalpa) ar=
e but Steps to reach Realisation and should not be given over importance.
=
your message raised some questions in me. i put it infront of you.
* What =
is Final realisation or simply 'Realisation' or 'Ultimate' achievement - re=
aching where, there is nothing more left?
* It is claimed by experienced p=
eople that Nirvikalpa samadhi is 'Merging in the absolute'. *No objectifica=
tion* state. No distinction of Obsever, Obseved and observation. Ekmevaadwi=
tiya.
Then if it is still not the realisation then what is called the reali=
sation?. Whom we can call Brahma Gnyaani?
* If a person goes in to Nirvika=

lpa Samadhi *first time*, is he/she not comeout as Knower of Brahman?
Ple=
ase share your understanding by answering my queries.
Regards,
utpal
---=
In vedic-wisdom@yahoogroups.com, "vvootla" <vvootla@...> wrote:
>
> Experi=
encing Samadhi
>
> "Experiencing a certain type of Samadhi, does n=
ot mean you are released from Existence. . It is a significant step in one'=
s spiritual evolution, but still not the ultimate." - Sadhguru
>
> There a=
re various types of samadhis. For the sake of understanding, samadhis have =
been classified into eight forms. Of these eight, they have been broadly ca=
tegorized as savikalpa and nirvikalpa, samadhis with attributes or qualitie=
s and samadhis without attributes or qualities.
>
> We see with Isha Yoga=
, people go into different types of samadhis. Here it is common to witness =
both savikalpa and nirvikalpa types. Samadhi is a certain state of equanimi=
ty where the intellect goes beyond its normal function of discrimination. T=
his, in turn, loosens one from his physical body. In samadhi states, one be=
comes loose inside the body or there is a space between what is you and you=
r body. These samadhis, by themselves have no great significance in terms o=
f Realization. Experiencing a certain type of samadhi, does not mean you ar=
e released from Existence. It is just a new level of experience.
>
> It i=
s like when you were a child, you had one level of experience, once you mov=
ed into your adulthood, you have another level of experience. The same thin=
gs that you have experienced at a particular point in your life, after a fe=
w years, you experience them in a totally different way. So, you have moved=
from one level of experience to another level of experience.
>
> Samadhi=
s are just like this. You are moving from one level of experience to anothe=
r level of experience in a much more significant and deeper sense. Still, i=
t is just another level of experience.
>
> Somebody may go into a certain =
level of samadhi and stay there for years because it is enjoyable. There is=
no space or time. There are no bodily problems. He has broken the physical=
and psychological barriers to some extent. But this is only temporary. The=
moment he comes out, again he gets hungry, he has to sleep, and again ever=
ything comes back.
>
> Samadhi definitely has its benefits. There are man=
y things it has to offer for an individual, but this doesn't really take yo=
u closer to Realization, as such. Compared to a man who is sober, a man who=
is slightly drunk, has a different level of experience, but he has to come=
down at some point. All samadhis, I would say, are a way of getting high w=
ithout any external chemicals. Now, by going into these states, it opens up=
a new dimension for you, but it doesn't leave any great transformation beh=
ind. It doesn't leave you permanently transformed.
>
> You have not moved=
into another reality. In the same reality, your level of experiences has d=
eepened. You have experienced the same things in a little deeper sense. You=
have not become free from the mind.
>
> Now, somebody meditates for 12 y=
ears and comes out. Even after 12 years, he may not be a realized being, bu=
t, maybe he is a little closer. When you go into another reality and stay t=
here for long hours or long years, the grip of this reality is broken on yo=
u. Now, you have come to an experiential understanding that, this is not it=
. Not just an intellectual understanding, you have seen experientially that=
this is not it. That is the whole purpose of long meditations. But most re=
alized beings never went into samadhi states.
>
> Gautama never sat for 1=
2 years in one place. Many of his disciples, many Buddhist monks went into =
very long meditations. They never came out for years, but Gautama himself n=
ever went, because he saw it is not necessary.
>
> He practiced and exper=
ienced all the eight kinds of samadhis before his enlightenment and he disc=
arded them. He said, "This is not it". This is not going to take you any cl=
oser to realization. It is just moving into a higher level of experience an=
d probably you will get more caught up, because it is more beautiful than t=
he current reality.
>
> If the goal is set, if you've made realization th=
e top priority in your life, then every thing else which doesn't take you o=
ne step closer is meaningless. Let's say you are climbing the Mount Everest=
, you will not take one step sideways, because every ounce of energy is nee=
ded. Now, if you have to transcend your own consciousness, you need every o=
unce of what you have and it's not enough. So, any action that we perform, =
we don't want it to be a sidewinder.
>
> We have created powerful consecra=
ted spaces where experiencing samadhi states comes very naturally. There ar=
e samadhis that are very pleasant, blissful, and ecstatic and there are sam=
adhis that are beyond this. Those who go into samadhi states beyond pleasan=
t or unpleasant, or nirvikalpa, we always keep them in protected states as =
their contact with the body has become very minimal. The smallest disturban=
ce, like a sound or a pinprick would dislodge them from their body. These s=
tates are maintained for certain periods to establish the distinction betwe=
en you and the body. It is a significant step in one's spiritual evolution,=
but still not the Ultimate.
>
>
>
> --- In vedic-wisdom@...=
m, "vedic_pathak" <vedic_pathak@> wrote:
> >
> >
> > Namaste,
> >
> > ["W=
hen I am in Nirvikalpa samadhi, there is no experience. Thus,
> > anything =
I say about the "experience" of Nirvikalpa samadhi is actually
> > the obse=
rvation of an I-ness as it is being torn down or being
> > reconstructed, i=
.e. just before or after Nirvikalpa samadhi but not
> > *during* it."]
> > =
> >
> > To me, that was a superb statement because it cleared confusion
>=
> surrounding experiences of Nirvikalpa samadhi.
> >
> > Thank you very m=
uch for the same.
> >
> > Best Regards,
> >
> > Utpal
> >
> >
> >
> > =
> >
> >
> > --- In vedic-wisdom@yahoogroups.com, "Narasimha P.V.R. Rao" =
<pvr108@>
> > wrote:
> > >
> > > Namaste Rajarshi,
> > > =C2
> > > Samadhi =
literally means absolute focus and concentration. There are
> > different k=
inds of samadhi and they can be experienced differently by
> > different pe=
ople, as you said. You correctly questioned how different
> > people can de=
scribe "Nirvikalpa samadhi" differently.
> > > =C2
> > > The issue is this.=
Nirvikalpa samadhi is a state of being where there
> > is no "experiencer"=
, nothing "to experience" and also no act of
> > "experiencing". In other w=
ords, there is no observer (subject), observed
> > (object) and observing (=
action). All merge into one.
> > > =C2
> > > When I-ness (the sense that "t=
his is I. There are others. I can
> > observe them") disappears, what is th=
e basis for any objectification in
> > the Supreme Cosmic Essence? If there=
is no objectification, how can
> > there be any experience or observation?=
If there is no observation and
> > experience, how can you describe Nirvik=
alpa samadhi?
> > > =C2
> > > Bottomline is that there is nothing to descri=
be in Nirvikalpa samadhi.
> > Regarding Nirvikalpa samadhi, Manish once sai=
d to me: "When I am in
> > Nirvikalpa samadhi, there is no experience. Thus=
, anything I say about
> > the "experience" of Nirvikalpa samadhi is actual=
ly the observation of an
> > I-ness as it is being torn down or being recon=
structed, i.e. just before
> > or after Nirvikalpa samadhi but not *during*=
it."
> > > =C2
> > > This is essentially the problem with "describing" Nir=
vikalpa samadhi!
> > > =C2
> > > *=C2 =C2 =C2 =C2 =C2 =C2 =C2 *=C2 =C2 =C2=
=C2 =C2 =C2
> > =C2 *
> > > =C2
> > > In terms of the diamond analogy quo=
ted by Kishore, what different
> > yogis are saying about the "experience" =
of Nirvikalpa samadhi says more
> > about the path they are taking into the=
inside of the diamond, rather
> > than describing the inside of the diamon=
d itself. One may think "nothing
> > really exists apart from Brahman - all=
this I am perceiving is a
> > delusion". Another may think "all I perceive=
is actually Brahman".
> > Another may think "all that I perceive is actual=
ly a minute part of
> > Krishna". And so on. Once one is able to focus I-ne=
ss on a specific
> > thought and everything else disappears from the mind, =
one is in samadhi.
> > Once that I-ness also disappears, one is in Nirvikal=
pa samadhi. However,
> > one can only describe the last thought on which I-=
ness was focused prior
> > to Nirvikalpa samadhi and NOT the Nirvikalpa sam=
adhi itself.
> > > =C2
> > > Some yogis prefer the stage just before Nirvik=
alpa samadhi where a
> > trace of I-ness is left in an intense focus on one=
thought, to
> > Nirvikalpa samadhi itself. In the former, there is an expe=
rience and
> > bliss - some rasa (juice). In the latter, there is no experi=
ence.
> > > =C2
> > > *=C2 =C2 =C2 =C2 =C2 =C2 =C2 *=C2 =C2 =C2 =C2 =C2 =
=C2
> > =C2 *
> > > =C2
> > > Buddha is a great jnaani and his statement i=
s perfect. However, one
> > who is not at Buddha's wavelength can easily mi=
sunderstand it. If an
> > observer exists and observes "void", that is diff=
erent. What we are
> > talking about here is the absence of observer, i.e. =
merging of observer,
> > observed and the act of observing into one, withou=
t ANY distinction
> > whatsoever between them. Is "void" the right word to =
describe that state
> > or is "everything" the right word? Is there a good =
way to describe it?
> > Problem is that the word "void" may make people ima=
gine a scenario where
> > there is an observer, but a void to observe.
> > =
> =C2
> > > Best regards,
> > > Narasimha
> > > ---------------------------=
----------------------------------------
> > > =C2 Free Jyotish Software, =
Free Jyotish Lessons, Jyotish Writings,
> > > "Do It Yourself" ritual manua=
ls for short Homam and Pitri Tarpana:
> > > =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2=
=C2 =C2 =C2 =C2 =C2 =C2
> > =C2 =C2 =C2 http://www.VedicAstrologer.org
> =
> > =C2 =C2 =C2 =C2 Films that make a difference:
> > http://SaraswatiFilm=
s.org
> > > =C2 =C2 =C2 =C2 Spirituality:
> > http://groups.yahoo.com/grou=
p/vedic-wisdom
> > > =C2 Jyotish writings: http://groups.yahoo.com/group/J=
yotishWritings
> > > ------------------------------------------------------=
-------------
> > > =C2
> > > --- On Tue, 12/29/09, rajarshi nandy rajarshi=
14@ wrote:
> > > From: rajarshi nandy rajarshi14@
> > > Subject: Re: [vedic=
-wisdom] Samadhi
> > > To: vedic-wisdom@yahoogroups.com
> > > Date: Tuesday=
, December 29, 2009, 1:27 PM
> > >
> > >
> > >
> > >
> > >
> > >
> > >
> > =
> =C2
> > >
> > >
> > >
> > >
> > >
> > >
> > >
> > >
> > >
> > > Namaste,
=
> > > =C2
> > > I understand the example given in that superb mail, yet som=
e confusion
> > exist (in my understanding) .
> > > =C2
> > > See, Sri Rama=
krishna, when he was asked about Nirvikalpa Samadhi said
> > he cannot desc=
ribe it in words like the salt doll example provided by
> > Hari.
> > > =C2=
> > > > After all, Rigveda says "ekam sat vipraa bahudhaa vadanti", which
=
> > means
> > > > "Truth is One, but the learned call differently" .
> > > =
=C2
> > > True. Now I see this line in different ways - 1) As different sai=
nts
> > have mentioned different sadhanas/paths to achieve God. 2) Secondly=
as
> > you mentioned, that Truth is One, but saints call it differently.
>=
> > =C2
> > > From=C2 from the diamond analogy I understand that if=C2 X r=
eaches a
> > certain face of the diamond and Y reaches another face of the =
diamond,
> > they percieve it differently, thought both faces are the same =
diamond,
> > just different aspects. This is OK. This can be equal to savik=
alpa
> > samadhi and may be experienced differently depending upon the
> > =
individual.
> > > =C2
> > > Now
> > > =C2
> > > > As you break through any =
face of the diamond
> > > > and jump into the interior of the diamond, you =
no longer perceive
> > the faces=C2
> > > > of the diamond or the world out=
side. There are no longer any objects
> > or
> > > > attributes.=C2 There =
is no I-ness or It-ness or experience. The
> > experiencer,
> > > > experie=
nced and experience all merge into one.
> > > =C2
> > > 1) This seems logic=
al and is also the main cause of my confusion.
> > When=C2 we say that we e=
nter the middle of the diamond, when duality is
> > no more, then how can i=
t=C2 be experienced differently by different
> > people? Shouldn't it be=C2=
the same? I thought, whichever face of teh
> > diamond you chose as your =
entry point, the middle of teh diamond should
> > feel and look exactly sim=
ilar. Please correct me if I am wrong in my
> > understanding.=C2 =C2 And y=
et these three spiritual gaints have spoken
> > differently of their realiz=
ations. If duality itself does not exist,
> > then how can the field of pos=
siblity at all arise? Which means, how can
> > there be a difference in the=
"perception" of the same One final Truth?
> > > =C2
> > > 2) Not to mentio=
n the query about whether, that which is
> > transcendental in its basic na=
ture (Truth/One/Middle of the
> > diamond),=C2 can=C2 at all be=C2 describe=
d from within the field of
> > duality? Then I wonder why these three peopl=
e - saints of highest order
> > - try to describe it when all descriptions =
are from within duality...
> > > =C2
> > > Considering the above, I underst=
and the wisdom (theoritically) of why
> > Ramakrishna refused to describe N=
irvikalpa Samadhi.=C2
> > > =C2
> > > I also wonder whether=C2 the three sa=
ints, Sri Ramana Maharishi, Sri
> > Aurobindo and Lord Buddha were speaking=
from teh same realization of=C2
> > the One/Truth, or was it different kin=
ds of realizations. By this I
> > mean, can it be possible that there are d=
ifferent intermediate or not
> > properly documented stages of samadhi apar=
t from the standard=C2
> > savikalpa/nirvikalp a/sajaha?
> > > =C2
> > > PS=
: I can understand that maybe Buddha did not mention a void per se,
> > he =
probably mentioned that there is nothing - for lack of any better
> > words=
-=C2 and stopped further discussion. Over years his words could
> > have=
=C2 got corrupted to some degree and people mistook it to mean
> > Buddha w=
as saying there is a void.
> > > =C2
> > > -Regards
> > > =C2 Rajarshi
> > =
> =C2
> > >
> > > . . .
> > >
> > >
> > >
> > >
> > >
> > > The upsurge (of=
consciousness) is Bhairava - Shiva Sutra
> > >
> > > --- On Tue, 29/12/09,=
Kishore Chitrapu chitrapu@gmail. com> wrote:
> > > From: Kishore Chitrapu =
chitrapu@gmail. com>
> > > Subject: Re: [vedic-wisdom] Samadhi
> > > To: ve=
dic-wisdom@ yahoogroups. com
> > > Date: Tuesday, 29 December, 2009, 9:00 P=
M
> > >
> > >
> > >
> > > =C2
> > >
> > > Namaste Rajarshi,
> > >
> > > The=
bright star in the sky analogy that Narasimha posted
> > (http://groups. y=
ahoo.com/ group/vedic- wisdom/message/ 83) may answer
> > your questions.
>=
> > Few excerpts of that mail:
> > >
> > > > After all, Rigveda says "ekam=
sat vipraa bahudhaa vadanti", which
> > means
> > > > "Truth is One, but t=
he learned call differently" .
> > > . . .
> > >
> > > > As you break throu=
gh any face of the diamond
> > > > and jump into the interior of the diamon=
d, you no longer perceive
> > the faces=C2
> > > > of the diamond or the wo=
rld outside. There are no longer any objects
> > or
> > > > attributes.=C2 =
There is no I-ness or It-ness or experience. The
> > experiencer,
> > > > =
experienced and experience all merge into one.
> > >
> > > Sri
> > > Aurobi=
ndo's and Sri Ramana Maharishi's versions seems to be covered in
> > the th=
ird and fourth sentences. No objects or attributes may be
> > equivalent to=
void as in Buddha's version.
> > >
> > > -Kishore
> > >
> > >
> > >
> > >
=
> > >
> > >
> > > On Tue, Dec 29, 2009 at 9:38 AM, rajarshi nandy rajarshi1=
4@yahoo.
> > co.in> wrote:
> > >
> > >
> > > =C2
> > >
> > >
> > >
> > >
> =
> >
> > >
> > >
> > >
> > > Namaste,
> > > =C2
> > > Why have different peo=
ple - saints - described self-realization so
> > differently?
> > > =C2
> >=
> 1) Sri Rama Maharishi says in the experience of self, everything feels
>=
> like only=C2 the self exists.
> > > =C2
> > > 2) Sri Aurobindo says NIr=
vikalapa Samadhi feels like there is no
> > I-ness.
> > > =C2
> > > 3)Lord =
Buddha says it is a void.
> > > =C2
> > > =C2
> > > If it is the same thing=
all are describing, why is there such a vast
> > difference in the experin=
ce of the same reality?
> > > =C2
> > > -Regards
> > > =C2 Rajarshi
> > >
>=
> >
> > >
> > > The upsurge (of consciousness) is Bhairava - Shiva Sutra
>=
> >
> > >
> > >
> > >
> > >
> > > .
> > >
> > >
> > >
> > >
> > > The INTE=
RNET now has a personality. YOURS! See your Yahoo! Homepage.
> > >
> > >
> =
> >
> > >
> > >
> > >
> > >
> > > The INTERNET now has a personality. YOURS=
! See your Yahoo! Homepage.
> > >
> >
>
From jvrsprasanth@... Wed Feb 17 11:08:34 2016

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From: Prasanth Jalasutram <jvrsprasanth@...>
Subject: Ramana Maharshi says donot forget our real nature while working as
well
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Bhagavan frequently told me [Annamalai Swami] that I should be aware of th=

e
Self while I was working.
He repeatedly told me, 'Don't forget your real=

nature. It is not necessary
that you should sit and meditate. You should m=
editate all the time, even
while you are working.'
In the beginning, when =

I first came to Bhagavan, I asked him for a mantra.
In response he told me =
to repeat 'Siva Siva' continuously. Later, Bhagavan
advised me to keep my a=
ttention in the Heart while I was working. I had read
that Bhagavan had spo=
ken of a place called the Heart-centre which he located
in the right side o=
f the chest. I had assumed that Bhagavan wanted me to
concentrate on this p=
articular centre. However, when I started to practise
in this way, Bhagavan=
stopped me and corrected me.
'This right-side Heart-centre is not the tru=

e Heart," he said. 'The real
Heart is not located anywhere. It is all-perva=
sive.'
'Stop meditating on the Heart-centre,' he continued. 'Find the sour=

ce. That
is the true Heart. Just as electricity comes not from the individu=
al meter
boxes in people's houses but from a single source, so too the whol=
e world
has a single source, which is the Self or the Heart. Seek and enqui=
re into
this source of limitless energy. If the centre of the Self were rea=
lly
located in the body, the Self would die when the body dies."
Source: f=
rom Living by the Words of Bhagavan
--
=E0=B0=93=E0=B0=82 =E0=B0=A8=E0=
=B0=AE=E0=B1=8B =E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =E0=B0=B6=
=E0=B1=8D=E0=B0=B0=E0=B1=80 =E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF
=
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=8D =
=E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82
=
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=B0=AE=E0=B1=87 =E0=B0=B6=E0=B0=BE=
=E0=B0=B6=E0=B1=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81
--000e0cd1393455b7fd047c16d20d
Content-Type: text/html; charset=UTF-8
<span style=3D"color:rgb(51, 51, 51);font-family:Verdana"><div style=3D"mar=

gin-top:0px;margin-right:0px;margin-bottom:0.75em;margin-left:0px;line-heig=
ht:1.3em">
Bhagavan frequently told me [Annamalai Swami] that I should be a=
ware of the Self while I was working.<br><br><span style=3D"font-weight:bol=
d">He repeatedly told me, 'Don't forget your real nature. It is not=
necessary that you should sit and meditate. You should meditate all the ti=
me, even while you are working.'</span><br>
<br><span style=3D"font-we=
ight:bold">In the beginning, when I first came to Bhagavan, I asked him for=
a mantra. In response he told me to repeat 'Siva Siva' continuousl=
y.</span>=C2=A0Later, Bhagavan advised me to keep my attention in the Heart=
while I was working. I had read that Bhagavan had spoken of a place called=
the Heart-centre which he located in the right side of the chest. I had as=
sumed that Bhagavan wanted me to concentrate on this particular centre. How=
ever, when I started to practise in this way, Bhagavan stopped me and corre=
cted me.<br>
<br>'This right-side Heart-centre is not the true Heart,&=

quot; he said. 'The real Heart is not located anywhere. It is all-perva=
sive.'<br><br>'Stop meditating on the Heart-centre,' he continu=
ed. 'Find the source. That is the true Heart.=C2=A0<span style=3D"font-=
weight:bold">Just as electricity comes not from the individual meter boxes =
in people's houses but from a single source, so too the whole world has=
a single source, which is the Self or the Heart. Seek and enquire into thi=
s source of limitless energy. If the centre of the Self were really located=
in the body, the Self would die when the body dies."</span><br>
<br>=
<span style=3D"font-weight:bold">Source</span>: from Living by the Words of=
Bhagavan<div style=3D"clear:both;margin-top:0px;margin-right:0px;margin-bo=
ttom:0.75em;margin-left:0px;line-height:1.3em"></div></div>
<div style=3D"c=
olor:rgb(51, 51, 51);font-size:87%;margin-top:0px;margin-right:0px;margin-b=
ottom:0.75em;margin-left:0px;line-height:1.3em"></div></span><br>-- <br>=E0=
=B0=93=E0=B0=82 =C2=A0=E0=B0=A8=E0=B0=AE=E0=B1=8B =C2=A0=E0=B0=AD=E0=B0=97=
=E0=B0=B5=E0=B0=A4=E0=B1=87 =C2=A0=E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =C2=
=A0=E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF =C2=A0 <br>
=E0=B0=AA=E0=
=B1=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=8D =C2=A0=E0=B0=
=9C=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82 <br>=E0=
=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=B0=AE=E0=B1=87 =E0=B0=B6=E0=B0=BE=E0=
=B0=B6=E0=B1=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81 =C2=A0<br><br>
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Subject: Sri Ramakrishna Says According To Vedanta The Waking State Is No More
Real Than The Dream State
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THERE was a wood-cutler who was highly spiritual. One day he was dreaming a
happy dream;but being suddenly awakened by someone, he exclaimed with
annoyance: "Why did you awaken me? I was a king and the father of seven
children.My children were all receiving education in various sciences. I was
seated on the throne and ruling
over my country. Why did you destroy so happy and delightful a state?" The
man replied: "Oh! It was only a dream. What does it matter?"
The wood-cutter said: "Get away, you fool! You do not understand that my
being a king was, as real as my wood-cutting. If it be true that I am a
wood-cutter,then it is equally true that I was a king."
According to Vedanta the waking state is no more real than the dream state.
Source: Tales and Parables of Sri Ramakrishna
--
Om Namo Bhagavate Sri Ramanaya
Prasanth Jalasutram
Love And Love Alone
--000e0cd13b8a6b67b0047c16d99d
Content-Type: text/html; charset=ISO-8859-1

ht:1.3em">
THERE was a wood-cutler who was highly spiritual. One day he was=
dreaming a happy dream;but being suddenly awakened by someone, he exclaime=
d with annoyance: "Why did you awaken me? I was a king and the father =
of seven children.My children were all receiving education in various scien=
ces. I was seated on the throne and ruling<br>
over my country. Why did yo=
u destroy so happy and delightful a state?" The man replied: "Oh!=
It was only a dream. What does it matter?"=A0<br><br>The wood-cutter =
said: "Get away, you fool! You do not understand that my being a king =
was, as real as my wood-cutting.=A0<span style=3D"font-weight:bold">If it b=
e true that I am a wood-cutter,then it is equally true that I was a king.&q=
uot;=A0</span><br>
<br><span style=3D"font-weight:bold">According to Vedan=

ta the waking state is no more real than the dream state.=A0</span><br><br>=
<span style=3D"font-weight:bold">Source:</span>=A0Tales and Parables of Sri=
Ramakrishna<div style=3D"clear:both;margin-top:0px;margin-right:0px;margin=
-bottom:0.75em;margin-left:0px;line-height:1.3em">
</div></div><div style=
=3D"color:rgb(51, 51, 51);font-size:87%;margin-top:0px;margin-right:0px;mar=
gin-bottom:0.75em;margin-left:0px;line-height:1.3em"></div></span><br>-- <b=
r>Om Namo Bhagavate Sri Ramanaya<br>
Prasanth Jalasutram<br><br>Love And Lo=
ve Alone<br><br>
--000e0cd13b8a6b67b0047c16d99d--
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From: "Narasimha P.V.R. Rao" <pvr108@...>
Ultimate
y=Y8m11QSE0PxSZ8ExEmGkk2i12FVXM0xh99AHp22Nd8XG
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Dear Utpal,
=A0
Realization comes in many levels. I will broadly classify i=
t in 3 groups:
=A0
(1) Dual Realization: One can experience closeness to de=
ities, oneness to deities etc and realize aspects of Self from a dual persp=
ective.
=A0
(2) Non-dual Realization: One can merge in non-dual Self. This =
is Nirvikalpa samadhi.
=A0
When one goes to Nirvikalpa samadhi, one may eit=
her come back and deal with duality again or merge in it forever. If it is =
the latter, that (i.e. realization of non-dual Self) is the "final realizat=
ion" for *that being*.
=A0
(3) Realization of Non-difference between Dualit=
y and Non-duality: This is what one pursues if one has to deal with duality=
after merging in non-dual Self. This is an open-ended process. Non-duality=
is the simple underlying Truth in all, but its challenge is that it is imp=
erceptible and reached by subduing I-ness and perception. Duality is percep=
tible, but its challenge is that it has infinite variety and is pursued thr=
ough an I-ness and its perception. Keeping an I-ness alive and realizing th=
e oneness of the two is an infinite process with no single event signaling =
a "perfect" realization. Rishis and deities are pursuing it constantly.
=A0=
When some gods or rishis are back on earth, they may come back to duality =
after Nirvikalpa samadhi and proceed to deal with the oneness of duality or=
non-dual Self. When some other classes of beings reach Nirvikalpa samadhi,=
they do not come back. As Ramakrishna says, this is like a salt doll that =
goes to survey the depth of the ocean merging in ocean before reaching the =
ocean bed.
=A0
*=A0=A0=A0=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0=A0 *
=A0
One cann=
ot question why some characters in one's dream last for the entire dream an=
d some characters last a short time. It is the prerogative of the dreamer. =
Similarly, we are all dream objects in Supreme Cosmic Being's long dream ca=
lled Creation and we cannot question why some beings are meant to merge in =
non-dual self and some are meant to last further.
=A0
When Adwaita teaches =
the universe is unreal, it is correct. We are just dream characters. But th=
en, it is also correct that different dream characters have different roles=
to play *within* the dream. Some take part in the dream till the end knowi=
ng it is a dream. Some exit the dream once they realize it is immaterial. S=
ome take part in the dream without knowing it is a dream and become quite w=
orried. And so on.
=A0
Best regards,
Narasimha
----------------------------=
---------------------------------------
=A0 Free Jyotish Software, Free Jyo=
tish Lessons, Jyotish Writings,
"Do It Yourself" ritual manuals for short H=
omam and Pitri Tarpana:
=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=
http://www.VedicAstrologer.org
=A0=A0=A0=A0 Films that make a difference: =
http://SaraswatiFilms.org
=A0=A0=A0=A0 Spirituality: http://groups.yahoo.c=
om/group/vedic-wisdom
=A0 Jyotish writings: http://groups.yahoo.com/group/J=
yotishWritings
------------------------------------------------------------=
-------
=A0
--- In vedic-wisdom@yahoogroups.com, "vedic_pathak" <vedic_path=
ak@...> wrote:
>
> Namaste,
>
> First of all, a very happening 2010 (Sprir=
tually) for you and everybody on the list.
>
> Detailed article and i unde=
rstand that you wish to stress that various Samadhis(or probably All samadh=
is including Nirvikalpa) are but Steps to reach Realisation and should not =
be given over importance.
>
> your message raised some questions in me. i =
put it infront of you.
>
> * What is Final realisation or simply 'Realisat=
ion' or 'Ultimate' achievement - reaching where, there is nothing more left=
?
>
> * It is claimed by experienced people that Nirvikalpa samadhi is 'Me=
rging in the absolute'. *No objectification* state. No distinction of Obsev=
er, Obseved and observation. Ekmevaadwitiya.
> Then if it is still not the =
realisation then what is called the realisation?. Whom we can call Brahma G=
nyaani?
>
> * If a person goes in to Nirvikalpa Samadhi *first time*, is h=
e/she not comeout as Knower of Brahman?
>
> Please share your understandin=
g by answering my queries.
>
> Regards,
>
> utpal
>
> --- In vedic-wisdo=
m@yahoogroups.com, "vvootla" <vvootla@> wrote:
> >
> > Experiencing Samadhi=
=A0=A0=A0=A0=A0=A0 =A0
> >
> > "Experiencing a certain type of Samadhi, do=
es not mean you are released from Existence. . It is a significant step in =
one's spiritual evolution, but still not the ultimate." - Sadhguru
> >
> >=
There are various types of samadhis. For the sake of understanding, samadh=
is have been classified into eight forms. Of these eight, they have been br=
oadly categorized as savikalpa and nirvikalpa, samadhis with attributes or =
qualities and samadhis without attributes or qualities.
> >
> > We see wi=
th Isha Yoga, people go into different types of samadhis. Here it is common=
to witness both savikalpa and nirvikalpa types. Samadhi is a certain state=
of equanimity where the intellect goes beyond its normal function of discr=
imination. This, in turn, loosens one from his physical body. In samadhi st=
ates, one becomes loose inside the body or there is a space between what is=
you and your body. These samadhis, by themselves have no great significanc=
e in terms of Realization. Experiencing a certain type of samadhi, does not=
mean you are released from Existence. It is just a new level of experience=
.
> >
> > It is like when you were a child, you had one level of experien=
ce, once you moved into your adulthood, you have another level of experienc=
e. The same things that you have experienced at a particular point in your =
life, after a few years, you experience them in a totally different way. So=
, you have moved from one level of experience to another level of experienc=
e.
> >
> > Samadhis are just like this. You are moving from one level of =
experience to another level of experience in a much more significant and de=
eper sense. Still, it is just another level of experience.
> >
> > Somebod=
y may go into a certain level of samadhi and stay there for years because i=
t is enjoyable. There is no space or time. There are no bodily problems. He=
has broken the physical and psychological barriers to some extent. But thi=
s is only temporary. The moment he comes out, again he gets hungry, he has =
to sleep, and again everything comes back.
> >
> > Samadhi definitely has=
its benefits. There are many things it has to offer for an individual, but=
this doesn't really take you closer to Realization, as such. Compared to a=
man who is sober, a man who is slightly drunk, has a different level of ex=
perience, but he has to come down at some point. All samadhis, I would say,=
are a way of getting high without any external chemicals. Now, by going in=
to these states, it opens up a new dimension for you, but it doesn't leave =
any great transformation behind. It doesn't leave you permanently transform=
ed.
> >
> > You have not moved into another reality. In the same reality,=
your level of experiences has deepened. You have experienced the same thin=
gs in a little deeper sense. You have not become free from the mind.
> >
=
> > Now, somebody meditates for 12 years and comes out. Even after 12 years=
, he may not be a realized being, but, maybe he is a little closer. When yo=
u go into another reality and stay there for long hours or long years, the =
grip of this reality is broken on you. Now, you have come to an experientia=
l understanding that, this is not it. Not just an intellectual understandin=
g, you have seen experientially that this is not it. That is the whole purp=
ose of long meditations. But most realized beings never went into samadhi s=
tates.
> >
> > Gautama never sat for 12 years in one place. Many of his d=
isciples, many Buddhist monks went into very long meditations. They never c=
ame out for years, but Gautama himself never went, because he saw it is not=
necessary.
> >
> > He practiced and experienced all the eight kinds of s=
amadhis before his enlightenment and he discarded them. He said, "This is n=
ot it". This is not going to take you any closer to realization. It is just=
moving into a higher level of experience and probably you will get more ca=
ught up, because it is more beautiful than the current reality.
> >
> > I=
f the goal is set, if you've made realization the top priority in your life=
, then every thing else which doesn't take you one step closer is meaningle=
ss. Let's say you are climbing the Mount Everest, you will not take one ste=
p sideways, because every ounce of energy is needed. Now, if you have to tr=
anscend your own consciousness, you need every ounce of what you have and i=
t's not enough. So, any action that we perform, we don't want it to be a si=
dewinder.
> >
> > We have created powerful consecrated spaces where experi=
encing samadhi states comes very naturally. There are samadhis that are ver=
y pleasant, blissful, and ecstatic and there are samadhis that are beyond t=
his. Those who go into samadhi states beyond pleasant or unpleasant, or nir=
vikalpa, we always keep them in protected states as their contact with the =
body has become very minimal. The smallest disturbance, like a sound or a p=
inprick would dislodge them from their body. These states are maintained fo=
r certain periods to establish the distinction between you and the body. It=
is a significant step in one's spiritual evolution, but still not the Ulti=
mate.
> > =A0
> > --- In vedic-wisdom@yahoogroups.com, "vedic_pathak" <vedi=
c_pathak@> wrote:
> > >
> > > Namaste,
> > >
> > > ["When I am in Nirvika=
lpa samadhi, there is no experience. Thus,
> > > anything I say about the "=
experience" of Nirvikalpa samadhi is actually
> > > the observation of an I=
-ness as it is being torn down or being
> > > reconstructed, i.e. just befo=
re or after Nirvikalpa samadhi but not
> > > *during* it."]
> > >
> > >
>=
> > To me, that was a superb statement because it cleared confusion
> > > =
surrounding experiences of Nirvikalpa samadhi.
> > >
> > > Thank you very =
much for the same.
> > >
> > > Best Regards,
> > >
> > > Utpal
> > >
> >=
> --- In vedic-wisdom@yahoogroups.com, "Narasimha P.V.R. Rao" <pvr108@>
> =
> > wrote:
> > > >
> > > > Namaste Rajarshi,
> > > > =C2
> > > > Samadhi li=
terally means absolute focus and concentration. There are
> > > different k=
inds of samadhi and they can be experienced differently by
> > > different =
people, as you said. You correctly questioned how different
> > > people ca=
n describe "Nirvikalpa samadhi" differently.
> > > > =C2
> > > > The issue =
is this. Nirvikalpa samadhi is a state of being where there
> > > is no "ex=
periencer", nothing "to experience" and also no act of
> > > "experiencing"=
. In other words, there is no observer (subject), observed
> > > (object) a=
nd observing (action). All merge into one.
> > > > =C2
> > > > When I-ness =
(the sense that "this is I. There are others. I can
> > > observe them") di=
sappears, what is the basis for any objectification in
> > > the Supreme Co=
smic Essence? If there is no objectification, how can
> > > there be any ex=
perience or observation? If there is no observation and
> > > experience, h=
ow can you describe Nirvikalpa samadhi?
> > > > =C2
> > > > Bottomline is t=
hat there is nothing to describe in Nirvikalpa samadhi.
> > > Regarding Nir=
vikalpa samadhi, Manish once said to me: "When I am in
> > > Nirvikalpa sam=
adhi, there is no experience. Thus, anything I say about
> > > the "experie=
nce" of Nirvikalpa samadhi is actually the observation of an
> > > I-ness a=
s it is being torn down or being reconstructed, i.e. just before
> > > or a=
fter Nirvikalpa samadhi but not *during* it."
> > > > =C2
> > > > This is e=
ssentially the problem with "describing" Nirvikalpa samadhi!
> > > > =C2
> =
> > > *=C2 =C2 =C2 =C2 =C2 =C2 =C2=A0 *=C2 =C2 =C2 =C2 =C2 =C2
> > > =C2=A0=
*
> > > > =C2
> > > > In terms of the diamond analogy quoted by Kishore, w=
hat different
> > > yogis are saying about the "experience" of Nirvikalpa s=
amadhi says more
> > > about the path they are taking into the inside of th=
e diamond, rather
> > > than describing the inside of the diamond itself. O=
ne may think "nothing
> > > really exists apart from Brahman - all this I a=
m perceiving is a
> > > delusion". Another may think "all I perceive is act=
ually Brahman".
> > > Another may think "all that I perceive is actually a =
minute part of
> > > Krishna". And so on. Once one is able to focus I-ness =
on a specific
> > > thought and everything else disappears from the mind, o=
ne is in samadhi.
> > > Once that I-ness also disappears, one is in Nirvika=
lpa samadhi. However,
> > > one can only describe the last thought on which=
I-ness was focused prior
> > > to Nirvikalpa samadhi and NOT the Nirvikalp=
a samadhi itself.
> > > > =C2
> > > > Some yogis prefer the stage just befo=
re Nirvikalpa samadhi where a
> > > trace of I-ness is left in an intense f=
ocus on one thought, to
> > > Nirvikalpa samadhi itself. In the former, the=
re is an experience and
> > > bliss - some rasa (juice). In the latter, the=
re is no experience.
> > > > =C2
> > > > *=C2 =C2 =C2 =C2 =C2 =C2 =C2=A0 *=
=C2 =C2 =C2 =C2 =C2 =C2
> > > =C2=A0 *
> > > > =C2
> > > > Buddha is a grea=
t jnaani and his statement is perfect. However, one
> > > who is not at Bud=
dha's wavelength can easily misunderstand it. If an
> > > observer exists a=
nd observes "void", that is different. What we are
> > > talking about here=
is the absence of observer, i.e. merging of observer,
> > > observed and t=
he act of observing into one, without ANY distinction
> > > whatsoever betw=
een them. Is "void" the right word to describe that state
> > > or is "ever=
ything" the right word? Is there a good way to describe it?
> > > Problem i=
s that the word "void" may make people imagine a scenario where
> > > there=
is an observer, but a void to observe.
> > > > =C2
> > > > Best regards,
>=
> > > Narasimha
> > > > --------------------------------------------------=
-----------------
> > > > =C2=A0 Free Jyotish Software, Free Jyotish Lesson=
s, Jyotish Writings,
> > > > "Do It Yourself" ritual manuals for short Homa=
m and Pitri Tarpana:
> > > > =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =
=C2 =C2 =C2
> > > =C2 =C2 =C2=A0 http://www.VedicAstrologer.org
> > > > =C2=
=C2 =C2 =C2=A0 Films that make a difference:
> > > http://SaraswatiFilms.o=
rg
> > > > =C2 =C2 =C2 =C2=A0 Spirituality:
> > > http://groups.yahoo.com/g=
roup/vedic-wisdom
> > > > =C2=A0 Jyotish writings: http://groups.yahoo.com/=
group/JyotishWritings
> > > > ---------------------------------------------=
----------------------
> > > > =C2
> > > > --- On Tue, 12/29/09, rajarshi n=
andy rajarshi14@ wrote:
> > > > From: rajarshi nandy rajarshi14@
> > > > Su=
bject: Re: [vedic-wisdom] Samadhi
> > > > To: vedic-wisdom@yahoogroups.com
=
> > > > Date: Tuesday, December 29, 2009, 1:27 PM
> > > >
> > > > Namaste,
=
> > > > =C2
> > > > I understand the example given in that superb mail, yet=
some confusion
> > > exist (in my understanding) .
> > > > =C2
> > > > See=
, Sri Ramakrishna, when he was asked about Nirvikalpa Samadhi said
> > > he=
cannot describe it in words like the salt doll example provided by
> > > H=
ari.
> > > > =C2
> > > > > After all, Rigveda says "ekam sat vipraa bahudha=
a vadanti", which
> > > means
> > > > > "Truth is One, but the learned call=
differently" .
> > > > =C2
> > > > True. Now I see this line in different =
ways - 1) As different saints
> > > have mentioned different sadhanas/paths=
to achieve God. 2) Secondly as
> > > you mentioned, that Truth is One, but=
saints call it differently.
> > > > =C2
> > > > From=C2 from the diamond a=
nalogy I understand that if=C2 X reaches a
> > > certain face of the diamon=
d and Y reaches another face of the diamond,
> > > they percieve it differe=
ntly, thought both faces are the same diamond,
> > > just different aspects=
. This is OK. This can be equal to savikalpa
> > > samadhi and may be exper=
ienced differently depending upon the
> > > individual.
> > > > =C2
> > > >=
Now
> > > > =C2
> > > > > As you break through any face of the diamond
> >=
> > > and jump into the interior of the diamond, you no longer perceive
> =
> > the faces=C2
> > > > > of the diamond or the world outside. There are n=
o longer any objects
> > > or
> > > > > attributes.=C2=A0 There is no I-nes=
s or It-ness or experience. The
> > > experiencer,
> > > > > experienced an=
d experience all merge into one.
> > > > =C2
> > > > 1) This seems logical =
and is also the main cause of my confusion.
> > > When=C2 we say that we en=
ter the middle of the diamond, when duality is
> > > no more, then how can =
it=C2 be experienced differently by different
> > > people? Shouldn't it be=
=C2=A0 the same? I thought, whichever face of teh
> > > diamond you chose a=
s your entry point, the middle of teh diamond should
> > > feel and look ex=
actly similar. Please correct me if I am wrong in my
> > > understanding.=
=C2 =C2 And yet these three spiritual gaints have spoken
> > > differently =
of their realizations. If duality itself does not exist,
> > > then how can=
the field of possiblity at all arise? Which means, how can
> > > there be =
a difference in the "perception" of the same One final Truth?
> > > > =C2
>=
> > > 2) Not to mention the query about whether, that which is
> > > trans=
cendental in its basic nature (Truth/One/Middle of the
> > > diamond),=C2 c=
an=C2 at all be=C2 described from within the field of
> > > duality? Then I=
wonder why these three people - saints of highest order
> > > - try to des=
cribe it when all descriptions are from within duality...
> > > > =C2
> > >=
> Considering the above, I understand the wisdom (theoritically) of why
> =
> > Ramakrishna refused to describe Nirvikalpa Samadhi.=C2
> > > > =C2
> > =
> > I also wonder whether=C2 the three saints, Sri Ramana Maharishi, Sri
> =
> > Aurobindo and Lord Buddha were speaking from teh same realization of=C2=
> > > the One/Truth, or was it different kinds of realizations. By this I
=
> > > mean, can it be possible that there are different intermediate or not=
> > > properly documented stages of samadhi apart from the standard=C2
> >=
> savikalpa/nirvikalp a/sajaha?
> > > > =C2
> > > > PS: I can understand t=
hat maybe Buddha did not mention a void per se,
> > > he probably mentioned=
that there is nothing - for lack of any better
> > > words -=C2 and stoppe=
d further discussion. Over years his words could
> > > have=C2 got corrupte=
d to some degree and people mistook it to mean
> > > Buddha was saying ther=
e is a void.
> > > > =C2
> > > > -Regards
> > > > =C2 Rajarshi
> > > > =C2
=
> > > >
> > > > The upsurge (of consciousness) is Bhairava - Shiva Sutra
> =
> > >
> > > > --- On Tue, 29/12/09, Kishore Chitrapu chitrapu@gmail. com> w=
rote:
> > > > From: Kishore Chitrapu chitrapu@gmail. com>
> > > > Subject: =
Re: [vedic-wisdom] Samadhi
> > > > To: vedic-wisdom@ yahoogroups. com
> > >=
> Date: Tuesday, 29 December, 2009, 9:00 PM
> > > >
> > > > Namaste Rajars=
hi,
> > > >
> > > > The bright star in the sky analogy that Narasimha poste=
d
> > > (http://groups. yahoo.com/ group/vedic- wisdom/message/ 83) may ans=
wer
> > > your questions.
> > > > Few excerpts of that mail:
> > > >
> > > =
> > After all, Rigveda says "ekam sat vipraa bahudhaa vadanti", which
> > >=
means
> > > > > "Truth is One, but the learned call differently" .
> > > >=
. . .
> > > >
> > > > > As you break through any face of the diamond
> > >=
> > and jump into the interior of the diamond, you no longer perceive
> > =
> the faces=C2
> > > > > of the diamond or the world outside. There are no =
longer any objects
> > > or
> > > > > attributes.=C2=A0 There is no I-ness =
or It-ness or experience. The
> > > experiencer,
> > > > > experienced and =
experience all merge into one.
> > > >
> > > > Sri
> > > > Aurobindo's and =
Sri Ramana Maharishi's versions seems to be covered in
> > > the third and =
fourth sentences. No objects or attributes may be
> > > equivalent to void =
as in Buddha's version.
> > > >
> > > > -Kishore
> > > >
> > > > On Tue, De=
c 29, 2009 at 9:38 AM, rajarshi nandy rajarshi14@yahoo.
> > > co.in> wrote:=
> > > >

> > > > Namaste,
> > > > =C2
> > > > Why have different people - s=
aints - described self-realization so
> > > differently?
> > > > =C2
> > > =
> 1) Sri Rama Maharishi says in the experience of self, everything feels
> =
> > like only=C2=A0 the self exists.
> > > > =C2
> > > > 2) Sri Aurobindo s=
ays NIrvikalapa Samadhi feels like there is no
> > > I-ness.
> > > > =C2
> =
> > > 3)Lord Buddha says it is a void.
> > > > =C2
> > > > =C2
> > > > If i=
t is the same thing all are describing, why is there such a vast
> > > diff=
erence in the experince of the same reality?
> > > > =C2
> > > > -Regards
>=
> > > =C2 Rajarshi
--0-1810753065-1262390224=:33379
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<table cellspacing=3D"0" cellpadding=3D"0" border=3D"0" ><tr><td valign=3D"=

top" style=3D"font: inherit;">Dear Utpal,<br> <br>Realization comes in=
many levels. I will broadly classify it in 3 groups:<br> <br>(1) Dual=
Realization: One can experience closeness to deities, oneness to deities e=
tc and realize aspects of Self from a dual perspective.<br> <br>(2) No=
n-dual Realization: One can merge in non-dual Self. This is Nirvikalpa sama=
dhi.<br> <br>When one goes to Nirvikalpa samadhi, one may either come =
back and deal with duality again or merge in it forever. If it is the latte=
r, that (i.e. realization of non-dual Self) is the "final realization" for =
*that being*.<br> <br>(3) Realization of Non-difference between Dualit=
y and Non-duality: This is what one pursues if one has to deal with duality=
after merging in non-dual Self. This is an open-ended process. Non-duality=
is the simple underlying Truth in all, but its challenge is that it is
im=
perceptible and reached by subduing I-ness and perception. Duality is perce=
ptible, but its challenge is that it has infinite variety and is pursued th=
rough an I-ness and its perception. Keeping an I-ness alive and realizing t=
he oneness of the two is an infinite process with no single event signaling=
a "perfect" realization. Rishis and deities are pursuing it constantly.<br=
> <br>When some gods or rishis are back on earth, they may come back t=
o duality after Nirvikalpa samadhi and proceed to deal with the oneness of =
duality or non-dual Self. When some other classes of beings reach Nirvikalp=
a samadhi, they do not come back. As Ramakrishna says, this is like a salt =
doll that goes to survey the depth of the ocean merging in ocean before rea=
ching the ocean bed.<br> <br>* &nbs=
p; * *<br> <br>One cannot qu=
estion why some characters in one's dream last for the entire
dream and so=
me characters last a short time. It is the prerogative of the dreamer. Simi=
larly, we are all dream objects in Supreme Cosmic Being's long dream called=
Creation and we cannot question why some beings are meant to merge in non-=
dual self and some are meant to last further.<br> <br>When Adwaita tea=
ches the universe is unreal, it is correct. We are just dream characters. B=
ut then, it is also correct that different dream characters have different =
roles to play *within* the dream. Some take part in the dream till the end =
knowing it is a dream. Some exit the dream once they realize it is immateri=
al. Some take part in the dream without knowing it is a dream and become qu=
ite worried. And so on.<br> <br>Best regards,<br>Narasimha<br>--------=
-----------------------------------------------------------<br> Free =
Jyotish Software, Free Jyotish Lessons, Jyotish Writings,<br>"Do It Yoursel=
f" ritual manuals for short Homam and Pitri
Tarpana:<br> =
&nb=
sp; http://www.VedicAstrologer.org<br> Films =
that make a difference: http://SaraswatiFilms.org <br> &nb=
sp; Spirituality: http://groups.yahoo.com/group/vedic-wisdom<br> Jyot=
ish writings: http://groups.yahoo.com/group/JyotishWritings<br>------------=
-------------------------------------------------------<br> <br>--- In=
vedic-wisdom@yahoogroups.com, "vedic_pathak" <vedic_pathak@...> wrot=
e:<br>><br>> Namaste,<br>> <br>> First of all, a very happening=
2010 (Sprirtually) for you and everybody on the list.<br>> <br>> Det=
ailed article and i understand that you wish to stress that various Samadhi=
s(or probably All samadhis including Nirvikalpa) are but Steps to reach Rea=
lisation and should not be given over importance.<br>> <br>> your mes=
sage raised some questions in me. i
put it infront of you.<br>> <br>>=
; * What is Final realisation or simply 'Realisation' or 'Ultimate' achieve=
ment - reaching where, there is nothing more left?<br>> <br>> * It is=
claimed by experienced people that Nirvikalpa samadhi is 'Merging in the a=
bsolute'. *No objectification* state. No distinction of Obsever, Obseved an=
d observation. Ekmevaadwitiya.<br>> Then if it is still not the realisat=
ion then what is called the realisation?. Whom we can call Brahma Gnyaani?<=
br>> <br>> * If a person goes in to Nirvikalpa Samadhi *first time*, =
is he/she not comeout as Knower of Brahman?<br>> <br>> Please share y=
our understanding by answering my queries.<br>> <br>> Regards,<br>>=
; <br>> utpal<br>> <br>> --- In vedic-wisdom@yahoogroups.com, "vvo=
otla" <vvootla@> wrote:<br>> ><br>> > Experiencing Samadh=
i <br>> > <br>> > "Ex=
periencing a certain type of
Samadhi, does not mean you are released from =
Existence. . It is a significant step in one's spiritual evolution, but sti=
ll not the ultimate." - Sadhguru<br>> > <br>> > There are vario=
us types of samadhis. For the sake of understanding, samadhis have been cla=
ssified into eight forms. Of these eight, they have been broadly categorize=
d as savikalpa and nirvikalpa, samadhis with attributes or qualities and sa=
madhis without attributes or qualities. <br>> > <br>> > We see =
with Isha Yoga, people go into different types of samadhis. Here it is comm=
on to witness both savikalpa and nirvikalpa types. Samadhi is a certain sta=
te of equanimity where the intellect goes beyond its normal function of dis=
crimination. This, in turn, loosens one from his physical body. In samadhi =
states, one becomes loose inside the body or there is a space between what =
is you and your body. These samadhis, by themselves have no great significa=
nce in terms of
Realization. Experiencing a certain type of samadhi, does =
not mean you are released from Existence. It is just a new level of experie=
nce. <br>> > <br>> > It is like when you were a child, you had =
one level of experience, once you moved into your adulthood, you have anoth=
er level of experience. The same things that you have experienced at a part=
icular point in your life, after a few years, you experience them in a tota=
lly different way. So, you have moved from one level of experience to anoth=
er level of experience. <br>> > <br>> > Samadhis are just like =
this. You are moving from one level of experience to another level of exper=
ience in a much more significant and deeper sense. Still, it is just anothe=
r level of experience.<br>> > <br>> > Somebody may go into a ce=
rtain level of samadhi and stay there for years because it is enjoyable. Th=
ere is no space or time. There are no bodily problems. He has broken the ph=
ysical
and psychological barriers to some extent. But this is only tempora=
ry. The moment he comes out, again he gets hungry, he has to sleep, and aga=
in everything comes back. <br>> > <br>> > Samadhi definitely ha=
s its benefits. There are many things it has to offer for an individual, bu=
t this doesn't really take you closer to Realization, as such. Compared to =
a man who is sober, a man who is slightly drunk, has a different level of e=
xperience, but he has to come down at some point. All samadhis, I would say=
, are a way of getting high without any external chemicals. Now, by going i=
nto these states, it opens up a new dimension for you, but it doesn't leave=
any great transformation behind. It doesn't leave you permanently transfor=
med. <br>> > <br>> > You have not moved into another reality. I=
n the same reality, your level of experiences has deepened. You have experi=
enced the same things in a little deeper sense. You have not become free
f=
rom the mind. <br>> > <br>> > Now, somebody meditates for 12 ye=
ars and comes out. Even after 12 years, he may not be a realized being, but=
, maybe he is a little closer. When you go into another reality and stay th=
ere for long hours or long years, the grip of this reality is broken on you=
. Now, you have come to an experiential understanding that, this is not it.=
Not just an intellectual understanding, you have seen experientially that =
this is not it. That is the whole purpose of long meditations. But most rea=
lized beings never went into samadhi states. <br>> > <br>> > Ga=
utama never sat for 12 years in one place. Many of his disciples, many Budd=
hist monks went into very long meditations. They never came out for years, =
but Gautama himself never went, because he saw it is not necessary. <br>>=
; > <br>> > He practiced and experienced all the eight kinds of sa=
madhis before his enlightenment and he discarded them. He said,
"This is n=
ot it". This is not going to take you any closer to realization. It is just=
moving into a higher level of experience and probably you will get more ca=
ught up, because it is more beautiful than the current reality. <br>> &g=
t; <br>> > If the goal is set, if you've made realization the top pri=
ority in your life, then every thing else which doesn't take you one step c=
loser is meaningless. Let's say you are climbing the Mount Everest, you wil=
l not take one step sideways, because every ounce of energy is needed. Now,=
if you have to transcend your own consciousness, you need every ounce of w=
hat you have and it's not enough. So, any action that we perform, we don't =
want it to be a sidewinder.<br>> > <br>> > We have created powe=
rful consecrated spaces where experiencing samadhi states comes very natura=
lly. There are samadhis that are very pleasant, blissful, and ecstatic and =
there are samadhis that are beyond this. Those who go
into samadhi states =
beyond pleasant or unpleasant, or nirvikalpa, we always keep them in protec=
ted states as their contact with the body has become very minimal. The smal=
lest disturbance, like a sound or a pinprick would dislodge them from their=
body. These states are maintained for certain periods to establish the dis=
tinction between you and the body. It is a significant step in one's spirit=
ual evolution, but still not the Ultimate.<br>> > <br>> >=
--- In vedic-wisdom@yahoogroups.com, "vedic_pathak" <vedic_pathak@> =
wrote:<br>> > > <br>> > > Namaste,<br>> > > <br>=
> > > ["When I am in Nirvikalpa samadhi, there is no experience. T=
hus,<br>> > > anything I say about the "experience" of Nirvikalpa =
samadhi is actually<br>> > > the observation of an I-ness as it is=
being torn down or being<br>> > > reconstructed, i.e. just before=
or after Nirvikalpa samadhi but not<br>>
> > *during* it."]<br>&=
gt; > > <br>> > > <br>> > > To me, that was a super=
b statement because it cleared confusion<br>> > > surrounding expe=
riences of Nirvikalpa samadhi.<br>> > > <br>> > > Thank y=
ou very much for the same.<br>> > > <br>> > > Best Regard=
s,<br>> > > <br>> > > Utpal<br>> > > <br>> &g=
t; > --- In vedic-wisdom@yahoogroups.com, "Narasimha P.V.R. Rao" <pvr=
108@><br>> > > wrote:<br>> > > ><br>> > > =
> Namaste Rajarshi,<br>> > > > =C2<br>> > > > Sa=
madhi literally means absolute focus and concentration. There are<br>> &=
gt; > different kinds of samadhi and they can be experienced differently=
by<br>> > > different people, as you said. You correctly question=
ed how different<br>> > > people can describe "Nirvikalpa samadhi"=
differently.<br>> > > >
=C2<br>> > > > The issue =
is this. Nirvikalpa samadhi is a state of being where there<br>> > &g=
t; is no "experiencer", nothing "to experience" and also no act of<br>> =
> > "experiencing". In other words, there is no observer (subject), o=
bserved<br>> > > (object) and observing (action). All merge into o=
ne.<br>> > > > =C2<br>> > > > When I-ness (the sens=
e that "this is I. There are others. I can<br>> > > observe them")=
disappears, what is the basis for any objectification in<br>> > >=
the Supreme Cosmic Essence? If there is no objectification, how can<br>>=
; > > there be any experience or observation? If there is no observat=
ion and<br>> > > experience, how can you describe Nirvikalpa samad=
hi?<br>> > > > =C2<br>> > > > Bottomline is that th=
ere is nothing to describe in Nirvikalpa samadhi.<br>> > > Regardi=
ng Nirvikalpa samadhi, Manish
once said to me: "When I am in<br>> > =
> Nirvikalpa samadhi, there is no experience. Thus, anything I say about=
<br>> > > the "experience" of Nirvikalpa samadhi is actually the o=
bservation of an<br>> > > I-ness as it is being torn down or being=
reconstructed, i.e. just before<br>> > > or after Nirvikalpa sama=
dhi but not *during* it."<br>> > > > =C2<br>> > > >=
This is essentially the problem with "describing" Nirvikalpa samadhi!<br>&=
gt; > > > =C2<br>> > > > *=C2 =C2 =C2 =C2 =C2 =C2 =C2&=
nbsp; *=C2 =C2 =C2 =C2 =C2 =C2<br>> > > =C2 *<br>> > &=
gt; > =C2<br>> > > > In terms of the diamond analogy quoted =
by Kishore, what different<br>> > > yogis are saying about the "ex=
perience" of Nirvikalpa samadhi says more<br>> > > about the path =
they are taking into the inside of the diamond, rather<br>> > > th=
an describing the inside of the diamond
itself. One may think "nothing<br>=
> > > really exists apart from Brahman - all this I am perceiving =
is a<br>> > > delusion". Another may think "all I perceive is actu=
ally Brahman".<br>> > > Another may think "all that I perceive is =
actually a minute part of<br>> > > Krishna". And so on. Once one i=
s able to focus I-ness on a specific<br>> > > thought and everythi=
ng else disappears from the mind, one is in samadhi.<br>> > > Once=
that I-ness also disappears, one is in Nirvikalpa samadhi. However,<br>>=
; > > one can only describe the last thought on which I-ness was focu=
sed prior<br>> > > to Nirvikalpa samadhi and NOT the Nirvikalpa sa=
madhi itself.<br>> > > > =C2<br>> > > > Some yogis =
prefer the stage just before Nirvikalpa samadhi where a<br>> > > t=
race of I-ness is left in an intense focus on one thought, to<br>> > =
> Nirvikalpa samadhi itself. In
the former, there is an experience and<=
br>> > > bliss - some rasa (juice). In the latter, there is no exp=
erience.<br>> > > > =C2<br>> > > > *=C2 =C2 =C2 =C2=
=C2 =C2 =C2 *=C2 =C2 =C2 =C2 =C2 =C2<br>> > > =C2 *<b=
r>> > > > =C2<br>> > > > Buddha is a great jnaani a=
nd his statement is perfect. However, one<br>> > > who is not at B=
uddha's wavelength can easily misunderstand it. If an<br>> > > obs=
erver exists and observes "void", that is different. What we are<br>> &g=
t; > talking about here is the absence of observer, i.e. merging of obse=
rver,<br>> > > observed and the act of observing into one, without=
ANY distinction<br>> > > whatsoever between them. Is "void" the r=
ight word to describe that state<br>> > > or is "everything" the r=
ight word? Is there a good way to describe it?<br>> > > Problem is=
that the word "void" may make people
imagine a scenario where<br>> >=
; > there is an observer, but a void to observe.<br>> > > > =
=C2<br>> > > > Best regards,<br>> > > > Narasimha<b=
r>> > > > -----------------------------------------------------=
--------------<br>> > > > =C2 Free Jyotish Software, Free=
Jyotish Lessons, Jyotish Writings,<br>> > > > "Do It Yourself"=
ritual manuals for short Homam and Pitri Tarpana:<br>> > > > =
=C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2<br>> > > =
=C2 =C2 =C2 http://www.VedicAstrologer.org<br>> > > > =C2=
=C2 =C2 =C2 Films that make a difference:<br>> > > http://S=
araswatiFilms.org<br>> > > > =C2 =C2 =C2 =C2 Spirituality=
:<br>> > > http://groups.yahoo.com/group/vedic-wisdom<br>> >=
> > =C2 Jyotish writings: http://groups.yahoo.com/group/Jyotis=
hWritings<br>> > > >
-----------------------------------------=
--------------------------<br>> > > > =C2<br>> > > >=
; --- On Tue, 12/29/09, rajarshi nandy rajarshi14@ wrote:<br>> > >=
> From: rajarshi nandy rajarshi14@<br>> > > > Subject: Re: =
[vedic-wisdom] Samadhi<br>> > > > To: vedic-wisdom@yahoogroups.=
com<br>> > > > Date: Tuesday, December 29, 2009, 1:27 PM<br>>=
; > > ><br>> > > > Namaste,<br>> > > > =C2=
<br>> > > > I understand the example given in that superb mail,=
yet some confusion<br>> > > exist (in my understanding) .<br>>=
> > > =C2<br>> > > > See, Sri Ramakrishna, when he wa=
s asked about Nirvikalpa Samadhi said<br>> > > he cannot describe =
it in words like the salt doll example provided by<br>> > > Hari.<=
br>> > > > =C2<br>> > > > > After all, Rigveda s=
ays "ekam sat vipraa bahudhaa
vadanti", which<br>> > > means<br>&=
gt; > > > > "Truth is One, but the learned call differently" .<=
br>> > > > =C2<br>> > > > True. Now I see this line=
in different ways - 1) As different saints<br>> > > have mentione=
d different sadhanas/paths to achieve God. 2) Secondly as<br>> > >=
you mentioned, that Truth is One, but saints call it differently.<br>> =
> > > =C2<br>> > > > From=C2 from the diamond analogy =
I understand that if=C2 X reaches a<br>> > > certain face of the d=
iamond and Y reaches another face of the diamond,<br>> > > they pe=
rcieve it differently, thought both faces are the same diamond,<br>> >=
; > just different aspects. This is OK. This can be equal to savikalpa<b=
r>> > > samadhi and may be experienced differently depending upon =
the<br>> > > individual.<br>> > > > =C2<br>> > &=
gt; > Now<br>> >
> > =C2<br>> > > > > As you=
break through any face of the diamond<br>> > > > > and jump=
into the interior of the diamond, you no longer perceive<br>> > >=
the faces=C2<br>> > > > > of the diamond or the world outsi=
de. There are no longer any objects<br>> > > or<br>> > > =
> > attributes.=C2 There is no I-ness or It-ness or experience.=
The<br>> > > experiencer,<br>> > > > > experienced=
and experience all merge into one.<br>> > > > =C2<br>> >=
> > 1) This seems logical and is also the main cause of my confusion=
.<br>> > > When=C2 we say that we enter the middle of the diamond,=
when duality is<br>> > > no more, then how can it=C2 be experienc=
ed differently by different<br>> > > people? Shouldn't it be=C2&nb=
sp; the same? I thought, whichever face of teh<br>> > > diamond yo=
u chose as your entry
point, the middle of teh diamond should<br>> >=
> feel and look exactly similar. Please correct me if I am wrong in my<=
br>> > > understanding.=C2 =C2 And yet these three spiritual gaint=
s have spoken<br>> > > differently of their realizations. If duali=
ty itself does not exist,<br>> > > then how can the field of possi=
blity at all arise? Which means, how can<br>> > > there be a diffe=
rence in the "perception" of the same One final Truth?<br>> > > &g=
t; =C2<br>> > > > 2) Not to mention the query about whether, th=
at which is<br>> > > transcendental in its basic nature (Truth/One=
/Middle of the<br>> > > diamond),=C2 can=C2 at all be=C2 described=
from within the field of<br>> > > duality? Then I wonder why thes=
e three people - saints of highest order<br>> > > - try to describ=
e it when all descriptions are from within duality...<br>> > > >=
; =C2<br>> >
> > Considering the above, I understand the wisdo=
m (theoritically) of why<br>> > > Ramakrishna refused to describe =
Nirvikalpa Samadhi.=C2<br>> > > > =C2<br>> > > > I =
also wonder whether=C2 the three saints, Sri Ramana Maharishi, Sri<br>> =
> > Aurobindo and Lord Buddha were speaking from teh same realization=
of=C2<br>> > > the One/Truth, or was it different kinds of realiz=
ations. By this I<br>> > > mean, can it be possible that there are=
different intermediate or not<br>> > > properly documented stages=
of samadhi apart from the standard=C2<br>> > > savikalpa/nirvikal=
p a/sajaha?<br>> > > > =C2<br>> > > > PS: I can und=
erstand that maybe Buddha did not mention a void per se,<br>> > > =
he probably mentioned that there is nothing - for lack of any better<br>>=
; > > words -=C2 and stopped further discussion. Over years his words=
could<br>> >
> have=C2 got corrupted to some degree and people m=
istook it to mean<br>> > > Buddha was saying there is a void.<br>&=
gt; > > > =C2<br>> > > > -Regards<br>> > > &g=
t; =C2 Rajarshi<br>> > > > =C2<br>> > > ><br>> &=
gt; > > The upsurge (of consciousness) is Bhairava - Shiva Sutra<br>&=
gt; > > ><br>> > > > --- On Tue, 29/12/09, Kishore Chi=
trapu chitrapu@gmail. com> wrote:<br>> > > > From: Kishore C=
hitrapu chitrapu@gmail. com><br>> > > > Subject: Re: [vedic-=
wisdom] Samadhi<br>> > > > To: vedic-wisdom@ yahoogroups. com<b=
r>> > > > Date: Tuesday, 29 December, 2009, 9:00 PM<br>> >=
; > ><br>> > > > Namaste Rajarshi,<br>> > > >=
<br>> > > > The bright star in the sky analogy that Narasimha p=
osted<br>> > > (http://groups. yahoo.com/ group/vedic- wisdom/mess=
age/ 83) may
answer<br>> > > your questions.<br>> > > &g=
t; Few excerpts of that mail:<br>> > > ><br>> > > >=
> After all, Rigveda says "ekam sat vipraa bahudhaa vadanti", which<br>=
> > > means<br>> > > > > "Truth is One, but the lea=
rned call differently" .<br>> > > > . . .<br>> > > >=
;<br>> > > > > As you break through any face of the diamond<=
br>> > > > > and jump into the interior of the diamond, you =
no longer perceive<br>> > > the faces=C2<br>> > > > &g=
t; of the diamond or the world outside. There are no longer any objects<br>=
> > > or<br>> > > > > attributes.=C2 There is=
no I-ness or It-ness or experience. The<br>> > > experiencer,<br>=
> > > > > experienced and experience all merge into one.<br>=
> > > ><br>> > > > Sri<br>> > > > Aurob=
indo's
and Sri Ramana Maharishi's versions seems to be covered in<br>> =
> > the third and fourth sentences. No objects or attributes may be<b=
r>> > > equivalent to void as in Buddha's version.<br>> > &g=
t; ><br>> > > > -Kishore<br>> > > ><br>> >=
> > On Tue, Dec 29, 2009 at 9:38 AM, rajarshi nandy rajarshi14@yahoo=
.<br>> > > co.in> wrote:<br>> > > ><br>> > &g=
t; > Namaste,<br>> > > > =C2<br>> > > > Why have=
different people - saints - described self-realization so<br>> > >=
; differently?<br>> > > > =C2<br>> > > > 1) Sri Ram=
a Maharishi says in the experience of self, everything feels<br>> > &=
gt; like only=C2 the self exists.<br>> > > > =C2<br>> =
> > > 2) Sri Aurobindo says NIrvikalapa Samadhi feels like there i=
s no<br>> > > I-ness.<br>> > > > =C2<br>> > >=
>
3)Lord Buddha says it is a void.<br>> > > > =C2<br>> =
> > > =C2<br>> > > > If it is the same thing all are d=
escribing, why is there such a vast<br>> > > difference in the exp=
erince of the same reality?<br>> > > > =C2<br>> > > &g=
t; -Regards<br>> > > > =C2 Rajarshi<br><br></td></tr></table>
--0-1810753065-1262390224=:33379--
From pvr108@... Wed Feb 17 11:08:34 2016

Message-ID: <402029.1553.qm@...>
X-YMail-OSG:
fW_d25YVM1mGW5Qcbu1HfJBhRUZhXQfiofIpas_7dXwOa.8coi.kCWmgfx9GwssB5QxnK5otOsQTjDOfWLI
a8QnPurjlJhaQgGogyA9ERUH3awrNdnZ8MdONNGVReuFmbOAgsKSfIw19LN2DaiL4Uacp0x_3xa3qQlxyRC
acaojgXcT6NkLMJCkiyprDsm5Pnyv8HdZh9.Hr172O4vghBsWYZ04fXXa6cfw72TZl7Rs7xuGkHgfnJiuOc
MHbf.XRTgL5foKwpebutlM5rVJ5_iiBA2q1usX4TaL9ywbzCg5yudUjbIDTMIver4BnwV3NCmLMqosxFiLD
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yRnEbctTnUTaKHQqEBbLH_7aSU9
Jan 2010 15:57:47 PST
Date: Fri, 1 Jan 2010 15:57:47 -0800 (PST)
MIME-Version: 1.0
Subject: Curses on mantras (Re: ram ram)
X-Yahoo-Group-Post: member; u=77866142; y=IGRtJkBujUTtd1HnbFST_H9vOm3AHmaR_ge_9-
vtvN6F
--0-627354657-1262390267=:1553
Namaste,
=A0
The stories of curses on mantras and deities are metaphorical =
representations of things to watch out for. Please do not think that your m=
antra is not working because it is cursed and that it will magically work i=
f you chant the shaapa vimochana mantra (curse relieving incantation).
=A0
=
Take Savitru Gayatri mantra for example. It extolls the effulgence of the C=
osmic Sun who lights up the Sushumna nadi (subtle channel of realization). =
The chhandas Gayatri is the shakti controlling the entrance of Sushumna nad=
i in Mooladhaara chakra. Repeated chanting of Gayatri mantra with focus wil=
l open the entrance of Sushumna nadi and let self-awareness (Kundalini) flo=
w in the channel of realization. The ultimate goal is self-realization.
=A0=
However, if one does not realize the goal and thinks in terms of a limited=
I-ness and its desires (good health, wealth, children, fame etc etc) even =
as one chants Gayatri mantra, one will not achieve self-realization. One's =
Kundalini may rise, but will stop somewhere. One is blocked from the "full =
results" of Gayatri mantra. THAT is what is meant by it being cursed.
=A0
G=
ayatri mantra has three curses. Take the one from Vasishtha for example. Th=
e word Vaishtha comes from vasu and means "the purest and the most excellen=
t one". If an impure one, i.e. one with desires of a limited I-ness, is cha=
nting it, there is a curse from Vasishtha that blocks one. If you see the s=
haapavimochana mantra given in tradition for Vasishtha's curse, you will se=
e that it says "I am the light that fills the entire universe, I am Shiva e=
tc". It implores sadhaka to let the limited I-ness go.
=A0
If one merely ch=
ants that shaapa vimochana mantra, it is akin to chanting "Advil stops head=
ache". Chanting that does not stop headache. One needs to actually take Adv=
il. Similarly, one needs to imbibe the meanings of the shaapa vimochana man=
tras, in order for the Veda mantra of Gayatri to work fully and make one se=
lf-realized.
=A0
*=A0=A0=A0=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0=A0 *
=A0
Bottom=
line: Stories of curses and curse relieving incantations for various deitie=
s and mantras are metaphorical in nature. Instead of searching for a magica=
l formula, one should work on one's mental attitude and thinking. Surrender=
to god and consider all actions as offerings to god. Do whatever sadhana y=
ou can, whether it is japam or homam, for whatever time you can. In the res=
t of the time, keep a close watch on your thinking and eliminate undesirabl=
e thoughts (thoughts emanating from the desires of a limited I-ness) at the=
root. Expand I-ness to include others - wife and children, parents, family=
, friends, community, country, world etc. Rooting out of conditioning thoug=
h constant contemplation enables one to do a better japam or homam. The tim=
e spent in japam and homam enables one to contemplate better and eliminate =
conditioning faster. The external sadhanas and the internal contemplation a=
id each other.
=A0
When one's attitude is pure, all mantras become possible=
. Mantras chanted by an impure and selfish mind have all kinds of curses on=
them and give no results.
=A0
Best regards,
Narasimha
--------------------=
-----------------------------------------------
=A0 Free Jyotish Software, =
"Do It Yourself" ritual manuals for=
short Homam and Pitri Tarpana:
=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=
=A0=A0=A0 http://www.VedicAstrologer.org
=A0=A0=A0=A0 Films that make a dif=
ference: http://SaraswatiFilms.org
=A0=A0=A0=A0 Spirituality: http://group=
s.yahoo.com/group/vedic-wisdom
=A0 Jyotish writings: http://groups.yahoo.co=
m/group/JyotishWritings
---------------------------------------------------=
----------------
=A0
--- In vedic-wisdom@yahoogroups.com, manoj sharma <swa=
stik_astro@...> wrote:
> JAI MAA
>
> respected Narsimhaji
>
> namaskar
> =
> in sadhna we come to know the diffrent types of shapa (curses) and kilan=
or other dosha on diffrent dieties and there mantras. is there is any sing=
le stotra or mantra is discribed in tantra or other litrature to restore th=
e orignal powers of mantras. if yes plz u like to tell me about this.
>
> =
thanks
--0-627354657-1262390267=:1553

top" style=3D"font: inherit;">Namaste,<br> <br>The stories of curses o=
n mantras and deities are metaphorical representations of things to watch o=
ut for. Please do not think that your mantra is not working because it is c=
ursed and that it will magically work if you chant the shaapa vimochana man=
tra (curse relieving incantation).<br> <br>Take Savitru Gayatri mantra=
for example. It extolls the effulgence of the Cosmic Sun who lights up the=
Sushumna nadi (subtle channel of realization). The chhandas Gayatri is the=
shakti controlling the entrance of Sushumna nadi in Mooladhaara chakra. Re=
peated chanting of Gayatri mantra with focus will open the entrance of Sush=
umna nadi and let self-awareness (Kundalini) flow in the channel of realiza=
tion. The ultimate goal is self-realization.<br> <br>However, if one d=
oes not realize the goal and thinks in terms of a limited I-ness and its
d=
esires (good health, wealth, children, fame etc etc) even as one chants Gay=
atri mantra, one will not achieve self-realization. One's Kundalini may ris=
e, but will stop somewhere. One is blocked from the "full results" of Gayat=
ri mantra. THAT is what is meant by it being cursed.<br> <br>Gayatri m=
antra has three curses. Take the one from Vasishtha for example. The word V=
aishtha comes from vasu and means "the purest and the most excellent one". =
If an impure one, i.e. one with desires of a limited I-ness, is chanting it=
, there is a curse from Vasishtha that blocks one. If you see the shaapavim=
ochana mantra given in tradition for Vasishtha's curse, you will see that i=
t says "I am the light that fills the entire universe, I am Shiva etc". It =
implores sadhaka to let the limited I-ness go.<br> <br>If one merely c=
hants that shaapa vimochana mantra, it is akin to chanting "Advil stops hea=
dache". Chanting that does not stop headache. One needs to
actually take A=
dvil. Similarly, one needs to imbibe the meanings of the shaapa vimochana m=
antras, in order for the Veda mantra of Gayatri to work fully and make one =
self-realized.<br> <br>* *&n=
bsp; *<br> <br>Bottomline: Stories=
of curses and curse relieving incantations for various deities and mantras=
are metaphorical in nature. Instead of searching for a magical formula, on=
e should work on one's mental attitude and thinking. Surrender to god and c=
onsider all actions as offerings to god. Do whatever sadhana you can, wheth=
er it is japam or homam, for whatever time you can. In the rest of the time=
, keep a close watch on your thinking and eliminate undesirable thoughts (t=
houghts emanating from the desires of a limited I-ness) at the root. Expand=
I-ness to include others - wife and children, parents, family, friends, co=
mmunity, country, world etc. Rooting out of
conditioning though constant c=
ontemplation enables one to do a better japam or homam. The time spent in j=
apam and homam enables one to contemplate better and eliminate conditioning=
faster. The external sadhanas and the internal contemplation aid each othe=
r.<br> <br>When one's attitude is pure, all mantras become possible. M=
antras chanted by an impure and selfish mind have all kinds of curses on th=
em and give no results.<br> <br>Best regards,<br>Narasimha<br>--------=
-----------------------------------------------------------<br> Free =
f" ritual manuals for short Homam and Pitri Tarpana:<br> &=
nbsp; &nbs=
p; http://www.VedicAstrologer.org<br> Films t=
hat make a difference: http://SaraswatiFilms.org <br> &nbs=
p; Spirituality:
http://groups.yahoo.com/group/vedic-wisdom<br> Jyot=
ish writings: http://groups.yahoo.com/group/JyotishWritings<br>------------=
-------------------------------------------------------<br> <br>--- In=
vedic-wisdom@yahoogroups.com, manoj sharma <swastik_astro@...> wrote=
:<br>> JAI MAA<br>> <br>> respected Narsimhaji<br>> <br>> na=
maskar<br>> <br>> in sadhna we come to know the diffrent types of sha=
pa (curses) and kilan or other dosha on diffrent dieties and there mantras.=
is there is any single stotra or mantra is discribed in tantra or other li=
trature to restore the orignal powers of mantras. if yes plz u like to tell=
me about this.<br>> <br>> thanks<br><br></td></tr></table>
--0-627354657-1262390267=:1553--
From pvr108@... Wed Feb 17 11:08:34 2016

Message-ID: <305792.21185.qm@...>
X-YMail-OSG:
bw59Y64VM1nVLwoiJzZDismkoG81a3PH05IClwiFWtCpsK1LOsF2BSej1KUtBPgK3lpGAmwkZjYGiMjC.KL
pxG51e8HoWrwm8tUJ.StIt1JnIQnAm5B.WQiz2k9gjDgqQFHj9aPtEcMOikn7m7x3XywvevwWs6.k3.TnqZ
okZQEzarpv0VrMqlcK1VpoLnEvqHZUgxOJ1jhQWo.E8r4JxeLwhglbTMYo_Wf0QaQz4zy4mv69ER4L8JTMN
jjrkZ275C2RNBEU1F0z8F5YqegwdRtrNZB6n.QJkgFh.d8nGCX5j4CaKjJ2Cg_4f8U5nJK9c9eQ7og7az6q
q2KY8DEL5Dg.P2qrcHTUgU9XCl84NCnTXiGSYgCAsHwk27n.i42Y92xWcwYZCF9aRUltKMrkDOryT.RBWmA
0W3CstKwdUQ4Q.OoVmCdSM6yYJFoXKCETo92KV7z1N8EUqg3FzOqBZeheDuq2Ru8eE.rBLKCjFt01czJ9XK
GW3BCA1oMdeLdmiw8AxOptgkZwxnbmc0q4kC_1RR2oEdliD28_cT2up8rb30OAHAAX5foaPewcTdVUKtqD1
K.Vl7Laa6jWszXWpmcawPVnrlNX9LJxexKvxHJgs6rqTh5CoqUTVmxC2LoUhFwVPMXkyg--
Jan 2010 15:58:23 PST
Date: Fri, 1 Jan 2010 15:58:23 -0800 (PST)
MIME-Version: 1.0
Subject: Re: Fire vs Air
y=mf7jwVOqQ2mfDO7aTlgHsggJxZicP9aGJQa7bxWFY52o
--0-331875448-1262390303=:21185
Namaste,
=A0
Yes, both fire and air "have duality in them", but, they serve=
different purposes within duality. Only fire is called paavaka, i.e. purif=
ier. Not air. Fire is reducer and Air is a spreader. Air fills whatever spa=
ce it gets access to and spreads material offered in it in all that space. =
Fire burns and reduces to ashes.
=A0
Whether you put turmeric powder or san=
dalwood powder or coconut or wood or something else, fire burns it and redu=
ces it to ashes of a very small size. Though some air may be released in th=
e process, most of material is reduced to ashes by fire. If you offer those=
materials in air, on the other hand, it just spreads it around and does no=
t *transform* it and *minimize* it.
=A0
In spiritual sadhana, you want to g=
ive up a lot of conditioning covering consciousness and minimize and transf=
orm the consciousness.
=A0
Best regards,
Narasimha
------------------------=
-------------------------------------------
=A0 Free Jyotish Software, Free=
Jyotish Lessons, Jyotish Writings,
"Do It Yourself" ritual manuals for sho=
rt Homam and Pitri Tarpana:
=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=
=A0=A0 http://www.VedicAstrologer.org
=A0=A0=A0=A0 Films that make a differ=
ence: http://SaraswatiFilms.org
=A0=A0=A0=A0 Spirituality: http://groups.y=
ahoo.com/group/vedic-wisdom
=A0 Jyotish writings: http://groups.yahoo.com/g=
roup/JyotishWritings
------------------------------------------------------=
-------------
=A0
--- In vedic-wisdom@yahoogroups.com, "dahiyajiten" <dahiy=
ajiten@...> wrote:
>
> Namste Narsimha,
>
> In addition to this i have one=
more query.
> Why do you say that following method of homam is safer than =
the pranayam method, after all both have duality in them bcoz if we burn so=
mething toxic it produces fire of a different kind in comparison to if we b=
urn sandalwood.
>
> Kindly explain.
>
> Regards
> Jitender
>
> --- In ve=
dic-wisdom@yahoogroups.com, "Narasimha P.V.R. Rao" <pvr108@> wrote:
> >
> >=
Namaste Jitender,
> > =A0
> > Well, aakaasa is the most predominant elemen=
t in universe and then air and then fire. Your friend is correct on that. H=
owever, why should that imply that aakaasa and air are better elements for =
spiritual growth than fire? Why should spiritual importance be decided by n=
umbers and pre-dominance?
> > =A0
> > There may be only a handful of elevat=
ed yogis in the world and millions of greedy people. Should we say that ass=
ociation with greedy people is better for spiritual growth than association=
with elevated yogis?
> > =A0
> > Numbers and predominance do not decide wh=
at is more useful in spiritual growth!
> > =A0
> > *=A0=A0=A0=A0=A0=A0=A0 *=
=A0=A0=A0=A0=A0=A0=A0 *
> > =A0
> > Fire is pure. One of the names for fire=
is paavaka and means "purifier". Fire purifies whatever it comes in contac=
t with.
> > =A0
> > Air can be pure or impure. If you are able to perceive =
the underlying Brahman in air, then it is ever pure. But, the problem is th=
at you are not able to perceive the underlying Brahman and you are perceivi=
ng a specific object with certain properties in the field of duality. That =
is why you need to do sadhana in first place.
> > =A0
> > Then why not use =
something that has good and purifying properties even in the field of duali=
ty? Like fire.
> > =A0
> > *=A0=A0=A0=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0=A0 *
=
> > =A0
> > The method of using the element of aakaasa is jnaana yoga and V=
edanta. Aakaasa (ether/space) is an element present in everything and yet i=
mperceptible. Similarly, Brahman is present in every object we perceive and=
yet we do not perceive Brahman - we only perceive various objects. A vedan=
ti tells oneself that everything is Brahman. Perception of various objects =
as various objects with properties is an illusion, one keeps telling onesel=
f. One tries to see everything as Brahman.
> > =A0
> > When one feels attra=
ction or repulsion for something, one reminds oneself "what I am doing? All=
is Brahman. There is no X and Y." When one feels pride or depression, one =
reminds oneself "what I am doing? All is Brahman. There is no I or others. =
There is no good or bad." With persistent contemplation and self-control ex=
erted like that for a long time, one finally overcomes the very seed of suc=
h thoughts that need to be countered with "everything is Brahman" logoc. On=
e's mind is established in Brahman and one does not perceive objectificatio=
n. That is moksha.
> > =A0
> > This path needs tremendous patience, perseve=
rance and discipline. It is not easy.
> > =A0
> > *=A0=A0=A0=A0=A0=A0=A0 *=
=A0=A0=A0=A0=A0=A0=A0 *
> > =A0
> > Mother willing, Pitri tarpana video may=
come later.
> > =A0
> > Best regards,
> > Narasimha
> > ------------------=
-------------------------------------------------
> >=A0=A0 Free Jyotish So=
ftware, Free Jyotish Lessons, Jyotish Writings,
> > "Do It Yourself" ritual=
manuals for short Homam and Pitri Tarpana:
> >=A0=A0=A0=A0=A0=A0=A0=A0=A0=
=A0=A0=A0=A0=A0=A0=A0=A0=A0 http://www.VedicAstrologer.org
> >=A0=A0=A0=A0=
=A0 Films that make a difference: http://SaraswatiFilms.org
> >=A0=A0=A0=
=A0=A0 Spirituality: http://groups.yahoo.com/group/vedic-wisdom
> >=A0=A0 J=
yotish writings: http://groups.yahoo.com/group/JyotishWritings
> > --------=
-----------------------------------------------------------
> > =A0
> > ---=
On Tue, 12/15/09, vedic_pathak <vedic_pathak@> wrote:
> > From: vedic_path=
ak <vedic_pathak@>
> > Subject: [vedic-wisdom] Re: Fire vs Air
> > To: vedi=
c-wisdom@yahoogroups.com
> > Date: Tuesday, December 15, 2009, 12:50 PM
> >=
> >
> >
> >
> >
> >
> >
> > =A0
> >
> >
> >
> >=A0 =A0
> >
> > =
> >=A0=A0=A0 =A0

> >=A0=A0=A0=A0=A0 =A0
> >=A0=A0=A0=A0=A0 =A0
> >=A0=A0=
=A0=A0=A0=A0 Pranaam Jiten,
> >
> >
> >
> > See the following message wh=
ich is a good comparision statement for Fire and Air w.r.t. spiritual path.=
> >
> >
> >
> > http://groups. yahoo.com/ group/vedic- wisdom/message/ =
1462
> >
> >
> >
> > Best Regards,
> >
> >
> >
> > Utpal
> >
> >
> =
>
> > --- In vedic-wisdom@ yahoogroups. com, "dahiyajiten" <dahiyajiten@ .=
..> wrote:
> >
> > >
> >
> > > Namaste Narsimhaji,
> >
> > >
> >
> > >=
From your point of view, homam is the best option for spiritual growth.
> =
>
> > > But someone at=A0 my workplace told me, if we go on giving weighta=
ge to the five elements then 'earth' element is least favourable for, then =
water ,then fire , then air and then comes akash tattawa for spiritual grow=
th.So, instead of taking the path of fire(homam) we should take path of air=
(breathing practices).How far is this correct? and if it is true then is th=
ere any method of using akash tattwa?
> >
> > >
> >
> > > Secondly,do yo=
u plan to make a video of pitri tarpana? bcoz i have never seen any body do=
ing tarpana.
> >
> > >
> >
> > >
> >
> > > Regards
> >
> > > Jitender=
--0-331875448-1262390303=:21185

top" style=3D"font: inherit;">Namaste,<br> <br>Yes, both fire and air =
"have duality in them", but, they serve different purposes within duality. =
Only fire is called paavaka, i.e. purifier. Not air. Fire is reducer and Ai=
r is a spreader. Air fills whatever space it gets access to and spreads mat=
erial offered in it in all that space. Fire burns and reduces to ashes.<br>=
<br>Whether you put turmeric powder or sandalwood powder or coconut o=
r wood or something else, fire burns it and reduces it to ashes of a very s=
mall size. Though some air may be released in the process, most of material=
is reduced to ashes by fire. If you offer those materials in air, on the o=
ther hand, it just spreads it around and does not *transform* it and *minim=
ize* it.<br> <br>In spiritual sadhana, you want to give up a lot of co=
nditioning covering consciousness and minimize and transform the
conscious=
ness.<br> <br>Best regards,<br>Narasimha<br>--------------------------=
-----------------------------------------<br> Free Jyotish Software, =
Free Jyotish Lessons, Jyotish Writings,<br>"Do It Yourself" ritual manuals =
for short Homam and Pitri Tarpana:<br> &=
nbsp; http://ww=
w.VedicAstrologer.org<br> Films that make a differe=
nce: http://SaraswatiFilms.org <br> Spirituality: h=
ttp://groups.yahoo.com/group/vedic-wisdom<br> Jyotish writings: http:=
//groups.yahoo.com/group/JyotishWritings<br>-------------------------------=
------------------------------------<br> <br>--- In vedic-wisdom@yahoo=
groups.com, "dahiyajiten" <dahiyajiten@...> wrote:<br>><br>> Na=
mste Narsimha,<br>> <br>> In addition to this i have one more query.<=
br>> Why do you say that following method of homam is
safer than the pr=
anayam method, after all both have duality in them bcoz if we burn somethin=
g toxic it produces fire of a different kind in comparison to if we burn sa=
ndalwood.<br>> <br>> Kindly explain.<br>> <br>> Regards<br>>=
Jitender<br>> <br>> --- In vedic-wisdom@yahoogroups.com, "Narasimha =
P.V.R. Rao" <pvr108@> wrote:<br>> ><br>> > Namaste Jitend=
er,<br>> > <br>> > Well, aakaasa is the most predominant =
element in universe and then air and then fire. Your friend is correct on t=
hat. However, why should that imply that aakaasa and air are better element=
s for spiritual growth than fire? Why should spiritual importance be decide=
d by numbers and pre-dominance?<br>> > <br>> > There may =
be only a handful of elevated yogis in the world and millions of greedy peo=
ple. Should we say that association with greedy people is better for spirit=
ual growth than association with elevated
yogis?<br>> > <br>&g=
t; > Numbers and predominance do not decide what is more useful in spiri=
tual growth!<br>> > <br>> > * &nbs=
p; * *<br>> > &=
nbsp;<br>> > Fire is pure. One of the names for fire is paavaka and m=
eans "purifier". Fire purifies whatever it comes in contact with.<br>> &=
gt; <br>> > Air can be pure or impure. If you are able to perce=
ive the underlying Brahman in air, then it is ever pure. But, the problem i=
s that you are not able to perceive the underlying Brahman and you are perc=
eiving a specific object with certain properties in the field of duality. T=
hat is why you need to do sadhana in first place.<br>> > <br>&g=
t; > Then why not use something that has good and purifying properties e=
ven in the field of duality? Like fire.<br>> > <br>> >
*=
* &=
nbsp; *<br>> > <br>> > The method of using the elem=
ent of aakaasa is jnaana yoga and Vedanta. Aakaasa (ether/space) is an elem=
ent present in everything and yet imperceptible. Similarly, Brahman is pres=
ent in every object we perceive and yet we do not perceive Brahman - we onl=
y perceive various objects. A vedanti tells oneself that everything is Brah=
man. Perception of various objects as various objects with properties is an=
illusion, one keeps telling oneself. One tries to see everything as Brahma=
n.<br>> > <br>> > When one feels attraction or repulsion =
for something, one reminds oneself "what I am doing? All is Brahman. There =
is no X and Y." When one feels pride or depression, one reminds oneself "wh=
at I am doing? All is Brahman. There is no I or others. There is no good or=
bad." With persistent contemplation and self-control exerted like
that fo=
r a long time, one finally overcomes the very seed of such thoughts that ne=
ed to be countered with "everything is Brahman" logoc. One's mind is establ=
ished in Brahman and one does not perceive objectification. That is moksha.=
<br>> > <br>> > This path needs tremendous patience, pers=
everance and discipline. It is not easy.<br>> > <br>> > *=
* &=
nbsp; *<br>> > <br>> > Mother willing, Pitri tarpan=
a video may come later.<br>> > <br>> > Best regards,<br>&=
gt; > Narasimha<br>> > -------------------------------------------=
------------------------<br>> > Free Jyotish Software, Fr=
ee Jyotish Lessons, Jyotish Writings,<br>> > "Do It Yourself" ritual =
manuals for short Homam and Pitri Tarpana:<br>>
> &=
nbsp; &nbs=
p; http://www.VedicAstrologer.org<br>> > =
; Films that make a difference: http://SaraswatiFilms.org <br>&=
gt; > Spirituality: http://groups.yahoo.co=
m/group/vedic-wisdom<br>> > Jyotish writings: http://grou=
ps.yahoo.com/group/JyotishWritings<br>> > ---------------------------=
----------------------------------------<br>> > <br>> > -=
-- On Tue, 12/15/09, vedic_pathak <vedic_pathak@> wrote:<br>> >=
From: vedic_pathak <vedic_pathak@><br>> > Subject: [vedic-wisd=
om] Re: Fire vs Air<br>> > To: vedic-wisdom@yahoogroups.com<br>> &=
gt; Date: Tuesday, December 15, 2009, 12:50 PM<br>> > <br>> > <=
br>> > <br>> > <br>> > <br>> > <br>> > <br>&g=
t; > <br>> > <br>> >
<br>> > <br>> > =
; <br>> > <br>> > <br>> > <=
br>> > <br>> > &=
nbsp; <br>> > P=
ranaam Jiten,<br>> > <br>> > <br>> > <br>> > See th=
e following message which is a good comparision statement for Fire and Air =
w.r.t. spiritual path.<br>> > <br>> > <br>> > <br>> &g=
t; http://groups. yahoo.com/ group/vedic- wisdom/message/ 1462<br>> >=
<br>> > <br>> > <br>> > Best Regards,<br>> > <br>&=
gt; > <br>> > <br>> > Utpal<br>> > <br>> > <br>&=
gt; > <br>> > --- In vedic-wisdom@ yahoogroups. com, "dahiyajiten"=
<dahiyajiten@ ...> wrote:<br>> > <br>> > ><br>> &g=
t; <br>> > > Namaste Narsimhaji,<br>> > <br>> > > <=
br>> > <br>> > >
From your point of view, homam is the best=
option for spiritual growth.<br>> > <br>> > > But someone a=
t my workplace told me, if we go on giving weightage to the five elem=
ents then 'earth' element is least favourable for, then water ,then fire , =
then air and then comes akash tattawa for spiritual growth.So, instead of t=
aking the path of fire(homam) we should take path of air(breathing practice=
s).How far is this correct? and if it is true then is there any method of u=
sing akash tattwa?<br>> > <br>> > > <br>> > <br>> &=
gt; > Secondly,do you plan to make a video of pitri tarpana? bcoz i have=
never seen any body doing tarpana.<br>> > <br>> > > <br>>=
; > <br>> > > <br>> > <br>> > > Regards<br>> =
> <br>> > > Jitender<br><br></td></tr></table>
--0-331875448-1262390303=:21185--
From pvr108@... Wed Feb 17 11:08:34 2016

Message-ID: <488902.20995.qm@...>
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Jan 2010 15:59:06 PST
Date: Fri, 1 Jan 2010 15:59:06 -0800 (PST)
MIME-Version: 1.0
Subject: Re: Nirvikalpa Samadhi (Re: Samadhi)
X-Yahoo-Group-Post: member; u=77866142; y=6bKuM2lyARVv9Hq68y5NVpQdKLAGPa7BTPV8C-
01O91s
--0-1978362767-1262390346=:20995
Namaste,
=A0
As this may be of interest to others too, I will reply on the =
list without revealing your identity.
=A0
You seem to be referring to the i=
ncident in the following message after guessing and filling in some blanks:=
=A0
http://groups.yahoo.com/group/vedic-wisdom/message/951
=A0
*=A0=A0=A0=
=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0=A0 *
=A0
If someone is in non-dual Nirvika=
lpa samadhi, one does not perceive a manifestation of a goddess or what som=
eone else is doing thousands of kilometres away. One will perceive such thi=
ngs only when in dualistic samadhis.
=A0
Some people who can reach Nirvikal=
pa samadhi may sometimes be in Nirvikalpa samadhi and sometimes in other du=
alistic samadhis. For example, Totapuri was familiar only with non-dual Nir=
vikalpa samadhi, but Ramakrishna Paramahamsa used to go to non-dual Nirvika=
lpa samadhi as well as other dualistic samadhis frequently.
=A0
*=A0=A0=A0=
=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0=A0 *
=A0
One more thing..
=A0
One who reac=
hes Nirvikalpa samadhi may experience a lot of things in the transition to/=
from it. When one's mind goes from one space-time point to the root of all =
space-times where there is no concept of space and time or when one's mind =
is coming back from it to one space-time point, one's mind may become "awar=
e of" several space-time points during the transition. Thus, a yogi who goe=
s to Nirvikalpa samadhi and comes back (instead of merging in Brahman forev=
er) may "know" some things that he would otherwise not know.
=A0
*=A0=A0=A0=
=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0=A0 *
=A0
Most yogis cannot control what pa=
rts of the duality they perceive. But rishis used to be able to go to any s=
pace-time point at will and perceive *anything* within duality. Nothing wit=
hin duality is hidden from them.
=A0
This is the difference between differe=
nt beings. Many yogis may be able to overcome mental conditioning through s=
adhana and absorb mind in non-dual Self and become liberated. Very few can =
come back to duality after that and continue to live in duality unaffected =
by it. Of those, different people have different levels of mastery over dua=
lity. Mastering non-duality is one thing and mastering duality is another.
=
=A0
Best regards,
Narasimha
-----------------------------------------------=
--------------------
=A0 Free Jyotish Software, Free Jyotish Lessons, Jyoti=
sh Writings,
"Do It Yourself" ritual manuals for short Homam and Pitri Tarp=
ana:
=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0 http://www.VedicAs=
trologer.org
=A0=A0=A0=A0 Films that make a difference: http://SaraswatiFil=
ms.org
=A0=A0=A0=A0 Spirituality: http://groups.yahoo.com/group/vedic-wisdo=
m
=A0 Jyotish writings: http://groups.yahoo.com/group/JyotishWritings
-----=
--------------------------------------------------------------
=A0
> Dear N=
arasimha, namaste & pranaams
>
> An academic question concerning the below=
lines:
>
>=A0=A0=A0=A0=A0 "Bottomline is that there is nothing to describ=
e in Nirvikalpa samadhi.
> > Regarding Nirvikalpa samadhi, Manish once said=
to me: "When I am in
> > Nirvikalpa samadhi, there is no experience. Thus,=
anything I say about the
> > "experience" of Nirvikalpa samadhi is actuall=
y the observation of an I-ness
> > as it is being torn down or being recons=
tructed, i.e. just before or after
> > Nirvikalpa samadhi but not *during* =
it."
> >
> > This is essentially the problem with "describing" Nirvikalpa s=
amadhi!
> >
> Suppose Manish is in nirvikalpa samadhi, then how is he able =
to perceive
> manifestation of Goddess Kalikambal before him? How is he abl=
e to understand
> that the beejakshara medidated on by a person thousands o=
f kilometres away
> is this specific beejakshara?
>
> best regards
> <dele=
ted>
--0-1978362767-1262390346=:20995

top" style=3D"font: inherit;">Namaste,<br> <br>As this may be of inter=
est to others too, I will reply on the list without revealing your identity=
.<br> <br>You seem to be referring to the incident in the following me=
ssage after guessing and filling in some blanks:<br> <br>http://groups=
.yahoo.com/group/vedic-wisdom/message/951<br> <br>* &=
nbsp; * *<br>&n=
bsp;<br>If someone is in non-dual Nirvikalpa samadhi, one does not perceive=
a manifestation of a goddess or what someone else is doing thousands of ki=
lometres away. One will perceive such things only when in dualistic samadhi=
s.<br> <br>Some people who can reach Nirvikalpa samadhi may sometimes =
be in Nirvikalpa samadhi and sometimes in other dualistic samadhis. For exa=
mple, Totapuri was familiar only with non-dual Nirvikalpa samadhi, but
Ram=
akrishna Paramahamsa used to go to non-dual Nirvikalpa samadhi as well as o=
ther dualistic samadhis frequently.<br> <br>* &=
nbsp; * *<br> <b=
r>One more thing..<br> <br>One who reaches Nirvikalpa samadhi may expe=
rience a lot of things in the transition to/from it. When one's mind goes f=
rom one space-time point to the root of all space-times where there is no c=
oncept of space and time or when one's mind is coming back from it to one s=
pace-time point, one's mind may become "aware of" several space-time points=
during the transition. Thus, a yogi who goes to Nirvikalpa samadhi and com=
es back (instead of merging in Brahman forever) may "know" some things that=
he would otherwise not know.<br> <br>* &=
nbsp; * *<br> <br>Most=
yogis cannot control what parts of the duality they perceive.
But rishis =
used to be able to go to any space-time point at will and perceive *anythin=
g* within duality. Nothing within duality is hidden from them.<br> <br=
>This is the difference between different beings. Many yogis may be able to=
overcome mental conditioning through sadhana and absorb mind in non-dual S=
elf and become liberated. Very few can come back to duality after that and =
continue to live in duality unaffected by it. Of those, different people ha=
ve different levels of mastery over duality. Mastering non-duality is one t=
hing and mastering duality is another.<br> <br>Best regards,<br>Narasi=
mha<br>-------------------------------------------------------------------<=
br> Free Jyotish Software, Free Jyotish Lessons, Jyotish Writings,<br=
>"Do It Yourself" ritual manuals for short Homam and Pitri Tarpana:<br>&nbs=
p; &=
nbsp;
http://www.VedicAstrologer.org<br> &nbs=
p; Films that make a difference: http://SaraswatiFilms.org<br> &=
nbsp; Spirituality: http://groups.yahoo.com/group/vedic-wisdom<=
br> Jyotish writings: http://groups.yahoo.com/group/JyotishWritings<b=
r>-------------------------------------------------------------------<br>&n=
bsp;<br>> Dear Narasimha, namaste & pranaams<br>> <br>> An aca=
demic question concerning the below lines:<br>> <br>> &nbs=
p; "Bottomline is that there is nothing to describe in Nirvikal=
pa samadhi.<br>> > Regarding Nirvikalpa samadhi, Manish once said to =
me: "When I am in<br>> > Nirvikalpa samadhi, there is no experience. =
Thus, anything I say about the<br>> > "experience" of Nirvikalpa sama=
dhi is actually the observation of an I-ness<br>> > as it is being to=
rn down or being reconstructed, i.e. just before or after<br>> > Nirv=
ikalpa samadhi
but not *during* it."<br>> ><br>> > This is ess=
entially the problem with "describing" Nirvikalpa samadhi!<br>> ><br>=
> Suppose Manish is in nirvikalpa samadhi, then how is he able to percei=
ve<br>> manifestation of Goddess Kalikambal before him? How is he able t=
o understand<br>> that the beejakshara medidated on by a person thousand=
s of kilometres away<br>> is this specific beejakshara?<br>> <br>>=
best regards<br>> <deleted><br><br></td></tr></table>
--0-1978362767-1262390346=:20995--
From swastik_astro@... Wed Feb 17 11:08:34 2016

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47D3H7SgTUo__gP_LN28Ink
Jan 2010 21:24:40 PST
Date: Fri, 1 Jan 2010 21:24:40 -0800 (PST)
In-Reply-To: <402029.1553.qm@...>
MIME-Version: 1.0
From: manoj sharma <swastik_astro@...>
Subject: Re: [vedic-wisdom] Curses on mantras (Re: ram ram)
X-Yahoo-Group-Post: member; u=304466770; y=-
RAfMiSv279bEhJ9Rvp76zVw5jF36Z1yxMUk9DyWl2pirHgzUyv0Qg
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--0-1190956059-1262409880=:20109
Content-Type: text/plain; charset=utf-8
JAI MAA
Narasimha ji
namaskar
nice answer thanks for ur reply.
ram ram ji=
--- On Sat, 2/1/10, Narasimha P.V.R. Rao <pvr108@...> wrote:
From:=
Narasimha P.V.R. Rao <pvr108@...>
Subject: [vedic-wisdom] Curses on =
mantras (Re: ram ram)
Date: Saturday, 2 Ja=
nuary, 2010, 5:27 AM
=C2=A0
Namaste=
,
=C2=A0
The stories of curses on mantras and deities are metaphorical repr=
esentations of things to watch out for. Please do not think that your mantr=
a is not working because it is cursed and that it will magically work if yo=
u chant the shaapa vimochana mantra (curse relieving incantation) .
=C2=A0
=
Take Savitru Gayatri mantra for example. It extolls the effulgence of the C=
osmic Sun who lights up the Sushumna nadi (subtle channel of realization) .=
The chhandas Gayatri is the shakti controlling the entrance of Sushumna na=
di in Mooladhaara chakra. Repeated chanting of Gayatri mantra with focus wi=
ll open the entrance of Sushumna nadi and let self-awareness (Kundalini) fl=
ow in the channel of realization. The ultimate goal is self-realization.
=
=C2=A0
However, if one does not realize the goal and thinks in terms of a l=
imited I-ness and its
desires (good health, wealth, children, fame etc etc=
) even as one chants Gayatri mantra, one will not achieve self-realization.=
One's Kundalini may rise, but will stop somewhere. One is blocked from the=
"full results" of Gayatri mantra. THAT is what is meant by it being cursed=
.
=C2=A0
Gayatri mantra has three curses. Take the one from Vasishtha for e=
xample. The word Vaishtha comes from vasu and means "the purest and the mos=
t excellent one". If an impure one, i.e. one with desires of a limited I-ne=
ss, is chanting it, there is a curse from Vasishtha that blocks one. If you=
see the shaapavimochana mantra given in tradition for Vasishtha's curse, y=
ou will see that it says "I am the light that fills the entire universe, I =
am Shiva etc". It implores sadhaka to let the limited I-ness go.
=C2=A0
If =
one merely chants that shaapa vimochana mantra, it is akin to chanting "Adv=
il stops headache". Chanting that does not stop headache. One needs to
act=
ually take Advil. Similarly, one needs to imbibe the meanings of the shaapa=
vimochana mantras, in order for the Veda mantra of Gayatri to work fully a=
nd make one self-realized.
=C2=A0
*=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=
=A0 *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *
=C2=A0
Bottomline: Storie=
s of curses and curse relieving incantations for various deities and mantra=
s are metaphorical in nature. Instead of searching for a magical formula, o=
ne should work on one's mental attitude and thinking. Surrender to god and =
consider all actions as offerings to god. Do whatever sadhana you can, whet=
her it is japam or homam, for whatever time you can. In the rest of the tim=
e, keep a close watch on your thinking and eliminate undesirable thoughts (=
thoughts emanating from the desires of a limited I-ness) at the root. Expan=
d I-ness to include others - wife and children, parents, family, friends, c=
ommunity, country, world etc. Rooting out of
conditioning though constant =
contemplation enables one to do a better japam or homam. The time spent in =
japam and homam enables one to contemplate better and eliminate conditionin=
g faster. The external sadhanas and the internal contemplation aid each oth=
er.
=C2=A0
When one's attitude is pure, all mantras become possible. Mantra=
s chanted by an impure and selfish mind have all kinds of curses on them an=
d give no results.
=C2=A0
Best regards,
Narasimha
------------ --------- --=
------- --------- --------- --------- --------- -
=C2=A0 Free Jyotish Softw=
are, Free Jyotish Lessons, Jyotish Writings,
"Do It Yourself" ritual manual=
s for short Homam and Pitri Tarpana:
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 http://w=
ww.VedicAst rologer.org
=C2=A0=C2=A0=C2=A0=C2=A0 Films that make a differen=
ce: http://SaraswatiFil ms.org
=C2=A0=C2=A0=C2=A0=C2=A0 Spirituality:
htt=
p://groups. yahoo.com/ group/vedic- wisdom
=C2=A0 Jyotish writings: http://=
groups. yahoo.com/ group/JyotishWri tings
------------ --------- --------- =
--------- --------- --------- --------- -
=C2=A0
--- In vedic-wisdom@ yahoo=
groups. com, manoj sharma <swastik_astro@ ...> wrote:
> JAI MAA
>
> respec=
ted Narsimhaji
>
> namaskar
>
> in sadhna we come to know the diffrent ty=
pes of shapa (curses) and kilan or other dosha on diffrent dieties and ther=
e mantras. is there is any single stotra or mantra is discribed in tantra o=
r other litrature to restore the orignal powers of mantras. if yes plz u li=
ke to tell me about this.
>
> thanks
New Email addresses available on Yahoo!

Get the Email name you#=
9;ve always wanted on the new @ymail and @rocketmail.
Hurry before someone=
else does!
http://mail.promotions.yahoo.com/newdomains/aa/
--0-1190956059-1262409880=:20109
Content-Type: text/html; charset=utf-8

top" style=3D"font: inherit;">JAI MAA<br>Narasimha ji<br>namaskar<br><br>ni=
ce answer thanks for ur reply.<br><br>ram ram ji<br><br>--- On <b>Sat, 2/1/=
10, Narasimha P.V.R. Rao <i><pvr108@...></i></b> wrote:<br><blo=
ckquote style=3D"border-left: 2px solid rgb(16, 16, 255); margin-left: 5px;=
padding-left: 5px;"><br>From: Narasimha P.V.R. Rao <pvr108@...>=
;<br>Subject: [vedic-wisdom] Curses on mantras (Re: ram ram)<br>To: vedic-w=
isdom@yahoogroups.com<br>Date: Saturday, 2 January, 2010, 5:27 AM<br><br><d=
iv id=3D"yiv125362758">
<span style=3D"display: none;"> </span>
<div id=3D"ygrp-text">
<p><table border=3D"0" cel=

lpadding=3D"0" cellspacing=3D"0"><tbody><tr><td style=3D"font-family: inher=
it; font-style: inherit; font-variant: inherit; font-weight: inherit; font-=
size: inherit; line-height: inherit; font-size-adjust: inherit; font-stretc=
h: inherit; -x-system-font: none;" valign=3D"top">Namaste,<br> <br>The=
stories of curses on mantras and deities are metaphorical representations =
of things to watch out for. Please do not think that your mantra is not wor=
king because it is cursed and that it will magically work if you chant the =
shaapa vimochana mantra (curse relieving incantation) .<br> <br>Take S=
avitru Gayatri mantra for example. It extolls the effulgence of the Cosmic =
Sun who lights up the Sushumna nadi (subtle channel of realization) . The c=
hhandas Gayatri is the shakti controlling the entrance of Sushumna nadi in =
Mooladhaara chakra. Repeated chanting of Gayatri mantra with focus will ope=
n the entrance of Sushumna nadi and let
self-awareness (Kundalini) flow in=
the channel of realization. The ultimate goal is self-realization.<br>&nbs=
p;<br>However, if one does not realize the goal and thinks in terms of a li=
mited I-ness and its
desires (good health, wealth, children, fame etc etc)=
even as one chants Gayatri mantra, one will not achieve self-realization. =
One's Kundalini may rise, but will stop somewhere. One is blocked from the =
"full results" of Gayatri mantra. THAT is what is meant by it being cursed.=
<br> <br>Gayatri mantra has three curses. Take the one from Vasishtha =
for example. The word Vaishtha comes from vasu and means "the purest and th=
e most excellent one". If an impure one, i.e. one with desires of a limited=
I-ness, is chanting it, there is a curse from Vasishtha that blocks one. I=
f you see the shaapavimochana mantra given in tradition for Vasishtha's cur=
se, you will see that it says "I am the light that fills the entire univers=
e, I am Shiva etc". It implores sadhaka to let the limited I-ness go.<br>&n=
bsp;<br>If one merely chants that shaapa vimochana mantra, it is akin to ch=
anting "Advil stops headache". Chanting that does not stop headache. One ne=
eds to
actually take Advil. Similarly, one needs to imbibe the meanings of=
the shaapa vimochana mantras, in order for the Veda mantra of Gayatri to w=
ork fully and make one self-realized.<br> <br>* =
; * *<br> =
<br>Bottomline: Stories of curses and curse relieving incantations for vari=
ous deities and mantras are metaphorical in nature. Instead of searching fo=
r a magical formula, one should work on one's mental attitude and thinking.=
Surrender to god and consider all actions as offerings to god. Do whatever=
sadhana you can, whether it is japam or homam, for whatever time you can. =
In the rest of the time, keep a close watch on your thinking and eliminate =
undesirable thoughts (thoughts emanating from the desires of a limited I-ne=
ss) at the root. Expand I-ness to include others - wife and children, paren=
ts, family, friends, community, country, world etc. Rooting out of
conditi=
oning though constant contemplation enables one to do a better japam or hom=
am. The time spent in japam and homam enables one to contemplate better and=
eliminate conditioning faster. The external sadhanas and the internal cont=
emplation aid each other.<br> <br>When one's attitude is pure, all man=
tras become possible. Mantras chanted by an impure and selfish mind have al=
l kinds of curses on them and give no results.<br> <br>Best regards,<b=
r>Narasimha<br>------------ --------- --------- --------- --------- -------=
-- --------- -<br> Free Jyotish Software, Free Jyotish Lessons, Jyoti=
sh Writings,<br>"Do It Yourself" ritual manuals for short Homam and Pitri T=
arpana:<br> &nbs=
p; http://www.VedicAst rologer.org<br>&=
nbsp; Films that make a difference: http://SaraswatiFil m=
s.org <br> Spirituality:
http://groups. yahoo.com/=
group/vedic- wisdom<br> Jyotish writings: http://groups. yahoo.com/ =
group/JyotishWri tings<br>------------ --------- --------- --------- ------=
--- --------- --------- -<br> <br>--- In vedic-wisdom@ yahoogroups. co=
m, manoj sharma <swastik_astro@ ...> wrote:<br>> JAI MAA<br>> <=
br>> respected Narsimhaji<br>> <br>> namaskar<br>> <br>> in =
sadhna we come to know the diffrent types of shapa (curses) and kilan or ot=
her dosha on diffrent dieties and there mantras. is there is any single sto=
tra or mantra is discribed in tantra or other litrature to restore the orig=
nal powers of mantras. if yes plz u like to tell me about this.<br>> <br=
>> thanks<br><br></td></tr></tbody></table></p>
</div>
</div></blockquote></td></tr></table><br>
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Subject: Sri RamaKrishna says one who constantly thinks of God can know His
real nature
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--000e0cd13972a18319047c2ae562
ONCE a man entered a wood and saw a small animal on a tree. He came back
and told another man that he had seen a creature of a beautiful red colour
on a certain tree.The second man replied: "When i went into the wood, I also
saw that animal.But why do you call it red? It is green."
Another man who was present contradicted them both and insisted that it was
yellow. Presently others arrived and contended that it was grey,violet,
blue, and so forth and so on. At last they started quarrelling among
themselves. To settle the dispute they all went to the tree. They saw a man
sitting under it.
On being asked, he replied:'Yes, I live under this tree and I know the
animal very well. All your descriptions are true. Sometimes it appears red,
sometimes yellow, and at other times blue, violet, grey and so forth- It is
a chameleon.
And sometimes it has no colour at all. Now it has a colour, and now it has
none."
In like manner, one who constantly thinks of God can know His real nature;
he alone knows that God reveals Himself to seekers in various forms and
aspects. God has attributes; then again He has none. Only the man who lives
under the tree knows that the chameleon can appear in various colours, and
he knows further that the animal at times has no colour at all. It is the
others who suffer from the agony of futile argument.
--
Prasanth Jalasutram
Love And Love Alone
--000e0cd13972a18319047c2ae562
ht:1.3em">
ONCE a man entered a wood and saw a small animal on a tree. He c=
ame back and told another man that he had seen a creature of a beautiful re=
d colour on a certain tree.The second man replied: "When i went into t=
he wood, I also saw that animal.But why do you call it red? It is green.&qu=
ot;<br>
<br>Another man who was present contradicted them both and insiste=
d that it was yellow. Presently others arrived and contended that it was gr=
ey,violet, blue, and so forth and so on. At last they started quarrelling a=
mong themselves. To settle the dispute they all went to the tree. They saw =
a man sitting under it.=A0<br>
<br>On being asked, he replied:'Yes, I =

live under this tree and I know the animal very well. All your descriptions=
are true. Sometimes it appears red, sometimes yellow, and at other times b=
lue, violet, grey and so forth- It is a chameleon.<br>
<br>And sometimes i=
t has no colour at all. Now it has a colour, and now it has none."<br>=
<br><span style=3D"font-weight:bold">In like manner, one who constantly thi=
nks of God can know His real nature; he alone knows that God reveals Himsel=
f to seekers in various forms and aspects. God has attributes; then again H=
e has none. Only the man who lives under the tree knows that the chameleon =
can appear in various colours, and he knows further that the animal at time=
s has no colour at all. It is the others who suffer from the agony of futil=
e argument.</span><br>
<br><span style=3D"font-weight:bold">Source:</span>=
=A0Tales and Parables of Sri Ramakrishna<div style=3D"clear:both;margin-top=
:0px;margin-right:0px;margin-bottom:0.75em;margin-left:0px;line-height:1.3e=
m"></div></div>
<div style=3D"color:rgb(51, 51, 51);font-size:87%;margin-to=
p:0px;margin-right:0px;margin-bottom:0.75em;margin-left:0px;line-height:1.3=
em"></div></span><br>-- <br>Om Namo Bhagavate Sri Ramanaya<br>
Prasanth Jal=
asutram<br><br>Love And Love Alone<br><br>
--000e0cd13972a18319047c2ae562--
From mahalaxmyey@... Wed Feb 17 11:08:34 2016

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From: Se Am <mahalaxmyey@...>
Subject: Re: [vedic-wisdom] Tiruppavai Day 16 [2 Attachments]
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are the images copyrighted or free

can i use them
thanks
______________=
__________________
From: EV Narasimhan <evnarasimhan@...>
To: Naras=
imhan EV <evnarasimhan@...>; Group Sri Desika Sabha <sridesikasabha=
@yahoogroups.com>; Group Srivaishanavasabha <srivaishnavasabha@yahoogroups.=
com>; SriDesikasabha <sridesikasabha@...>
Sent: Thu, December 31, 200=
9 10:33:02 AM
Subject: [vedic-wisdom] Tiruppavai Day 16 [2 Attachments]
=
[Attachment(s) from EV Narasimhan included below]
Dear Bhaagavtas,
Pran=
amams..
Please find attached images for Tiruppavai Day 16 poem with meanin=
g.
adiyan,
dAsan,
Ranganathan.
________________________________
The INTER=
NET now has a personality.. YOURS! See your Yahoo! Homepage.
--0-1917075811-1262436372=:76769
<html><head><style type=3D"text/css"></style></he=

ad><body><div style=3D"font-family:times new roman,new york,times,serif;fon=
t-size:12pt"><div>are the images copyrighted or free<br>can i use them<br>t=
hanks<br></div><div style=3D"font-family: times new roman,new york,times,se=
rif; font-size: 12pt;"><br><div style=3D"border-left: 2px solid rgb(16, 16,=
255); margin: 5px 0px 5px 5px; padding-left: 5px; font-family: times new r=
oman,new york,times,serif; font-size: 12pt;"><font face=3D"Tahoma" size=3D"=
2"><hr size=3D"1"><b><span style=3D"font-weight: bold;">From:</span></b> EV=
Narasimhan <evnarasimhan@...><br><b><span style=3D"font-weig=
ht: bold;">To:</span></b> Narasimhan EV <evnarasimhan@...>; G=
roup Sri Desika Sabha <sridesikasabha@yahoogroups.com>; Group Srivais=
hanavasabha <srivaishnavasabha@yahoogroups.com>; SriDesikasabha <s=
ridesikasabha@...><br><b><span style=3D"font-weight: bold;">Sent:<=
/span></b>
Thu, December 31, 2009 10:33:02 AM<br><b><span style=3D"font-we=
ight: bold;">Subject:</span></b> [vedic-wisdom] Tiruppavai Day 16 [2 Attach=
ments]<br></font><br><meta http-equiv=3D"x-dns-prefetch-control" content=3D=
"off">
<div id=3D=
"ygrp-text">
<p></p><div style=3D"font-family:=
Courier New,courier,monaco,monospace,sans-serif; font-size: 12pt;"><div>
<=
div><span style=3D"color: black;"><font face=3D"Courier New, courier, monac=
o, monospace, sans-serif" size=3D"3">Dear Bhaagavtas, <br><br>Pranamams..<b=
r><br>Please find attached images for Tiruppavai Day 16 poem with mean=
ing.<br><br>adiyan,<br>dAsan,<br>Ranganathan..</font></span></div></div></d=
iv><br>
<hr size=3D"1">
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Subject: Sri Ramakrishna Says Inscrutable Are The Ways Of God
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--001636920849aa2d72047c3f8393
How can we understand the ways of God through our small intellects?
As Bhishma lay dying on his bed of arrows, the Pandava brothers and Krishna
stood around him.They saw tears flowing from the eyes of the great hero.
Arjuna said to Krishna: "Friend, how surprising it is! Even such a man as
our grandsire Bhishma - truthful, self-restrained, supremely wise and one of
the eight Vasus - weeps through Maya,at the hour of death." Sri Krishna
asked Bhishma about it.
Bhishma replied: "O Krishna, You know very well that this is not the cause
of my grief. I am thinking that there is no end to the Pandavas' sufferings,
though God Himself is their charioteer,A thought like this makes me feel
that i have understood nothing of the ways of God, and so I weep."

--
Prasanth Jalasutram
Love And Love Alone
--001636920849aa2d72047c3f8393

ht:1.3em">
<span style=3D"font-weight:bold">How can we understand the ways =
of God through our small intellects?</span><br><br>As Bhishma lay dying on =
his bed of arrows, the Pandava brothers and Krishna stood around him.They s=
aw tears flowing from the eyes of the great hero.=A0<br>
<br>Arjuna said t=
o Krishna: "Friend, how surprising it is! Even such a man as our grand=
sire Bhishma - truthful, self-restrained, supremely wise and one of the eig=
ht Vasus - weeps through Maya,at the hour of death." Sri Krishna asked=
Bhishma about it.=A0<br>
<br>Bhishma replied: "O Krishna, You know v=

ery well that this is not the cause of my grief.=A0<span style=3D"font-weig=
ht:bold">I am thinking that there is no end to the Pandavas' sufferings=
, though God Himself is their charioteer,A thought like this makes me feel =
that i have understood nothing of the ways of God, and so I weep."=A0<=
/span><br>
<br><span style=3D"font-weight:bold">Source:</span>=A0Tales and=

Parables of Sri Ramakrishna<div style=3D"clear:both;margin-top:0px;margin-=
right:0px;margin-bottom:0.75em;margin-left:0px;line-height:1.3em"></div></d=
iv>
<div style=3D"color:rgb(51, 51, 51);font-size:87%;margin-top:0px;margin=
-right:0px;margin-bottom:0.75em;margin-left:0px;line-height:1.3em"></div></=
span>-- <br>Om Namo Bhagavate Sri Ramanaya<br>
Prasanth Jalasutram<br><br>L=
ove And Love Alone<br><br>
--001636920849aa2d72047c3f8393--
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To: Narasimhan EV <evnarasimhan@...>,
Group Sri Desika Sabha <sridesikasabha@yahoogroups.com>,
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Subject: Tiruppavai Day 17
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X-Yahoo-Profile: evnarasimhan
--0-72724928-1262577878=:14440
--0-1950200047-1262577878=:14440
Dear Bhaagavtas,
Pranamams..
Please find attached images for Tiruppavai =

Day=A017 poem with meaning.
adiyan,
dAsan,
Ranganathan.
The INTERN=
ET now has a personality. YOURS! See your Yahoo! Homepage. http://in.yahoo.=
com/
--0-1950200047-1262577878=:14440

ad><body><div style=3D"font-family:Courier New, courier, monaco, monospace,=
sans-serif;font-size:12pt"><DIV>
<DIV><SPAN style=3D"COLOR: black"><FONT f=
ace=3D"Courier New, courier, monaco, monospace, sans-serif" size=3D3>Dear B=
haagavtas, <BR><BR>Pranamams..<BR><BR>Please find attached images for Tirup=
pavai Day 17 poem with meaning.<BR><BR>adiyan,<BR>dAsan,<BR>Ranganatha=
n.</FONT></SPAN></DIV></DIV></div><br>
<hr size=3D=
1></hr>
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Zi4rzuXA1Sfp1dtQ4ZfZiCWP76YYfMzbXrw4SyGUzUhnpc-
Jan 2010 09:35:37 IST
Date: Mon, 4 Jan 2010 09:35:37 +0530 (IST)
MIME-Version: 1.0
y=VxdpXNHInLQS1hVTLe51BDNfqkT3xgWJDRIVq9LlyErIuOkuMucr
--0-954079223-1262577937=:78870
--0-219073547-1262577937=:78870
Dear Bhaagavtas,
Pranamams..

adiyan,
dAsan,
Ranganathan.
The INTERN=
com/
--0-219073547-1262577937=:78870

<DIV><SPAN style=3D"COLOR: black"><FONT f=
ace=3D"Courier New, courier, monaco, monospace, sans-serif" size=3D3>Dear B=
haagavtas, <BR><BR>Pranamams..<BR><BR>Please find attached images for Tirup=
pavai Day 18 poem with meaning.<BR><BR>adiyan,<BR>dAsan,<BR>Ranganatha=
n.</FONT></SPAN></DIV></DIV></div><br>
<hr size=3D=
1></hr>
The INTERNET now has a personality. YOURS! <a href=3D"http://in.rd=
.yahoo.com/tagline_yyi_1/*http://in.yahoo.com/" target=3D"_blank">See your =
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--0-219073547-1262577937=:78870--
--0-954079223-1262577937=:78870

--0-954079223-1262577937=:78870

--0-954079223-1262577937=:78870--

Message-ID: <776561.78690.qm@...>
X-YMail-OSG:
nt8JnY0VM1lTjH07xPOjXQNlSqwBrkDzTZJxikblWe1Nu2HCkGBm4WPoRDos4o0iF8eO6oUJJ1tW.nZjhvx
Y27fh1sUyXEYxaSqvx6ljPwb2u3Tjqp6DawaS_Rp4y1QWluCFy3_RvleK13CuGw35LoReOIju8xs4Ediu47
p6QI6.ny6ccl6suKwV3T23fQ7HyqNX9pSthELcWpc1UGTg7x6jTmcLbvhC2RDJx0OxuyiHrQwc30K27ryXl
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Jan 2010 09:36:23 IST
Date: Mon, 4 Jan 2010 09:36:23 +0530 (IST)
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--0-783676387-1262577983=:78690
--0-353930334-1262577983=:78690
Dear Bhaagavtas,
Pranamams..
Please find attached images for Tiruppavai Da=
y 19 poem with meaning.
adiyan,
dAsan,
Ranganathan.
The INTERNET n=
ow has a personality. YOURS! See your Yahoo! Homepage. http://in.yahoo.com/
--0-353930334-1262577983=:78690

sans-serif;font-size:12pt"><DIV>Dear Bhaagavtas, </DIV>
<DIV>Pranamams..</=
DIV>
<DIV>Please find attached images for Tiruppavai Day 19 poem with meani=
ng.</DIV>
<DIV>adiyan,<BR>dAsan,<BR>Ranganathan.<BR></DIV></div><br=
>
<hr size=3D1></hr>
The INTERNET now has a personality. =
YOURS! <a href=3D"http://in.rd.yahoo.com/tagline_yyi_1/*http://in.yahoo.com=
/" target=3D"_blank">See your Yahoo! Homepage</a>.</body></html>
--0-353930334-1262577983=:78690--
--0-783676387-1262577983=:78690
Content-Type: image/jpeg; name="poem19.jpg"
Content-Disposition: attachment; filename="poem19.jpg"

--0-783676387-1262577983=:78690

--0-783676387-1262577983=:78690--

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0NTnQb3_HlxFy3TBla2p3ylXoD7WpbS03aR73Jabv7tzeKzCYcUwtPzjwu1T._5087nLTIfX5tyUs56Dzmc
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Jan 2010 09:40:42 IST
Date: Mon, 4 Jan 2010 09:40:42 +0530 (IST)
MIME-Version: 1.0
Subject: Fw: srisukthahomam (uthram)
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FYI
----- Forwarded Message ----

From: varadhan desikan <srisukthahomam@=
gmail.com>
To: Chitra Malolan <chitramalolan@...>; Vimala Rajaji <vim=
alarajaji@...>; padhu raman <padhuraman@...>; shan@loocustincor=
p.net
Sent: Fri, 1 January, 2010 1:28:19 PM
Subject: srisukthahomam (uthram=
)
dear bhagavathas
the margazhi uthra nakshatra homam(Srisuktha Homam) w=

ill be on Wednesday the 6th January 2010 at Sri Padmavathay, Sri devi Bhoom=
idevi Sameth Sri Prasanna Venkatesa Perumal Koil, Gangai Konda Chozhan Stre=
et, MGR Nagar, Chennai - 600 078. (Near Ajantha Tailor Bus Stop) Phone: Mob=
- 09841847464=A0=A0=A0=A0 LL - 23664354.
Those who wish to participate in =

the homam may send their contributions through
ICICI Bank SB A/c No.02120=

1579679,=A0 Santhome Branch, Chennai
Bank of India SB A/c No.80131011000513=
4, KK Nagar Branch, Chennai
Beneficiary:=A0 Desikan Varadharajan
under in=
timation to the undersigned.
all are welcome to participate in the homam.

=
dasan
velianallur varadhachary
The INTERNET now has a personality=

. YOURS! See your Yahoo! Homepage. http://in.yahoo.com/
--0-1334757157-1262578242=:81953

sans-serif;font-size:12pt"><DIV>FYI<BR></DIV>
<DIV style=3D"FONT-SIZE: 12p=
t; FONT-FAMILY: Courier New, courier, monaco, monospace, sans-serif"><BR>
<=
DIV style=3D"FONT-SIZE: 12pt; FONT-FAMILY: times new roman, new york, times=
, serif"><FONT face=3DTahoma size=3D2>----- Forwarded Message ----<BR><B><S=
PAN style=3D"FONT-WEIGHT: bold">From:</SPAN></B> varadhan desikan <srisu=
kthahomam@...><BR><B><SPAN style=3D"FONT-WEIGHT: bold">To:</SPAN><=
/B> Chitra Malolan <chitramalolan@...>; Vimala Rajaji <vimal=
arajaji@...>; padhu raman <padhuraman@...>; shan@loocu=
stincorp.net<BR><B><SPAN style=3D"FONT-WEIGHT: bold">Sent:</SPAN></B> Fri, =
1 January, 2010 1:28:19 PM<BR><B><SPAN style=3D"FONT-WEIGHT: bold">Subject:=
</SPAN></B> srisukthahomam (uthram)<BR></FONT><BR>dear bhagavathas<BR><BR><=
BR>the margazhi uthra nakshatra homam(Srisuktha Homam) will be on Wednesday=
the 6th January 2010 at Sri Padmavathay, Sri devi Bhoomidevi Sameth Sri Pr=
asanna Venkatesa Perumal Koil, Gangai Konda Chozhan Street, MGR Nagar, Chen=
nai - 600 078. (Near Ajantha Tailor Bus Stop) Phone: Mob-
09841847464 =
; LL - 23664354.<BR><BR>Those who wish to participate in =
the homam may send their contributions through <BR><BR>ICICI Bank SB A/c No=
.021201579679, Santhome Branch, Chennai<BR>Bank of India SB A/c No.80=
1310110005134, KK Nagar Branch, Chennai<BR><BR>Beneficiary: Desikan V=
aradharajan<BR><BR>under intimation to the undersigned.<BR><BR>all are welc=
ome to participate in the homam.<BR><BR>dasan<BR><BR>velianallur varadhacha=
ry<BR><BR></DIV></DIV></div><br>
<hr size=3D1></hr=
>
The INTERNET now has a personality. YOURS! <a href=3D"http://in.rd.yahoo=
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Jan 2010 09:37:20 IST
Date: Mon, 4 Jan 2010 09:37:20 +0530 (IST)
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--0-1466480057-1262578040=:74040
--0-778436247-1262578040=:74040
Dear Bhaagavtas,
Pranamams..
Please find attached images for Tiruppavai Da=
y=A020 poem with meaning.
adiyan,
dAsan,
Ranganathan.
The INTERNET=
now has a personality. YOURS! See your Yahoo! Homepage. http://in.yahoo.co=
m/
--0-778436247-1262578040=:74040

sans-serif;font-size:12pt"><DIV>Dear Bhaagavtas, </DIV>
<DIV>Pranamams..</=
DIV>
<DIV>Please find attached images for Tiruppavai Day 20 poem with =
meaning.</DIV>
<DIV>adiyan,<BR>dAsan,<BR>Ranganathan.<BR></DIV></di=
v><br>
<hr size=3D1></hr>
The INTERNET now has a personal=
ity. YOURS! <a href=3D"http://in.rd.yahoo.com/tagline_yyi_1/*http://in.yaho=
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--0-1466480057-1262578040=:74040--
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Jan 2010 08:21:00 -0000
2010 08:21:00 -0000
Date: Mon, 04 Jan 2010 08:20:59 -0000
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Content-Type: text/plain; charset="iso-8859-1"
Namaste Narasimha Garu!
Thank you for this message. You have come very cl=
ose to resolving my
theoretical doubts as far as Realization and Samadhi is=
concerned.
I request to answer a few more questions on your explanations.=
***
You have mentioned the 3rd type of realization and stated - "This is =
an
open-ended process." That statement is enough and for me, there is
nothi=
ng to understand further in this type of *Open Loop* realization. I
am sati=
sfied with the understanding that such rarest beings are the one
who may la=
st till the end of creation cycle. If i may give examples such
as Babaji, R=
amakrishna, various Rishis, Gods such as Krishna and such
beings...
***
my =
question is related to 1st and 2nd type of realization.
You have mentioned=

in Dualistic type realization (which Mira bai had
known to attain) - ": On=
e can experience closeness to deities, oneness
to deities"
In the Non-dual=
istic realization, you mentioned - "> When one goes to
Nirvikalpa Samadhi, =
one may either come back and deal with duality again
or merge in it forever=
"
I wish to understand one thing here. "Oneness to deities" in Dualistic

a=
nd "merging in to Brahman forever" in Non-Dualistic (Adwaitic) are same
in =
nature? i mean, When a bhakta merges in to a deity completely
without any =
trace (For example, Mira Bai was believed to have merged in
Krishna idol) a=
nd a Yogi merges forever in Brahman in Nirvikalpa Samadhi
- both have attai=
ned the same end?
One more query within the above. When a Bhakta (Dwaitic =

saadhana) merges
in to a Deity, does he/she still needs to attain Nirvikalp=
a Samadhi or
is it a final end for the person? Why i ask this is because Ra=
makrishna
used to frequently tell his disciples that Merging in Brahman is =
the
last thing. Most probably he was referring to the forever merging of
Sa=
dhaka in Nirvikalpa Samadhi but it's my feeling that he was not
considering=
as 'Final thing' for Dualistic Oneness with a Deity.
I hope you understoo=

d what i am asking here.
Best Regards,
Utpal
--- In vedic-wisdom@yahoog=
roups.com, "Narasimha P.V.R. Rao" <pvr108@...>
wrote:
>
> Dear Utpal,
>
> R=
ealization comes in many levels. I will broadly classify it in 3
groups:
>
=
> (1) Dual Realization: One can experience closeness to deities, oneness
to=
deities etc and realize aspects of Self from a dual perspective.
>
> (2) N=
on-dual Realization: One can merge in non-dual Self. This is
Nirvikalpa sam=
adhi.
>
> When one goes to Nirvikalpa samadhi, one may either come back and=
deal
with duality again or merge in it forever. If it is the latter, that
=
(i.e. realization of non-dual Self) is the "final realization" for *that
be=
ing*.
>
> (3) Realization of Non-difference between Duality and Non-duality=
:
This is what one pursues if one has to deal with duality after merging
in=
non-dual Self. This is an open-ended process. Non-duality is the
simple un=
derlying Truth in all, but its challenge is that it is
imperceptible and re=
ached by subduing I-ness and perception. Duality is
perceptible, but its ch=
allenge is that it has infinite variety and is
pursued through an I-ness an=
d its perception. Keeping an I-ness alive
and realizing the oneness of the =
two is an infinite process with no
single event signaling a "perfect" reali=
zation. Rishis and deities are
pursuing it constantly.
>
> When some gods o=
r rishis are back on earth, they may come back to
duality after Nirvikalpa =
samadhi and proceed to deal with the oneness of
duality or non-dual Self. W=
hen some other classes of beings reach
Nirvikalpa samadhi, they do not come=
back. As Ramakrishna says, this is
like a salt doll that goes to survey th=
e depth of the ocean merging in
ocean before reaching the ocean bed.
>
> * =
* *
>
> One cannot question why some characters in one's drea=
m last for the
entire dream and some characters last a short time. It is th=
e
prerogative of the dreamer. Similarly, we are all dream objects in
Suprem=
e Cosmic Being's long dream called Creation and we cannot question
why some=
beings are meant to merge in non-dual self and some are meant
to last furt=
her.
>
> When Adwaita teaches the universe is unreal, it is correct. We are=
just dream characters. But then, it is also correct that different dream
c=
haracters have different roles to play *within* the dream. Some take
part i=
n the dream till the end knowing it is a dream. Some exit the
dream once th=
ey realize it is immaterial. Some take part in the dream
without knowing it=
is a dream and become quite worried. And so on.
>
> Best regards,
> Narasi=
mha
> -------------------------------------------------------------------
>=
Free Jyotish Software, Free Jyotish Lessons, Jyotish Writings,
> "Do It =
Yourself" ritual manuals for short Homam and Pitri Tarpana:
> =
> Films that make a difference: ht=
tp://SaraswatiFilms.org
> Spirituality: http://groups.yahoo.com/group/=
vedic-wisdom
> Jyotish writings: http://groups.yahoo.com/group/JyotishWri=
tings
> -------------------------------------------------------------------=
>
> --- In vedic-wisdom@yahoogroups.com, "vedic_pathak" vedic_pathak@
wrot=
e:
> >
> > Namaste,
> >
> > First of all, a very happening 2010 (Sprirtuall=
y) for you and
everybody on the list.
> >
> > Detailed article and i unders=
tand that you wish to stress that
various Samadhis(or probably All samadhis=
including Nirvikalpa) are but
Steps to reach Realisation and should not be=
given over importance.
> >
> > your message raised some questions in me. i=
put it infront of you.
> >
> > * What is Final realisation or simply 'Real=
isation' or 'Ultimate'
achievement - reaching where, there is nothing more =
left?
> >
> > * It is claimed by experienced people that Nirvikalpa samadhi=
is
'Merging in the absolute'. *No objectification* state. No distinction o=
f
Obsever, Obseved and observation. Ekmevaadwitiya.
> > Then if it is still=
not the realisation then what is called the
realisation?. Whom we can call=
Brahma Gnyaani?
> >
> > * If a person goes in to Nirvikalpa Samadhi *first=
time*, is he/she
not comeout as Knower of Brahman?
> >
> > Please share yo=
ur understanding by answering my queries.
> >
> > Regards,
> >
> > utpal
> =
>
> > --- In vedic-wisdom@yahoogroups.com, "vvootla" <vvootla@> wrote:
> > =
>
> > > Experiencing Samadhi
> > >
> > > "Experiencing a certain type of Sa=
madhi, does not mean you are
released from Existence. . It is a significant=
step in one's spiritual
evolution, but still not the ultimate." - Sadhguru=
> > >

> > > There are various types of samadhis. For the sake of
understan=
ding, samadhis have been classified into eight forms. Of these
eight, they =
have been broadly categorized as savikalpa and nirvikalpa,
samadhis with at=
tributes or qualities and samadhis without attributes or
qualities.
> > >
>=
> > We see with Isha Yoga, people go into different types of samadhis.
Her=
e it is common to witness both savikalpa and nirvikalpa types.
Samadhi is a=
certain state of equanimity where the intellect goes beyond
its normal fun=
ction of discrimination. This, in turn, loosens one from
his physical body.=
In samadhi states, one becomes loose inside the body
or there is a space b=
etween what is you and your body. These samadhis,
by themselves have no gre=
at significance in terms of Realization.
Experiencing a certain type of sam=
adhi, does not mean you are released
from Existence. It is just a new level=
of experience.
> > >
> > > It is like when you were a child, you had one l=
evel of experience,
once you moved into your adulthood, you have another le=
vel of
experience. The same things that you have experienced at a particula=
r
point in your life, after a few years, you experience them in a totally
d=
ifferent way. So, you have moved from one level of experience to
another le=
vel of experience.
> > >
> > > Samadhis are just like this. You are moving =
from one level of
experience to another level of experience in a much more =
significant and
deeper sense. Still, it is just another level of experience=
.
> > >
> > > Somebody may go into a certain level of samadhi and stay ther=
e for
years because it is enjoyable. There is no space or time. There are n=
o
bodily problems. He has broken the physical and psychological barriers
to=
some extent. But this is only temporary. The moment he comes out,
again he=
gets hungry, he has to sleep, and again everything comes back.
> > >
> > >=
Samadhi definitely has its benefits. There are many things it has
to offer=
for an individual, but this doesn't really take you closer to
Realization,=
as such. Compared to a man who is sober, a man who is
slightly drunk, has =
a different level of experience, but he has to come
down at some point. All=
samadhis, I would say, are a way of getting high
without any external chem=
icals. Now, by going into these states, it
opens up a new dimension for you=
, but it doesn't leave any great
transformation behind. It doesn't leave yo=
u permanently transformed.
> > >
> > > You have not moved into another real=
ity. In the same reality, your
level of experiences has deepened. You have =
experienced the same things
in a little deeper sense. You have not become f=
ree from the mind.
> > >
> > > Now, somebody meditates for 12 years and com=
es out. Even after 12
years, he may not be a realized being, but, maybe he =
is a little closer.
When you go into another reality and stay there for lon=
g hours or long
years, the grip of this reality is broken on you. Now, you =
have come to
an experiential understanding that, this is not it. Not just a=
n
intellectual understanding, you have seen experientially that this is
not=
it. That is the whole purpose of long meditations. But most realized
being=
s never went into samadhi states.
> > >
> > > Gautama never sat for 12 year=
s in one place. Many of his
disciples, many Buddhist monks went into very l=
ong meditations. They
never came out for years, but Gautama himself never w=
ent, because he saw
it is not necessary.
> > >
> > > He practiced and exper=
ienced all the eight kinds of samadhis
before his enlightenment and he disc=
arded them. He said, "This is not
it". This is not going to take you any cl=
oser to realization. It is just
moving into a higher level of experience an=
d probably you will get more
caught up, because it is more beautiful than t=
he current reality.
> > >
> > > If the goal is set, if you've made realizat=
ion the top priority in
your life, then every thing else which doesn't take=
you one step closer
is meaningless. Let's say you are climbing the Mount E=
verest, you will
not take one step sideways, because every ounce of energy =
is needed.
Now, if you have to transcend your own consciousness, you need e=
very
ounce of what you have and it's not enough. So, any action that we
per=
form, we don't want it to be a sidewinder.
> > >
> > > We have created powe=
rful consecrated spaces where experiencing
samadhi states comes very natura=
lly. There are samadhis that are very
pleasant, blissful, and ecstatic and =
there are samadhis that are beyond
this. Those who go into samadhi states b=
eyond pleasant or unpleasant, or
nirvikalpa, we always keep them in protect=
ed states as their contact
with the body has become very minimal. The small=
est disturbance, like a
sound or a pinprick would dislodge them from their =
body. These states
are maintained for certain periods to establish the dist=
inction between
you and the body. It is a significant step in one's spiritu=
al evolution,
but still not the Ultimate.
> > >
> > > --- In vedic-wisdom@y=
ahoogroups.com, "vedic_pathak"
<vedic_pathak@> wrote:
> > > >
> > > > Namas=
te,
> > > >
> > > > ["When I am in Nirvikalpa samadhi, there is no experien=
ce. Thus,
> > > > anything I say about the "experience" of Nirvikalpa samad=
hi is
actually
> > > > the observation of an I-ness as it is being torn dow=
n or being
> > > > reconstructed, i.e. just before or after Nirvikalpa sama=
dhi but
not
> > > > *during* it."]
> > > >
> > > >
> > > > To me, that was =
a superb statement because it cleared confusion
> > > > surrounding experie=
nces of Nirvikalpa samadhi.
> > > >
> > > > Thank you very much for the sam=
e.
> > > >
> > > > Best Regards,
> > > >
> > > > Utpal
> > > >
> > > > --- =
In vedic-wisdom@yahoogroups.com, "Narasimha P.V.R. Rao"
<pvr108@>
> > > > w=
rote:
> > > > >
> > > > > Namaste Rajarshi,
> > > > > =C2
> > > > > Samadhi=
literally means absolute focus and concentration.
There are
> > > > differ=
ent kinds of samadhi and they can be experienced
differently by
> > > > dif=
ferent people, as you said. You correctly questioned how
different
> > > > =
people can describe "Nirvikalpa samadhi" differently.
> > > > > =C2
> > > >=
> The issue is this. Nirvikalpa samadhi is a state of being
where there
> =
> > > is no "experiencer", nothing "to experience" and also no act of
> > >=
> "experiencing". In other words, there is no observer (subject),
observed=
> > > > (object) and observing (action). All merge into one.
> > > > > =C2=
> > > > > When I-ness (the sense that "this is I. There are others. I
can
=
> > > > observe them") disappears, what is the basis for any
objectificatio=
n in
> > > > the Supreme Cosmic Essence? If there is no objectification, ho=
w
can
> > > > there be any experience or observation? If there is no
observ=
ation and
> > > > experience, how can you describe Nirvikalpa samadhi?
> > =
> > > =C2
> > > > > Bottomline is that there is nothing to describe in Nirv=
ikalpa
samadhi.
> > > > Regarding Nirvikalpa samadhi, Manish once said to m=
e: "When I am
in
> > > > Nirvikalpa samadhi, there is no experience. Thus, =
anything I say
about
> > > > the "experience" of Nirvikalpa samadhi is actu=
ally the
observation of an
> > > > I-ness as it is being torn down or being=
reconstructed, i.e.
just before
> > > > or after Nirvikalpa samadhi but no=
t *during* it."
> > > > > =C2
> > > > > This is essentially the problem wit=
h "describing" Nirvikalpa
samadhi!
> > > > > =C2
> > > > > *=C2 =C2 =C2 =C2=
=C2 =C2 =C2 *=C2 =C2 =C2 =C2 =C2
=C2
> > > > =C2 *
> > > > > =C2
> > > >=
> In terms of the diamond analogy quoted by Kishore, what
different
> > > =
> yogis are saying about the "experience" of Nirvikalpa samadhi
says more
>=
> > > about the path they are taking into the inside of the diamond,
rathe=
r
> > > > than describing the inside of the diamond itself. One may think
"=
nothing
> > > > really exists apart from Brahman - all this I am perceiving=
is a
> > > > delusion". Another may think "all I perceive is actually
Brah=
man".
> > > > Another may think "all that I perceive is actually a minute p=
art
of
> > > > Krishna". And so on. Once one is able to focus I-ness on a
s=
pecific
> > > > thought and everything else disappears from the mind, one i=
s in
samadhi.
> > > > Once that I-ness also disappears, one is in Nirvikalp=
a samadhi.
However,
> > > > one can only describe the last thought on which=
I-ness was
focused prior
> > > > to Nirvikalpa samadhi and NOT the Nirvika=
lpa samadhi itself.
> > > > > =C2
> > > > > Some yogis prefer the stage jus=
t before Nirvikalpa samadhi
where a
> > > > trace of I-ness is left in an i=
ntense focus on one thought, to
> > > > Nirvikalpa samadhi itself. In the f=
ormer, there is an experience
and
> > > > bliss - some rasa (juice). In the=
latter, there is no
experience.
> > > > > =C2
> > > > > *=C2 =C2 =C2 =C2 =
=C2 =C2 =C2 *=C2 =C2 =C2 =C2 =C2
=C2
> > > > =C2 *
> > > > > =C2
> > > > =
> Buddha is a great jnaani and his statement is perfect.
However, one
> > >=
> who is not at Buddha's wavelength can easily misunderstand it.
If an
> >=
> > observer exists and observes "void", that is different. What we
are
> =
> > > talking about here is the absence of observer, i.e. merging of
observ=
er,
> > > > observed and the act of observing into one, without ANY
distinc=
tion
> > > > whatsoever between them. Is "void" the right word to describe
=
that state
> > > > or is "everything" the right word? Is there a good way t=
o
describe it?
> > > > Problem is that the word "void" may make people imag=
ine a
scenario where
> > > > there is an observer, but a void to observe.
>=
> > > > =C2
> > > > > Best regards,
> > > > > Narasimha
> > > > >
--------=
-----------------------------------------------------------
> > > > > =C2 =
Free Jyotish Software, Free Jyotish Lessons, Jyotish
Writings,
> > > > > "D=
o It Yourself" ritual manuals for short Homam and Pitri
Tarpana:
> > > > > =
=C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2
=C2 =C2
> > > > =C2 =C2 =C2=
> > > > > =C2 =C2 =C2 =C2 Films that make=
a difference:
> > > > http://SaraswatiFilms.org
> > > > > =C2 =C2 =C2 =C2 =
Spirituality:
> > > > http://groups.yahoo.com/group/vedic-wisdom
> > > > >=
=C2 Jyotish writings:
http://groups.yahoo.com/group/JyotishWritings
> > >=
> >
-------------------------------------------------------------------
> =
> > > > =C2
> > > > > --- On Tue, 12/29/09, rajarshi nandy rajarshi14@ wrot=
e:
> > > > > From: rajarshi nandy rajarshi14@
> > > > > Subject: Re: [vedic=
-wisdom] Samadhi
> > > > > To: vedic-wisdom@yahoogroups.com
> > > > > Date:=
Tuesday, December 29, 2009, 1:27 PM
> > > > >
> > > > > Namaste,
> > > > >=
=C2
> > > > > I understand the example given in that superb mail, yet some=
confusion
> > > > exist (in my understanding) .
> > > > > =C2
> > > > > Se=
e, Sri Ramakrishna, when he was asked about Nirvikalpa
Samadhi said
> > > >=
he cannot describe it in words like the salt doll example
provided by
> > =
> > Hari.
> > > > > =C2
> > > > > > After all, Rigveda says "ekam sat vipra=
a bahudhaa vadanti",
which
> > > > means
> > > > > > "Truth is One, but the=
learned call differently" .
> > > > > =C2
> > > > > True. Now I see this l=
ine in different ways - 1) As different
saints
> > > > have mentioned diffe=
rent sadhanas/paths to achieve God. 2)
Secondly as
> > > > you mentioned, t=
hat Truth is One, but saints call it
differently.
> > > > > =C2
> > > > > F=
rom=C2 from the diamond analogy I understand that if=C2 X
reaches a
> > > >=
certain face of the diamond and Y reaches another face of the
diamond,
> >=
> > they percieve it differently, thought both faces are the same
diamond,=
> > > > just different aspects. This is OK. This can be equal to
savikalpa=
> > > > samadhi and may be experienced differently depending upon the
> > =
> > individual.
> > > > > =C2
> > > > > Now
> > > > > =C2
> > > > > > As yo=
u break through any face of the diamond
> > > > > > and jump into the inter=
ior of the diamond, you no longer
perceive
> > > > the faces=C2
> > > > > >=
of the diamond or the world outside. There are no longer any
objects
> > >=
> or
> > > > > > attributes.=C2 There is no I-ness or It-ness or
experien=
ce. The
> > > > experiencer,
> > > > > > experienced and experience all mer=
ge into one.
> > > > > =C2
> > > > > 1) This seems logical and is also the =
main cause of my
confusion.
> > > > When=C2 we say that we enter the middle=
of the diamond, when
duality is
> > > > no more, then how can it=C2 be exp=
erienced differently by
different
> > > > people? Shouldn't it be=C2 the s=
ame? I thought, whichever face
of teh
> > > > diamond you chose as your ent=
ry point, the middle of teh diamond
should
> > > > feel and look exactly si=
milar. Please correct me if I am wrong
in my
> > > > understanding.=C2 =C2 =
And yet these three spiritual gaints
have spoken
> > > > differently of the=
ir realizations. If duality itself does not
exist,
> > > > then how can the=
field of possiblity at all arise? Which means,
how can
> > > > there be a =
difference in the "perception" of the same One final
Truth?
> > > > > =C2
>=
> > > > 2) Not to mention the query about whether, that which is
> > > > t=
ranscendental in its basic nature (Truth/One/Middle of the
> > > > diamond)=
,=C2 can=C2 at all be=C2 described from within the
field of
> > > > duality=
? Then I wonder why these three people - saints of
highest order
> > > > - =
try to describe it when all descriptions are from within
duality...
> > > >=
> =C2
> > > > > Considering the above, I understand the wisdom (theoritica=
lly)
of why
> > > > Ramakrishna refused to describe Nirvikalpa Samadhi.=C2
=
> > > > > =C2
> > > > > I also wonder whether=C2 the three saints, Sri Rama=
na
Maharishi, Sri
> > > > Aurobindo and Lord Buddha were speaking from teh =
same
realization of=C2
> > > > the One/Truth, or was it different kinds of =
realizations. By
this I
> > > > mean, can it be possible that there are dif=
ferent intermediate
or not
> > > > properly documented stages of samadhi ap=
art from the
standard=C2
> > > > savikalpa/nirvikalp a/sajaha?
> > > > > =
=C2
> > > > > PS: I can understand that maybe Buddha did not mention a void=
per se,
> > > > he probably mentioned that there is nothing - for lack of =
any
better
> > > > words -=C2 and stopped further discussion. Over years hi=
s words
could
> > > > have=C2 got corrupted to some degree and people misto=
ok it to
mean
> > > > Buddha was saying there is a void.
> > > > > =C2
> > =
> > > -Regards
> > > > > =C2 Rajarshi
> > > > > =C2
> > > > >
> > > > > The=
upsurge (of consciousness) is Bhairava - Shiva Sutra
> > > > >
> > > > > -=
-- On Tue, 29/12/09, Kishore Chitrapu chitrapu@gmail. com>
wrote:
> > > > >=
From: Kishore Chitrapu chitrapu@gmail. com>
> > > > > Subject: Re: [vedic-=
wisdom] Samadhi
> > > > > To: vedic-wisdom@ yahoogroups. com
> > > > > Date=
: Tuesday, 29 December, 2009, 9:00 PM
> > > > >
> > > > > Namaste Rajarshi,=
> > > > >

> > > > > The bright star in the sky analogy that Narasimha post=
ed
> > > > (http://groups. yahoo.com/ group/vedic- wisdom/message/ 83) may
=
answer
> > > > your questions.
> > > > > Few excerpts of that mail:
> > > >=
>
> > > > > > After all, Rigveda says "ekam sat vipraa bahudhaa vadanti",
=
which
> > > > means
> > > > > > "Truth is One, but the learned call differe=
ntly" .
> > > > > . . .
> > > > >
> > > > > > As you break through any face=
of the diamond
> > > > > > and jump into the interior of the diamond, you =
no longer
perceive
> > > > the faces=C2
> > > > > > of the diamond or the w=
orld outside. There are no longer any
objects
> > > > or
> > > > > > attrib=
utes.=C2 There is no I-ness or It-ness or
experience. The
> > > > experien=
cer,
> > > > > > experienced and experience all merge into one.
> > > > >
>=
> > > > Sri
> > > > > Aurobindo's and Sri Ramana Maharishi's versions seem=
s to be
covered in
> > > > the third and fourth sentences. No objects or at=
tributes may be
> > > > equivalent to void as in Buddha's version.
> > > > =
>
> > > > > -Kishore
> > > > >
> > > > > On Tue, Dec 29, 2009 at 9:38 AM, r=
ajarshi nandy
rajarshi14@yahoo.
> > > > co.in> wrote:
> > > > >
> > > > > N=
amaste,
> > > > > =C2
> > > > > Why have different people - saints - descri=
bed
self-realization so
> > > > differently?
> > > > > =C2
> > > > > 1) Sri=
Rama Maharishi says in the experience of self,
everything feels
> > > > li=
ke only=C2 the self exists.
> > > > > =C2
> > > > > 2) Sri Aurobindo says =
NIrvikalapa Samadhi feels like there is
no
> > > > I-ness.
> > > > > =C2
> =
> > > > 3)Lord Buddha says it is a void.
> > > > > =C2
> > > > > =C2
> > > =
> > If it is the same thing all are describing, why is there such
a vast
> =
> > > difference in the experince of the same reality?
> > > > > =C2
> > > =
> > -Regards
> > > > > =C2 Rajarshi
>
--1-7861148767-8826116873=:2
Content-Type: text/html; charset="iso-8859-1"
<P><SPAN style=3D"FONT-SIZE: 10pt;FONT-FAMILY: Georgia;">Namaste Narasimha =

Garu!<o></o></SPAN></P>
<P><SPAN style=3D"FONT-SIZE: 10pt;FONT-FAMILY: Geor=
gia;">Thank you for this message. You have come very close to resolving my =
theoretical doubts as far as Realization and Samadhi is concerned.<o></o></=
SPAN></P>
<P><SPAN style=3D"FONT-SIZE: 10pt;FONT-FAMILY: Georgia;">I reques=
t to answer a few more questions on your explanations.<o></o></SPAN></P>
<P=
><SPAN style=3D"FONT-SIZE: 10pt;FONT-FAMILY: Georgia;">***<BR>You have ment=
ioned the 3rd type of realization and stated - "This is an open-ended proce=
ss." That statement is enough and for me, there is nothing to understand fu=
rther in this type of *Open Loop* realization. I am satisfied with the unde=
rstanding that such rarest beings are the one who may last till the end of =
creation cycle. If i may give examples such as Babaji, Ramakrishna, various=
Rishis, Gods such as <st1>Krishna</st1> and such beings...<BR>***<BR>my qu=
estion is related to 1st and 2nd type of realization.<o></o></SPAN></P>
<P>=
<SPAN style=3D"FONT-SIZE: 10pt;FONT-FAMILY: Georgia;">You have mentioned in=
Dualistic type realization (which Mira bai had known to attain) - ": One c=
an experience closeness to deities, <STRONG><SPAN style=3D"FONT-FAMILY: Geo=
rgia;">oneness to deities</SPAN></STRONG>"<o></o></SPAN></P>
<P><SPAN style=
=3D"FONT-SIZE: 10pt;FONT-FAMILY: Georgia;">In the Non-dualistic realization=
, you mentioned - "> When one goes to Nirvikalpa Samadhi, one =
may either come back and deal with duality again or <STRONG><SPAN style=3D"=
FONT-FAMILY: Georgia;">merge in it forever</SPAN></STRONG>"<o></o></SPAN></=
P>
<P><SPAN style=3D"FONT-SIZE: 10pt;FONT-FAMILY: Georgia;">I wish to under=
stand one thing here. "Oneness to deities" in Dualistic and "merging i=
n to Brahman forever" in Non-Dualistic (Adwaitic) are same in nature? =
i mean, When a bhakta merges in to a deity completely without any tra=
ce (For example, Mira Bai was believed to have merged in Krishna =
idol) and a Yogi merges forever in Brahman in Nirvikalpa Samadhi =
- both have attained the same end?<o></o></SPAN></P>
<P><SPAN style=3D=
"FONT-SIZE: 10pt;FONT-FAMILY: Georgia;">One more query within the abov=
e. When a Bhakta (Dwaitic saadhana) merges in to a Deity, does he/she still=
needs to attain Nirvikalpa Samadhi or is it a final end for the person? Wh=
y i ask this is because Ramakrishna used to frequently tell his disciples t=
hat Merging in Brahman is the last thing. Most probably he was referring to=
the forever merging of Sadhaka in Nirvikalpa Samadhi but it's my feeling t=
hat he was not considering as 'Final thing' for Dualistic Oneness with a De=
ity.<o></o></SPAN></P>
<P><SPAN style=3D"FONT-SIZE: 10pt;FONT-FAMILY: Georg=
ia;">I hope you understood what i am asking here.</SPAN></P>
<P><SPAN style=
=3D"FONT-SIZE: 10pt;FONT-FAMILY: Georgia;">Best Regards,<o></o></SPAN></P>
=
<P><SPAN style=3D"FONT-SIZE: 10pt;FONT-FAMILY: Georgia;">Utpal<o></o></SPAN=
></P>
<P>
<P>--- In vedic-wisdom@yahoogroups.com, "Narasimha P.V.R. Rao" &l=
t;pvr108@...> wrote:<BR>><BR>> Dear Utpal,<BR>> <BR>> =
Realization comes in many levels. I will broadly classify it in 3 groups:<B=
R>> <BR>> (1) Dual Realization: One can experience closeness to=
deities, oneness to deities etc and realize aspects of Self from a dual pe=
rspective.<BR>> <BR>> (2) Non-dual Realization: One can merge i=
n non-dual Self. This is Nirvikalpa samadhi.<BR>> <BR>> When on=
e goes to Nirvikalpa samadhi, one may either come back and deal with dualit=
y again or merge in it forever. If it is the latter, that (i.e. realization=
of non-dual Self) is the "final realization" for *that being*.<BR>> &nb=
sp;<BR>> (3) Realization of Non-difference between Duality and Non-duali=
ty: This is what one pursues if one has to deal with duality after merging =
in non-dual Self. This is an open-ended process. Non-duality is the simple =
underlying Truth in all, but its challenge is that it is imperceptible and =
reached by subduing I-ness and perception. Duality is perceptible, but its =
challenge is that it has infinite variety and is pursued through an I-ness =
and its perception. Keeping an I-ness alive and realizing the oneness of th=
e two is an infinite process with no single event signaling a "perfect" rea=
lization. Rishis and deities are pursuing it constantly.<BR>> <BR>=
> When some gods or rishis are back on earth, they may come back to dual=
ity after Nirvikalpa samadhi and proceed to deal with the oneness of dualit=
y or non-dual Self. When some other classes of beings reach Nirvikalpa sama=
dhi, they do not come back. As Ramakrishna says, this is like a salt doll t=
hat goes to survey the depth of the ocean merging in ocean before reaching =
the ocean bed.<BR>> <BR>> * =
* *<BR>> <BR>>=
One cannot question why some characters in one's dream last for the entire=
dream and some characters last a short time. It is the prerogative of the =
dreamer. Similarly, we are all dream objects in Supreme Cosmic Being's long=
dream called Creation and we cannot question why some beings are meant to =
merge in non-dual self and some are meant to last further.<BR>> <B=
R>> When Adwaita teaches the universe is unreal, it is correct. We are j=
ust dream characters. But then, it is also correct that different dream cha=
racters have different roles to play *within* the dream. Some take part in =
the dream till the end knowing it is a dream. Some exit the dream once they=
realize it is immaterial. Some take part in the dream without knowing it i=
s a dream and become quite worried. And so on.<BR>> <BR>> Best =
regards,<BR>> Narasimha<BR>> ----------------------------------------=
---------------------------<BR>> Free Jyotish Software, Free Jyot=
ish Lessons, Jyotish Writings,<BR>> "Do It Yourself" ritual manuals for =
short Homam and Pitri Tarpana:<BR>> =
http://w=
ww.VedicAstrologer.org<BR>> Films that make a d=
ifference: http://SaraswatiFilms.org <BR>> Spir=
ituality: http://groups.yahoo.com/group/vedic-wisdom<BR>> Jyotish=
writings: http://groups.yahoo.com/group/JyotishWritings<BR>> ----------=
---------------------------------------------------------<BR>> <BR=
>> --- In vedic-wisdom@yahoogroups.com, "vedic_pathak" vedic_pathak@ wro=
te:<BR>> ><BR>> > Namaste,<BR>> > <BR>> > First of =
all, a very happening 2010 (Sprirtually) for you and everybody on the list.=
<BR>> > <BR>> > Detailed article and i understand that you wish=
to stress that various Samadhis(or probably All samadhis including Nirvika=
lpa) are but Steps to reach Realisation and should not be given over import=
ance.<BR>> > <BR>> > your message raised some questions in me. =
i put it infront of you.<BR>> > <BR>> > * What is Final realisa=
tion or simply 'Realisation' or 'Ultimate' achievement - reaching where, th=
ere is nothing more left?<BR>> > <BR>> > * It is claimed by exp=
erienced people that Nirvikalpa samadhi is 'Merging in the absolute'. *No o=
bjectification* state. No distinction of Obsever, Obseved and observation. =
Ekmevaadwitiya.<BR>> > Then if it is still not the realisation then w=
hat is called the realisation?. Whom we can call Brahma Gnyaani?<BR>> &g=
t; <BR>> > * If a person goes in to Nirvikalpa Samadhi *first time*, =
is he/she not comeout as Knower of Brahman?<BR>> > <BR>> > Plea=
se share your understanding by answering my queries.<BR>> > <BR>> =
> Regards,<BR>> > <BR>> > utpal<BR>> > <BR>> > -=
-- In vedic-wisdom@yahoogroups.com, "vvootla" <vvootla@> wrote:<BR>&g=
t; > ><BR>> > > Experiencing Samadhi =
<BR>> > > <BR>> > > "Experiencing a ce=
rtain type of Samadhi, does not mean you are released from Existence. . It =
is a significant step in one's spiritual evolution, but still not the ultim=
ate." - Sadhguru<BR>> > > <BR>> > > There are various typ=
es of samadhis. For the sake of understanding, samadhis have been classifie=
d into eight forms. Of these eight, they have been broadly categorized as s=
avikalpa and nirvikalpa, samadhis with attributes or qualities and samadhis=
without attributes or qualities. <BR>> > > <BR>> > > We =
see with Isha Yoga, people go into different types of samadhis. Here it is =
common to witness both savikalpa and nirvikalpa types. Samadhi is a certain=
state of equanimity where the intellect goes beyond its normal function of=
discrimination. This, in turn, loosens one from his physical body. In sama=
dhi states, one becomes loose inside the body or there is a space between w=
hat is you and your body. These samadhis, by themselves have no great signi=
ficance in terms of Realization. Experiencing a certain type of samadhi, do=
es not mean you are released from Existence. It is just a new level of expe=
rience. <BR>> > > <BR>> > > It is like when you were a ch=
ild, you had one level of experience, once you moved into your adulthood, y=
ou have another level of experience. The same things that you have experien=
ced at a particular point in your life, after a few years, you experience t=
hem in a totally different way. So, you have moved from one level of experi=
ence to another level of experience. <BR>> > > <BR>> > > =
Samadhis are just like this. You are moving from one level of experience to=
another level of experience in a much more significant and deeper sense. S=
till, it is just another level of experience.<BR>> > > <BR>> &g=
t; > Somebody may go into a certain level of samadhi and stay there for =
years because it is enjoyable. There is no space or time. There are no bodi=
ly problems. He has broken the physical and psychological barriers to some =
extent. But this is only temporary. The moment he comes out, again he gets =
hungry, he has to sleep, and again everything comes back. <BR>> > >=
; <BR>> > > Samadhi definitely has its benefits. There are many th=
ings it has to offer for an individual, but this doesn't really take you cl=
oser to Realization, as such. Compared to a man who is sober, a man who is =
slightly drunk, has a different level of experience, but he has to come dow=
n at some point. All samadhis, I would say, are a way of getting high witho=
ut any external chemicals. Now, by going into these states, it opens up a n=
ew dimension for you, but it doesn't leave any great transformation behind.=
It doesn't leave you permanently transformed. <BR>> > > <BR>> =
> > You have not moved into another reality. In the same reality, you=
r level of experiences has deepened. You have experienced the same things i=
n a little deeper sense. You have not become free from the mind. <BR>> &=
gt; > <BR>> > > Now, somebody meditates for 12 years and comes =
out. Even after 12 years, he may not be a realized being, but, maybe he is =
a little closer. When you go into another reality and stay there for long h=
ours or long years, the grip of this reality is broken on you. Now, you hav=
e come to an experiential understanding that, this is not it. Not just an i=
ntellectual understanding, you have seen experientially that this is not it=
. That is the whole purpose of long meditations. But most realized beings n=
ever went into samadhi states. <BR>> > > <BR>> > > Gautam=
a never sat for 12 years in one place. Many of his disciples, many Buddhist=
monks went into very long meditations. They never came out for years, but =
Gautama himself never went, because he saw it is not necessary. <BR>> &g=
t; > <BR>> > > He practiced and experienced all the eight kinds=
of samadhis before his enlightenment and he discarded them. He said, "This=
is not it". This is not going to take you any closer to realization. It is=
just moving into a higher level of experience and probably you will get mo=
re caught up, because it is more beautiful than the current reality. <BR>&g=
t; > > <BR>> > > If the goal is set, if you've made realizat=
ion the top priority in your life, then every thing else which doesn't take=
you one step closer is meaningless. Let's say you are climbing the Mount E=
verest, you will not take one step sideways, because every ounce of energy =
is needed. Now, if you have to transcend your own consciousness, you need e=
very ounce of what you have and it's not enough. So, any action that we per=
form, we don't want it to be a sidewinder.<BR>> > > <BR>> > =
> We have created powerful consecrated spaces where experiencing samadhi=
states comes very naturally. There are samadhis that are very pleasant, bl=
issful, and ecstatic and there are samadhis that are beyond this. Those who=
go into samadhi states beyond pleasant or unpleasant, or nirvikalpa, we al=
ways keep them in protected states as their contact with the body has becom=
e very minimal. The smallest disturbance, like a sound or a pinprick would =
dislodge them from their body. These states are maintained for certain peri=
ods to establish the distinction between you and the body. It is a signific=
ant step in one's spiritual evolution, but still not the Ultimate.<BR>> =
> > <BR>> > > --- In vedic-wisdom@yahoogroups.com, "ve=
dic_pathak" <vedic_pathak@> wrote:<BR>> > > > <BR>> &g=
t; > > Namaste,<BR>> > > > <BR>> > > > ["When=
I am in Nirvikalpa samadhi, there is no experience. Thus,<BR>> > >=
; > anything I say about the "experience" of Nirvikalpa samadhi is actua=
lly<BR>> > > > the observation of an I-ness as it is being torn=
down or being<BR>> > > > reconstructed, i.e. just before or af=
ter Nirvikalpa samadhi but not<BR>> > > > *during* it."]<BR>>=
; > > > <BR>> > > > <BR>> > > > To me, tha=
t was a superb statement because it cleared confusion<BR>> > > >=
; surrounding experiences of Nirvikalpa samadhi.<BR>> > > > <BR=
>> > > > Thank you very much for the same.<BR>> > > &g=
t; <BR>> > > > Best Regards,<BR>> > > > <BR>> &g=
t; > > Utpal<BR>> > > > <BR>> > > > --- In ve=
dic-wisdom@yahoogroups.com, "Narasimha P.V.R. Rao" <pvr108@><BR>> =
> > > wrote:<BR>> > > > ><BR>> > > > &g=
t; Namaste Rajarshi,<BR>> > > > > =C2<BR>> > > >=
> Samadhi literally means absolute focus and concentration. There are<B=
R>> > > > different kinds of samadhi and they can be experience=
d differently by<BR>> > > > different people, as you said. You =
correctly questioned how different<BR>> > > > people can descri=
be "Nirvikalpa samadhi" differently.<BR>> > > > > =C2<BR>>=
; > > > > The issue is this. Nirvikalpa samadhi is a state of b=
eing where there<BR>> > > > is no "experiencer", nothing "to ex=
perience" and also no act of<BR>> > > > "experiencing". In othe=
r words, there is no observer (subject), observed<BR>> > > > (o=
bject) and observing (action). All merge into one.<BR>> > > > &=
gt; =C2<BR>> > > > > When I-ness (the sense that "this is I.=
There are others. I can<BR>> > > > observe them") disappears, =
what is the basis for any objectification in<BR>> > > > the Sup=
reme Cosmic Essence? If there is no objectification, how can<BR>> > &=
gt; > there be any experience or observation? If there is no observation=
and<BR>> > > > experience, how can you describe Nirvikalpa sam=
adhi?<BR>> > > > > =C2<BR>> > > > > Bottomlin=
e is that there is nothing to describe in Nirvikalpa samadhi.<BR>> > =
> > Regarding Nirvikalpa samadhi, Manish once said to me: "When I am =
in<BR>> > > > Nirvikalpa samadhi, there is no experience. Thus,=
anything I say about<BR>> > > > the "experience" of Nirvikalpa=
samadhi is actually the observation of an<BR>> > > > I-ness as=
it is being torn down or being reconstructed, i.e. just before<BR>> >=
; > > or after Nirvikalpa samadhi but not *during* it."<BR>> > =
> > > =C2<BR>> > > > > This is essentially the prob=
lem with "describing" Nirvikalpa samadhi!<BR>> > > > > =C2<B=
R>> > > > > *=C2 =C2 =C2 =C2 =C2 =C2 =C2 *=C2 =C2 =C2 =
=C2 =C2 =C2<BR>> > > > =C2 *<BR>> > > > > =
=C2<BR>> > > > > In terms of the diamond analogy quoted by K=
ishore, what different<BR>> > > > yogis are saying about the "e=
xperience" of Nirvikalpa samadhi says more<BR>> > > > about the=
path they are taking into the inside of the diamond, rather<BR>> > &=
gt; > than describing the inside of the diamond itself. One may think "n=
othing<BR>> > > > really exists apart from Brahman - all this I=
am perceiving is a<BR>> > > > delusion". Another may think "al=
l I perceive is actually Brahman".<BR>> > > > Another may think=
"all that I perceive is actually a minute part of<BR>> > > > K=
rishna". And so on. Once one is able to focus I-ness on a specific<BR>> =
> > > thought and everything else disappears from the mind, one is=
in samadhi.<BR>> > > > Once that I-ness also disappears, one i=
s in Nirvikalpa samadhi. However,<BR>> > > > one can only descr=
ibe the last thought on which I-ness was focused prior<BR>> > > &g=
t; to Nirvikalpa samadhi and NOT the Nirvikalpa samadhi itself.<BR>> >=
; > > > =C2<BR>> > > > > Some yogis prefer the stag=
e just before Nirvikalpa samadhi where a<BR>> > > > trace of I-=
ness is left in an intense focus on one thought, to<BR>> > > > =
Nirvikalpa samadhi itself. In the former, there is an experience and<BR>>=
; > > > bliss - some rasa (juice). In the latter, there is no expe=
rience.<BR>> > > > > =C2<BR>> > > > > *=C2 =
=C2 =C2 =C2 =C2 =C2 =C2 *=C2 =C2 =C2 =C2 =C2 =C2<BR>> > > &g=
t; =C2 *<BR>> > > > > =C2<BR>> > > > > =
Buddha is a great jnaani and his statement is perfect. However, one<BR>>=
> > > who is not at Buddha's wavelength can easily misunderstand =
it. If an<BR>> > > > observer exists and observes "void", that =
is different. What we are<BR>> > > > talking about here is the =
absence of observer, i.e. merging of observer,<BR>> > > > obser=
ved and the act of observing into one, without ANY distinction<BR>> >=
> > whatsoever between them. Is "void" the right word to describe th=
at state<BR>> > > > or is "everything" the right word? Is there=
a good way to describe it?<BR>> > > > Problem is that the word=
"void" may make people imagine a scenario where<BR>> > > > the=
re is an observer, but a void to observe.<BR>> > > > > =C2<B=
R>> > > > > Best regards,<BR>> > > > > Narasi=
mha<BR>> > > > > -------------------------------------------=
------------------------<BR>> > > > > =C2 Free Jyotish=
Software, Free Jyotish Lessons, Jyotish Writings,<BR>> > > > &=
gt; "Do It Yourself" ritual manuals for short Homam and Pitri Tarpana:<BR>&=
gt; > > > > =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2=
=C2<BR>> > > > =C2 =C2 =C2 http://www.VedicAstrologer.or=
g<BR>> > > > > =C2 =C2 =C2 =C2 Films that make a diffe=
rence:<BR>> > > > http://SaraswatiFilms.org<BR>> > > &=
gt; > =C2 =C2 =C2 =C2 Spirituality:<BR>> > > > http://=
groups.yahoo.com/group/vedic-wisdom<BR>> > > > > =C2 J=
yotish writings: http://groups.yahoo.com/group/JyotishWritings<BR>> >=
> > > -----------------------------------------------------------=
--------<BR>> > > > > =C2<BR>> > > > > --- On=
Tue, 12/29/09, rajarshi nandy rajarshi14@ wrote:<BR>> > > > &g=
t; From: rajarshi nandy rajarshi14@<BR>> > > > > Subject: Re=
: [vedic-wisdom] Samadhi<BR>> > > > > To: vedic-wisdom@yahoo=
groups.com<BR>> > > > > Date: Tuesday, December 29, 2009, 1:=
27 PM<BR>> > > > ><BR>> > > > > Namaste,<BR>&=
gt; > > > > =C2<BR>> > > > > I understand the ex=
ample given in that superb mail, yet some confusion<BR>> > > > =
exist (in my understanding) .<BR>> > > > > =C2<BR>> > =
> > > See, Sri Ramakrishna, when he was asked about Nirvikalpa Sam=
adhi said<BR>> > > > he cannot describe it in words like the sa=
lt doll example provided by<BR>> > > > Hari.<BR>> > > =
> > =C2<BR>> > > > > > After all, Rigveda says "eka=
m sat vipraa bahudhaa vadanti", which<BR>> > > > means<BR>> =
> > > > > "Truth is One, but the learned call differently" .=
<BR>> > > > > =C2<BR>> > > > > True. Now I se=
e this line in different ways - 1) As different saints<BR>> > > &g=
t; have mentioned different sadhanas/paths to achieve God. 2) Secondly as<B=
R>> > > > you mentioned, that Truth is One, but saints call it =
differently.<BR>> > > > > =C2<BR>> > > > > Fr=
om=C2 from the diamond analogy I understand that if=C2 X reaches a<BR>> =
> > > certain face of the diamond and Y reaches another face of th=
e diamond,<BR>> > > > they percieve it differently, thought bot=
h faces are the same diamond,<BR>> > > > just different aspects=
. This is OK. This can be equal to savikalpa<BR>> > > > samadhi=
and may be experienced differently depending upon the<BR>> > > &g=
t; individual.<BR>> > > > > =C2<BR>> > > > > =
Now<BR>> > > > > =C2<BR>> > > > > > As you=
break through any face of the diamond<BR>> > > > > > and=
jump into the interior of the diamond, you no longer perceive<BR>> >=
> > the faces=C2<BR>> > > > > > of the diamond or =
the world outside. There are no longer any objects<BR>> > > > o=
r<BR>> > > > > > attributes.=C2 There is no I-ness =
or It-ness or experience. The<BR>> > > > experiencer,<BR>> &=
gt; > > > > experienced and experience all merge into one.<BR>&=
gt; > > > > =C2<BR>> > > > > 1) This seems logic=
al and is also the main cause of my confusion.<BR>> > > > When=
=C2 we say that we enter the middle of the diamond, when duality is<BR>>=
> > > no more, then how can it=C2 be experienced differently by d=
ifferent<BR>> > > > people? Shouldn't it be=C2 the same? =
I thought, whichever face of teh<BR>> > > > diamond you chose a=
s your entry point, the middle of teh diamond should<BR>> > > >=
feel and look exactly similar. Please correct me if I am wrong in my<BR>&g=
t; > > > understanding.=C2 =C2 And yet these three spiritual gaint=
s have spoken<BR>> > > > differently of their realizations. If =
duality itself does not exist,<BR>> > > > then how can the fiel=
d of possiblity at all arise? Which means, how can<BR>> > > > t=
here be a difference in the "perception" of the same One final Truth?<BR>&g=
t; > > > > =C2<BR>> > > > > 2) Not to mention th=
e query about whether, that which is<BR>> > > > transcendental =
in its basic nature (Truth/One/Middle of the<BR>> > > > diamond=
),=C2 can=C2 at all be=C2 described from within the field of<BR>> > &=
gt; > duality? Then I wonder why these three people - saints of highest =
order<BR>> > > > - try to describe it when all descriptions are=
from within duality...<BR>> > > > > =C2<BR>> > > &=
gt; > Considering the above, I understand the wisdom (theoritically) of =
why<BR>> > > > Ramakrishna refused to describe Nirvikalpa Samad=
hi.=C2<BR>> > > > > =C2<BR>> > > > > I also w=
onder whether=C2 the three saints, Sri Ramana Maharishi, Sri<BR>> > &=
gt; > Aurobindo and Lord Buddha were speaking from teh same realization =
of=C2<BR>> > > > the One/Truth, or was it different kinds of re=
alizations. By this I<BR>> > > > mean, can it be possible that =
there are different intermediate or not<BR>> > > > properly doc=
umented stages of samadhi apart from the standard=C2<BR>> > > >=
savikalpa/nirvikalp a/sajaha?<BR>> > > > > =C2<BR>> >=
> > > PS: I can understand that maybe Buddha did not mention a vo=
id per se,<BR>> > > > he probably mentioned that there is nothi=
ng - for lack of any better<BR>> > > > words -=C2 and stopped f=
urther discussion. Over years his words could<BR>> > > > have=
=C2 got corrupted to some degree and people mistook it to mean<BR>> >=
> > Buddha was saying there is a void.<BR>> > > > > =
=C2<BR>> > > > > -Regards<BR>> > > > > =C2 Ra=
jarshi<BR>> > > > > =C2<BR>> > > > ><BR>> =
> > > > The upsurge (of consciousness) is Bhairava - Shiva Sutr=
a<BR>> > > > ><BR>> > > > > --- On Tue, 29/12=
/09, Kishore Chitrapu chitrapu@gmail. com> wrote:<BR>> > > >=
> From: Kishore Chitrapu chitrapu@gmail. com><BR>> > > >=
> Subject: Re: [vedic-wisdom] Samadhi<BR>> > > > > To: v=
edic-wisdom@ yahoogroups. com<BR>> > > > > Date: Tuesday, 29=
December, 2009, 9:00 PM<BR>> > > > ><BR>> > > >=
> Namaste Rajarshi,<BR>> > > > ><BR>> > > > =
> The bright star in the sky analogy that Narasimha posted<BR>> > =
> > (http://groups. yahoo.com/ group/vedic- wisdom/message/ 83) may a=
nswer<BR>> > > > your questions.<BR>> > > > > Fe=
w excerpts of that mail:<BR>> > > > ><BR>> > > >=
> > After all, Rigveda says "ekam sat vipraa bahudhaa vadanti", whic=
h<BR>> > > > means<BR>> > > > > > "Truth is O=
ne, but the learned call differently" .<BR>> > > > > . . .<B=
R>> > > > ><BR>> > > > > > As you break th=
rough any face of the diamond<BR>> > > > > > and jump int=
o the interior of the diamond, you no longer perceive<BR>> > > >=
; the faces=C2<BR>> > > > > > of the diamond or the world=
outside. There are no longer any objects<BR>> > > > or<BR>>=
> > > > > attributes.=C2 There is no I-ness or It-nes=
s or experience. The<BR>> > > > experiencer,<BR>> > > =
> > > experienced and experience all merge into one.<BR>> > =
> > ><BR>> > > > > Sri<BR>> > > > > =
Aurobindo's and Sri Ramana Maharishi's versions seems to be covered in<BR>&=
gt; > > > the third and fourth sentences. No objects or attributes=
may be<BR>> > > > equivalent to void as in Buddha's version.<B=
R>> > > > ><BR>> > > > > -Kishore<BR>> >=
; > > ><BR>> > > > > On Tue, Dec 29, 2009 at 9:38 A=
M, rajarshi nandy rajarshi14@yahoo.<BR>> > > > co.in> wrote:=
<BR>> > > > ><BR>> > > > > Namaste,<BR>> &=
gt; > > > =C2<BR>> > > > > Why have different peopl=
e - saints - described self-realization so<BR>> > > > different=
ly?<BR>> > > > > =C2<BR>> > > > > 1) Sri Rama=
Maharishi says in the experience of self, everything feels<BR>> > &g=
t; > like only=C2 the self exists.<BR>> > > > > =C2=
<BR>> > > > > 2) Sri Aurobindo says NIrvikalapa Samadhi feel=
s like there is no<BR>> > > > I-ness.<BR>> > > > &g=
t; =C2<BR>> > > > > 3)Lord Buddha says it is a void.<BR>>=
> > > > =C2<BR>> > > > > =C2<BR>> > > =
> > If it is the same thing all are describing, why is there such a v=
ast<BR>> > > > difference in the experince of the same reality?=
<BR>> > > > > =C2<BR>> > > > > -Regards<BR>&g=
t; > > > > =C2 Rajarshi<BR>><BR></P></P>
--1-7861148767-8826116873=:2--

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Date: Mon, 4 Jan 2010 08:51:01 +0000
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Content-Type: multipart/alternative; boundary=000e0cd1798e28807d047c52d2af
Subject: Sri Sankara And The Butcher
y=t9Aaf5P_lEKHstwwAKYCFD0WZGFElvimEVM1aGcDcIcx1XtGwlbQ3Q
--000e0cd1798e28807d047c52d2af
SANKARACHARYA was a Brahmajnani, to be sure! But at the beginning he too

had the feeling of differentiation. He didn't have the absolute faith that
everything in the world is Brahman.
One day as he was coming out of the Ganges after his bath,he saw an
untouchable, a butcher, carrying a load of meat. Inadvertently the butcher
touched his body.
Sankara shouted angrily, "Hey there! How dare you touch me?" "Revered sir",
said the butcher, "I have not touched you, nor have you touched me.
The pure Self cannot be the body or the five elements or the twenty four
cosmic principles." Then Sankara came to his senses.
--
Prasanth Jalasutram
Love And Love Alone

--000e0cd1798e28807d047c52d2af

ht:1.3em">
SANKARACHARYA was a Brahmajnani, to be sure! But at the beginnin=
g he too had the feeling of differentiation. He didn't have the absolut=
e faith that everything in the world is Brahman.=A0<br><br>One day as he wa=
s coming out of the Ganges after his bath,he saw an untouchable, a butcher,=
carrying a load of meat. Inadvertently the butcher touched his body.=A0<br=
>
<br><span style=3D"font-weight:bold">Sankara shouted angrily, "Hey =

there! How dare you touch me?" "Revered sir", said the butch=
er, "I have not touched you, nor have you touched me.=A0<br><br>The pu=
re Self cannot be the body or the five elements or the twenty four cosmic p=
rinciples." Then Sankara came to his senses.</span><br>
<br><span sty=
le=3D"font-weight:bold">Source</span>: Tales and Parables of Sri Ramakrishn=
a<div style=3D"clear:both;margin-top:0px;margin-right:0px;margin-bottom:0.7=
5em;margin-left:0px;line-height:1.3em"></div></div>
<div style=3D"color:rgb=
(51, 51, 51);font-size:87%;margin-top:0px;margin-right:0px;margin-bottom:0.=
75em;margin-left:0px;line-height:1.3em"></div></span><br>-- <br>Om Namo Bha=
gavate Sri Ramanaya<br>
Prasanth Jalasutram<br><br>Love And Love Alone<br><=
br>
--000e0cd1798e28807d047c52d2af--

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Subject: Fw: chithrai homam (Nrusimha Sudharsana Homam)
y=_c0tNinQ6ZVQpdekjrroEFuUX18BGSgghytScobCtPvus4r1I4XO
--0-1828603630-1262663408=:46145
FYI=A0
From:varadhan desikan [mailto:chithraihomam@...]
Sent: Friday=
, January 01, 2010 18:19
To: Chitra Malolan; Vimala Rajaji; padhu raman; sh=
an@...; kv ramani
Subject: chithrai homam (Nrusimha Sudharsan=
a Homam)
=A0
dear bhagavathas
the chithrai homam for this month will be h=

eld at 8.00 AM on Friday the 8th January 2010 at Sri Oppiliappan Pattabisek=
ha Ramar Koil, Srinivasan Salai, Ramnagar (North), Puzhudhivakkam, Madippak=
kam, Chennai, (Near Velechery Railway Station).
All are welcome to partic=

ipate in the homam.
dasan
Velianallur Varadhachary
The INTERNET =
now has a personality. YOURS! See your Yahoo! Homepage. http://in.yahoo.com=
/
--0-1828603630-1262663408=:46145

sans-serif;font-size:12pt"><DIV><FONT face=3D"Times New Roman" size=3D3><S=
PAN style=3D"FONT-SIZE: 12pt">FYI </SPAN></FONT></DIV>
<DIV style=3D"F=
ONT-SIZE: 12pt; FONT-FAMILY: Courier New, courier, monaco, monospace, sans-=
serif">
<DIV style=3D"FONT-SIZE: 12pt; FONT-FAMILY: times new roman, new yo=
rk, times, serif">
<DIV class=3DSection1>
<DIV>
<P class=3DMsoNormal><B><FO=
NT face=3DTahoma size=3D2><SPAN style=3D"FONT-WEIGHT: bold; FONT-SIZE: 10pt=
; FONT-FAMILY: Tahoma">From:</SPAN></FONT></B><FONT face=3DTahoma size=3D2>=
<SPAN style=3D"FONT-SIZE: 10pt; FONT-FAMILY: Tahoma"> varadhan desikan [mai=
lto:chithraihomam@...] <BR><B><SPAN style=3D"FONT-WEIGHT: bold">Sent:=
</SPAN></B> Friday, January 01, 2010 18:19<BR><B><SPAN style=3D"FONT-WEIGHT=
: bold">To:</SPAN></B> Chitra Malolan; Vimala Rajaji; padhu raman; shan@loo=
custincorp.net; kv ramani<BR><B><SPAN style=3D"FONT-WEIGHT: bold">Subject:<=
/SPAN></B> chithrai homam (Nrusimha Sudharsana Homam)</SPAN></FONT></P></DI=
V>
<P class=3DMsoNormal><FONT face=3D"Times New Roman" size=3D3><SPAN style=
=3D"FONT-SIZE: 12pt"> </SPAN></FONT></P>
<P class=3DMsoNormal><FONT fa=
ce=3D"Times New Roman" size=3D3><SPAN style=3D"FONT-SIZE: 12pt">dear bhagav=
athas<BR><BR><BR>the chithrai homam for this month will be held at 8.00 AM =
on Friday the 8th January 2010 at Sri Oppiliappan Pattabisekha Ramar Koil, =
Srinivasan Salai, Ramnagar (North), Puzhudhivakkam, Madippakkam, Chennai, (=
Near Velechery Railway Station).<BR><BR><BR>All are welcome to participate =
in the homam.<BR><BR><BR>dasan<BR><BR>Velianallur Varadhachary</SPAN></FONT=
></P></DIV></DIV></DIV></div><br>
<hr size=3D1></h=
r>
The INTERNET now has a personality. YOURS! <a href=3D"http://in.rd.yaho=
o.com/tagline_yyi_1/*http://in.yahoo.com/" target=3D"_blank">See your Yahoo=
! Homepage</a>.</body></html>
--0-1828603630-1262663408=:46145--

Message-ID: <981657.27416.qm@...>
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Ync6FAwVM1kbhoMm9.FuTyQ90KOXIXKYmIJXr6UhQC8tnSAWwvVoU4eTlM4f5O43g3D5cLPB9Ezt_AYHV6T
CrJHATjQP8mswhbLnFJxHKZGk3nNrAy._PPCi60BffZcwQLlcun5Eb6G8e6K0CELpaiA0tL4L.wZoX6B26Y
5PoEysl6oarpRQJ59wwui28dkr8ygkZAQ0F3phQYvEGk5pGsj3K8DOyyKU3c_P5h_6GH2Pdv.l4fcgKpRut
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Date: Tue, 5 Jan 2010 09:22:21 +0530 (IST)
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--0-124156204-1262663541=:27416
--0-91203575-1262663541=:27416
Dear Bhaagavtas,
Pranamams..

adiyan,
dAsan,
Ranganathan.
The INTER=
NET now has a personality. YOURS! See your Yahoo! Homepage. http://in.yahoo=
.com/
--0-91203575-1262663541=:27416

<DIV style=3D"FONT-SIZE: 12pt; FONT-FAMIL=
Y: Courier New, courier, monaco, monospace, sans-serif">
<DIV>
<DIV><SPAN s=
tyle=3D"COLOR: black"><FONT face=3D"Courier New, courier, monaco, monospace=
, sans-serif" size=3D3>Dear Bhaagavtas, <BR><BR>Pranamams..<BR><BR>Please f=
ind attached images for Tiruppavai Day 21 poem with meaning.<BR><BR>ad=
iyan,<BR>dAsan,<BR>Ranganathan.</FONT></SPAN></DIV></DIV></DIV><BR></DIV><!=
-- cg1.c950.mail.in.yahoo.com compressed/chunked Mon Jan 4 19:45:41 PST 20=
10 --></div><br>
<hr size=3D1></hr>
The INTERNET now has =
a personality. YOURS! <a href=3D"http://in.rd.yahoo.com/tagline_yyi_1/*http=
://in.yahoo.com/" target=3D"_blank">See your Yahoo! Homepage</a>.</body></h=
tml>
--0-91203575-1262663541=:27416--
--0-124156204-1262663541=:27416

--0-124156204-1262663541=:27416

--0-124156204-1262663541=:27416--
From venkat.koppaka@... Wed Feb 17 11:08:34 2016

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Date: Tue, 5 Jan 2010 17:09:59 +1300
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Content-Type: multipart/alternative; boundary=00504502bab2f04167047c630289
From: venkat koppaka <venkat.koppaka@...>
Subject: Fwd: Live Web Sessions on "Surya Namaskar for Complete Wellness"
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--00504502bab2f04167047c630289
---------- Forwarded message ----------

From: E- Gurukul <mrkgurukul@...>
Date: Tue, Jan 5, 2010 at 4:52 PM
Subject: Live Web Sessions on "Surya Namaskar for Complete Wellness"
To: Gurukul Team E- <venkat.koppaka@...>
www.e-gurukul.net
*Ancient Practical Knowledge and Wisdom for New Age*

*AN OPEN INVITATION TO ONE & ALL *
*View* Shree Subhash Khardekarji *on the Web*
*Series of Free Two Live Web Sessions on*
*"Surya Namaskar for Complete Wellness"*********
(09 & 10 January -2010 6 am to 7.15 am IST - Saturday & Sunday)
(*Please check www.worldclock.org for your local time)*
*Please Click here to View Invitation <http://www.e-gurukul.net>** *
*Alternatively please visit **www.e-gurukul.net*
*WE ARE MAKING EVERY EFFORT TO DELIVER BETTER VIRTUAL LEARNING EXPERIENCE*.
*WE LOOK FORWARD FOR YOUR ACTIVE PARTICIPATION.*
*THANK YOU FOR YOUR SUPPORT AND COOPERATION.*
*HAPPY VIRTUAL LEARNING EXPERIENCE*
--
"Aano Bhadrah Kritawo Yantu Vishwataha - Rigveda 1-89-i

Meaning -Let Noble Thoughts come to us from all sides"
--00504502bab2f04167047c630289
<br><br><div class=3D"gmail_quote">---------- Forwarded message ----------<=

br>From: <b class=3D"gmail_sendername">E- Gurukul</b> <span dir=3D"ltr"><=
;<a href=3D"mailto:mrkgurukul@...">mrkgurukul@...</a>></span=
><br>
Date: Tue, Jan 5, 2010 at 4:52 PM<br>Subject: Live Web Sessions on &q=
uot;Surya Namaskar for Complete Wellness"<br>To: Gurukul Team E- <<=
a href=3D"mailto:venkat.koppaka@...">venkat.koppaka@...</a>>=
<br>
<br><br><div><p style=3D"text-align:center"><span style=3D"font-size:x=
-large">=A0<span style=3D"font-family:'Times New Roman'"><span styl=
e=3D"color:rgb(255, 102, 0)"><a href=3D"http://www.e-gurukul.net" target=3D=
"_blank">www.e-gurukul.net</a></span></span></span><span style=3D"font-size=
:large"><span style=3D"font-family:'Times New Roman'"></span></span=
><span style=3D"font-size:medium"><span style=3D"font-family:'Times New=
Roman'"></span></span><span style=3D"font-family:'Times New Roman&=
#39;"><span style=3D"color:rgb(255, 102, 0)"><span style=3D"background-colo=
r:rgb(153, 51, 102)"></span></span></span><span style=3D"color:rgb(255, 102=
, 0)"></span></p>
<p style=3D"font-size:12px;text-align:center"><span style=
=3D"font-size:small"><span style=3D"font-family:'Times New Roman'">=
<span style=3D"color:rgb(255, 102, 0)"><strong>Ancient Practical Knowledge =
and Wisdom for New Age</strong></span></span></span><span style=3D"font-fam=
ily:'Times New Roman'"><span style=3D"color:rgb(255, 102, 0)"><span=
style=3D"font-size:medium"></span></span><span style=3D"font-size:medium">=
</span></span></p>
<p style=3D"text-align: auto;font-size: 12px; "><font cl=
ass=3D"Apple-style-span" face=3D"'Times New Roman'"><span class=3D"=
Apple-style-span" style=3D"font-size: large;"><font class=3D"Apple-style-sp=
an" face=3D"arial"><span class=3D"Apple-style-span" style=3D"font-size: sma=
ll;"><br>
</span></font></span></font></p><p style=3D"font-size:12px;text-a=
lign:center"><span style=3D"font-family:'Times New Roman'"><span st=
yle=3D"font-size:medium"><strong>AN OPEN INVITATION TO ONE & ALL=A0</st=
rong></span></span><span style=3D"font-size:medium"></span></p>
<p style=3D=
"font-size:12px;text-align:center"><span style=3D"font-family:'Times Ne=
w Roman'"><font size=3D"5"><font color=3D"#000000"><b>View</b>=A0Shree =
Subhash Khardekarji=A0<strong>on the Web</strong></font></font></span></p>
=
<p style=3D"font-size:12px;text-align:center"><span style=3D"font-family:&#=
39;Times New Roman'">=A0=A0<span style=3D"font-size:large"><strong>Seri=
es of Free Two Live Web Sessions on</strong></span></span></p><p style=3D"f=
ont-size:12px;text-align:center">
<span style=3D"font-family:'Times New=
Roman'"><span style=3D"font-size:x-large"><span style=3D"color:rgb(128=
, 0, 0)">=A0</span><strong><span style=3D"color:rgb(128, 0, 0)">"<span=
style=3D"text-decoration:underline"><span style=3D"color:rgb(255, 102, 0)"=
><small><big><small>Surya Namaskar for Complete Wellness"</small></bi=
g></small></span></span></span></strong></span><span style=3D"font-size:lar=
ge"><strong><span style=3D"color:rgb(128, 0, 0)"><span style=3D"text-decora=
tion:underline"><span style=3D"color:rgb(255, 102, 0)"></span></span></span=
></strong></span><span style=3D"font-size:small"><strong><span style=3D"col=
or:rgb(128, 0, 0)"><span style=3D"text-decoration:underline"><span style=3D=
"color:rgb(255, 102, 0)"></span></span></span></strong></span><span style=
=3D"font-size:large"><strong><span style=3D"color:rgb(128, 0, 0)"><span sty=
le=3D"text-decoration:underline"><span style=3D"color:rgb(255, 102, 0)"></s=
pan></span></span></strong></span></span><span style=3D"font-size:large"><s=
trong><span style=3D"color:rgb(128, 0, 0)"><span style=3D"text-decoration:u=
nderline"><span style=3D"color:rgb(255, 102, 0)"></span></span></span></str=
ong></span></p>
<p style=3D"font-size:12px;text-align:center"><span style=
=3D"font-family:'Times New Roman'"><span style=3D"color:rgb(102, 0,=
0)"><small><span style=3D"font-weight:bold">=A0</span><span style=3D"font-=
size:large"><span style=3D"font-weight:bold">=A0 =A0
=A0<span class=3D"Appl=
e-style-span" style=3D"font-size: small;">(</span></span><span style=3D"fon=
t-weight:bold"><span class=3D"Apple-style-span" style=3D"font-size: small;"=
>09 & 10 January -2010 6 am to 7.15 am IST - Saturday & Sunday)</s=
pan></span></span><span style=3D"font-weight:bold"><br>
<br></span></small>=
</span></span><span style=3D"color:rgb(102,0,0)"></span></p><p style=3D"fon=
t-size:12px;text-align:center"><span style=3D"font-family:'Times New Ro=
man'"><span style=3D"color:rgb(128, 0, 0)">(</span><span style=3D"font-=
size:medium"><strong><span style=3D"color:rgb(128, 0, 0)">Please check <a h=
ref=3D"http://www.worldclock.org" target=3D"_blank">www.worldclock.org</a> =
for your local time)</span></strong></span><span style=3D"font-size:small">=
</span></span></p>
<p style=3D"font-size:12px;text-align:center"><span styl=
e=3D"font-size:large"><b><a href=3D"http://www.e-gurukul.net" target=3D"_bl=
ank"><span style=3D"background-color:rgb(255, 153, 0)"><span style=3D"font-=
family:'Times New Roman'">Please Click here to View Invitation</spa=
n></span></a></b><span style=3D"background-color:rgb(255, 153, 0)"><span st=
yle=3D"font-family:'Times New Roman'"><b>=A0</b></span></span></spa=
n><span style=3D"background-color:rgb(255, 153, 0)"><span style=3D"font-fam=
ily:'Times New Roman'"></span></span><span style=3D"font-family:#=
9;Times New Roman'"></span></p>
<p style=3D"font-size:12px;text-align:c=
enter"><span style=3D"font-size:large"><span style=3D"font-family:'Time=
s New Roman'"><b>Alternatively please visit </b></span></span><span sty=
le=3D"font-family:'Times New Roman'"><b><a href=3D"http://www.e-gur=
ukul.net" target=3D"_blank"><span style=3D"font-size:large">www.e-gurukul.n=
et</span></a></b><span style=3D"color:rgb(128, 0, 0)"></span></span></p>
<p=
style=3D"font-size:12px;text-align:center"><span style=3D"font-family:'=
;Times New Roman'"><span style=3D"font-size:small"><span style=3D"color=
:rgb(128, 0, 0)"><strong>WE ARE MAKING EVERY EFFORT TO DELIVER BETTER VIRTU=
AL LEARNING EXPERIENCE</strong>.</span></span><span style=3D"font-size:medi=
um"></span></span></p>
<p style=3D"font-size:12px;text-align:center"><span =
style=3D"font-family:'Times New Roman'"><strong><span style=3D"font=
-size:medium"><span style=3D"color:rgb(128, 0, 0)">WE LOOK FORWARD FOR YOUR=
ACTIVE
PARTICIPATION.</span></span><span style=3D"color:rgb(128, 0, 0)"><s=
pan style=3D"font-size:large"></span></span></strong></span></p><p style=3D=
"font-size:12px;text-align:center"><span style=3D"font-family:'Times Ne=
w Roman'"><strong><span style=3D"font-size:medium"><span style=3D"color=
:rgb(128, 0, 0)">THANK YOU FOR YOUR SUPPORT AND COOPERATION.</span></span><=
/strong><span style=3D"font-size:medium"></span><span style=3D"color:rgb(12=
8, 0, 0)"><span style=3D"font-size:large"></span></span><span style=3D"font=
-size:large"></span></span></p>
<p style=3D"font-size:12px;text-align:cente=
r"><span style=3D"font-family:'Times New Roman'"><span style=3D"fon=
t-size:medium"><strong>HAPPY VIRTUAL
LEARNING EXPERIENCE</strong></span></s=
pan><span style=3D"font-size:medium"></span></p></div>
</div><br><br clea=
r=3D"all"><br>-- <br><br>"Aano Bhadrah Kritawo Yantu Vishwataha =A0- R=
igveda 1-89-i<br>Meaning -Let Noble Thoughts come to us from all sides"=
;<br> <br>
--00504502bab2f04167047c630289--

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Content-Type: multipart/alternative; boundary=000e0cd10858280f50047c66392f
Subject: Ramana Maharshi : What is the purpose of creation?
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CbiYDQDffRkYIY3Lc64O2uy3u_1yeAhs4_8jmPu9qhWTw
--000e0cd10858280f50047c66392f
Question: What is the purpose of creation?
Ramana Maharshi: It is to give=

rise to this question. Investigate the answer
to this question, and finall=
y abide in the supreme or rather the primal
source of all, the Self. The in=
vestigation will resolve itself into a quest
for the Self and it will cease=
only after the non-Self is sifted away and
the Self realized in its purity=
and glory.
There may be any number of theories of creation. All of them e=

xtend
outwardly. There will be no limit to them because time and space are
=
unlimited. They are however only in the mind. If you see the mind,time and
=
space are transcended and the Self is realized.
Creation is explained scie=

ntifically or logically to one's own satisfaction.
But is there any finalit=
y about it? Such explanations are called
krama-srishti [gradual creation]. =
On the other hand, drishti-srishti
[simultaneous creation] is yugapat-srish=
ti. Without the seer there are no
objects seen. Find the seer and the creat=
ion is comprised in him. Why look
outward and go on explaining the phenomen=
a which are endless?
Source: (Excerted from Be As You Are - The Teachings =

of Sri Ramana Maharshi,
p264)
--
=E0=B0=93=E0=B0=82 =E0=B0=A8=E0=B0=AE=
=E0=B1=8B =E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =E0=B0=B6=E0=B1=
=8D=E0=B0=B0=E0=B1=80 =E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF
=E0=B0=
=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=8D =E0=B0=
=9C=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82
=E0=B0=
=AA=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=B0=AE=E0=B1=87 =E0=B0=B6=E0=B0=BE=E0=B0=
=B6=E0=B1=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81
--000e0cd10858280f50047c66392f

ht:1.3em">
Question: What is the purpose of creation?=C2=A0<br><br>Ramana M=
aharshi: It is to give rise to this question.=C2=A0<span style=3D"font-weig=
ht:bold">Investigate the answer to this question, and finally abide in the =
supreme or rather the primal source of all, the Self.</span>=C2=A0The inves=
tigation will resolve itself into a quest for the Self and it will cease on=
ly after the non-Self is sifted away and the Self realized in its purity an=
d glory.<br>
<br><span style=3D"font-weight:bold">There may be any number =

of theories of creation. All of them extend outwardly. There will be no lim=
it to them because time and space are unlimited. They are however only in t=
he mind. If you see the mind,time and space are transcended and the Self is=
realized.</span><br>
<br>Creation is explained scientifically or logicall=

y to one's own satisfaction. But is there any finality about it? Such e=
xplanations are called krama-srishti [gradual creation]. On the other hand,=
drishti-srishti [simultaneous creation] is yugapat-srishti. Without the se=
er there are no objects seen. Find the seer and the creation is comprised i=
n him.=C2=A0<span style=3D"font-weight:bold">Why look outward and go on exp=
laining the phenomena which are endless?=C2=A0</span><br>
<br><span style=
=3D"font-weight:bold">Source</span>: (Excerted from Be As You Are - The Tea=
chings of Sri Ramana Maharshi, p264)<div style=3D"clear:both;margin-top:0px=
;margin-right:0px;margin-bottom:0.75em;margin-left:0px;line-height:1.3em">
=
</div></div><div style=3D"color:rgb(51, 51, 51);font-size:87%;margin-top:0=

px;margin-right:0px;margin-bottom:0.75em;margin-left:0px;line-height:1.3em"=
></div></span><br>-- <br>=E0=B0=93=E0=B0=82 =C2=A0=E0=B0=A8=E0=B0=AE=E0=B1=
=8B =C2=A0=E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =C2=A0=E0=B0=B6=E0=
=B1=8D=E0=B0=B0=E0=B1=80 =C2=A0=E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=
=AF =C2=A0 <br>
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=
=B0=A4=E0=B1=8D =C2=A0=E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=E0=B1=
=8D=E0=B0=B0=E0=B0=82 <br>=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=B0=AE=E0=
=B1=87 =E0=B0=B6=E0=B0=BE=E0=B0=B6=E0=B1=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=
=B1=81 =C2=A0<br><br>
--000e0cd10858280f50047c66392f--
From vedicastrostudent@... Wed Feb 17 11:08:34 2016

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X-Sender: vedicastrostudent@...
Jan 2010 18:49:20 -0000
2010 18:49:20 -0000
Date: Tue, 05 Jan 2010 18:49:20 -0000
Message-ID: <hi01jg+v8hs@...>
In-Reply-To: <488902.20995.qm@...>
MIME-Version: 1.0
From: "vedicastrostudent" <vedicastrostudent@...>
Subject: Nirvikalpa Samadhi (Re: Samadhi) - to Narasimhaji
y=JqJOrjNg2ujIUmWOmj2VjuJR86YhfM84wxvE8AFxWsAREoWn5vQiSFWHy1o
X-Yahoo-Profile: vedicastrostudent
Dear Narasimhaji,
Please answer this question (if you have the time) - I=

am going to ask it in a very technical "computer sciencey" way so that you=
get the import of the question I am trying to ask (which so far you have n=
ever answered): Lets say you have a hypothetical camera that can take snaps=
hots of everything material (material in the vedic sense i.e. gunas and hig=
her), then what has changed in a snapshot of a person immediately before th=
ey enter Nirvikalpa samadhi (NVKS for short) and after, assuming the eventu=
al goal is to "return" from NVKS? I do not include Brahman in any "snapshot=
" since it is non material and invariant anyway.
a) Is the Ahamkara gone a=

fter they enter NVKS? If so, how do they return from NVKS, and who is this =
"they" anyway?
b) If Ahamkara and consequently sookshma sarira are still th=
ere, how are they different.
c) If they are not different, what quantity i=
s it in the person that has gotten enlightened/changed?
All these questions=
are related to the "doughnut questions" I posed in http://groups.yahoo.com=
/group/vedic-wisdom/message/3357, but I guess you didnt see those (and that=
's quite ok by me, you have so many people constantly expecting replies)
R=
egards,
Sundeep
> =A0
> Some people who can reach Nirvikalpa samadhi may=
sometimes be in Nirvikalpa samadhi and sometimes in other dualistic samadh=
is. For example, Totapuri was familiar only with non-dual Nirvikalpa samadh=
i, but Ramakrishna Paramahamsa used to go to non-dual Nirvikalpa samadhi as=
well as other dualistic samadhis frequently.
> =A0
> *=A0=A0=A0=A0=A0=A0=
=A0 *=A0=A0=A0=A0=A0=A0=A0 *
From vvootla@... Wed Feb 17 11:08:35 2016

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Jan 2010 03:41:30 -0000
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Date: Wed, 06 Jan 2010 03:41:29 -0000
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From: "vvootla" <vvootla@...>
Subject: Re: Ramana Maharshi : What is the purpose of creation?
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--2-6014754670-0421838564=:9
Why Creation?
"What is the purpose of life? Why did God put us here?" Thes=
e
questions keep
coming up, again and again. Perhaps, you want to find God =
and hang him!
Fundamentally, what you are asking is: why creation?
When it =
comes to creation, you never ask why, because you are just a
tiny speck in
=
this creation. As a human being, in terms of family, your social
structures=
, your
financial securities, education, qualifications and positions that y=
ou
have taken in
the society, I know you slowly started assuming that you a=
re the center
of the
universe=97but you are just a tiny speck in the existe=
nce! Tomorrow,
if you
disappear, nobody will miss you.
So, this tiny speck =
asking the question, `Why creation,' does
not make sense
because the questi=
on doesn't come from the right context. This
question comes up
because the =
experience of life has not become blissful. The struggles,
the pain of
exis=
ting, are there.
You might have created so many comforts, so much security,=
but still the
inherent
struggle and pain, the day-to-day tensions are ther=
e. You have to drag
your feet
and do many things, isn't it? You fill yourse=
lf with enthusiasm; you
find new reasons
for yourself to do this and that. =
But somewhere inside there is
something which
constantly struggles in every=
human being, unless he attains to certain
inner grace.
Some people have be=
come aware of it; most people are yet to even become
aware
of it. They just=
keep themselves busy, never to face the inner struggle.
The reason why peo=
ple are keeping themselves so busy, keeping themselves
so
entangled with li=
fe is not because they have fallen in love with life.
It is just to avoid
t=
he inner struggle. Many of them, if they don't get married, if they
don't p=
roduce
children, if they don't start businesses and don't get into all
the =
mess that they are
getting into on a day-to-day basis, they would be lost w=
ithin
themselves.
Just to keep a certain semblance of sanity, they keep all=
this activity
going. If they
just sit quietly for two days in one place, t=
hey will become aware of
the inner
struggle that is there in every being tr=
apped in this limited body. Once
they become
aware, they start looking. Tha=
t is when we say somebody is on the
spiritual path,
because he has become a=
ware of the inner struggle.
The Yoga Sutras are a tremendous document about=
life, but they start in
a strange
way. The first sutra is half a sentence.=
Patanjali starts the yoga sutra
like this: And
now: yoga. This simply mean=
s that you have seen everything in your
life=97either by
yourself, or throu=
gh somebody else's life. You saw money, you saw
power, you saw
pleasure, yo=
u saw wealth=97everything. But still there is an inner
struggle. Once you
h=
ave seen this? And now: yoga.
If you have not seen it, if you still believe=
that, "if I get a few
more bucks everything
will be okay; if I build a new=
house everything will be okay"=97if
you are still in that
childish state t=
hen it's not time for yoga yet.
So the question comes up because there is a=
n inner struggle. Maybe you
are not
hundred percent aware of the struggle, =
but here and there it touches
you. So now,
the more intelligent question fo=
r you would be: How do I get beyond this
struggling
state? If you ask how, =
I have a way. If you ask why, then I have to tell
you a story.
If you want,=
I can tell you a story: one day, God had nothing to do and
he was
playing =
marbles. And one marble fell this way and it became planet
Earth. Another
o=
ne shot up and it became the Sun?. I can go on like this. Now you
won't bel=
ieve
this ridiculous story. But if I make the story more elaborate, and if
=
the story were
told a thousand years ago, you would believe it. You have a =
problem
about this,
isn't it? You don't believe anything that happens today=
, but you
will believe it after a
thousand years. It doesn't matter what it=
is.
But whether you believe it or not, stories don't liberate you. So
when=
it comes to
existence, don't waste your life asking the question, `why?'
B=
ecause if you sit here
for the rest of your life and go on thinking `why,' =
or consult
every other man on this
planet, all you will get is more and mor=
e fairy tales. You will not get
a solution.
Different cultures will tell di=
fferent stories; different religions will
tell different stories;
every ind=
ividual can create his own story. Stories will not liberate
you. But if you=
ask
`how,' then we open up the path, we give you the method.
Don't ask why=
.
-Sadguru Jaggi Vasudev
--- In vedic-wisdom@yahoogroups.com, Prasanth Ja=

lasutram
<jvrsprasanth@...> wrote:
>
> Question: What is the purpose of cr=
eation?
>
> Ramana Maharshi: It is to give rise to this question. Investiga=
te the
answer
> to this question, and finally abide in the supreme or rathe=
r the
primal
> source of all, the Self. The investigation will resolve itse=
lf into a
quest
> for the Self and it will cease only after the non-Self is=
sifted away
and
> the Self realized in its purity and glory.
>
> There may=
be any number of theories of creation. All of them extend
> outwardly. The=
re will be no limit to them because time and space are
> unlimited. They ar=
e however only in the mind. If you see the mind,time
and
> space are transc=
ended and the Self is realized.
>
> Creation is explained scientifically or=
logically to one's own
satisfaction.
> But is there any finality about it?=
Such explanations are called
> krama-srishti [gradual creation]. On the ot=
her hand, drishti-srishti
> [simultaneous creation] is yugapat-srishti. Wit=
hout the seer there are
no
> objects seen. Find the seer and the creation i=
s comprised in him. Why
look
> outward and go on explaining the phenomena w=
hich are endless?
>
> Source: (Excerted from Be As You Are - The Teachings =
of Sri Ramana
Maharshi,
> p264)
>
> --
> =E0=B0"=E0=B0=82 =E0=B0=A8=E0=B0=
=AE=E0=B1=8B =E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =E0=B0=B6=E0=
=B1=8D=E0=B0=B0=E0=B1=80
=E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF
> =
> =
>
--2-6014754670-0421838564=:9
<b>Why Creation?</b><br><br>"What is the purpose of life? Why did God put =

us here?" These questions keep<br>coming up, again and again. Perhaps, you =
want to find God and hang him!<br>Fundamentally, what you are asking is: wh=
y creation?<br>When it comes to creation, you never ask why, because you ar=
e just a tiny speck in<br>this creation. As a human being, in terms of fami=
ly, your social structures, your<br>financial securities, education, qualif=
ications and positions that you have taken in<br>the society, I know you sl=
owly started assuming that you are the center of the<br>universe=97but you =
are just a tiny speck in the existence! Tomorrow, if you<br>disappear, nobo=
dy will miss you.<br>So, this tiny speck asking the question, `Why creation=
,' does not make sense<br>because the question doesn't come from the right =
context. This question comes up<br>because the experience of life has not b=
ecome blissful. The struggles, the pain of<br>existing, are there.<br>You m=
ight have created so many comforts, so much security, but still the inheren=
t<br>struggle and pain, the day-to-day tensions are there. You have to drag=
your feet<br>and do many things, isn't it? You fill yourself with enthusia=
sm; you find new reasons<br>for yourself to do this and that. But somewhere=
inside there is something which<br>constantly struggles in every human bei=
ng, unless he attains to certain inner grace.<br>Some people have become aw=
are of it; most people are yet to even become aware<br>of it. They just kee=
p themselves busy, never to face the inner struggle.<br>The reason why peop=
le are keeping themselves so busy, keeping themselves so<br>entangled with =
life is not because they have fallen in love with life. It is just to avoid=
<br>the inner struggle. Many of them, if they don't get married, if they do=
n't produce<br>children, if they don't start businesses and don't get into =
all the mess that they are<br>getting into on a day-to-day basis, they woul=
d be lost within themselves.<br>Just to keep a certain semblance of sanity,=
they keep all this activity going. If they<br>just sit quietly for two day=
s in one place, they will become aware of the inner<br>struggle that is the=
re in every being trapped in this limited body. Once they become<br>aware, =
they start looking. That is when we say somebody is on the spiritual path,<=
br>because he has become aware of the inner struggle.<br>The Yoga Sutras ar=
e a tremendous document about life, but they start in a strange<br>way. The=
first sutra is half a sentence. Patanjali starts the yoga sutra like this:=
And<br>now: yoga. This simply means that you have seen everything in your =
life=97either by<br>yourself, or through somebody else's life. You saw mone=
y, you saw power, you saw<br>pleasure, you saw wealth=97everything. But sti=
ll there is an inner struggle. Once you<br>have seen this? And now: yoga.<b=
r>If you have not seen it, if you still believe that, "if I get a few more =
bucks everything<br>will be okay; if I build a new house everything will be=
okay"=97if you are still in that<br>childish state then it's not time for =
yoga yet.<br>So the question comes up because there is an inner struggle. M=
aybe you are not<br>hundred percent aware of the struggle, but here and the=
re it touches you. So now,<br>the more intelligent question for you would b=
e: How do I get beyond this struggling<br>state? If you ask how, I have a w=
ay. If you ask why, then I have to tell you a story.<br>If you want, I can =
tell you a story: one day, God had nothing to do and he was<br>playing marb=
les. And one marble fell this way and it became planet Earth. Another<br>on=
e shot up and it became the Sun?. I can go on like this. Now you won't beli=
eve<br>this ridiculous story. But if I make the story more elaborate, and i=
f the story were<br>told a thousand years ago, you would believe it. You ha=
ve a problem about this,<br>isn't it? You don't believe anything that happe=
ns today, but you will believe it after a<br>thousand years. It doesn't mat=
ter what it is.<br>But whether you believe it or not, stories don't liberat=
e you. So when it comes to<br>existence, don't waste your life asking the q=
uestion, `why?' Because if you sit here<br>for the rest of your life and go=
on thinking `why,' or consult every other man on this<br>planet, all you w=
ill get is more and more fairy tales. You will not get a solution.<br>Diffe=
rent cultures will tell different stories; different religions will tell di=
fferent stories;<br>every individual can create his own story. Stories will=
not liberate you. But if you ask<br>`how,' then we open up the path, we gi=
ve you the method. Don't ask why.<br><br>-Sadguru Jaggi Vasudev<br><br>--- =
In vedic-wisdom@yahoogroups.com, Prasanth Jalasutram <jvrsprasanth@...&g=
t; wrote:<br>><br>> Question: What is the purpose of creation?<br>&g=
t; <br>> Ramana Maharshi: It is to give rise to this question. Investiga=
te the answer<br>> to this question, and finally abide in the supreme or=
rather the primal<br>> source of all, the Self. The investigation will =
resolve itself into a quest<br>> for the Self and it will cease only aft=
er the non-Self is sifted away and<br>> the Self realized in its purity =
and glory.<br>> <br>> There may be any number of theories of creation=
. All of them extend<br>> outwardly. There will be no limit to them beca=
use time and space are<br>> unlimited. They are however only in the mind=
. If you see the mind,time and<br>> space are transcended and the Self i=
s realized.<br>> <br>> Creation is explained scientifically or logica=
lly to one's own satisfaction.<br>> But is there any finality about it? =
Such explanations are called<br>> krama-srishti [gradual creation]. On t=
he other hand, drishti-srishti<br>> [simultaneous creation] is yugapat-s=
rishti. Without the seer there are no<br>> objects seen. Find the seer a=
nd the creation is comprised in him. Why look<br>> outward and go on exp=
laining the phenomena which are endless?<br>> <br>> Source: (Excerted=
from Be As You Are - The Teachings of Sri Ramana Maharshi,<br>> p264)<b=
r>> <br>> -- <br>> =E0=B0"=E0=B0=82 =E0=B0=A8=E0=B0=AE=E0=B1=8B =
=E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =E0=B0=B6=E0=B1=8D=E0=B0=B0=
=E0=B1=80 =E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF<br>> =E0=B0=AA=
=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=8D =E0=B0=9C=
=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82<br>> =E0=
=B0=B6=E0=B1=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81<br>><br>
--2-6014754670-0421838564=:9--

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Date: Wed, 6 Jan 2010 11:26:29 +0530 (IST)
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Subject: Tiruppaavai Day 22
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--0-1092184832-1262757389=:47931
--0-1704888662-1262757389=:47931
Dear Bhaagavtas,
Pranamams..
Please find attached images for Tiruppaavai=

adiyan,
dAsan,
Ranganathan.
The INTER=
.com/
--0-1704888662-1262757389=:47931

<P>Dear Bhaagavtas, <BR><BR>Pranamams..<B=
R><BR>Please find attached images for Tiruppaavai Day 22 poem with mea=
ning.<BR><BR>adiyan,<BR>dAsan,<BR>Ranganathan.</P>
<P> </P></DIV></div><br>
<hr size=3D1></hr>
The INTERNET now has a p=
ersonality. YOURS! <a href=3D"http://in.rd.yahoo.com/tagline_yyi_1/*http://=
in.yahoo.com/" target=3D"_blank">See your Yahoo! Homepage</a>.</body></html=
>
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--0-1092184832-1262757389=:47931

--0-1092184832-1262757389=:47931--
for <vedic-wisdom@yahoogroups.com>; Wed, 06 Jan 2010 01:14:07 -0800 (PST)
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Date: Wed, 6 Jan 2010 09:14:07 +0000
Message-ID: <90bdd2131001060114i66911f26ic2970b234d9af541@...>
Content-Type: multipart/alternative; boundary=000e0cd108dc756e8b047c7b60d7
Subject: Incident Where Ramana Maharshi Asks Ganapati Muni "Who Am I"
X-Yahoo-Group-Post: member; u=313309882; y=OI-
fOZ6W06wdE7eGDf5F6nr1fxe6aFp8g_yaEG9AavE_ar7_pkNDXQ
--000e0cd108dc756e8b047c7b60d7
Sri Bhagavan was in the Virupaksha Cave on the Hill. One evening after 7
p=
.m. they were all coming down the Hill to go round Arunachala. The other
de=
votees had all gone in advance; only Sri Kavyakanta Ganapati Muni was in
th=
e company of Sri Maharshi, and they were slowly climbing down the steps
fro=
m the cave.
Whey they had walked a few steps, all of a sudden Sri Maharshi=
stopped, and
with Him Sri Kavyakanta as well. The full moon was shining br=
ight in the
East in the starry sky.Pointing to the moon and the beautiful s=
ky, Sri
Bhagavan said: "Nayana! If the sun, the moon, and all the stars hav=
e their
being in ME, and the Sun himself goes round my hip with his satelli=
tes, who
am I? who am I?''
This remark of Sri Maharshi made His blessed di=

sciple envisage the Master as
the Great Person of the Vedas, as described i=
n 'Sri Rudra,' the 'Purusha
Sukta,' and the 'Skamba Sukta,' of the Atharva =
Veda. He is verily all these,
and That beyond; there is nothing that is not=
He. Sri Kavyakanta later made
this revelation known to all the devotees.
=
Sources:
1) Arunachala Ramana's Volume1 Book

2) http://www.arunachala-rama=
na.org/publications/at_the_feet_of_Bhagavan.htm
--
=E0=B0=93=E0=B0=82 =
=E0=B0=A8=E0=B0=AE=E0=B1=8B =E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =
=E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=
=E0=B0=AF
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=
=E0=B1=8D =E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=
=E0=B0=82
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=B0=AE=E0=B1=87 =E0=B0=B6=
=E0=B0=BE=E0=B0=B6=E0=B1=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81
--000e0cd108dc756e8b047c7b60d7
<span style=3D"font-family:Verdana, Arial, sans-serif;font-size:13px;color:=

rgb(51, 51, 51)"><div style=3D"margin-top:0px;margin-right:0px;margin-botto=
m:0.75em;margin-left:0px;line-height:1.3em">
Sri Bhagavan was in the Virupa=
ksha Cave on the Hill. One evening after 7 p.m. they were all coming down t=
he Hill to go round Arunachala. The other devotees had all gone in advance;=
only Sri Kavyakanta Ganapati Muni was in the company of Sri Maharshi, and =
they were slowly climbing down the steps from the cave.<br>
<br>Whey they =
had walked a few steps, all of a sudden Sri Maharshi stopped, and with Him =
Sri Kavyakanta as well. The full moon was shining bright in the East in the=
starry sky.<span style=3D"font-weight:bold">Pointing to the moon and the b=
eautiful sky, Sri Bhagavan said: "Nayana! If the sun, the moon, and al=
l the stars have their being in ME, and the Sun himself goes round my hip w=
ith his satellites, who am I? who am I?''</span><br>
<br><span sty=
le=3D"font-style:italic">This remark of Sri Maharshi made His blessed disci=
ple envisage the Master as the Great Person of the Vedas, as described in &=
#39;Sri Rudra,' the 'Purusha Sukta,' and the 'Skamba Sukta,=
' of the Atharva Veda. He is verily all these, and That beyond; there i=
s nothing that is not He. Sri Kavyakanta later made this revelation known t=
o all the devotees.</span><br>
<br><span style=3D"font-weight:bold">Source=
s:</span>=C2=A0<br><br>1) Arunachala Ramana's Volume1 Book<br>2) <a hre=
f=3D"http://www.arunachala-ramana.org/publications/at_the_feet_of_Bhagavan.=
htm" target=3D"_blank">http://www.arunachala-ramana.org/publications/at_the=
_feet_of_Bhagavan.htm</a><div style=3D"margin-top:0px;margin-right:0px;marg=
in-bottom:0.75em;margin-left:0px;line-height:1.3em;clear:both">
</div></di=
v><div style=3D"margin-top:0px;margin-right:0px;margin-bottom:0.75em;margin=
-left:0px;color:rgb(51, 51, 51);font-size:11px;line-height:1.3em"></div></s=
pan><br>-- <br>=E0=B0=93=E0=B0=82 =C2=A0=E0=B0=A8=E0=B0=AE=E0=B1=8B =C2=A0=
=E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =C2=A0=E0=B0=B6=E0=B1=8D=E0=
=B0=B0=E0=B1=80 =C2=A0=E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF =C2=A0 =
<br>
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=
=8D =C2=A0=E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=
=E0=B0=82 <br>=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=B0=AE=E0=B1=87 =E0=B0=
=B6=E0=B0=BE=E0=B0=B6=E0=B1=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81 =C2=A0<b=
r><br>
--000e0cd108dc756e8b047c7b60d7--

for <vedic-wisdom@yahoogroups.com>; Thu, 07 Jan 2010 01:17:31 -0800 (PST)
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Subject: "The Bhagavan Ramana Maharshi I Knew" By Krishna Bhikshu
y=fMeapOa1fIUgq2CDpR0ZaVveSxWsVLyAfVBqRo32t-1_dpLYoE62uQ
--000e0cd13b78729b08047c8f8a16
Krishna Bhikshu was a man of insatiable curiosity, keen intellect,

enthusi=
asm and energy. He was a precocious youth whose early studies created
a dis=
taste for religious literature. This lasted until he came under the
powerfu=
l influence of Ganapati Muni, who brought him to the Maharshi in
1929. He w=
as enchanted by the holy presence of the sage, but still wandered
about for=
some years exploring the different spiritual traditions and
teachers of th=
e time. As the result of his wide study and long practice,
Krishna Bhikshu =
became convinced of the truths taught and lived by Sri
Ramana Maharshi and =
surrendered to him whole-heartedly.
He authored several important works in=

Telugu, one being Sri Ramana Leela,
the most comprehensive biography of th=
e Maharshi. Amidst the chanting of
Arunachala Siva, Krishna Bhikshu breathe=
d his last on December 30, 1981.
OUR FAMILY was in some way or other alway=

s associated with religion and
spiritual searching. Brahmarsi Chivukula Ven=
kata Sastri, the husband of my
paternal aunt, had asked some of the questio=
ns recorded in the Ramana Gita.
When I was a child I often used to go to hi=
s house and there I saw for the
first time the photo of Bhagavan Ramana and=
read Ramana Gita and other early
brochures.
I went to Arunachala for the =

first time with Sri Rami Reddi. We had our food
in the town and then went t=
o the Ashrama. In those days there was very
little there - a hut for Bhagav=
an and another over his mother's samadhi
(place of burial). Bhagavan had ju=
st finished his food and was washing his
hands. He looked at us intently. "=
Did you have your food?" He asked. "Yes,
we had it in town." "You could hav=
e had it here," he replied.
I stayed with him for three days. He made a gr=

eat impression on me. I
considered him to be a real Mahatma, although his w=
ays were very simple.
Most of the cooking was done by him in those days. Th=
e Ashrama lived from
hand to mouth and usually only rice and vegetable soup=
were prepared. When I
was about to leave, I asked Bhagavan: "Bhagavan, kin=
dly show me a good
path." "What are you doing now?" he asked. "When I am in=
the right mood, I
sing the songs of Tyagaraja and I recite the holy Gayatr=
i. I was also doing
some pranayama but these breathing exercises have upset=
my health." "You had
better stop them. But never give up the Advaita Drist=
hi (non dual vision)."
At that time I could not understand his words.
I we=
nt to Benares for a month, returned to Pondicherry and spent five months
th=
ere. Wherever I would go people would find some fault or other with me:
"Yo=
u are too weak, not fit for yoga, you do not know how to concentrate, you
c=
annot hold your breath, you are unable to fast, you need too much sleep,
yo=
u cannot keep vigils, you must surrender all your property . . ." Only
Bhag=
avan asked for nothing, found fault with nothing. As a matter of truth,
the=
re was nothing in me that entitled me to his grace. But it did not matter
w=
ith Bhagavan. He wanted me, not my goodness. It was enough to tell him "I
a=
m yours", and for him to do the rest. In that way he was unsurpassed. The
s=
trange people he gathered around him! But those who gave themselves to him
=
and trusted him and did his bidding were overwhelmed by his immense
solicit=
ude and kindness.
In 1930 I visited Ramanasramam for the second time, and =

stayed a month. Our
life was very simple at that time. I would get up early=
each morning, have
my bath near the well at Palitirtham, prepare sacrament=
al food on a small
stove and start worshipping the Lingam over Bhagavan's m=
other's samadhi.
Chinnaswami helped in the chanting. Bhagavan would make hi=
mself generally
useful. He would talk quite freely with us every night afte=
r food. They
would ply him with questions on philosophy and metaphysics. In=
the evening
he would sit on a wooden cot near the well and gaze at Arunach=
ala in deep
silence. His face would glow with an inner radiance which would=
appear to
increase with the deepening darkness. We were sitting all around=
him, either
silently, or singing some song. Alamelamma would sometimes sin=
g from
Tiruppughazh. The silence and peace at those hours was quite remarka=
ble.
At night after dinner all the inmates of the Ashrama would collect ar=
ound
Bhagavan, and then he was our own, telling stories, answering question=
s,
dispelling doubts, laughing and joking. We never knew how late it was un=
til
Madhavaswami would go behind Bhagavan's back and give us signs that it =
was
time to allow Bhagavan some rest.
B. V. Narasimhaswami took up in thos=

e days the task of writing a book on
Bhagavan's life and was collecting mat=
erials for his work from devotees. The
first draft of the book was ready an=
d the author gave it to me to read. The
idea came to me that a similar book=
should be written in Telugu. I got
Bhagavan's permission and, using Narasi=
mhaswami's manuscript for an outline,
got the Telugu version written within=
a month.
After that, whenever there was some court holiday and I had enou=
gh money for
a railway ticket, I would come down to Ramanasramam. Everybody=
, including
Bhagavan, used to say: "Krishnayya has come," and there was alw=
ays a warm
welcome for me.
I asked him once: "You told me to repeat the Ga=

yatri. It is too long. Also,
I am expected to know its meaning and to medit=
ate on it.'' "Who asked you to
bother about the meaning and all that? I hav=
e only asked you to see who is
repeating the Gayatri, or who is the japi," =
was his kind reply.
On the other hand he did not limit his teaching to the=

one question "Who am
I ?" He invariably adjusted his advice to the needs o=
f the devotee. He would
say: "Sooner or later the question 'Who am I?' will=
have to be faced. All
that leads to this question is good. By itself nothi=
ng else is fully
effective, for Self-knowledge comes only through self-enqu=
iry. But other
methods purify the mind and help it to see its own limits. W=
hen the mind
comes to the end of its resources and stands baffled before th=
e unanswerable
question, then a Higher Power takes charge of the mind and t=
he Self stands
revealed, the Real, the Wonderful."
Once an old woman came =

to the Ashrama. She always carried with her a framed
picture of Bhagavan Na=
rayana and she would worship it on every occasion.
She asked Bhagavan whet=

her she was right in doing so. Bhagavan replied:
"Without name and form, o=

n what is one to concentrate? What you are doing
with your heart and soul i=
s just right for you."
One night there were only one or two persons in the=
hall. Madhavaswami was
massaging Bhagavan's legs. A gentleman from Kakinad=
a asked Bhagavan's
permission to massage his legs. Bhagavan did not reply. =
The man repeated his
request, saying: "At home I am daily praying to Bhagav=
an and now I have a
chance to serve him." Suddenly Bhagavan thundered: "You=
had all the chances
of serving me at home. Why did you come here?" The man=
became quite
frightened and could not speak. Thus Bhagavan taught us not t=
o make a show
of our devotion.
Nobody could guess about the way Bhagavan w=

ould meet people. The high and
mighty of the land would not get even a blan=
k look, while some insignificant
looking wanderer would become the object o=
f his concentrated attention for
hours and days. On the other hand eminent =
people would sometimes be taken up
by him and given the immense blessing of=
being the centre of his interest.
Once Pranavananda Swami came to the Ashr=
ama. He was utterly exhausted. He
sat on the steps of the temple and could =
not move any further. Bhagavan was
told about it. He came out at once, sat =
at the feet of Pranavananda Swami
and started rubbing his legs, saying: "Yo=
u had a long way to walk, Grandpa.
Your legs must be paining you very much.=
" The old swami protested in vain;
Bhagavan had his way and massaged the sw=
ami's feet.
At food time Bhagavan would ask to be served very little and h=

e would
carefully clear the plate of the last grain of food before getting =
up.
Although he never asked us to do the same, I asked him: "If we clear ou=
r
dining leaves so scrupulously, the dogs, cats, monkeys, rats and the ants=
will starve." Bhagavan answered: "Well, if you are so compassionate, why n=

ot
feed the animals before taking food yourselves? Do you think they relish=
your scrappings?"
Once a visitor said: "I have been coming to you, Swami,=

many times, hoping
that something will happen and I shall be changed. So f=
ar I do not see any
change in me. I am as I was: a weakling of a man, an in=
veterate sinner." And
he started weeping piteously. "On this road there are=
no milestones,"
replied Bhagavan. "How can you know which direction you ar=
e going ? Why
don't you do what the first-class railway passenger does? He =
tells the guard
his destination, locks the doors and goes to sleep. The res=
t is done by the
guard, If you could trust your guru as much as you trust t=
he railway guard,
it would be quite enough to make you reach your destinati=
on. Your business
is to shut the door and windows and sleep. The guard will=
wake you up at
your destination."
One Rama Rao, an advocate in Nellore, w=

as requested many times by his
friends to come with them to Ramanasramam. I=
nvariably he would answer: "I
shall go when Bhagavan calls me.'' Once when =
he was praying Bhagavan
appeared to him and asked: "Why have you not come?"=
Rama Rao immediately
left for Tiruvannamalai. Before reaching the Ashrama =
he had a dream in which
a unique Chakra (symbolic drawing) appeared before =
him. He told the dream to
Bhagavan, described the Chakra and asked who coul=
d help him in having one
drawn correctly. Bhagavan gave him all the necessa=
ry information. When the
Chakra was ready, Bhagavan examined it carefully a=
nd gave it to Rama Rao,
telling him to use it in his worship.
A widow arri=
ved one day, entered the Hall and bowed to Bhagavan. He looked
at her close=
ly and started laughing. "Oh, it is you.'' he said. The woman
got confused,=
covered her face with her white widow's sari and hid herself
in a corner. =
Bhagavan continued with a broad smile: "When I was a boy her
people were ou=
r neighbours and she was their little girl. It was agreed
between our paren=
ts that she would be my wife in due course. I was very fond
of helping my m=
other in the kitchen and her mother used to grumble that she
would never ma=
rry her daughter to a fellow who likes to spend his day near
the stove, lik=
e a woman. Anyhow I was not fated to marry. But had I married
her, what wou=
ld have been my fate!" Everybody had a good laugh at Bhagavan's
narrow esca=
pe.
Once I said to Bhagavan: "Bhagavan, formerly, whenever I thought of yo=
u,
your form would appear before my eyes. But now it does not happen. What =
am I
to do?" "You can remember my name and repeat it. Name is superior to f=
orm.
But in the course of time even the name will disappear. Till then repe=
at the
name," advised Bhagavan.
An inmate of the Ashrama who had been serv=

ing Bhagavan for many years
started visiting a certain woman in the town. H=
er relatives came to know of
it and decided to catch and kill the man. One =
night they caught him at her
house, bound him hand and foot and locked him =
up in a room, postponing the
cutting of his throat until they had found a s=
afe way of disposing of the
body. Our man managed to escape and came runnin=
g to the Ashrama, pursued by
his enemies. When he entered the gate they gav=
e up the chase. He entered the
Hall trembling and fell on the ground shouti=
ng: "Save me, save me.''
Bhagavan ordered the doors to be shut and said: "D=
on't fear, tell me what
happened." After having been told everything, he lo=
oked at the culprit with
understanding and pity and said reassuringly: "Don=
't fear any more. Go and
sleep." From the next day the man was at his work =
and Bhagavan would not
mention the matter at all. Everybody in the town cam=
e to know what happened.
The Ashrama people requested Bhagavan to send the =
man away, for his presence
would tarnish the good name of the Ashrama. Bhag=
avan called the man and told
him in front of everybody: "You have done some=
wrong, but you were too
foolish to keep it secret. Others do worse things,=
but they take care not to
be caught. Now, the people who were not caught w=
ant you to leave the Ashrama
because you were caught. They will make your l=
ife miserable. You had better
stay outside for some time, until things sett=
le down." The man stayed with
some devotees outside the Ashrama and came ba=
ck after a few months.
When people would complain to Bhagavan about some m=

ischief or other done in
the Ashrama, Bhagavan would say: "I have not come =
here to punish people. If
I start punishing people, even a black crow would=
not remain in this place.
People come here, each with his own purpose, and=
each may find his purpose
fulfilled. Why don't you take care of your own p=
urpose? Why do you pay
attention to what others do?"
On some other occasio=

n Bhagavan remarked about some of the visitors: "On
their first visit to th=
e Ashrama they seem to be all right; on their second
visit they discover th=
at the Ashrama is not properly run; on their third
visit they start giving =
advice; on the fourth they know best how to run the
place; on the fifth the=
y discover that the management is not responsive and
they are very displeas=
ed; on the sixth they suggest that the present staff
should walk out, leavi=
ng the Ashrama to them. Finally they become
disheartened and blame me for w=
hat I have never done." After all it is
perfectly true that Bhagavan neithe=
r started nor organized the Ashrama. It
was all done by others who just did=
what they thought right.
When Bhagavan was still on the hill, a postcard =

came in which the sender
wrote: "I am a poor elementary school teacher. My =
mother is old and my
salary is so small that I cannot look after her proper=
ly. Kindly see that I
get a raise." Bhagavan laughed and said: "Well, why n=
ot?" Another card came
after some time in which he wrote: "By your grace my=
salary was increased.
Now there is a vacancy in a higher grade. If I am gi=
ven that grade, I shall
earn more and make my mother very happy." Bhagavan =
had a good laugh and
said: "Good." Again after some days, another card: "My=
mother is bedridden
and there is nobody to nurse her. If I could get marri=
ed, my wife would look
after her. But I am a poor man. Who will give me his=
daughter in marriage?
And where shall I get the money for expenses? Bhagav=
an may kindly arrange."
Bhagavan laughed and said: "Well, let it be so." Af=
ter some months another
postcard came: "By your kindness I was married quit=
e easily. My wife is
already with me. My mother wants a grandchild before s=
he dies. Please
provide. "Why not?" said Bhagavan. After some months anothe=
r card: "My wife
gave birth to a child, but she has no milk for it. I canno=
t afford milk for
the baby. Please get me a promotion." Then another card: =
"I got a promotion
and an increment. The child is doing well. I owe everyth=
ing to your
kindness." Bhagavan remarked: "What have I done? It is his good=
karma that
all goes well with him." After some days another card: "Mother =
died. She
worshiped you before her death. "Well," said Bhagavan. After a mo=
nth,
another card: "Swami, my child has died." "Sorry," said Bhagavan. Anot=
her
month had passed and a card came saying: "My wife is pregnant again." T=
hen
another card: "My wife gave birth to a child. Both died." "Ram, Ram,'' =
said
Bhagavan. "Everything seems to be over." Then another card: "Due to fa=
mily
trouble my work was very irregular and I was dismissed. I am completel=
y
destitute now.'' Bhagavan said, heaving a deep sigh: "All that came has
g=
one; only his Self remained with him. It is always like this. When all
goes=
, only the Self remains."
-- The preceding was taken from "The Bhagavan I =

Knew" in the Ramana Smriti
Souvenir.
Source: http://www.arunachala.org/new=
sletters/1992/?pg=3Dnov-dec
--
=E0=B0=93=E0=B0=82 =E0=B0=A8=E0=B0=AE=E0=
=B1=8B =E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =E0=B0=B6=E0=B1=8D=
=E0=B0=B0=E0=B1=80 =E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF
=E0=B0=AA=
=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=8D =E0=B0=9C=
=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82
=E0=B0=AA=
=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=B0=AE=E0=B1=87 =E0=B0=B6=E0=B0=BE=E0=B0=B6=
=E0=B1=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81
--000e0cd13b78729b08047c8f8a16

ht:1.3em">
Krishna Bhikshu was a man of insatiable curiosity, keen intellec=
t, enthusiasm and energy. He was a precocious youth whose early studies cre=
ated a distaste for religious literature. This lasted until he came under t=
he powerful influence of Ganapati Muni, who brought him to the Maharshi in =
1929. He was enchanted by the holy presence of the sage, but still wandered=
about for some years exploring the different spiritual traditions and teac=
hers of the time. As the result of his wide study and long practice, Krishn=
a Bhikshu became convinced of the truths taught and lived by Sri Ramana Mah=
arshi and surrendered to him whole-heartedly.<br>
<br><span style=3D"font-=
weight:bold">He authored several important works in Telugu, one being Sri R=
amana Leela, the most comprehensive biography of the Maharshi. Amidst the c=
hanting of Arunachala Siva, Krishna Bhikshu breathed his last on December 3=
0, 1981.</span><br>
<br>OUR FAMILY was in some way or other always associa=

ted with religion and spiritual searching. Brahmarsi Chivukula Venkata Sast=
ri, the husband of my paternal aunt, had asked some of the questions record=
ed in the Ramana Gita. When I was a child I often used to go to his house a=
nd there I saw for the first time the photo of Bhagavan Ramana and read Ram=
ana Gita and other early brochures.<br>
<br>I went to Arunachala for the f=

irst time with Sri Rami Reddi. We had our food in the town and then went to=
the Ashrama. In those days there was very little there - a hut for Bhagava=
n and another over his mother's samadhi (place of burial). Bhagavan had=
just finished his food and was washing his hands. He looked at us intently=
. "Did you have your food?" He asked. "Yes, we had it in tow=
n." "You could have had it here," he replied.<br>
<br>I sta=
yed with him for three days. He made a great impression on me. I considered=
him to be a real Mahatma, although his ways were very simple. Most of the =
cooking was done by him in those days. The Ashrama lived from hand to mouth=
and usually only rice and vegetable soup were prepared. When I was about t=
o leave, I asked Bhagavan: "Bhagavan, kindly show me a good path."=
; "What are you doing now?" he asked. "When I am in the righ=
t mood, I sing the songs of Tyagaraja and I recite the holy Gayatri. I was =
also doing some pranayama but these breathing exercises have upset my healt=
h." "You had better stop them. But never give up the Advaita Dris=
thi (non dual vision)." At that time I could not understand his words.=
<br>
<br>I went to Benares for a month, returned to Pondicherry and spent =

five months there. Wherever I would go people would find some fault or othe=
r with me: "You are too weak, not fit for yoga, you do not know how to=
concentrate, you cannot hold your breath, you are unable to fast, you need=
too much sleep, you cannot keep vigils, you must surrender all your proper=
ty . . ." Only Bhagavan asked for nothing, found fault with nothing. A=
s a matter of truth, there was nothing in me that entitled me to his grace.=
But it did not matter with Bhagavan. He wanted me, not my goodness. It was=
enough to tell him "I am yours", and for him to do the rest. In =
that way he was unsurpassed. The strange people he gathered around him! But=
those who gave themselves to him and trusted him and did his bidding were =
overwhelmed by his immense solicitude and kindness.<br>
<br>In 1930 I visi=

ted Ramanasramam for the second time, and stayed a month. Our life was very=
simple at that time. I would get up early each morning, have my bath near =
the well at Palitirtham, prepare sacramental food on a small stove and star=
t worshipping the Lingam over Bhagavan's mother's samadhi. Chinnasw=
ami helped in the chanting. Bhagavan would make himself generally useful. H=
e would talk quite freely with us every night after food. They would ply hi=
m with questions on philosophy and metaphysics.=C2=A0<span style=3D"font-we=
ight:bold">In the evening he would sit on a wooden cot near the well and ga=
ze at Arunachala in deep silence.</span>=C2=A0His face would glow with an i=
nner radiance which would appear to increase with the deepening darkness. W=
e were sitting all around him, either silently, or singing some song. Alame=
lamma would sometimes sing from Tiruppughazh.=C2=A0<span style=3D"font-weig=
ht:bold">The silence and peace at those hours was quite remarkable.</span><=
br>
<br><span style=3D"font-style:italic">At night after dinner all the in=

mates of the Ashrama would collect around Bhagavan, and then he was our own=
, telling stories, answering questions, dispelling doubts, laughing and jok=
ing. We never knew how late it was until Madhavaswami would go behind Bhaga=
van's back and give us signs that it was time to allow Bhagavan some re=
st.</span><br>
<br>B. V. Narasimhaswami took up in those days the task of =

writing a book on Bhagavan's life and was collecting materials for his =
work from devotees. The first draft of the book was ready and the author ga=
ve it to me to read. The idea came to me that a similar book should be writ=
ten in Telugu. I got Bhagavan's permission and, using Narasimhaswami#=
9;s manuscript for an outline, got the Telugu version written within a mont=
h.<br>
<br>After that, whenever there was some court holiday and I had eno=
ugh money for a railway ticket, I would come down to Ramanasramam. Everybod=
y, including Bhagavan, used to say: "Krishnayya has come," and th=
ere was always a warm welcome for me.<br>
<br><span style=3D"font-weight:b=
old">I asked him once: "You told me to repeat the Gayatri. It is too l=
ong. Also, I am expected to know its meaning and to meditate on it.'#=
9; "Who asked you to bother about the meaning and all that? I have onl=
y asked you to see who is repeating the Gayatri, or who is the japi," =
was his kind reply.</span><br>
<br>On the other hand he did not limit his =

teaching to the one question "Who am I ?" He invariably adjusted =
his advice to the needs of the devotee.=C2=A0<span style=3D"font-weight:bol=
d">He would say: "Sooner or later the question 'Who am I?' wil=
l have to be faced. All that leads to this question is good. By itself noth=
ing else is fully effective, for Self-knowledge comes only through self-enq=
uiry.</span>=C2=A0But other methods purify the mind and help it to see its =
own limits. When the mind comes to the end of its resources and stands baff=
led before the unanswerable question, then a Higher Power takes charge of t=
he mind and the Self stands revealed, the Real, the Wonderful."<br>
<=
br>Once an old woman came to the Ashrama. She always carried with her a fra=
med picture of Bhagavan Narayana and she would worship it on every occasion=
.<br><br>She asked Bhagavan whether she was right in doing so. Bhagavan rep=
lied:<br>
<br>"Without name and form, on what is one to concentrate? =

What you are doing with your heart and soul is just right for you."<br=
><br>One night there were only one or two persons in the hall. Madhavaswami=
was massaging Bhagavan's legs.=C2=A0<span style=3D"font-weight:bold">A=
gentleman from Kakinada asked Bhagavan's permission to massage his leg=
s. Bhagavan did not reply. The man repeated his request, saying: "At h=
ome I am daily praying to Bhagavan and now I have a chance to serve him.&qu=
ot; Suddenly Bhagavan thundered: "You had all the chances of serving m=
e at home. Why did you come here?" The man became quite frightened and=
could not speak. Thus Bhagavan taught us not to make a show of our devotio=
n.</span><br>
<br>Nobody could guess about the way Bhagavan would meet peo=
ple. The high and mighty of the land would not get even a blank look, while=
some insignificant looking wanderer would become the object of his concent=
rated attention for hours and days. On the other hand eminent people would =
sometimes be taken up by him and given the immense blessing of being the ce=
ntre of his interest. Once Pranavananda Swami came to the Ashrama. He was u=
tterly exhausted. He sat on the steps of the temple and could not move any =
further. Bhagavan was told about it. He came out at once, sat at the feet o=
f Pranavananda Swami and started rubbing his legs, saying: "You had a =
long way to walk, Grandpa. Your legs must be paining you very much." T=
he old swami protested in vain; Bhagavan had his way and massaged the swami=
's feet.<br>
<br><span style=3D"font-weight:bold">At food time Bhagava=

n would ask to be served very little and he would carefully clear the plate=
of the last grain of food before getting up. Although he never asked us to=
do the same, I asked him: "If we clear our dining leaves so scrupulou=
sly, the dogs, cats, monkeys, rats and the ants will starve." Bhagavan=
answered: "Well, if you are so compassionate, why not feed the animal=
s before taking food yourselves? Do you think they relish your scrappings?&=
quot;</span><br>
<br>Once a visitor said: "I have been coming to you,=

Swami, many times, hoping that something will happen and I shall be change=
d. So far I do not see any change in me. I am as I was: a weakling of a man=
, an inveterate sinner." And he started weeping piteously. "On th=
is road there are no milestones," replied Bhagavan. "How can you =
know which direction you are going ?=C2=A0<span style=3D"font-weight:bold">=
Why don't you do what the first-class railway passenger does? He tells =
the guard his destination, locks the doors and goes to sleep. The rest is d=
one by the guard, If you could trust your guru as much as you trust the rai=
lway guard, it would be quite enough to make you reach your destination. Yo=
ur business is to shut the door and windows and sleep. The guard will wake =
you up at your destination."</span><br>
<br>One Rama Rao, an advocate=

in Nellore, was requested many times by his friends to come with them to R=
amanasramam. Invariably he would answer: "I shall go when Bhagavan cal=
ls me.'' Once when he was praying Bhagavan appeared to him and aske=
d: "Why have you not come?" Rama Rao immediately left for Tiruvan=
namalai. Before reaching the Ashrama he had a dream in which a unique Chakr=
a (symbolic drawing) appeared before him. He told the dream to Bhagavan, de=
scribed the Chakra and asked who could help him in having one drawn correct=
ly. Bhagavan gave him all the necessary information. When the Chakra was re=
ady, Bhagavan examined it carefully and gave it to Rama Rao, telling him to=
use it in his worship.<br>
<br><span style=3D"font-weight:bold">A widow a=

rrived one day, entered the Hall and bowed to Bhagavan. He looked at her cl=
osely and started laughing. "Oh, it is you.'' he said. The wom=
an got confused, covered her face with her white widow's sari and hid h=
erself in a corner. Bhagavan continued with a broad smile: "When I was=
a boy her people were our neighbours and she was their little girl. It was=
agreed between our parents that she would be my wife in due course. I was =
very fond of helping my mother in the kitchen and her mother used to grumbl=
e that she would never marry her daughter to a fellow who likes to spend hi=
s day near the stove, like a woman. Anyhow I was not fated to marry. But ha=
d I married her, what would have been my fate!" Everybody had a good l=
augh at Bhagavan's narrow escape.</span><br>
<br>Once I said to Bhagav=

an: "Bhagavan, formerly, whenever I thought of you, your form would ap=
pear before my eyes. But now it does not happen. What am I to do?" &qu=
ot;You can remember my name and repeat it.=C2=A0<span style=3D"font-weight:=
bold">Name is superior to form. But in the course of time even the name wil=
l disappear. Till then repeat the name," advised Bhagavan.</span><br>
=
<br>An inmate of the Ashrama who had been serving Bhagavan for many years =
started visiting a certain woman in the town. Her relatives came to know of=
it and decided to catch and kill the man. One night they caught him at her=
house, bound him hand and foot and locked him up in a room, postponing the=
cutting of his throat until they had found a safe way of disposing of the =
body. Our man managed to escape and came running to the Ashrama, pursued by=
his enemies. When he entered the gate they gave up the chase. He entered t=
he Hall trembling and fell on the ground shouting: "Save me, save me.&=
#39;' Bhagavan ordered the doors to be shut and said: "Don't f=
ear, tell me what happened." After having been told everything, he loo=
ked at the culprit with understanding and pity and said reassuringly: "=
;Don't fear any more. Go and sleep." From the next day the man was=
at his work and Bhagavan would not mention the matter at all. Everybody in=
the town came to know what happened. The Ashrama people requested Bhagavan=
to send the man away, for his presence would tarnish the good name of the =
Ashrama.=C2=A0<span style=3D"font-weight:bold">Bhagavan called the man and =
told him in front of everybody: "You have done some wrong, but you wer=
e too foolish to keep it secret. Others do worse things, but they take care=
not to be caught. Now, the people who were not caught want you to leave th=
e Ashrama because you were caught.</span>=C2=A0They will make your life mis=
erable. You had better stay outside for some time, until things settle down=
." The man stayed with some devotees outside the Ashrama and came back=
after a few months.<br>
<br><span style=3D"font-weight:bold">When people =

would complain to Bhagavan about some mischief or other done in the Ashrama=
, Bhagavan would say: "I have not come here to punish people. If I sta=
rt punishing people, even a black crow would not remain in this place. Peop=
le come here, each with his own purpose, and each may find his purpose fulf=
illed. Why don't you take care of your own purpose? Why do you pay atte=
ntion to what others do?"</span><br>
<br>On some other occasion Bhaga=

van remarked about some of the visitors: "On their first visit to the =
Ashrama they seem to be all right; on their second visit they discover that=
the Ashrama is not properly run; on their third visit they start giving ad=
vice; on the fourth they know best how to run the place; on the fifth they =
discover that the management is not responsive and they are very displeased=
; on the sixth they suggest that the present staff should walk out, leaving=
the Ashrama to them. Finally they become disheartened and blame me for wha=
t I have never done."=C2=A0<span style=3D"font-weight:bold">After all =
it is perfectly true that Bhagavan neither started nor organized the Ashram=
a. It was all done by others who just did what they thought right.</span><b=
r>
<br><span style=3D"font-style:italic">When Bhagavan was still on the hi=

ll, a postcard came in which the sender wrote: "I am a poor elementary=
school teacher. My mother is old and my salary is so small that I cannot l=
ook after her properly. Kindly see that I get a raise." Bhagavan laugh=
ed and said: "Well, why not?" Another card came after some time i=
n which he wrote: "By your grace my salary was increased. Now there is=
a vacancy in a higher grade. If I am given that grade, I shall earn more a=
nd make my mother very happy." Bhagavan had a good laugh and said: &qu=
ot;Good." Again after some days, another card: "My mother is bedr=
idden and there is nobody to nurse her. If I could get married, my wife wou=
ld look after her. But I am a poor man. Who will give me his daughter in ma=
rriage? And where shall I get the money for expenses? Bhagavan may kindly a=
rrange." Bhagavan laughed and said: "Well, let it be so." Af=
ter some months another postcard came: "By your kindness I was married=
quite easily. My wife is already with me. My mother wants a grandchild bef=
ore she dies. Please provide. "Why not?" said Bhagavan. After som=
e months another card: "My wife gave birth to a child, but she has no =
milk for it. I cannot afford milk for the baby. Please get me a promotion.&=
quot; Then another card: "I got a promotion and an increment. The chil=
d is doing well. I owe everything to your kindness." Bhagavan remarked=
: "What have I done? It is his good karma that all goes well with him.=
" After some days another card: "Mother died. She worshiped you b=
efore her death. "Well," said Bhagavan. After a month, another ca=
rd: "Swami, my child has died." "Sorry," said Bhagavan.=
Another month had passed and a card came saying: "My wife is pregnant=
again." Then another card: "My wife gave birth to a child. Both =
died." "Ram, Ram,'' said Bhagavan. "Everything seems=
to be over." Then another card: "Due to family trouble my work w=
as very irregular and I was dismissed. I am completely destitute now.'&=
#39; Bhagavan said, heaving a deep sigh</span>: "<span style=3D"font-w=
eight:bold">All that came has gone; only his Self remained with him. It is =
always like this. When all goes, only the Self remains."=C2=A0</span><=
br>
<br>-- The preceding was taken from "The Bhagavan I Knew" in=
the Ramana Smriti Souvenir.<br><br><span style=3D"font-weight:bold">Source=
</span>: <a href=3D"http://www.arunachala.org/newsletters/1992/?pg=3Dnov-de=
c" target=3D"_blank">http://www.arunachala.org/newsletters/1992/?pg=3Dnov-d=
ec</a><div style=3D"clear:both;margin-top:0px;margin-right:0px;margin-botto=
</div></div><div style=3D"col=
or:rgb(51, 51, 51);font-size:87%;margin-top:0px;margin-right:0px;margin-bot=
tom:0.75em;margin-left:0px;line-height:1.3em"></div></span><br>-- <br>=E0=
=B0=93=E0=B0=82 =C2=A0=E0=B0=A8=E0=B0=AE=E0=B1=8B =C2=A0=E0=B0=AD=E0=B0=97=
=E0=B0=B5=E0=B0=A4=E0=B1=87 =C2=A0=E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =C2=
=A0=E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF =C2=A0 <br>
=E0=B0=AA=E0=
=B1=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=8D =C2=A0=E0=B0=
=9C=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82 <br>=E0=
=B0=B6=E0=B1=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81 =C2=A0<br><br>
--000e0cd13b78729b08047c8f8a16--

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Dear Bhaagavtas,
Pranamams..

adiyan,
dAsan,
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The INTER=
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ning.<BR><BR>adiyan,<BR>dAsan,<BR>Ranganathan.</P></DIV></div><br>
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adiyan,
dAsan,
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The INTER=
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=
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From murahariv@... Wed Feb 17 11:08:35 2016

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From: Murahari Vadapalli <murahariv@...>
Subject: Consciousness from Science Perspective
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Sometime back, I had read a book by VS Ramachandran on Phantom in the Limbs=

and since then have been following his talks keenly.
=A0
Came across this=
on Ted and thought of sharing with you all.
=A0
http://www.ted.com/talks/=
view/id/724
=A0
Best Regards,
--Murahari
--0-1380748578-1262926565=:36299

top" style=3D"font: inherit;"><DIV>Sometime back, I had read a book by VS R=
amachandran on Phantom in the Limbs and since then have been following his =
talks keenly. </DIV>
<DIV> </DIV>
<DIV>Came across this on Ted and tho=
ught of sharing with you all. </DIV>
<DIV> </DIV>
<DIV><A href=3D"http=
://www.ted.com/talks/view/id/724">http://www.ted.com/talks/view/id/724</A><=
/DIV>
<DIV> </DIV>
<DIV>Best Regards,</DIV>
<DIV>--Murahari</DIV></td>=
</tr></table><br>
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Message-ID: <90bdd2131001080030x5793111bn348e5f3da7029a93@...>
Content-Type: multipart/alternative; boundary=0050450294be0ad1b3047ca301b6
Subject: Sri Ramakrishna Says Guru Will Let You Know Who You Are And What Your
Real Nature Is
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--0050450294be0ad1b3047ca301b6
ONCE, a tigress attacked a flock of goats. As she sprang on her prey, she
gave birth to a cub and died. The cub grew up in the company of the goats.
The goats ate grass and the cub followed their example. They bleated: the
cub bleated too.
Gradually it grew to be a big tiger. One day another tiger attacked the same
flock. It was amazed to see the grass-eating tiger. Running after it, the
wild tiger at last seized it, whereupon the grass-eating tiger began to
bleat.
The wild tiger dragged it to the water and said: "Look at your face in the
water. It is just like mine. Here is a little meat. Eat it." Saying this, it
thrust some meat into its mouth.
But the grass-eating tiger would not swallow it and began to bleat again.
Gradually, however, it got the taste for blood and came to relish the meat.
Then the wild tiger said: "Now you see, there is no difference between you
and me. Come along and follow me into the forest."
So there can be no fear if the guru's grace descends on one. He will let you
know who you are and what your real nature is.
--
Prasanth Jalasutram
Love And Love Alone
--0050450294be0ad1b3047ca301b6

ht:1.3em">
ONCE, a tigress attacked a flock of goats. As she sprang on her =
prey, she gave birth to a cub and died. The cub grew up in the company of t=
he goats. The goats ate grass and the cub followed their example. They blea=
ted: the cub bleated too.<br>
<br>Gradually it grew to be a big tiger. One=

day another tiger attacked the same flock. It was amazed to see the grass-=
eating tiger. Running after it, the wild tiger at last seized it, whereupon=
the grass-eating tiger began to bleat.=A0<br>
<br>The wild tiger dragged =

it to the water and said: "Look at your face in the water. It=A0is jus=
t like mine. Here is a little meat. Eat it." Saying this, it thrust so=
me meat into its mouth.=A0<br><br>But the grass-eating tiger would not swal=
low it and began to bleat again. Gradually, however, it got the taste for b=
lood and came to relish the meat.=A0<br>
<br>Then the wild tiger said: &qu=

ot;Now you see, there is no difference between you and me. Come along and f=
ollow me into the forest."<br><br><span style=3D"font-weight:bold">So =
there can be no fear if the guru's grace descends on one. He will let y=
ou know who you are and what your real nature is.</span><br>
<br><span sty=
le=3D"font-weight:bold">Source:</span>=A0Tales and Parables of Sri Ramakris=
hna<div style=3D"clear:both;margin-top:0px;margin-right:0px;margin-bottom:0=
.75em;margin-left:0px;line-height:1.3em"></div></div>
<div style=3D"color:r=
gb(51, 51, 51);font-size:87%;margin-top:0px;margin-right:0px;margin-bottom:=
0.75em;margin-left:0px;line-height:1.3em"></div></span><br>-- <br>Om Namo B=
hagavate Sri Ramanaya<br>
Prasanth Jalasutram<br><br>Love And Love Alone<br=
><br>
--0050450294be0ad1b3047ca301b6--

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Jan 2010 14:11:54 IST
Date: Fri, 8 Jan 2010 14:11:54 +0530 (IST)
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Subject: Fw: MOOLAM Homan for the month of JANUARY 2010 will be held on 13th JAN
2010
y=GPfTDpilflwh4OvN6YnUhWHsevw4ZHKz8xitIFJhHo8Kzg5DvOie
--0-1252383157-1262940114=:19238
FYI

From: VaradarajanBaalaji EN <en.varadar=
ajan@...>
To: Chellappa EVNarasimhan Chitya <evnarasimhan@....=
in>
Sent: Fri, 8 January, 2010 10:15:21 AM
Subject: MOOLAM Homan for the mo=
nth of JANUARY 2010 will be held on 13th JAN 2010
Dear Bhagavath:,
=A0
Th=
e JANUARY month MOOLAM homam will be held on=A0 13th=A0JAN=A02010, WEDNESDA=
Y, as usual at Sri Perundevi naayekaa sametha Sri Varadraaja Permula and Sr=
i Seetha, Lakshmana, Hanumat sametha Sri Raamar sannathi, Injimeadu, Vandav=
aasi taluk, Thiruvannamalai District, Tamilnadu.
=A0
Homa sankalpam starts=
around 09.00 AM.
=A0
All are invited to participate in the homam and have =
the blessings of Hanumat sameath Seeta Raama Lakshmanar. Those who have any=
special request during sankalpam, please send an email as early as possibl=
e to: en.varadarajan@.../en.varadarajan@..., preferably at-le=
ast a day before.
=A0
Bhagavathas can attend this homam in person and get p=
rasadams.
=A0
Those who are unable to attend the homam, and need of prasada=
m:
Kindly send (email) your communication address (within INDIA)=A0along wi=
th their name, Nakshatram, Gotram to get the Sri Perundevi naayika sametha =
Sri Varadaraja Peruman, and Sri Seeta, Lakshmana, Hanumat sameatha Sri Rama=
r=A0 and Moolam homam prasadam.
=A0
Those who to contribute to this Moolam =
homam can send the amount to below bank details:
=A0
Bank=A0 : Axis bank
Na=
me=A0 : E.N. Varadarajan
A\c no: 486010100022039
Branch: NANGANALLUR 600061=
, Chennai
=A0
Those who want to send through cheques, Here is my address:
=
E.N. VARADARAJAN (Balaji),
Sri Ram Flats,=A0 First Floor,
No: 19,=A0 Ram Na=
gar
7th Street , Nanganallur,
Chennai-600061
Phono: 044-22323220
Cell:0-944=
4022548
Tamil Nadu India
=A0
Past Moolam homam pictures are uploaded to:
ht=
tp://picasaweb.google.co.in/injimeadu
=A0
=A0Daasan,
Baalaji[Varadarajan]
=
Injimedu
0-9444022548
________________________________
The INTERNET now has=
The INTERNET now h=

as a personality. YOURS! See your Yahoo! Homepage. http://in.yahoo.com/
--0-1252383157-1262940114=:19238

<=
PAN style=3D"FONT-WEIGHT: bold">From:</SPAN></B> VaradarajanBaalaji EN <=
en.varadarajan@...><BR><B><SPAN style=3D"FONT-WEIGHT: bold">To:<=
/SPAN></B> Chellappa EVNarasimhan Chitya <evnarasimhan@...><B=
R><B><SPAN style=3D"FONT-WEIGHT: bold">Sent:</SPAN></B> Fri, 8 January, 201=
0 10:15:21 AM<BR><B><SPAN style=3D"FONT-WEIGHT: bold">Subject:</SPAN></B> M=
OOLAM Homan for the month of JANUARY 2010 will be held on 13th JAN 2010<BR>=
</FONT><BR>
<DIV style=3D"FONT-SIZE: 12pt; FONT-FAMILY: Courier New, courie=
r, monaco, monospace, sans-serif">
<DIV></DIV>
<DIV>Dear Bhagavath:,<BR>&nb=
sp;<BR>The JANUARY month MOOLAM homam will be held on 13th JAN&n=
bsp;2010, WEDNESDAY, as usual at Sri Perundevi naayekaa sametha Sri Varadra=
aja Permula and Sri Seetha, Lakshmana, Hanumat sametha Sri Raamar sannathi,=
Injimeadu, Vandavaasi taluk, Thiruvannamalai District, Tamilnadu. <BR>&nbs=
p;<BR>Homa sankalpam starts around 09.00 AM.<BR> <BR>All are invited t=
o participate in the homam and have the blessings of Hanumat sameath Seeta =
Raama Lakshmanar. Those who have any special request during sankalpam, plea=
se send an email as early as possible to: <A href=3D"mailto:en.varadarajan@=
yahoo.co.in/en.varadarajan@..." target=3D_blank rel=3Dnofollow ymailt=
o=3D"mailto:en.varadarajan@.../en.varadarajan@..."><FONT colo=
r=3D#0000ff>en.varadarajan@.../en.varadarajan@...</FONT></A>,=
preferably at-least a day before.<BR> <BR>Bhagavathas can attend this=
homam in person and get
prasadams.<BR> <BR>Those who are unable to a=
ttend the homam, and need of prasadam:<BR>Kindly send (email) your communic=
ation address (within INDIA) along with their name, Nakshatram, Gotram=
to get the Sri Perundevi naayika sametha Sri Varadaraja Peruman, and Sri S=
eeta, Lakshmana, Hanumat sameatha Sri Ramar and Moolam homam prasadam=
.<BR> <BR>Those who to contribute to this Moolam homam can send the am=
ount to below bank details:<BR> <BR>Bank : Axis bank<BR>Name&nbs=
p; : E.N. Varadarajan<BR>A\c no: 486010100022039<BR>Branch: NANGANALLUR 600=
061, Chennai<BR> <BR>Those who want to send through cheques, Here is m=
y address: <BR>E.N. VARADARAJAN (Balaji),<BR>Sri Ram Flats, First Flo=
or,<BR>No: 19, Ram Nagar<BR>7th Street , Nanganallur,<BR>Chennai-6000=
61<BR>Phono: 044-22323220<BR>Cell:0-9444022548<BR>Tamil Nadu India</DIV>
<D=
IV style=3D"FONT-SIZE: 12pt; FONT-FAMILY: Courier New, courier, monaco, mon=
ospace, sans-serif">
<DIV style=3D"FONT-SIZE: 12pt; FONT-FAMILY: times new =
roman, new york, times, serif">
<DIV style=3D"FONT-SIZE: 12pt; FONT-FAMILY:=
Courier New, courier, monaco, monospace, sans-serif">
<DIV>
<DIV> <BR=
>Past Moolam homam pictures are uploaded to:<BR><A href=3D"http://picasaweb=
.google.co.in/injimeadu" target=3D_blank rel=3Dnofollow><FONT color=3D#0000=
ff>http://picasaweb.google.co.in/injimeadu</FONT></A><BR> <BR> <=
/DIV>Daasan,<BR>Baalaji[Varadarajan]<BR>Injimedu<BR>0-9444022548</DIV></DIV=
></DIV></DIV></DIV><BR>
<HR SIZE=3D1>
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OURS! <A href=3D"http://in.rd.yahoo.com/tagline_yyi_1/*http://in.yahoo.com/=
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Message-ID: <477765.89224.qm@...>
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2jkQqfIVM1lZUX0eOV_PH4XWIUvaTFxtTUC68OBk2vlEPUhHzAex6ydZAQ7tJ47h5OdVUTN3UBC40Pqxg5A
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Pkixo_EYhGCHoT.U4LPNAv6yzyS7.UmzI2S9.bq05_wh7zPyjPMB4KdEnr1E6hPjYkqoo02StiOLHkJdjYM
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F.5Wg2QNHKJCzZGcXSkH8tB.Ko0xGTKfMlxVy9gKOLXznvONbrMcvA--
Jan 2010 14:11:15 IST
Date: Fri, 8 Jan 2010 14:11:15 +0530 (IST)
MIME-Version: 1.0
Subject: Fw: SWATHI Homam on 09thJan2010 (SATURDAY) at Injimedu
X-Yahoo-Group-Post: member; u=246932832; y=4B_i9Qtw_2GA0Yyj3sV9bxvxuMt24PI3dAeW84-
Vmfo2NFmkyye2
--0-1075855930-1262940075=:89224

From: VaradarajanBaalaji EN <en.varadaraja=
n@...>
To: Chellappa EVNarasimhan Chitya <evnarasimhan@...>=
Sent: Fri, 8 January, 2010 10:11:52 AM

Subject: SWATHI Homam on 09thJan201=
0 (SATURDAY) at Injimedu
Dear Bhagavath:,
=A0
The=A0SWATHI=A0homam for th=
e month of January 2010, will be held on=A0 09th=A0Jan=A02010,SATURDAY,=A0a=
t Sri LAKSHMI NARASIMHAR sannathi, Injimedu, Vandavaasi taluk, Thiruvannama=
lai District, Tamilnadu.=A0
=A0
Homa sankalpam starts around 09.00 AM.
=A0
=
All are invited to participate in the homam and have the blessings of Sri L=
akshmi Narasimhar.
Those who have any special request during sankalpam, pl=

ease send an email as early as possible to:
en.varadarajan@.../en.=
varadarajan@..., preferably at-least a day before.
=A0
Bhagavathas ca=
n attend this homam in person and get prasadams.
=A0
Those who are unable t=
o attend the homam, and need of prasadam:
Kindly send (email) your communic=
ation address (within INDIA)=A0along with their name, Nakshatram, Gotram to=
get the Swathi Homa Prasadam.=A0
=A0
Those who to contribute to this=A0for=
this=A0SWATHI=A0homam can send or transfer the amount to below bank detail=
s:
=A0
Bank=A0 : Axis bank
Name=A0 : E.N. Varadarajan
A\c no: 4860101000220=
39
Branch: NANGANALLUR 600061, Chennai
=A0
Those who want to send through c=
heques, Here is my address:
E.N. VARADARAJAN (Balaji),
Sri Ram Flats,=A0 F=
irst Floor,
No: 19,=A0 Ram Nagar
7th Street , Nanganallur,
Chennai-600061
P=
hono: 044-22323220
Cell:0-9444022548
Tamil Nadu India
=A0
=A0Daasan,
Baalaj=
i[Varadarajan]
Injimedu
0-9444022548
________________________________
The =
INTERNET now has a personality. YOURS! See your Yahoo! Homepage.
Th=
e INTERNET now has a personality. YOURS! See your Yahoo! Homepage. http://i=
n.yahoo.com/
--0-1075855930-1262940075=:89224

sans-serif;font-size:12pt"><DIV><BR></DIV>
<DIV style=3D"FONT-SIZE: 12pt; =
FONT-FAMILY: Courier New, courier, monaco, monospace, sans-serif"><BR>
<DIV=
style=3D"FONT-SIZE: 12pt; FONT-FAMILY: times new roman, new york, times, s=
erif"><FONT face=3DTahoma size=3D2>----- Forwarded Message ----<BR><B><SPAN=
style=3D"FONT-WEIGHT: bold">From:</SPAN></B> VaradarajanBaalaji EN <en.=
varadarajan@...><BR><B><SPAN style=3D"FONT-WEIGHT: bold">To:</SP=
AN></B> Chellappa EVNarasimhan Chitya <evnarasimhan@...><BR><=
B><SPAN style=3D"FONT-WEIGHT: bold">Sent:</SPAN></B> Fri, 8 January, 2010 1=
0:11:52 AM<BR><B><SPAN style=3D"FONT-WEIGHT: bold">Subject:</SPAN></B> SWAT=
HI Homam on 09thJan2010 (SATURDAY) at Injimedu<BR></FONT><BR>
<DIV style=3D=
"FONT-SIZE: 12pt; FONT-FAMILY: Courier New, courier, monaco, monospace, san=
s-serif">
<DIV></DIV>
<DIV><FONT face=3D"Courier New, courier, monaco, mono=
space, sans-serif">Dear Bhagavath:,<BR> <BR>The SWATHI homam=
for the month of January 2010, will be held on 09th Jan 20=
10,SATURDAY, at Sri LAKSHMI NARASIMHAR sannathi, Injimedu, Vandavaasi =
taluk, Thiruvannamalai District, Tamilnadu. </FONT></DIV>
<DIV style=
=3D"FONT-SIZE: 12pt; FONT-FAMILY: Courier New, courier, monaco, monospace, =
sans-serif">
<DIV style=3D"FONT-SIZE: 12pt; FONT-FAMILY: times new roman, n=
ew york, times, serif">
<DIV style=3D"FONT-SIZE: 12pt; FONT-FAMILY: times n=
ew roman, new york, times, serif">
<DIV>
<DIV><FONT face=3D"Courier New, co=
urier, monaco, monospace, sans-serif"> <BR>Homa sankalpam starts aroun=
d 09.00 AM.<BR> <BR>All are invited to participate in the homam and ha=
ve the blessings of Sri Lakshmi Narasimhar.</FONT></DIV>
<DIV><BR><FONT fac=
e=3D"Courier New, courier, monaco, monospace, sans-serif">Those who have an=
y special request during sankalpam, please send an email as early as possib=
le to: </FONT></DIV>
<DIV><A href=3D"mailto:en.varadarajan@.../en.v=
aradarajan@..." target=3D_blank rel=3Dnofollow ymailto=3D"mailto:en.v=
aradarajan@.../en.varadarajan@..."><FONT face=3D"Courier New,=
courier, monaco, monospace, sans-serif" color=3D#0000ff>en.varadarajan@yah=
oo.co.in/en.varadarajan@...</FONT></A><FONT face=3D"Courier New, cour=
ier, monaco, monospace, sans-serif">, preferably at-least a day before.<BR>=
<BR>Bhagavathas can attend this homam in person and get prasadams.<BR=
> <BR>Those who are unable to attend the homam, and need of prasadam:<=
BR>Kindly send (email) your communication address (within INDIA) along=
with their name, Nakshatram, Gotram to get the Swathi Homa Prasadam. =
<BR> <BR>Those who to contribute to this for this SWATHI&nbs=
p;homam can send or transfer the amount to below bank details:<BR> <BR=
>Bank : Axis bank<BR>Name : E.N. Varadarajan<BR>A\c no: 4860101=
00022039<BR>Branch:
NANGANALLUR 600061, Chennai<BR> <BR>Those who wan=
t to send through cheques, Here is my address: <BR>E.N. VARADARAJAN (Balaji=
),<BR>Sri Ram Flats, First Floor,<BR>No: 19, Ram Nagar<BR>7th S=
treet , Nanganallur,<BR>Chennai-600061<BR>Phono: 044-22323220<BR>Cell:0-944=
4022548<BR>Tamil Nadu India</FONT></DIV>
<DIV><FONT face=3D"Courier New, co=
urier, monaco, monospace, sans-serif"> <BR> </FONT></DIV><FONT fa=
ce=3D"Courier New, courier, monaco, monospace, sans-serif">Daasan,<BR>Baala=
ji[Varadarajan]<BR>Injimedu<BR>0-9444022548 </FONT></DIV></DIV></DIV></DIV>=
</DIV><BR>
<HR SIZE=3D1>
The INTERNET now has a personality. YOURS! <A href=
=3D"http://in.rd.yahoo.com/tagline_yyi_1/*http://in.yahoo.com/" target=3D_b=
lank rel=3Dnofollow>See your Yahoo! Homepage</A>.</DIV></DIV></div>=
<br>
<hr size=3D1></hr>
The INTERNET now has a personalit=
y. YOURS! <a href=3D"http://in.rd.yahoo.com/tagline_yyi_1/*http://in.yahoo.=
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--0-1075855930-1262940075=:89224--
From metllapalli@... Wed Feb 17 11:08:35 2016

Return-Path: <metllapalli@...>
X-Sender: metllapalli@...
X-Received: from unknown (HELO n6-vm6.bullet.mail.sp2.yahoo.com) (67.195.135.102)
Jan 2010 20:20:05 -0000
2010 20:20:02 -0000
2010 20:20:02 -0000
Date: Fri, 08 Jan 2010 20:19:59 -0000
Message-ID: <hi841f+46lh@...>
MIME-Version: 1.0
From: "metllapalli" <metllapalli@...>
Subject: Eclipse questions..
y=WOI7lOrzaNLfJMPQutJM4xx3fhfWiZW9cNEqq2hrZNe-Mnb1rKA
X-Yahoo-Profile: metllapalli
On Jan 15 what time exactly the eclipse will be in India? I know it will be=
midnight for US. Is it ok to do homa at that time i.e midnight? Which homa=
should one do for eclipse? For japa is there any special mantra that one n=
eeds to chant to get the maxim benefit or any mantra is fine? For those who=
m the eclipse might cause harm what mantra should they chant to revert the =
negative effect. Any other valuable suggestions as this eclipse will be a b=
ig one. Thanks!
Best Regards
Sudha

Jan 2010 05:20:27 -0000
2010 05:20:27 -0000
Date: Sat, 09 Jan 2010 05:20:25 -0000
Message-ID: <hi93mp+h7mk@...>
In-Reply-To: <hi841f+46lh@...>
MIME-Version: 1.0
Subject: Re: Eclipse questions..
y=c9kvmqu9luitxAlvhfFfycxQUaJEdJnnfoRnpb53bZDBb-SA2vMF
Namaste,
Solar eclipse is at Mid-night for US means that it'll not be visi=

ble there. However It is still a great idea to engage in a Spiritual practi=
ce.
It is believed that Eclipse time is not conducive to do Rituals other t=
han Japam, Meditation. Japam is considered best during that time.
Another t=
hing is that Eclipse time is conducive for spiritual upliftment and not at =
all good for any worldly desire so i guess any Sadhana done during that tim=
e must only for selfless reasons without having any other sankalpa. It is p=
ossible though that Sadhana done without any worldly desires may sometimes =
avert or reduce the evil effects (which may have been pre-indicated by astr=
ology) of Grahana on one's worldly life.
I think Narasimha has earlier sta=

ted that Homam can be done during Eclipse time. So you can do either Japam =
or Homam but whatever you do, please forget about any other motive. Japam c=
an be of any mantra and homam can also be of any deity you prefer.
Best re=
gards,
Utpal
--- In vedic-wisdom@yahoogroups.com, "metllapalli" <metll=

apalli@...> wrote:
>
> On Jan 15 what time exactly the eclipse will be in I=
ndia? I know it will be midnight for US. Is it ok to do homa at that time i=
.e midnight? Which homa should one do for eclipse? For japa is there any sp=
ecial mantra that one needs to chant to get the maxim benefit or any mantra=
is fine? For those whom the eclipse might cause harm what mantra should th=
ey chant to revert the negative effect. Any other valuable suggestions as t=
his eclipse will be a big one. Thanks!
>
> Best Regards
> Sudha
>
MIME-Version: 1.0
Sat, 09 Jan 2010 00:37:00 -0800 (PST)
Date: Sat, 9 Jan 2010 08:37:00 +0000
Message-ID: <90bdd2131001090037q3cfd5b79r2be202da93438804@...>
Content-Type: multipart/alternative; boundary=000e0cd1b124458b9d047cb735e8
Subject: Sri RamaKrishna says though god dwells in the hearts of all we should
keep away from wicked people
y=gCMh6AXiGpy6nHkeA34afArJCtoADnqQsfVjinQcmIsZuACJoKOI7Q
--000e0cd1b124458b9d047cb735e8
Content-Type: text/plain; charset=windows-1252
IN a forest there lived a holy man who had many disciples. One day he
taug=
ht them to see God in all beings and knowing this, to bow low before
them a=
ll.
A disciple went to the forest to gather wood for the sacrificial fire.=
Suddenly he heard an outcry,"Get out of the way! A mad elephant is coming!=

"
All but the disciple of the holy man took to their heels. He reasoned th=
at
the elephant was also God in another form.
Then why should he run away =

from it? He stood still, bowed before the
animal, and began to sing its pra=
ises. The mahut of the elephant was
shouting: "Run away! Runaway!"
But the=
disciple didn't move. The .animal seized him with its trunk, cast
him to o=
ne side, and went on its way. Hurt and bruised, the disciple lay
unconsciou=
s on the ground.
Hearing what had happened, his teacher and his brother di=
sciples came to him
and carried him, to the hermitage.
With the help of so=

me medicine he soon regained consciousness.
Someone asked him, "You knew t=

he elephant was coming=97why didn't you leave
the place?" "But," he said, "=
Our teacher has told us that God Himself has
taken all these forms, of anim=
als as well as men. Therefore, thinking it was
only the elephant God that w=
as coming, I didn't run away."
At this the teacher said: "Yes, my child,it=

is true that the elephant God
was coming; but the mahut God forbade you to=
stay there. Since all are
manifestations of God, why didn't you trust the =
mahut's words? You should
have heeded the words of the mahut God."
God dwe=
lls in all beings. But you may be intimate only with good people; you
must =
keep away from the evil-minded. God is even in the tiger; but you
cannot em=
brace the tiger on that account!
You may say, "Why run away from a tiger, =

which is also a manifestation of
God?"
The answer to that is: Those who te=

ll you to run away arc also
manifestations of God=97and why shouldn't you l=
isten to them?
God undoubtedly dwells in the hearts of all=97holy and unho=

ly, righteous and
unrighteous; but a man should not have dealings with the =
unholy, the wicked,
the impure. He must not be intimate with them. With som=
e of them he may
exchange words,
but with others one shouldn't go even that=
far.
One should keep aloof from such people.
Source: Tales and Parables =

of Sri Ramakrishna
--
Prasanth Jalasutram
=
Love And Love Alone
--000e0cd1b124458b9d047cb735e8
Content-Type: text/html; charset=windows-1252

IN a forest there lived a holy=
man who had many disciples. One day he taught them to see God in all being=
s and knowing this, to bow low before them all.=A0<br><br>A disciple went t=
o the forest to gather wood for the sacrificial fire. Suddenly he heard an =
outcry,"Get out of the way! A mad elephant is coming!"<br>
<br>A=
ll but the disciple of the holy man took to their heels. He reasoned that t=
he elephant was also God in another form.=A0<br><br>Then why should he run =
away from it? He stood still, bowed before the animal, and began to sing it=
s praises. The mahut of the elephant was shouting: "Run away! Runaway!=
"<br>
<br>But the disciple didn't move. The .animal seized him wi=
th its trunk, cast him to one side, and went on its way. Hurt and bruised, =
the disciple lay unconscious on the ground.=A0<br><br>Hearing what had happ=
ened, his teacher and his brother disciples came to him and carried him, to=
the hermitage.<br>
<br>With the help of some medicine he soon regained co=

nsciousness.=A0<br><br>Someone asked him, "You knew the elephant was c=
oming=97why didn't you leave the place?" "But," he said,=
"Our teacher has told us that God Himself has taken all these forms, =
of animals as well as men. Therefore, thinking it was only the elephant God=
that was coming, I didn't run away."=A0<br>
<br><span style=3D"f=
ont-weight:bold">At this the teacher said: "Yes, my child,it is true t=
hat the elephant God was coming; but the mahut God forbade you to stay ther=
e. Since all are manifestations of God, why didn't you trust the mahut&=
#39;s words? You should have heeded the words of the mahut God."<br>
=
<br>God dwells in all beings. But you may be intimate only with good people=
; you must keep away from the evil-minded. God is even in the tiger; but yo=
u cannot embrace the tiger on that account!=A0</span><br><br>You may say, &=
quot;Why run away from a tiger, which is also a manifestation of God?"=
=A0<br>
<br>The answer to that is: Those who tell you to run away arc also=
manifestations of God=97and why shouldn't you listen to them?<br><br>G=
od undoubtedly dwells in the hearts of all=97holy and unholy, righteous and=
unrighteous; but a man should not have dealings with the unholy, the wicke=
d, the impure. He must not be intimate with them. With some of them he may =
exchange words,<br>
but with others one shouldn't go even that far.<br=

><br>One should keep aloof from such people.=A0<br><br><span style=3D"font-=
weight:bold">Source:</span>=A0Tales and Parables of Sri Ramakrishna<div sty=
le=3D"margin-top:0px;margin-right:0px;margin-bottom:0.75em;margin-left:0px;=
line-height:1.3em;clear:both">
</div></div><div style=3D"margin-top:0px;ma=
rgin-right:0px;margin-bottom:0.75em;margin-left:0px;color:rgb(51, 51, 51);f=
ont-size:11px;line-height:1.3em"></div></span><br>-- <br>Om Namo Bhagavate =
Sri Ramanaya<br>
Prasanth Jalasutram<br><br>Love And Love Alone<br><br>
--000e0cd1b124458b9d047cb735e8--

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Jan 2010 16:22:11 IST
Date: Sat, 9 Jan 2010 16:22:10 +0530 (IST)
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--0-2016992644-1263034331=:85627
--0-71672987-1263034331=:85627
Dear Bhaagavtas,
Pranamams..
adiyan,
dAsan,
Ranganathan.
The INTER=
.com/
--0-71672987-1263034331=:85627

sans-serif;font-size:12pt"><P>Dear Bhaagavtas, <BR><BR>Pranamams..<BR><BR>=
Please find attached images for Tiruppaavai Day 25 poem with meaning.<=
BR><BR>adiyan,<BR>dAsan,<BR>Ranganathan.</P>
<DIV></DIV></div><br>
=
<hr size=3D1></hr>
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Dear Bhaagavtas,
Pranamams..

adiyan,
dAsan,
Ranganathan.
The INTER=
.com/
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=
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From vedichoroscope@... Wed Feb 17 11:08:35 2016

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From: "homamstudent" <vedichoroscope@...>
Subject: Demon Pairs
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Is there any specific reasoning for demons, rakshasas, and asuras to

appea=
r as pairs/brothers in most stories? Example, Madhu and Kaithab,
Chand and=
Mund, and Shumbh and Nishumbh in Chandi Path, the various
incarnations of =
Jai and Vijay as demons to outlive their curses in
Vishupuraana etc.
Do th=
e pairs reflect different aspect of the tamas guna? For example
Chand can =
be an evil heart while Mund can be an evil mind implying that
evil works bo=
th at the heart and the head?
Regards
Veenu

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Subject: Bhagavan Ramana Maharshi's Simplicity in Food Habits
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--000e0cd13862b00e8e047ccb183d
6th March, 1949
When Bhagavan was living in Skandasramam, on a Dipavali d=

ay, devotees from
the town came early morning and offered him sweetmeats su=
ch as laddoos,
jilebis etc. It was about 8 a.m. The Asramites who had by th=
en finished
their oil bath, took the sweets from the devotees, sent them aw=
ay after
giving them prasadam, and were about to eat them, when another dev=
otee, an
old woman, came with a meal of millet boiled in water, and placed =
it before
Bhagavan. She had lost her husband when quite young and was livin=
g in a mutt
with the help of her brother.
She was giving gruel (kanji) to =

the poor and to Sadhus. Even when Bhagavan
was living in Virupaksha Cave, s=
he was now and then bringing cooked ragi for
him. One day he told her that =
ragi makes for chilliness in the body, and it
should therefore be mixed wit=
h some ground wheat like suji. From that day
onwards she prepared ragi meal=
accordingly and gave it to Bhagavan. On this
festival day, therefore, she =
prepared the food and brought it to the Ashram
like all the others.
Thereu=
pon, Bhagavan took the food, put it in a widemouthed vessel, added
water, d=
ry ginger, salt and lime juice and mixed it all together.
Telling the peop=

le who were serving food that they might eat the laddoos,
jilebis, etc., he=
ate that mixture himself with great relish.
The devotees said, =E2=80=9C=

When there are nice preparations available why are you
filling your stomach=
with ordinary food? How unfair!=E2=80=9D
Bhagavan said,=E2=80=9CWhat is u=
nfair? Like all the other items, this food also has
been received. What am =
I to do? Do you want me to throw it away?=E2=80=9D
The devotees replied, =

=E2=80=9CWhy throw it away? If all of us eat a little, it will
be finished.=
Should Bhagavan alone eat it?=E2=80=9D
Bhagavan: =E2=80=9CWell said! But =

when there are such nice things available, who
would care to eat this? Peop=
le would feel disgusted that on a festival day
they had to eat such food. W=
hy trouble others?=E2=80=9D
Devotee: =E2=80=9CIf not now, we can eat it in=

the afternoon.Why not keep it over?=E2=80=9D
Bhagavan: =E2=80=9CWill it n=
ot be spoiled if kept over for sometime? But the sweets
will not be spoiled=
, if kept over,and people will eat them without needing
any persuasion.They=
will merely open the almirah and take them, while this,
if kept over, will=
stay where it is. That is why I have decided to take it
myself. When she h=
as brought it with such great devotion, could we throw it
away?=E2=80=9D
=
It seems Bhagavan ate the whole thing himself. Who knows how often such
thi=
ngs happened in the Ashram?
Sources:
1) Letters from Sri Ramanasramam VOL=

UMES I, II & Letters from and
Recollections of Sri Ramanasramam By SURI NAG=
AMMA Translated by D. S. SASTRI
2) Arunachal's Ramana Volume 1 Book
--
=
=E0=B0=93=E0=B0=82 =E0=B0=A8=E0=B0=AE=E0=B1=8B =E0=B0=AD=E0=B0=97=E0=B0=
=B5=E0=B0=A4=E0=B1=87 =E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =E0=B0=B0=E0=
=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=
=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=8D =E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=
=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=
=B0=AE=E0=B1=87 =E0=B0=B6=E0=B0=BE=E0=B0=B6=E0=B1=8D=E0=B0=B5=E0=B0=A4=E0=
=B0=AE=E0=B1=81
--000e0cd13862b00e8e047ccb183d

<span style=3D"font-weight:bol=
d">6th March, 1949</span><br><br><span style=3D"font-weight:bold">When Bhag=
avan was living in Skandasramam, on a Dipavali day, devotees from the town =
came early morning and offered him sweetmeats such as laddoos, jilebis etc.=
</span>=C2=A0It was about 8 a.m. The Asramites who had by then finished the=
ir oil bath, took the sweets from the devotees, sent them away after giving=
them prasadam, and were about to eat them,=C2=A0<span style=3D"font-weight=
:bold">when another devotee, an old woman, came with a meal of millet boile=
d in water, and placed it before Bhagavan.</span>=C2=A0She had lost her hus=
band when quite young and was living in a mutt with the help of her brother=
.<br>
<br>She was giving gruel (kanji) to the poor and to Sadhus. Even whe=
n Bhagavan was living in Virupaksha Cave, she was now and then bringing coo=
ked ragi for him. One day he told her that ragi makes for chilliness in the=
body, and it should therefore be mixed with some ground wheat like suji. F=
rom that day onwards she prepared ragi meal accordingly and gave it to Bhag=
avan. On this festival day, therefore, she prepared the food and brought it=
to the Ashram like all the others.=C2=A0<br>
<br><span style=3D"font-weig=
ht:bold">Thereupon, Bhagavan took the food, put it in a widemouthed vessel,=
added water, dry ginger, salt and lime juice and mixed it all together.</s=
pan><br><br><span style=3D"font-weight:bold">Telling the people who were se=
rving food that they might eat the laddoos, jilebis, etc., he ate that mixt=
ure himself with great relish.=C2=A0<br>
</span><br><br>The devotees said,=

=E2=80=9CWhen there are nice preparations available why are you filling yo=
ur stomach with ordinary food? How unfair!=E2=80=9D=C2=A0<br><br>Bhagavan s=
aid,=E2=80=9CWhat is unfair? Like all the other items, this food also has b=
een received. What am I to do? Do you want me to throw it away?=E2=80=9D=C2=
=A0<br>
<br>The devotees replied, =E2=80=9CWhy throw it away? If all of us=

eat a little, it will be finished. Should Bhagavan alone eat it?=E2=80=9D<=
br><br><span style=3D"font-weight:bold">Bhagavan: =E2=80=9CWell said! But w=
hen there are such nice things available, who would care to eat this? Peopl=
e would feel disgusted that on a festival day they had to eat such food. Wh=
y trouble others?=E2=80=9D=C2=A0</span><br>
<br>Devotee: =E2=80=9CIf not n=

ow, we can eat it in the afternoon.Why not keep it over?=E2=80=9D<br><br><s=
pan style=3D"font-weight:bold">Bhagavan: =E2=80=9CWill it not be spoiled if=
kept over for sometime? But the sweets will not be spoiled, if kept over,a=
nd people will eat them without needing any persuasion.They will merely ope=
n the almirah and take them, while this, if kept over, will stay where it i=
s. That is why I have decided to take it myself. When she has brought it wi=
th such great devotion, could we throw it away?=E2=80=9D<br>
</span><br><b=
r>It seems Bhagavan ate the whole thing himself. Who knows how often such t=
hings happened in the Ashram?<br><br><span style=3D"font-weight:bold">Sourc=
es:</span><br><br>1) Letters from Sri Ramanasramam VOLUMES I, II & Lett=
ers from and Recollections of Sri Ramanasramam By SURI NAGAMMA Translated b=
y D. S. SASTRI<br>
2) Arunachal's Ramana Volume 1 Book<div style=3D"ma=

rgin-top:0px;margin-right:0px;margin-bottom:0.75em;margin-left:0px;line-hei=
ght:1.3em;clear:both"></div></div><div style=3D"margin-top:0px;margin-right=
:0px;margin-bottom:0.75em;margin-left:0px;color:rgb(51, 51, 51);font-size:1=
1px;line-height:1.3em">
</div></span><br>-- <br>=E0=B0=93=E0=B0=82 =C2=A0=

=E0=B0=A8=E0=B0=AE=E0=B1=8B =C2=A0=E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=
=B1=87 =C2=A0=E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =C2=A0=E0=B0=B0=E0=B0=AE=
=E0=B0=A3=E0=B0=BE=E0=B0=AF =C2=A0 <br>=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=
=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=8D =C2=A0=E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=
=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82 <br>=E0=B0=AA=E0=B1=8D=E0=B0=B0=
=E0=B1=87=E0=B0=AE=E0=B1=87 =E0=B0=B6=E0=B0=BE=E0=B0=B6=E0=B1=8D=E0=B0=B5=
=E0=B0=A4=E0=B0=AE=E0=B1=81 =C2=A0<br><br>
--000e0cd13862b00e8e047ccb183d--
From shrijishrihari@... Wed Feb 17 11:08:35 2016

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From: Laxmi Narayan <shrijishrihari@...>
Subject: Dream
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--0-1997954143-1263169683=:37726
Hello,
=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0 Few days ago I had a dream. I saw Nar=
asimha and Rajarshi standing in a line/queue together. I had no difficulty =
in recognising Narasimha as he had appeared in my room at night several yea=
rs ago and his picture is on video. I knew immediately in dream that other =
person is Rajarshi although I do not know him.
Hay guys, what you were doi=

ng in that line? Were you queueing for nirvekalp or sahaja samadhi or simil=
ar hocus pocus or just mundane new years sale?
I saw Rajarshi so clearly t=

hat I would have recognised him among several persons in physical world but=
now the image has become very dim in my memory.
It was good to see=A0 yo=

u both.
LaxmiNarayan
--0-1997954143-1263169683=:37726

top" style=3D"font: inherit;"><span style=3D"font-family: arial,helvetica,s=
ans-serif;"><span style=3D"font-weight: bold;">Hello,<br> =
Few days ago I had a dream. I sa=
w Narasimha and Rajarshi standing in a line/queue together. I had no diffic=
ulty in recognising Narasimha as he had appeared in my room at night severa=
l years ago and his picture is on video. I knew immediately in dream that o=
ther person is Rajarshi although I do not know him.<br><br>Hay guys, what y=
ou were doing in that line? Were you queueing for nirvekalp or sahaja samad=
hi or similar hocus pocus or just mundane new years sale?<br><br>I saw Raja=
rshi so clearly that I would have recognised him among several persons in p=
hysical world but now the image has become very dim in my memory. <br><br>I=
t was good to see you both.<br><span>LaxmiNarayan</span>
<br></span>=
</span><input id=3D"gwProxy" type=3D"hidden"><input oncl=
ick=3D"jsCall();" id=3D"jsProxy" type=3D"hidden"><div id=3D"refHTML"></div>=
</td></tr></table><br>
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Jan 2010 11:09:44 IST
Date: Mon, 11 Jan 2010 11:09:44 +0530 (IST)
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--0-216966238-1263188384=:67867
--0-877475696-1263188384=:67867
Dear Bhaagavtas,
Pranamams..

adiyan,
dAsan,
Ranganathan.
The INTER=
.com/
--0-877475696-1263188384=:67867

sans-serif;font-size:12pt"><DIV>Dear Bhaagavtas, <BR><BR>Pranamams..<BR><B=
R>Please find attached images for Tiruppaavai Day 27 poem with meaning=
.<BR><BR>adiyan,<BR>dAsan,<BR>Ranganathan.</DIV></div><br>
=
<hr size=3D1></hr>
--0-877475696-1263188384=:67867--
--0-216966238-1263188384=:67867

--0-216966238-1263188384=:67867

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Date: Mon, 11 Jan 2010 08:41:03 +0000
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Content-Type: multipart/alternative; boundary=000e0cd138626a9581047cdf7f6f
Subject: Sri Ramakrishna Parable Of A Learned Brahmana To Describe Purpose Of
Reading Scriptures
y=mXY1_sHzoKc8Bcl5Gh4Pdv3YCUtXc6bLa1gcsRVVG_yAdoLr8fru6w
--000e0cd138626a9581047cdf7f6f
A LEARNED brahmana once went to a wise king and said, "I am well-versed, O
king, in the holy scriptures. I intend to teach you the Bhagavata.
The king, who was the wiser of the two, knew well that a man who had really
studied the Bhagavata would seek to know his own Self rather than go to a
king's court for wealth and honour.
So the king replied: "I see, O brahmana, that you yourself have not mastered
that book thoroughly. I promise to make you my tutor, but first learn the
scripture well."
The brahmana went on his way thinking "How foolish it is of the king to say
that I have not mastered the Bhagavata, seeing that I have been reading the
book over and over all these years."
However, he went through the book carefully once more and appeared again
before the king. The king told him the same thing again and sent him away.
The brahmana was sorely vexed, but thought that there must be some meaning
in the behaviour of the king. He went home, shut himself up in his room, and
applied himself more than ever to the study of the book.
By and by, hidden meanings began to flash into his mind and the vanity of
running after the bubbles of riches and honour,kings and courts, wealth and
fame appeared to his unclouded vision.
>From that day forward he gave himself up entirely to attaining perfection by

the worship of God, and never thought of returning to the king.
A few years after, the king thought of the brahmana and went to his house to
see what he was doing. Seeing him, now radiant with Divine light and love,
he fell upon his knees and said: "I see that you have now realised the true
meaning of the scriptures. I am ready to be your disciple if you will kindly
condescend to make me one."
--
Prasanth Jalasutram
Love And Love Alone
--000e0cd138626a9581047cdf7f6f

A LEARNED brahmana once went t=
o a wise king and said, "I am well-versed, O king, in the holy scriptu=
res. I intend to teach you the Bhagavata.<br><br>The king, who was the wise=
r of the two, knew well that a man who had really studied the Bhagavata wou=
ld seek to know his own Self rather than go to a king's court for wealt=
h and honour.=A0<br>
<br>So the king replied: "I see, O brahmana, tha=

t you yourself have not mastered that book thoroughly. I promise to make yo=
u my tutor, but first learn the scripture=A0well."=A0<br><br>The brahm=
ana went on his way thinking "How foolish it is of the king to say tha=
t I have not mastered the Bhagavata, seeing that I have been reading the bo=
ok over and over all these years."<br>
<br>However, he went through t=

he book carefully once more and appeared again before the king. The king to=
ld him the same thing again and sent him away.<br><br>The brahmana was sore=
ly vexed, but thought that there must be some meaning in the behaviour of t=
he king. He went home, shut himself up in his room, and applied himself mor=
e than ever to the study of the book.=A0<br>
<br>By and by, hidden meaning=

s began to flash into his mind and the vanity of running after the bubbles =
of riches and honour,kings and courts, wealth and fame appeared to his uncl=
ouded vision.=A0<br><br>From that day forward he gave himself up entirely t=
o attaining perfection by the=A0<span style=3D"font-weight:bold">worship of=
God, and never thought of returning to the king.=A0<br>
<br>A few years a=

fter, the king thought of the brahmana and went to his house to see what he=
was doing. Seeing him, now radiant with Divine light and love, he fell upo=
n his knees and said: "I see that you have now realised the true meani=
ng of the scriptures. I am ready to be your disciple if you will kindly con=
descend to make me one."</span><br>
<br><span style=3D"font-weight:bo=
ld">Source:</span>=A0Tales and Parables of Sri Ramakrishna<div style=3D"mar=
ht:1.3em;clear:both"></div></div>
<div style=3D"margin-top:0px;margin-right=
:0px;margin-bottom:0.75em;margin-left:0px;color:rgb(51, 51, 51);font-size:1=
1px;line-height:1.3em"></div></span><br>-- <br>Om Namo Bhagavate Sri Ramana=
ya<br>
--000e0cd138626a9581047cdf7f6f--
From metllapalli@... Wed Feb 17 11:08:35 2016

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blZnUMJszQ--
X-Received: from [72.201.144.23] by web55906.mail.re3.yahoo.com via HTTP; Mon, 11
Jan 2010 09:59:16 PST
Date: Mon, 11 Jan 2010 09:59:16 -0800 (PST)
In-Reply-To: <hi93mp+h7mk@...>
MIME-Version: 1.0
From: Sudha Metllapalli <metllapalli@...>
Subject: queries
y=ZfFnPzfkDTpzZXz1xzrE1RE_9QS6TknpH7tGJqmIyBifzXaT0Fk
X-Yahoo-Profile: metllapalli
--0-1137274994-1263232756=:7077
Thankyou Utpal sir, for all the very valuable suggestions . May I ask anoth=
er question in respect to Chandi path. I can read Sanskrit and know Hindi t=
oo but not fluently. While doing Nyasa few actions are mentioned which I fi=
nd hard to understand. Is it necessary to perform all those actions while c=
hanting the mantras or can one just keep reading the mantras and ignore the=
actions. What role does these actions play?
I know asking to record the w=

hole of Chandi homam would be hard hence I would humbly request Narsimha Si=
r, to please video record only the nyasa part. I think of all the Homams Ch=
andi homam is a challenge.
Also I live in a hot place where dangerous spi=

ders and scorpions are a problem. Most of the time I throw them outside but=
occasionally when they pose danger we have to kill them. I feel very guilt=
y in doing so. I want to ask how much karma and what effect will one have w=
hen one kills them when one is practicing spirituality. But then how are we=
supposed to tackle the situation.
Best regards,
Sudha
--- On Fri, =
1/8/10, vedic_pathak <vedic_pathak@...> wrote:
From: vedic_pathak <v=

edic_pathak@...>
Subject: [vedic-wisdom] Re: Eclipse questions..
To: =
vedic-wisdom@yahoogroups.com
Date: Friday, January 8, 2010, 10:20 PM
=C2=A0
Namaste,
Solar eclipse is at Mi=

d-night for US means that it'll not be visible there. However It is still a=
great idea to engage in a Spiritual practice.
It is believed that Eclipse=

time is not conducive to do Rituals other than Japam, Meditation. Japam is=
considered best during that time.
Another thing is that Eclipse time is c=

onducive for spiritual upliftment and not at all good for any worldly desir=
e so i guess any Sadhana done during that time must only for selfless reaso=
ns without having any other sankalpa. It is possible though that Sadhana do=
ne without any worldly desires may sometimes avert or reduce the evil effec=
ts (which may have been pre-indicated by astrology) of Grahana on one's wor=
ldly life.
I think Narasimha has earlier stated that Homam can be done d=

uring Eclipse time. So you can do either Japam or Homam but whatever you do=
, please forget about any other motive. Japam can be of any mantra and homa=
m can also be of any deity you prefer.
Best regards,
Utpal
--- =
In vedic-wisdom@ yahoogroups. com, "metllapalli" <metllapalli@ ...> wrote:
=
>
> On Jan 15 what time exactly the eclipse will be in India? I know it w=
ill be midnight for US. Is it ok to do homa at that time i.e midnight? Whic=
h homa should one do for eclipse? For japa is there any special mantra that=
one needs to chant to get the maxim benefit or any mantra is fine? For tho=
se whom the eclipse might cause harm what mantra should they chant to rever=
t the negative effect. Any other valuable suggestions as this eclipse will =
be a big one. Thanks!
>
> Best Regards
> Sudha
>
--0-1137274994-1263232756=:7077

top" style=3D"font: inherit;">Thankyou Utpal sir, for all the very valuable=
suggestions . May I ask another question in respect to Chandi path. I can =
read Sanskrit and know Hindi too but not fluently. While doing Nyasa few ac=
tions are mentioned which I find hard to understand. Is it necessary to per=
form all those actions while chanting the mantras or can one just keep read=
ing the mantras and ignore the actions. What role does these actions play?<=
br><br>I know asking to record the whole of Chandi homam would be hard henc=
e I would humbly request Narsimha Sir, to please video record only the nyas=
a part. I think of all the Homams Chandi homam is a challenge. <br><br>Also=
I live in a hot place where dangerous spiders and scorpions are a problem.=
Most of the time I throw them outside but occasionally when they pose dang=
er we have to kill them. I feel very guilty in doing so. I want to ask how
=
much karma and what effect will one have when one kills them when one is p=
racticing spirituality. But then how are we supposed to tackle the situatio=
n. <br><br>Best regards,<br>
<br>
Sudha<br><br><br><br>--- On <b>Fri, 1/8/1=
0, vedic_pathak <i><vedic_pathak@...></i></b> wrote:<br><blockq=
uote style=3D"border-left: 2px solid rgb(16, 16, 255); margin-left: 5px; pa=
dding-left: 5px;"><br>From: vedic_pathak <vedic_pathak@...><br>=
Subject: [vedic-wisdom] Re: Eclipse questions..<br>To: vedic-wisdom@yahoogr=
oups.com<br>Date: Friday, January 8, 2010, 10:20 PM<br><br><div id=3D"yiv13=
64402193">
<div id=
=3D"ygrp-text">
<p>Namaste,<br>
<br>
Solar eclipse is a=
t Mid-night for US means that it'll not be visible there. However It is sti=
ll a great idea to engage in a Spiritual practice.<br>
It is believed that =
Eclipse time is not conducive to do Rituals other than Japam, Meditation. J=
apam is considered best during that time.<br>
Another thing is that Eclipse=
time is conducive for spiritual upliftment and not at all good for any wor=
ldly desire so i guess any Sadhana done during that time must only for self=
less reasons without having any other sankalpa. It is possible though that =
Sadhana done without any worldly desires may sometimes avert or reduce the =
evil effects (which may have been pre-indicated by astrology) of Grahana on=
one's worldly life.<br>
<br>
I think Narasimha has earlier stated that Hom=
am can be done during Eclipse time. So you can do either Japam or Homam but=
whatever you do, please forget about any other motive. Japam can be of any=
mantra and homam can also be of any deity you prefer.<br>
<br>
Best regard=
s,<br>
<br>
Utpal<br>
<br>
--- In <a rel=3D"nofollow" ymailto=3D"mailto:=
vedic-wisdom%40yahoogroups.com" target=3D"_blank" href=3D"/mc/compose?to=3D=
vedic-wisdom%40yahoogroups.com">vedic-wisdom@ yahoogroups. com</a>, "metlla=
palli" <metllapalli@ ....> wrote:<br>
><br>
> On Jan 15 what ti=
me exactly the eclipse will be in India? I know it will be midnight for US.=
Is it ok to do homa at that time i.e midnight? Which homa should one do fo=
r eclipse? For japa is there any special mantra that one needs to chant to =
get the maxim benefit or any mantra is fine? For those whom the eclipse mig=
ht cause harm what mantra should they chant to revert the negative effect. =
Any other valuable suggestions as this eclipse will be a big one. Thanks!<b=
r>
> <br>
> Best Regards<br>
> Sudha<br>
><br>
<br>
</p>
<=
/div>
--0-1137274994-1263232756=:7077--

Jan 2010 19:17:47 -0000
2010 19:17:45 -0000
Date: Mon, 11 Jan 2010 19:17:44 -0000
Message-ID: <hiftgo+22rq@...>
MIME-Version: 1.0
Subject: Homam to Perform on Eclipse Day
y=KiDOAApLRR51TrwqrnI69EU6C2v4jsarLEQMY6hMNJWXy0K1oZhQzes
Narasimhaji,
Which homam would you recommend to perform on the day of the=

eclipse?
Would homam with Sri Rudram/Chamakam be a good choice for that d=
ay?
Should the homam be performed during the time the eclipse starts in
Af=
rica/Asia? On the east coast in the US it would be between 2:30-3 am
if I =
calcuate correctly.
Veenu
From krshnasai@... Wed Feb 17 11:08:35 2016

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oUpXVNfAj14XeueXi4mJjyaIRo8O.L5HIhm1nF1JTzbPtf0b96NRFk0jocK1oYlNXlW7PZf1I98ELcBFfHm
ByK_pZHRe0zJA9QFIwLtjM9P1fiP6w_khWnvCZOqXFWuFhL6j9NQvCTzGUPbRb.KijIPO7APDKj.nFg--
Jan 2010 13:05:37 PST
References: <hiftgo+22rq@...>
Date: Mon, 11 Jan 2010 13:05:37 -0800 (PST)
In-Reply-To: <hiftgo+22rq@...>
MIME-Version: 1.0
From: Guss <krshnasai@...>
Subject: Re: [vedic-wisdom] Homam to Perform on Eclipse Day
y=SkXvfa2hzf2CkNrh60XROeQ76dPqybpuL7m44SkY6eNmahAl
X-Yahoo-Profile: krshnasai
--0-2101697083-1263243937=:83178
Namaste Dear Brothers
I have one question, when is the day of eclipse ?.
th=
anks
Sean felicez.
Gustavo.
=C2=A8Dios es maravilloso, todo lo dem=C3=A1s=

es s=C3=B3lo polvo. S=C3=B3lo Dios es real y grande, todo lo dem=C3=A1s es=
falso y no tiene valor; y a=C3=BAn m=C3=A1s, Dios es lo =C3=BAnico que exi=
ste y no hay nada que secunde a Sai (Dios).=C2=A8
Sai Baba
____________=
____________________
De: homamstudent <vedichoroscope@...>
Para: vedi=
Enviado: lun, enero 11, 2010 8:17:44 PM
Asunto: [v=
edic-wisdom] Homam to Perform on Eclipse Day
Narasimhaji,
Which homam=
would you recommend to perform on the day of the eclipse?
Would homam wit=
h Sri Rudram/Chamakam be a good choice for that day?
Should the homam be p=

erformed during the time the eclipse starts in
Africa/Asia? On the east co=
ast in the US it would be between 2:30-3 am
if I calcuate correctly.
Veenu=
______________________________________________________________=
______________________
=C2=A1Obt=C3=A9n la mejor experiencia en la web!
Des=
carga gratis el nuevo Internet Explorer 8.
http://downloads.yahoo.com/ieak=
8/?l=3De1
--0-2101697083-1263243937=:83178
t-size:12pt">Namaste Dear Brothers<br>I have one question, when is the day =
of eclipse ?.<br>thanks<br>Sean felicez.<br>Gustavo.<br><div> </div>=
=C2=A8Dios es maravilloso, todo lo dem=C3=A1s es s=C3=B3lo polvo. S=C3=B3lo=
Dios es real y grande, todo lo dem=C3=A1s es falso y no tiene valor; y a=
=C3=BAn m=C3=A1s, Dios es lo =C3=BAnico que existe y no hay nada que secund=
e a Sai (Dios).=C2=A8<br>Sai Baba<div><br></div><div style=3D"font-family: =
times new roman,new york,times,serif; font-size: 12pt;"><br><div style=3D"b=
order-left: 2px solid rgb(16, 16, 255); margin: 5px 0px 5px 5px; padding-le=
ft: 5px; font-family: times new roman,new york,times,serif; font-size: 12pt=
;"><font face=3D"Tahoma" size=3D"2"><hr size=3D"1"><b><span style=3D"font-w=
eight: bold;">De:</span></b> homamstudent <vedichoroscope@...><=
br><b><span style=3D"font-weight:
bold;">Para:</span></b> vedic-wisdom@yah=
oogroups.com<br><b><span style=3D"font-weight: bold;">Enviado:</span></b> l=
un, enero 11, 2010 8:17:44 PM<br><b><span style=3D"font-weight: bold;">Asun=
to:</span></b> [vedic-wisdom] Homam to Perform on Eclipse Day<br></font><br=
>
<div id=3D"ygrp=
-text">
<p><br>
Narasimhaji,<br>
<br>
Which homam would=
you recommend to perform on the day of the eclipse? <br>
Would homam with =
Sri Rudram/Chamakam be a good choice for that day?<br>
<br>
Should the homa=
m be performed during the time the eclipse starts in<br>
Africa/Asia? On t=
he east coast in the US it would be between 2:30-3 am<br>
if I calcuate cor=
rectly.<br>
<br>
Veenu<br>
<br>
</p>
</div>
</div></div>
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- cg9.c2.mail.re1.yahoo.com compressed/chunked Mon Jan 11 07:15:57 PST 2010=
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http://downloads.yahoo.com/ieak8/?l=3De1</fo=
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From venkat.koppaka@... Wed Feb 17 11:08:35 2016

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Date: Tue, 12 Jan 2010 11:39:40 +1300
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To: venkat.koppaka@...
Content-Type: multipart/alternative; boundary=00504502c1527f2ce7047ceb36bc
From: venkat koppaka <venkat.koppaka@...>
Subject: Fwd: Download SuryaNamaskar WebSession Handouts
X-Yahoo-Group-Post: member; u=313919883; y=w1S8gaRa-rpVDsv3gI2HhwuG-
FuFVgt5Gs1nf3d1zBImht7rp0862p-p
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--00504502c1527f2ce7047ceb36bc

From: E- Gurukul <mrkgurukul@...>
Date: Tue, Jan 12, 2010 at 11:29 AM
Subject: Download SuryaNamaskar WebSession Handouts
To: venkat.koppaka@...>
*"Surya Namaskar for Complete Wellness"- An Introduction*

**
*By*
*Prof.Subhash Khardekarji *****
www.suryanamaskar.info
*CLICK HERE TO READ HIS APPEAL TO ALL<http://www.suryanamaskar.info/appeal.htm>

*
<goog_1263249297882>*Click here to Download Web Session Handouts &

Reference Chart <http://www.e-gurukul.net>*
*Please feel free to Contact Prof.Subhashji for any Questions/Doubts related

to Practise of Surya Namaskar.*
STAY TUNED FOR MORE LIVE WEB SESSIONS & ONLINE COURSES.
*WE LOOK FORWARD FOR YOUR ACTIVE PARTICIPATION.*
*THANK YOU FOR YOUR SUPPORT AND COOPERATION.*

*HAVE A FULFILLING DAY*
--
Have a Fulfilling Day
Venkat
"Aano Bhadrah Kritawo Yantu Vishwataha - Rigveda 1-89-i

Meaning -Let Noble Thoughts come to us from all sides"
--00504502c1527f2ce7047ceb36bc
<br><br><div class=3D"gmail_quote">---------- Forwarded message ----------<=

br>From: <b class=3D"gmail_sendername">E- Gurukul</b> <span dir=3D"ltr"><=
;<a href=3D"mailto:mrkgurukul@...">mrkgurukul@...</a>></span=
><br>
Date: Tue, Jan 12, 2010 at 11:29 AM<br>Subject: Download SuryaNamaska=
r WebSession Handouts<br>To: <a href=3D"mailto:venkat.koppaka@...">ve=
nkat.koppaka@...</a>><br><br><br><div><p style=3D"text-align:cente=
r"><span style=3D"font-size:x-large">=A0</span></p>
<div style=3D"text-alig=
n:center"><span class=3D"Apple-style-span" style=3D"font-size: medium; "><s=
pan style=3D"color:rgb(128, 0, 0)">=A0</span><strong><span style=3D"color:r=
gb(128, 0, 0)">"<span style=3D"text-decoration:underline"><span style=
=3D"color:rgb(255, 102, 0)"><small><big><small>Surya Namaskar for Complete =
Wellness"- An
Introduction</small></big></small></span></span></span><=
/strong></span></div><br><div style=3D"text-align:center"><span style=3D"fo=
nt-size:medium"><strong><span style=3D"color:rgb(128, 0, 0)"><span style=3D=
"text-decoration:underline"><span style=3D"color:rgb(255, 102, 0)"></span><=
/span></span></strong></span></div>
<div style=3D"text-align:center"><stron=
g>By</strong></div><p style=3D"font-size:12px;text-align:center"><span styl=
e=3D"font-size:large"><strong><span style=3D"font-family:'Times New Rom=
an'"><font color=3D"#000000">Prof.Subhash Khardekarji=A0</font></span><=
/strong></span><span style=3D"font-size:small"><strong><span style=3D"font-=
family:'Times New Roman'"></span></strong></span><strong><span styl=
e=3D"font-size:medium"><span style=3D"font-family:'Times New Roman'=
"></span></span></strong><span style=3D"font-size:medium"><span style=3D"fo=
nt-family:'Times New Roman'"></span></span><span style=3D"font-size=
:small"><span style=3D"font-family:'Times New Roman'"></span></span=
><span style=3D"font-family:'Times New Roman'"></span></p>
<p style=
=3D"font-size:12px;text-align:center"><a href=3D"http://www.suryanamaskar.i=
nfo" target=3D"_blank"><span style=3D"font-size:small">www.suryanamaskar.in=
fo</span></a></p><p style=3D"font-size:12px;text-align:center"><span style=
=3D"background-color:rgb(255, 204, 0)"><strong><span style=3D"font-size:med=
ium"><a href=3D"http://www.suryanamaskar.info/appeal.htm">CLICK HERE TO REA=
D HIS APPEAL TO ALL</a></span></strong></span></p>
<p style=3D"font-size:12=
px;text-align:center"><span style=3D"font-family:'Times New Roman'"=
>=A0<a href=3D"goog_1263249297882">=A0</a></span><span style=3D"background-=
color:rgb(255, 255, 153)"><span style=3D"font-size:medium"><strong><span st=
yle=3D"font-size:large"><a href=3D"http://www.e-gurukul.net">Click here to =
Download Web Session Handouts & Reference Chart</a></span></strong></sp=
an></span><span style=3D"font-size:medium"></span></p>
<p style=3D"font-siz=
e:12px;text-align:center"><font face=3D"'Times New Roman'"><span st=
yle=3D"font-size:medium"><b>Please feel free to Contact Prof.Subhashji for =
any Questions/Doubts related to Practise of Surya Namaskar.</b></span></fon=
t></p>
<p style=3D"font-size:12px;text-align:center"><span style=3D"font-fa=
mily:'Times New Roman'"><span style=3D"color:rgb(102, 0, 0)"><small=
><span style=3D"font-weight:bold">=A0</span><span style=3D"font-size:large"=
><span style=3D"font-weight:bold">=A0</span><span style=3D"font-size:small"=
><span style=3D"font-weight:bold">STAY TUNED FOR MORE LIVE WEB SESSIONS &am=
p; ONLINE
COURSES.</span></span><span style=3D"font-size:medium"></span></s=
pan></small></span></span></p><p style=3D"font-size:12px;text-align:center"=
><span style=3D"font-family:'Times New Roman'"><strong><span style=
=3D"font-size:medium"><span style=3D"color:rgb(128, 0, 0)">WE LOOK FORWARD =
FOR YOUR ACTIVE PARTICIPATION.</span></span><span style=3D"color:rgb(128, 0=
, 0)"><span style=3D"font-size:large"></span></span></strong></span></p>
<p=
style=3D"font-size:12px;text-align:center"><span style=3D"font-family:'=
;Times New Roman'"><strong><span style=3D"font-size:medium"><span style=
=3D"color:rgb(128, 0, 0)">THANK YOU FOR YOUR SUPPORT AND COOPERATION.</span=
></span></strong><span style=3D"font-size:medium"></span><span style=3D"col=
or:rgb(128, 0, 0)"><span style=3D"font-size:large"></span></span><span styl=
e=3D"font-size:large"></span></span></p>
<div style=3D"text-align:center"><=
font face=3D"'Times New Roman'"><span style=3D"font-size:medium"><b=
>HAVE A FULFILLING DAY</b></span></font></div></div>
</div><br><br clear=
=3D"all"><br>-- <br>Have a Fulfilling Day <br><br>Venkat<br><br><br>"A=
ano Bhadrah Kritawo Yantu Vishwataha =A0- Rigveda 1-89-i<br>Meaning -Let No=
ble Thoughts come to us from all sides"<br> <br>
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Subject:
y=g_7QheiadvO3FLazfrFZ_BkvwDIgDoIT9Poh0YuLiOm40ltFmJWb
X-Yahoo-Profile: raj_laxmi_us
--_d12b4451-73f0-4fa9-8ad7-8bbd3768ac26_
JAI MAA,
What does it mean if you see your ancestors in your dream?
Gu=
rurbrahmaa gururvishnuh gururdevo Maheswarah |
Guruh-saakshaat parabrahma =
tasmai shrigurave namah ||
Om,
Rajyalaxmi
_________=
________________________________________________________
Hotmail: Powerful =
Free email with security by Microsoft.
http://clk.atdmt.com/GBL/go/19639071=
0/direct/01/
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<html>
<head>
<style></style>
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<body c=
lass=3D'hmmessage'>
<br><br>JAI MAA,<br><br>What does it mean if you see yo=
ur ancestors in your dream?<br><br>Gururbrahmaa gururvishnuh gururdevo Mahe=
swarah |
<br>Guruh-saakshaat parabrahma tasmai shrigurave namah ||
<br>
<b=
r>Om,
<br>
<br>Rajyalaxmi<br><br><br><br><br> <br /><hr />Hotmai=
l: Powerful Free email with security by Microsoft. <a href=3D'http://clk.at=
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4Ni_3VTFkiZLfCJiJ4vYBZ_FFnuCdKof.Z5v_.k157W5RWmGMT.xH4yIuadlhWisSgQqDiHXhScL7wCGSEw
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E1Uh6yxgW0HtsaMsvzd8T1AxN2H3bxoUjdW1oFpVJO8MB4-
Jan 2010 12:39:05 IST
Date: Tue, 12 Jan 2010 12:39:05 +0530 (IST)
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huseDqlQRGdr6aDuSA_MN89SiUl0ESxnLi__VQ8x
--0-725477922-1263280145=:15473
--0-492052780-1263280145=:15473
Dear Bhaagavtas,
Pranamams..

adiyan,
dAsan,
Ranganathan.
The INTER=
.com/
--0-492052780-1263280145=:15473

sans-serif;font-size:12pt"><DIV>Dear Bhaagavtas, <BR><BR>Pranamams..<BR><B=
R>Please find attached images for Tiruppaavai Day 28 poem with meaning=
.<BR><BR>adiyan,<BR>dAsan,<BR>Ranganathan.</DIV></div><br>
=
<hr size=3D1></hr>
--0-492052780-1263280145=:15473--
--0-725477922-1263280145=:15473

--0-725477922-1263280145=:15473

--0-725477922-1263280145=:15473--

for <vedic-wisdom@yahoogroups.com>; Tue, 12 Jan 2010 00:15:32 -0800 (PST)
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Date: Tue, 12 Jan 2010 08:15:31 +0000
Message-ID: <90bdd2131001120015o38bc2ed7k3805e67139d5d5fb@...>
Content-Type: multipart/alternative; boundary=000e0cd1390af0222c047cf34183
Subject: Sri RamaKrishna says those who quarrel (about the nature of God) have
each seen only some one aspect of the Deity.
y=zjVLPlyduOShpH5rF8C6JUQDH9UcG_9y2MPmm5KSkMRCE8hq72RYhw
--000e0cd1390af0222c047cf34183
FOUR blind men went out to see an elephant. One touched the leg of the
ele=
phant and said, "The elephant is like a pillar." The second touched the
tru=
nk and said, "The elephant is like a thick club." The third touched the
bel=
ly and said, "The elephant is like a big jar." The fourth touched the
ears =
and said, "The elephant is like a big winnowing basket." Thus they
began to=
dispute hotly amongst themselves as to the shape of the elephant.
A passe=
r-by, seeing them thus quarrelling, said,"What is it you are
disputing abou=
t?" They told him everything and asked him to arbitrate. The
man said: "Non=
e of you has seen the elephant. The elephant is not like a
pillar, its legs=
are like pillars. It is not like a winnowing basket, its
ears are like win=
nowing baskets. It is not like a stout club, its trunk is
like a club. The =
elephant is the combination of all these=97legs, ears, belly,
trunk and so =
on."
In the same manner, those who quarrel (about the nature of God) have =
each
seen only some one aspect of the Deity.
Source: Tales and Parables of=

Sri Ramakrishna
--
Prasanth Jalasutram
L=
ove And Love Alone
--000e0cd1390af0222c047cf34183

FOUR blind men went out to see=
an elephant. One touched the leg of the elephant and said, "The eleph=
ant is like a pillar." The second touched the trunk and said, "Th=
e elephant is like a thick club." The third touched the belly and said=
, "The elephant=A0is like a big jar." The fourth touched the ears=
and said, "The elephant is like a big winnowing basket." Thus th=
ey began to dispute hotly amongst themselves as to the shape of the elephan=
t.=A0<br>
<br>A passer-by, seeing them thus quarrelling, said,"What i=

s it you are disputing about?" They told him everything and asked him =
to arbitrate. The man said: "None of you has seen the elephant. The el=
ephant is not like a pillar, its legs are like pillars. It=A0is not like a =
winnowing basket, its ears are like winnowing baskets. It is not like a sto=
ut club, its trunk is like a club. The elephant is the combination of all t=
hese=97legs, ears, belly, trunk and so on."<br>
<br><span style=3D"fo=
nt-weight:bold">In the same manner, those who quarrel (about the nature of =
God) have each seen only some one aspect of the Deity.</span><br><br><span =
style=3D"font-weight:bold">Source:</span>=A0Tales and Parables of Sri Ramak=
rishna<div style=3D"margin-top:0px;margin-right:0px;margin-bottom:0.75em;ma=
rgin-left:0px;line-height:1.3em;clear:both">
</div></div><div style=3D"mar=
gin-top:0px;margin-right:0px;margin-bottom:0.75em;margin-left:0px;color:rgb=
(51, 51, 51);font-size:11px;line-height:1.3em"></div></span><br>-- <br>Om N=
amo Bhagavate Sri Ramanaya<br>
Prasanth Jalasutram<br><br>Love And Love Alo=
ne<br><br>
--000e0cd1390af0222c047cf34183--

Jan 2010 14:03:31 -0000
2010 14:03:31 -0000
Date: Tue, 12 Jan 2010 14:03:31 -0000
Message-ID: <hihvfj+blt9@...>
MIME-Version: 1.0
Subject: Homam for Makar Sankranti
X-Yahoo-Group-Post: member; u=359926529; y=ijZidzBSakSWEtn3Up1vau-
bIzb4xcFwkLvUb9FcB1h1m9lETWEiQCc
Narasimhaji,
Do you recommend any specific puja and homam for Makar Sankr=
anti? Do
you perform any additional homam or puja in addition to the Chand=
i homam
on this day?
Regards,
Veenu

Message-ID: <846353.91083.qm@...>
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NqqPq8mt4dwqtXGFHKrBTsDVJZWW0LK51GFYLgIEN26UBzFSF0mOS.M96U1zWKoCXma6.C6yTKsrX67ij4e
N5i23qNkeZoPYXmdtU378_tu4Eu7MXQFfSzqaTKaQsXjpEjyo2XYLgz2CTYvuIa_rZNHntA3NxI0_nwAgs7
hCFACXddaT2_5UU_RJoWCkeAeaeuKChfgEgSNjSKOBQ2OI-
Jan 2010 08:47:11 IST
Date: Wed, 13 Jan 2010 08:47:11 +0530 (IST)
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--0-197916526-1263352631=:91083
--0-1149877203-1263352631=:91083
Dear Bhaagavtas,
Pranamams..

adiyan,
dAsan,
Ranganathan.
The INTE=
RNET now has a personality. YOURS! See your Yahoo! Homepage. http://in.yaho=
o.com/
--0-1149877203-1263352631=:91083

sans-serif;font-size:12pt">Dear Bhaagavtas, <BR><BR>Pranamams..<BR><BR>Ple=
ase find attached images for Tiruppaavai Day 29 poem with meaning.<BR>=
<BR>adiyan,<BR>dAsan,<BR>Ranganathan.
<DIV></DIV></div><br>
=
<hr size=3D1></hr>
The INTERNET now has a personality. YOURS! <a=
--0-1149877203-1263352631=:91083--
--0-197916526-1263352631=:91083

--0-197916526-1263352631=:91083

--0-197916526-1263352631=:91083--

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Content-Type: multipart/alternative; boundary=000e0cd13a7280521b047d078756
Subject: Ramana Maharshi says Remain what you are
y=JxQqIVWcQjWaedabWY4mkA843Ye2KSHYvNg96jkHASzSFp4fUmJang
--000e0cd13a7280521b047d078756
It was a summer evening, and we were all sitting outside in the open space=
by the well. Suddenly one of the visitors started weeping bitterly.
'I am=
a horrible sinner. For a long time I have been coming to you, but
there is=
no change in me. Can I become pure at last? How long am I to wait?
When I =
am here near you, I am good for a time. But when I leave this place,
I beco=
me a beast again. You cannot imagine how bad I can be -- hardly a
human bei=
ng. Am I to remain a sinner forever?'
'Why do you come to me? What have I =

to do with you?' demanded Bhagavan.
'What is there between us that you shou=
ld come here and weep and cry in
front of me?'
The man started moaning and=

crying even more, as if his heart were breaking.
'All my hopes of salvati=

on are gone. You were my last refuge and you say you
have nothing to do wit=
h me! To whom shall I turn now? What am I to do? To
whom am I to go?'
Bhag=
avan watched him for some time and said, 'Am I your Guru that I should
be r=
esponsible for your salvation? Have I ever said that I am your Master?'
'I=
f you are not my Master, then who is? And who are you, if not my Master?
Yo=
u are my Guru. You are my guardian angel. You must take pity me and
release=
me from my sins!'
He started sobbing and crying again.
We all sat silent=

, overcome with pity. Only Bhagavan looked alert and
matter-of-fact.
'If I=
am your Guru, what are my fees? Surely you should pay me for my
services.'=
'But you won't take anything,' cried the visitor. 'What can I give you?'
=
'Did I ever say that I don't take anything? And did you ever ask me what y=
ou
can give me?'
'If you would take, then ask me. There is nothing I would=
not give you.'
'All right. Now I am asking. Give me. What will you give m=
e?'
'Take anything. Everything I have is yours.'
'Then give me all the go=

od you have done in this world.'
'What good could I have done? I have not =

a single virtue to my credit.'
'You have promised to give. Now give. Don't=

talk of your credit. Just give
away all the good you have done in your pas=
t.'
'Yes, I shall give. But how does one give? Tell me how the giving is d=
one
and I shall give.'
'Say like this: "All the good I have done in the pa=
st I am giving away
entirely to my Guru. Henceforth I have no merit from it=
nor have I any
concern with it." Say it with your whole heart.'
'All righ=
t, Swami. "I am giving away to you all the good I have done so far,
if I ha=
ve done any, and all its good effects. I am giving it to you gladly,
for yo=
u are my Master and you are asking me to give it all away to you.'
'But th=
is is not enough,' said Bhagavan sternly.
'I gave you all I have and all y=

ou asked me to give. I have nothing more to
give.'
'No, you have. Give me =

all your sins.'
The man looked wildly at Bhagavan, terror stricken.

'You =
do not know, Swami, what you are asking for. If you knew, you would not
ask=
me. If you take over my sins, your body will rot and burn. You do not
know=
me, you do not know my sins. Please do not ask me for my sins.'
He wept b=
itterly.
'I shall look after myself. Don't you worry about me,' said Bhaga=
van. 'All I
want from you is your sins.'
For a long time the bargain would=

not go through. The man refused to part
with his sins. But Bhagavan was ad=
amant.
'Either give me your sins along with your merits, or keep both and =
don't
think of me as your Master."
In the end the visitor's scruples broke=

down and he declared, 'Whatever sins
I have done, they are no longer mine.=
All of them and their results, too,
belong to Ramana.'
Bhagavan seemed to=

be satisfied. 'From now on there is no good nor bad in
you. You are just p=
ure. Go and do nothing, either good or bad. Remain
yourself. Remain what yo=
u are.'
A great peace fell over the man and over us all. No one knows what=
happened
to the fortunate visitor, for he was never seen in the ashram aga=
in. He
might have had no further need to come.
Source: From the Krishna Bh=

ikshu chapter in The Power of the Presence, Part
Three, by David Godman
--=

=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=
=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=
=B0=AE=E0=B1=81
--000e0cd13a7280521b047d078756

ht:1.3em">
It was a summer evening, and we were all sitting outside in the =
open space by the well. Suddenly one of the visitors started weeping bitter=
ly.<br><br>'I am a horrible sinner. For a long time I have been coming =
to you, but there is no change in me. Can I become pure at last? How long a=
m I to wait? When I am here near you, I am good for a time. But when I leav=
e this place, I become a beast again. You cannot imagine how bad I can be -=
- hardly a human being. Am I to remain a sinner forever?'<br>
<br>'=
;Why do you come to me? What have I to do with you?' demanded Bhagavan.=
'What is there between us that you should come here and weep and cry i=
n front of me?'<br><br>The man started moaning and crying even more, as=
if his heart were breaking.<br>
<br>'All my hopes of salvation are go=

ne. You were my last refuge and you say you have nothing to do with me! To =
whom shall I turn now? What am I to do? To whom am I to go?'<br><br>Bha=
gavan watched him for some time and said, 'Am I your Guru that I should=
be responsible for your salvation? Have I ever said that I am your Master?=
'<br>
<br>'If you are not my Master, then who is? And who are you,=
if not my Master? You are my Guru. You are my guardian angel. You must tak=
e pity me and release me from my sins!'<br><br>He started sobbing and c=
rying again.<br>
<br>We all sat silent, overcome with pity. Only Bhagavan =

looked alert and matter-of-fact.<br><br>'If I am your Guru, what are my=
fees? Surely you should pay me for my services.'<br><br>'But you w=
on't take anything,' cried the visitor. 'What can I give you?&#=
39;<br>
<br>'Did I ever say that I don't take anything? And did yo=
u ever ask me what you can give me?'<br><br>'If you would take, the=
n ask me. There is nothing I would not give you.'<br><br>'All right=
. Now I am asking. Give me. What will you give me?'<br>
<br>'Take =
anything. Everything I have is yours.'<br><br>'Then give me all the=
good you have done in this world.'<br><br>'What good could I have =
done? I have not a single virtue to my credit.'<br><br>
'You have =
promised to give. Now give. Don't talk of your credit. Just give away a=
ll the good you have done in your past.'<br><br>'Yes, I shall give.=
But how does one give? Tell me how the giving is done and I shall give.#=
9;<br>
<br>'Say like this: "All the good I have done in the past =
I am giving away entirely to my Guru. Henceforth I have no merit from it no=
r have I any concern with it." Say it with your whole heart.'<br><=
br>
'All right, Swami. "I am giving away to you all the good I hav=
e done so far, if I have done any, and all its good effects. I am giving it=
to you gladly, for you are my Master and you are asking me to give it all =
away to you.'<br>
<br>'But this is not enough,' said Bhagavan =

sternly.<br><br>'I gave you all I have and all you asked me to give. I =
have nothing more to give.'<br><br>'No, you have. Give me all your =
sins.'<br><br>
The man looked wildly at Bhagavan, terror stricken.=C2=
=A0<br>
<br>'You do not know, Swami, what you are asking for. If you kn=
ew, you would not ask me. If you take over my sins, your body will rot and =
burn. You do not know me, you do not know my sins. Please do not ask me for=
my sins.'=C2=A0<br>
<br>He wept bitterly.<br><br>'I shall look af=

ter myself. Don't you worry about me,' said Bhagavan. 'All I wa=
nt from you is your sins.'<br><br>For a long time the bargain would not=
go through. The man refused to part with his sins. But Bhagavan was adaman=
t.<br>
<br>'Either give me your sins along with your merits, or keep b=

oth and don't think of me as your Master."<br><br>In the end the v=
isitor's scruples broke down and he declared, 'Whatever sins I have=
done, they are no longer mine. All of them and their results, too, belong =
to Ramana.'<br>
<br>Bhagavan seemed to be satisfied. 'From now on =

there is no good nor bad in you. You are just pure. Go and do nothing, eith=
er good or bad. Remain yourself. Remain what you are.'<br><br>A great p=
eace fell over the man and over us all. No one knows what happened to the f=
ortunate visitor, for he was never seen in the ashram again. He might have =
had no further need to come.<br>
<br><span style=3D"font-weight:bold">Sour=
ce</span>: From the Krishna Bhikshu chapter in The Power of the Presence, P=
art Three, by David Godman<div style=3D"clear:both;margin-top:0px;margin-ri=
ght:0px;margin-bottom:0.75em;margin-left:0px;line-height:1.3em">
</div></d=
iv><div style=3D"color:rgb(51, 51, 51);font-size:87%;margin-top:0px;margin-=
right:0px;margin-bottom:0.75em;margin-left:0px;line-height:1.3em"></div></s=
pan><br>-- <br>=E0=B0=93=E0=B0=82 =C2=A0=E0=B0=A8=E0=B0=AE=E0=B1=8B =C2=A0=
=E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =C2=A0=E0=B0=B6=E0=B1=8D=E0=
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<br>
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=8D =C2=A0=E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=
=E0=B0=82 <br>=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=B0=AE=E0=B1=87 =E0=B0=
=B6=E0=B0=BE=E0=B0=B6=E0=B1=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81 =C2=A0<b=
r><br>
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From: rajarshi nandy <rajarshi14@...>
Subject: Re: [vedic-wisdom] Ramana Maharshi says Remain what you are
y=mclpAhkGy0qSbocnfEzYHxWWUH6vgmlrGsoqIFm27czDjiueZQ
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Beautiful mail..
Rama Naama Satya Hai..
--- On Wed, 13/1/10, Prasanth J=

alasutram <jvrsprasanth@...> wrote:
From: Prasanth Jalasutram <jvrs=

prasanth@...>
Subject: [vedic-wisdom] Ramana Maharshi says Remain wha=
t you are
To:
Date: Wednesday, 13 January, 2010, 1:56 PM
=C2=A0
It =
was a summer evening, and we were all sitting outside in the open space by =
the well. Suddenly one of the visitors started weeping bitterly.
'I am a h=
orrible sinner. For a long time I have been coming to you, but there is no =
change in me. Can I become pure at last? How long am I to wait? When I am h=
ere near you, I am good for a time. But when I leave this place, I become a=
beast again. You cannot imagine how bad I can be -- hardly a human being. =
Am I to remain a sinner forever?'
'Why do you come to me? What have I to d=

o with you?' demanded Bhagavan. 'What is there between us that you should c=
ome here and weep and cry in front of me?'
The man started moaning and cry=

ing even more, as if his heart were breaking.
'All my hopes of salvation a=

re gone. You were my last refuge and you say you have nothing to do with me=
! To whom shall I turn now? What am I to do? To whom am I to go?'
Bhagavan=
watched him for some time and said, 'Am I your Guru that I should be respo=
nsible for your salvation? Have I ever said that I am your Master?'
'If yo=
u are not my Master, then who is? And who are you, if not my Master? You ar=
e my Guru. You are my guardian angel. You must take pity me and release me =
from my sins!'
He started sobbing and crying again.
We all sat silent, ov=

ercome with pity. Only Bhagavan looked alert and matter-of-fact.
'If I am =
your Guru, what are my fees? Surely you should pay me for my services.'
'B=
ut you won't take anything,' cried the visitor. 'What can I give you?'
'Di=
d I ever say that I don't take anything? And did you ever ask me what you c=
an give me?'
'If you would take, then ask me. There is nothing I would not=
give you.'
'All right. Now I am asking. Give me. What will you give me?'
=
'Then give me all the good y=

ou have done in this world.'
'What good could I have done? I have not a si=

ngle virtue to my credit.'
'You have promised to give. Now give. Don't tal=

k of your credit. Just give away all the good you have done in your past.'
=
'Yes, I shall give. But how does one give? Tell me how the giving is done =
and I shall give.'
'Say like this: "All the good I have done in the past I=
am giving away entirely to my Guru. Henceforth I have no merit from it nor=
have I any concern with it." Say it with your whole heart.'
'All right, S=
wami. "I am giving away to you all the good I have done so far, if I have d=
one any, and all its good effects. I am giving it to you gladly, for you ar=
e my Master and you are asking me to give it all away to you.'
'But this i=
s not enough,' said Bhagavan sternly.
'I gave you all I have and all you a=

sked me to give. I have nothing more to give.'
'No, you have. Give me all =

your sins.'
The man looked wildly at Bhagavan, terror stricken.=C2=A0
'Yo=
u do not know, Swami, what you are asking for. If you knew, you would not a=
sk me. If you take over my sins, your body will rot and burn. You do not kn=
ow me, you do not know my sins. Please do not ask me for my sins.'=C2=A0
H=
e wept bitterly.
'I shall look after myself. Don't you worry about me,' sa=
id Bhagavan. 'All I want from you is your sins.'
For a long time the barga=

in would not go through. The man refused to part with his sins. But Bhagava=
n was adamant.
'Either give me your sins along with your merits, or keep b=

oth and don't think of me as your Master."
In the end the visitor's scrupl=

es broke down and he declared, 'Whatever sins I have done, they are no long=
er mine. All of them and their results, too, belong to Ramana.'
Bhagavan s=
eemed to be satisfied. 'From now on there is no good nor bad in you. You ar=
e just pure. Go and do nothing, either good or bad. Remain yourself. Remain=
what you are.'
A great peace fell over the man and over us all. No one kn=
ows what happened to the fortunate visitor, for he was never seen in the as=
hram again. He might have had no further need to come.
Source: From the Kr=

ishna Bhikshu chapter in The Power of the Presence, Part Three, by David Go=
dman
--
=E0=B0=93=E0=B0=82 =C2=A0=E0=B0=A8=E0=B0=AE=E0=B1=8B =C2=A0=E0=
=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =C2=A0=E0=B0=B6=E0=B1=8D=E0=B0=
=B0=E0=B1=80 =C2=A0=E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF =C2=A0
=
=C2=A0=E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=
=82
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=B0=AE=E0=B1=87 =E0=B0=B6=E0=B0=
=BE=E0=B0=B6=E0=B1=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81 =C2=A0
=
The INTERNET now has a personality. YOURS! See your Yahoo! Homepage. h=
ttp://in.yahoo.com/
--0-1838294683-1263374203=:60297

top" style=3D"font: inherit;">Beautiful mail..<BR><BR>
<DIV><EM><STRONG>
<D=
IV class=3DMsoNormal><STRONG><SPAN style=3D"FONT-SIZE: 10pt; COLOR: navy; F=
ONT-FAMILY: Verdana"><FONT face=3DCourier color=3D#000000 size=3D3><FONT co=
lor=3D#00007f>Rama Naama Satya Hai..</FONT></FONT></SPAN></STRONG></DIV></S=
TRONG></EM></DIV><BR><BR>--- On <B>Wed, 13/1/10, Prasanth Jalasutram <I><=
;jvrsprasanth@...></I></B> wrote:<BR>
<BLOCKQUOTE style=3D"PADDING=
-LEFT: 5px; MARGIN-LEFT: 5px; BORDER-LEFT: rgb(16,16,255) 2px solid"><BR>Fr=
om: Prasanth Jalasutram <jvrsprasanth@...><BR>Subject: [vedic-w=
isdom] Ramana Maharshi says Remain what you are<BR>To: <BR>Date: Wednesday,=
13 January, 2010, 1:56 PM<BR><BR>
<DIV id=3Dyiv200563003><SPAN style=3D"DI=
SPLAY: none"> </SPAN>
<DIV id=3Dygrp-text>
<DIV><SPAN style=3D"COLOR:=
rgb(51,51,51); FONT-FAMILY: Verdana">
<DIV>It was a summer evening, and we=
were all sitting outside in the open space by the well. Suddenly one of th=
e visitors started weeping bitterly.<BR><BR>'I am a horrible sinner. For a =
long time I have been coming to you, but there is no change in me. Can I be=
come pure at last? How long am I to wait? When I am here near you, I am goo=
d for a time. But when I leave this place, I become a beast again. You cann=
ot imagine how bad I can be -- hardly a human being. Am I to remain a sinne=
r forever?'<BR><BR>'Why do you come to me? What have I to do with you?' dem=
anded Bhagavan. 'What is there between us that you should come here and wee=
p and cry in front of me?'<BR><BR>The man started moaning and crying even m=
ore, as if his heart were breaking.<BR><BR>'All my hopes of salvation are g=
one. You were my last refuge and you say you have nothing to do with me! To=
whom shall I turn now? What am I to do? To whom am I to go?'<BR><BR>Bhagav=
an watched him for some time and
said, 'Am I your Guru that I should be re=
sponsible for your salvation? Have I ever said that I am your Master?'<BR><=
BR>'If you are not my Master, then who is? And who are you, if not my Maste=
r? You are my Guru. You are my guardian angel. You must take pity me and re=
lease me from my sins!'<BR><BR>He started sobbing and crying again.<BR><BR>=
We all sat silent, overcome with pity. Only Bhagavan looked alert and matte=
r-of-fact.<BR><BR>'If I am your Guru, what are my fees? Surely you should p=
ay me for my services.'<BR><BR>'But you won't take anything,' cried the vis=
itor. 'What can I give you?'<BR><BR>'Did I ever say that I don't take anyth=
ing? And did you ever ask me what you can give me?'<BR><BR>'If you would ta=
ke, then ask me. There is nothing I would not give you.'<BR><BR>'All right.=
Now I am asking. Give me. What will you give me?'<BR><BR>'Take anything. E=
verything I have is yours.'<BR><BR>'Then give me all the good you have done=
in this
world.'<BR><BR>'What good could I have done? I have not a single =
virtue to my credit.'<BR><BR>'You have promised to give. Now give. Don't ta=
lk of your credit. Just give away all the good you have done in your past.'=
<BR><BR>'Yes, I shall give. But how does one give? Tell me how the giving i=
s done and I shall give.'<BR><BR>'Say like this: "All the good I have done =
in the past I am giving away entirely to my Guru. Henceforth I have no meri=
t from it nor have I any concern with it." Say it with your whole heart.'<B=
R><BR>'All right, Swami. "I am giving away to you all the good I have done =
so far, if I have done any, and all its good effects. I am giving it to you=
gladly, for you are my Master and you are asking me to give it all away to=
you.'<BR><BR>'But this is not enough,' said Bhagavan sternly.<BR><BR>'I ga=
ve you all I have and all you asked me to give. I have nothing more to give=
.'<BR><BR>'No, you have. Give me all your sins.'<BR><BR>The man looked wild=
ly
at Bhagavan, terror stricken. <BR><BR>'You do not know, Swami, wha=
t you are asking for. If you knew, you would not ask me. If you take over m=
y sins, your body will rot and burn. You do not know me, you do not know my=
sins. Please do not ask me for my sins.' <BR><BR>He wept bitterly.<BR=
><BR>'I shall look after myself. Don't you worry about me,' said Bhagavan. =
'All I want from you is your sins.'<BR><BR>For a long time the bargain woul=
d not go through. The man refused to part with his sins. But Bhagavan was a=
damant.<BR><BR>'Either give me your sins along with your merits, or keep bo=
th and don't think of me as your Master."<BR><BR>In the end the visitor's s=
cruples broke down and he declared, 'Whatever sins I have done, they are no=
longer mine. All of them and their results, too, belong to Ramana.'<BR><BR=
>Bhagavan seemed to be satisfied. 'From now on there is no good nor bad in =
you. You are just pure. Go and do nothing, either good or bad. Remain
your=
self. Remain what you are.'<BR><BR>A great peace fell over the man and over=
us all. No one knows what happened to the fortunate visitor, for he was ne=
ver seen in the ashram again. He might have had no further need to come.<BR=
><BR><SPAN style=3D"FONT-WEIGHT: bold">Source</SPAN>: From the Krishna Bhik=
shu chapter in The Power of the Presence, Part Three, by David Godman
<DIV>=
</DIV></DIV>
<DIV style=3D"FONT-SIZE: 87%; COLOR: rgb(51,51,51)"></DIV></SP=
AN><BR>-- <BR>=E0=B0=93=E0=B0=82 =E0=B0=A8=E0=B0=AE=E0=B1=8B =
=E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =E0=B0=B6=E0=B1=8D=E0=
=B0=B0=E0=B1=80 =E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF =
<BR>=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=
=8D =E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=
=E0=B0=82 <BR>=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=B0=AE=E0=B1=87 =E0=B0=
=B6=E0=B0=BE=E0=B0=B6=E0=B1=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81 <B=
R><BR></DIV></DIV></BLOCKQUOTE></td></tr></table><br>
<hr =
size=3D1></hr>
The INTERNET now has a personality. YOURS! <a href=3D"http:=
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Jan 2010 20:59:58 IST
Date: Wed, 13 Jan 2010 20:59:57 +0530 (IST)
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Dear Bhaagavtas,
Pranamams..
adiyan,
dAsan,
Ranganathan.
The INTER=
.com/
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From pvr108@... Wed Feb 17 11:08:35 2016

Message-ID: <252730.97692.qm@...>
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QwNQxMrjZlRxOL1AFI5zTSaloRQ--
X-Received: from [157.130.20.218] by web52507.mail.re2.yahoo.com via HTTP; Wed, 13
Jan 2010 08:43:39 PST
Date: Wed, 13 Jan 2010 08:43:39 -0800 (PST)
In-Reply-To: <hi01jg+v8hs@...>
MIME-Version: 1.0
Subject: Re: Nirvikalpa Samadhi (Re: Samadhi) - to Narasimhaji
y=gHvgrUTgq4fcOs5oFHCBple4eLTqzglQAqersALe3y_L
--0-636334435-1263401019=:97692
Dear Sundeep,
=C2=A0
(a) Yes, one enters NVKS when ahamkaara is gone.
=C2=
=A0
Regarding the question on how it comes back:
=C2=A0
Ahamkaara does not =
come back for most people who reach NVKS and they merge in Brahman like a s=
alt doll melting in ocean. In some people, ahamkaara may arise again after =
NVKS so that they continue to operate with that body for more time. How it =
comes back is a tough question, just as the question of how and why this cr=
eation took place.
=C2=A0
(b) Ahamkaara is not there.
=C2=A0
(c) Suppose on=
e looks at a rope and thinks it is a snake. Suppose one later realizes that=
it is not a snake but merely a rope. Whatever quantity changed in the pers=
on is inside his mind. Similarly, whatever quantity changed when one realiz=
es one's nature is inside one's mind.
=C2=A0
Body, senses etc exist and do =
their job when intelligence operates through them. If the intelligence oper=
ating through them has a limited I-ness and that I-ness identifies with the=
body and senses, then that is ignorance. Removal of that ignorance and rea=
lization of true nature does not necessarily mean a destruction of body, se=
nses etc. They may continue to exist and intelligence may continue to opera=
te through them. But the I-ness of the intelligence operating through them =
expands from the limited nature of before.
=C2=A0
Only a deity or a rishi o=
r a yogi who can read one's mind can capture the state before and after and=
see what changed. The change is not necessarily observable by other people=
using their sensory observation.
=C2=A0
However, one who is no longer delu=
ded by the limited I-ness ("this body, name and entity is I") may behave di=
fferently compared to before. One may be less sensitive to praises/criticis=
m of one's body-name-entity. However, it is tough to describe exactly how o=
ne will behave.
=C2=A0
*=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *=C2=A0=
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *
=C2=A0
I did see your other mail a w=
hile back and did not miss it. I did not get a chance to reply and will rep=
ly when I get time.
=C2=A0
Best regards,
Narasimha
------------------------=
-------------------------------------------
=C2=A0 Free Jyotish Software, F=
ree Jyotish Lessons, Jyotish Writings,
"Do It Yourself" ritual manuals for =
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 http://www.Ved=
icAstrologer.org
=C2=A0=C2=A0=C2=A0=C2=A0 Films that make a difference: htt=
p://SaraswatiFilms.org
=C2=A0=C2=A0=C2=A0=C2=A0 Spirituality: http://group=
=C2=A0 Jyotish writings: http://groups.yahoo=
.com/group/JyotishWritings
------------------------------------------------=
-------------------
=C2=A0
--- On Tue, 1/5/10, vedicastrostudent <vedicastr=
ostudent@...> wrote:
From: vedicastrostudent <vedicastrostudent@yaho=

o.com>
Subject: [vedic-wisdom] Nirvikalpa Samadhi (Re: Samadhi) - to Narasi=
mhaji
Date: Tuesday, January 5, 2010, 1:49=
PM
=C2=A0
Dear Narasimhaji,
P=
lease answer this question (if you have the time) - I am going to ask it in=
a very technical "computer sciencey" way so that you get the import of the=
question I am trying to ask (which so far you have never answered): Lets s=
ay you have a hypothetical camera that can take snapshots of everything mat=
erial (material in the vedic sense i.e. gunas and higher), then what has ch=
anged in a snapshot of a person immediately before they enter Nirvikalpa sa=
madhi (NVKS for short) and after, assuming the eventual goal is to "return"=
from NVKS? I do not include Brahman in any "snapshot" since it is non mate=
rial and invariant anyway.
a) Is the Ahamkara gone after they enter NVKS=

? If so, how do they return from NVKS, and who is this "they" anyway?
b) I=
f Ahamkara and consequently sookshma sarira are still there, how are they d=
ifferent.
c) If they are not different, what quantity is it in the person=

that has gotten enlightened/ changed?
All these questions are related to =

the "doughnut questions" I posed in http://groups. yahoo.com/ group/vedic- =
wisdom/message/ 3357, but I guess you didnt see those (and that's quite ok =
by me, you have so many people constantly expecting replies)
Regards,
=
Sundeep
> =C2=A0
> Some people who can reach Nirvikalpa samadhi may so=
metimes be in Nirvikalpa samadhi and sometimes in other dualistic samadhis.=
For example, Totapuri was familiar only with non-dual Nirvikalpa samadhi, =
but Ramakrishna Paramahamsa used to go to non-dual Nirvikalpa samadhi as we=
ll as other dualistic samadhis frequently.
> =C2=A0
> *=C2=A0=C2=A0=C2=A0=
=C2=A0=C2=A0=C2=A0=C2=A0 *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *
--0-636334435-1263401019=:97692

top" style=3D"font: inherit;">Dear Sundeep,<br> <br>(a) Yes, one enter=
s NVKS when ahamkaara is gone.<br> <br>Regarding the question on how i=
t comes back:<br> <br>Ahamkaara does not come back for most people who=
reach NVKS and they merge in Brahman like a salt doll melting in ocean. In=
some people, ahamkaara may arise again after NVKS so that they continue to=
operate with that body for more time. How it comes back is a tough questio=
n, just as the question of how and why this creation took place.<br> <=
br>(b) Ahamkaara is not there.<br> <br>(c) Suppose one looks at a rope=
and thinks it is a snake. Suppose one later realizes that it is not a snak=
e but merely a rope. Whatever quantity changed in the person is inside his =
mind. Similarly, whatever quantity changed when one realizes one's nature i=
s inside one's mind.<br> <br>Body, senses etc exist and do their job w=
hen
intelligence operates through them. If the intelligence operating thro=
ugh them has a limited I-ness and that I-ness identifies with the body and =
senses, then that is ignorance. Removal of that ignorance and realization o=
f true nature does not necessarily mean a destruction of body, senses etc. =
They may continue to exist and intelligence may continue to operate through=
them. But the I-ness of the intelligence operating through them expands fr=
om the limited nature of before.<br> <br>Only a deity or a rishi or a =
yogi who can read one's mind can capture the state before and after and see=
what changed. The change is not necessarily observable by other people usi=
ng their sensory observation.<br> <br>However, one who is no longer de=
luded by the limited I-ness ("this body, name and entity is I") may behave =
differently compared to before. One may be less sensitive to praises/critic=
ism of one's body-name-entity. However, it is tough to describe exactly
ho=
w one will behave.<br> <br>* =
* *<br> <br>I did see your =
other mail a while back and did not miss it. I did not get a chance to repl=
y and will reply when I get time.<br> <br>Best regards,<br>Narasimha<b=
r>-------------------------------------------------------------------<br>&n=
bsp; Free Jyotish Software, Free Jyotish Lessons, Jyotish Writings,<br>"Do =
It Yourself" ritual manuals for short Homam and Pitri Tarpana:<br> &nb=
sp; =
p; Films that make a difference: http://SaraswatiFilms.org <br> =
Spirituality: http://groups.yahoo.com/group/vedic-wisdom<br>&n=
bsp; Jyotish writings:
http://groups.yahoo.com/group/JyotishWritings<br>--=
-----------------------------------------------------------------<br> =
<br>--- On <b>Tue, 1/5/10, vedicastrostudent <i><vedicastrostudent@yahoo=
.com></i></b> wrote:<br><blockquote style=3D"border-left: 2px solid rgb(=
16, 16, 255); margin-left: 5px; padding-left: 5px;"><br>From: vedicastrostu=
dent <vedicastrostudent@...><br>Subject: [vedic-wisdom] Nirvika=
lpa Samadhi (Re: Samadhi) - to Narasimhaji<br>To: vedic-wisdom@yahoogroups.=
com<br>Date: Tuesday, January 5, 2010, 1:49 PM<br><br><div id=3D"yiv4529767=
8">
<div id=3D"ygr=
p-text">
<p>Dear Narasimhaji,<br>
<br>
Please answer =
this question (if you have the time) - I am going to ask it in a very techn=
ical "computer sciencey" way so that you get the import of the question I a=
m trying to ask (which so far you have never answered): Lets say you have a=
hypothetical camera that can take snapshots of everything material (materi=
al in the vedic sense i.e. gunas and higher), then what has changed in a sn=
apshot of a person immediately before they enter Nirvikalpa samadhi (NVKS f=
or short) and after, assuming the eventual goal is to "return" from NVKS? I=
do not include Brahman in any "snapshot" since it is non material and inva=
riant anyway.<br>
<br>
a) Is the Ahamkara gone after they enter NVKS? If so=
, how do they return from NVKS, and who is this "they" anyway?<br>
b) If Ah=
amkara and consequently sookshma sarira are still there, how are they diffe=
rent. <br>
c) If they are not different, what quantity is it in the person =
that has gotten enlightened/ changed?<br>
All these questions are related t=
o the "doughnut questions" I posed in <a rel=3D"nofollow" target=3D"_blank"=
href=3D"http://groups.yahoo.com/group/vedic-wisdom/message/3357,">http://g=
roups. yahoo.com/ group/vedic- wisdom/message/ 3357,</a> but I guess you di=
dnt see those (and that's quite ok by me, you have so many people constantl=
y expecting replies)<br>
<br>
Regards,<br>
<br>
Sundeep<br>
<br>
> =
;<br>
> Some people who can reach Nirvikalpa samadhi may sometimes be in=
Nirvikalpa samadhi and sometimes in other dualistic samadhis. For example,=
Totapuri was familiar only with non-dual Nirvikalpa samadhi, but Ramakrish=
na Paramahamsa used to go to non-dual Nirvikalpa samadhi as well as other d=
ualistic samadhis frequently.<br>
> <br>
> * &=
nbsp; * *<br>
<=
br>
</p>
</div>
</div></blockquote></td></tr></table>
--0-636334435-1263401019=:97692--
From pvr108@... Wed Feb 17 11:08:35 2016

Message-ID: <221964.31620.qm@...>
X-YMail-OSG: T2bWYasVM1lnP8AgtM0FAzwNJGFFrtl7AG6UeljJL5S0q2KNxXQSnfce
Jan 2010 08:44:29 PST
Date: Wed, 13 Jan 2010 08:44:29 -0800 (PST)
In-Reply-To: <550755.7077.qm@...>
MIME-Version: 1.0
Subject: Re: queries
X-Yahoo-Group-Post: member; u=77866142; y=8K9LenLJpqzaGR40bWt--
BUCDRfddCLOHygQNTUCD53C
--0-1507623345-1263401069=:31620
Namaste,
=C2=A0
I answered this earlier. Nyasa literally means placement. Y=
ou place various syllables in various body parts. The actions people normal=
ly do, when doing nyaasa, are symbolic. Just by touching a particular body =
part (e.g. heart or eyes or nostril etc) in a specific way and saying a syl=
lable does not necessarily "place" that syllable there, just as carrying hu=
ndred objects (thoughts) in a bag (mind) and visiting a room (body part) do=
es not necessarily "place" one of those objects in that room.
=C2=A0
Abilit=
y to place syllables in various body parts first requires an ability to foc=
us mind completely.
=C2=A0
One may do nyaasas before Chandi homam (or any r=
itual for that matter) based on how one was taught by one's teachers. But d=
o not worry that much if you were not taught. Just read them without any ac=
tion.
=C2=A0
The great thing about the knowledge of rishis is that it comes=
to you automatically when you are ready. Keep doing homam (or japam or oth=
er sadhana) to the best of your ability and keep making yourself more and m=
ore saattwik. Eventually, things will start to happen by themselves.
=C2=A0=
Yes, killing a living being is a sin, but the degree of sin varies based o=
n the circumstances. Try not to kill, but don't make that a hard and fast r=
ule. Fulfilling one's dharma may require one to commit some sins. If one fu=
lfills one's dharma, the good deeds one does may outweigh the sins. Protect=
ing the body so that one uses it to do several good deeeds in this world is=
one of the key dharmas and cannot be ignored.
=C2=A0
Best regards,
Narasim=
ha
-------------------------------------------------------------------
=C2=
=A0 Free Jyotish Software, Free Jyotish Lessons, Jyotish Writings,
"Do It Y=
ourself" ritual manuals for short Homam and Pitri Tarpana:
=C2=A0=C2=A0=C2=
=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=
=C2=A0=C2=A0 http://www.VedicAstrologer.org
=C2=A0=C2=A0=C2=A0=C2=A0 Films =
that make a difference: http://SaraswatiFilms.org
=C2=A0=C2=A0=C2=A0=C2=A0 =
Spirituality: http://groups.yahoo.com/group/vedic-wisdom
=C2=A0 Jyotish wri=
tings: http://groups.yahoo.com/group/JyotishWritings
----------------------=
---------------------------------------------
=C2=A0
--- On Mon, 1/11/10, S=
udha Metllapalli <metllapalli@...> wrote:
From: Sudha Metllapalli <m=

etllapalli@...>
Subject: [vedic-wisdom] queries
To: vedic-wisdom@yaho=
ogroups.com
Date: Monday, January 11, 2010, 12:59 PM
=C2=A0
Thankyou Utpal sir, for all the very valuable sugg=

estions . May I ask another question in respect to Chandi path. I can read =
Sanskrit and know Hindi too but not fluently. While doing Nyasa few actions=
are mentioned which I find hard to understand. Is it necessary to perform =
all those actions while chanting the mantras or can one just keep reading t=
he mantras and ignore the actions. What role does these actions play?
I kn=
ow asking to record the whole of Chandi homam would be hard hence I would h=
umbly request Narsimha Sir, to please video record only the nyasa part. I t=
hink of all the Homams Chandi homam is a challenge.
Also I live in a hot =

place where dangerous spiders and scorpions are a problem. Most of the time=
I throw them outside but occasionally when they pose danger we have to kil=
l them. I feel very guilty in doing so. I want to ask how
much karma and w=
hat effect will one have when one kills them when one is practicing spiritu=
ality. But then how are we supposed to tackle the situation.
Best regards=
,
Sudha
--- On Fri, 1/8/10, vedic_pathak <vedic_pathak@ yahoo.com> wr=

ote:
From: vedic_pathak <vedic_pathak@ yahoo.com>

Subject: [vedic-wisdom] =
Re: Eclipse questions..
To: vedic-wisdom@ yahoogroups. com
Date: Friday, Ja=
nuary 8, 2010, 10:20 PM
=C2=A0
Namaste,
=
Solar eclipse is at Mid-night for US means that it'll not be visible the=
re. However It is still a great idea to engage in a Spiritual practice.
It=
is believed that Eclipse time is not conducive to do Rituals other than Ja=
pam, Meditation. Japam is considered best during that time.
Another thing =
is that Eclipse time is conducive for spiritual upliftment and not at all g=
ood for any worldly desire so i guess any Sadhana done during that time mus=
t only for selfless reasons without having any other sankalpa. It is possib=
le though that Sadhana done without any worldly desires may sometimes avert=
or reduce the evil effects (which may have been pre-indicated by astrology=
) of Grahana on one's worldly life.
I think Narasimha has earlier stated=

that Homam can be done during Eclipse time. So you can do either Japam or =
Homam but whatever you do, please forget about any other motive. Japam can =
be of any mantra and homam can also be of any deity you prefer.
Best reg=
ards,
Utpal
--- In vedic-wisdom@ yahoogroups. com, "metllapalli" <=

metllapalli@ ....> wrote:
>
> On Jan 15 what time exactly the eclipse wil=

l be in India? I know it will be midnight for US. Is it ok to do homa at th=
at time i.e midnight? Which homa should one do for eclipse? For japa is the=
re any special mantra that one needs to chant to get the maxim benefit or a=
ny mantra is fine? For those whom the eclipse might cause harm what mantra =
should they chant to revert the negative effect. Any other valuable suggest=
ions as this eclipse will be a big one. Thanks!
>
> Best Regards
> Sudh=
a
>
--0-1507623345-1263401069=:31620

top" style=3D"font: inherit;">Namaste,<br> <br>I answered this earlier=
. Nyasa literally means placement. You place various syllables in various b=
ody parts. The actions people normally do, when doing nyaasa, are symbolic.=
Just by touching a particular body part (e.g. heart or eyes or nostril etc=
) in a specific way and saying a syllable does not necessarily "place" that=
syllable there, just as carrying hundred objects (thoughts) in a bag (mind=
) and visiting a room (body part) does not necessarily "place" one of those=
objects in that room.<br> <br>Ability to place syllables in various b=
ody parts first requires an ability to focus mind completely.<br> <br>=
One may do nyaasas before Chandi homam (or any ritual for that matter) base=
d on how one was taught by one's teachers. But do not worry that much if yo=
u were not taught. Just read them without any action.<br> <br>The grea=
t
thing about the knowledge of rishis is that it comes to you automaticall=
y when you are ready. Keep doing homam (or japam or other sadhana) to the b=
est of your ability and keep making yourself more and more saattwik. Eventu=
ally, things will start to happen by themselves.<br> <br>Yes, killing =
a living being is a sin, but the degree of sin varies based on the circumst=
ances. Try not to kill, but don't make that a hard and fast rule. Fulfillin=
g one's dharma may require one to commit some sins. If one fulfills one's d=
harma, the good deeds one does may outweigh the sins. Protecting the body s=
o that one uses it to do several good deeeds in this world is one of the ke=
y dharmas and cannot be ignored.<br> <br>Best regards,<br>Narasimha<br=
>-------------------------------------------------------------------<br>&nb=
sp; Free Jyotish Software, Free Jyotish Lessons, Jyotish Writings,<br>"Do I=
t Yourself" ritual manuals for short Homam and Pitri
Tarpana:<br> &nb=
sp; =
p; Films that make a difference: http://SaraswatiFilms.org<br> &=
nbsp; Spirituality: http://groups.yahoo.com/group/vedic-wisdom<br>&nb=
sp; Jyotish writings: http://groups.yahoo.com/group/JyotishWritings<br>----=
---------------------------------------------------------------<br> <b=
r>--- On <b>Mon, 1/11/10, Sudha Metllapalli <i><metllapalli@...>=
;</i></b> wrote:<br><blockquote style=3D"border-left: 2px solid rgb(16, 16,=
255); margin-left: 5px; padding-left: 5px;"><br>From: Sudha Metllapalli &l=
t;metllapalli@...><br>Subject: [vedic-wisdom] queries<br>To: vedic=
-wisdom@yahoogroups.com<br>Date: Monday, January 11, 2010, 12:59 PM<br><br>=
<div id=3D"yiv1479554583">
<span style=3D"display: none;"> </span=

>
<p><table border=3D"0" =
cellpadding=3D"0" cellspacing=3D"0"><tbody><tr><td style=3D"font-family: in=
herit; font-style: inherit; font-variant: inherit; font-weight: inherit; fo=
nt-size: inherit; line-height: inherit; font-size-adjust: inherit; font-str=
etch: inherit; -x-system-font: none;" valign=3D"top">Thankyou Utpal sir, fo=
r all the very valuable suggestions . May I ask another question in respect=
to Chandi path. I can read Sanskrit and know Hindi too but not fluently. W=
hile doing Nyasa few actions are mentioned which I find hard to understand.=
Is it necessary to perform all those actions while chanting the mantras or=
can one just keep reading the mantras and ignore the actions. What role do=
es these actions play?<br><br>I know asking to record the whole of Chandi h=
omam would be hard hence I would humbly request Narsimha Sir, to please vid=
eo record only the nyasa part. I think of all the Homams Chandi homam is a =
challenge. <br><br>Also I live in a hot place
where dangerous spiders and =
scorpions are a problem. Most of the time I throw them outside but occasion=
ally when they pose danger we have to kill them. I feel very guilty in doin=
g so. I want to ask how
much karma and what effect will one have when one =
kills them when one is practicing spirituality. But then how are we suppose=
d to tackle the situation. <br><br>Best regards,<br>
<br>
Sudha<br><br><br>=
<br>--- On <b>Fri, 1/8/10, vedic_pathak <i><vedic_pathak@ yahoo.com><=
/i></b> wrote:<br><blockquote style=3D"border-left: 2px solid rgb(16, 16, 2=
55);"><br>From: vedic_pathak <vedic_pathak@ yahoo.com><br>Subject: [v=
edic-wisdom] Re: Eclipse questions..<br>To: vedic-wisdom@ yahoogroups. com<=
br>Date: Friday, January 8, 2010, 10:20 PM<br><br><div id=3D"yiv1364402193"=
>
<span> </span>
=
<p>Namaste,<br>
<br>
Solar eclipse is at Mid-night for US means that it'l=
l not be visible there. However It is still a great idea to engage in a Spi=
ritual practice.<br>
It is believed that Eclipse time is not conducive to d=
o Rituals other than Japam, Meditation. Japam is considered best during tha=
t time.<br>
Another thing is that Eclipse time is conducive for spiritual u=
pliftment and not at all good for any worldly desire so i guess any Sadhana=
done during that time must only for selfless reasons without having any ot=
her sankalpa. It is possible though that Sadhana done without any worldly d=
esires may sometimes avert or reduce the evil effects (which may have been =
pre-indicated by astrology) of Grahana on one's worldly life.<br>
<br>
I th=
ink Narasimha has earlier stated that Homam can be done during Eclipse time=
. So you can do either Japam or Homam but whatever you do, please forget ab=
out any other motive. Japam can be of any mantra and homam can also be of a=
ny deity you prefer.<br>
<br>
Best regards,<br>
<br>
Utpal<br>
<br>
--- =
In <a rel=3D"nofollow">vedic-wisdom@ yahoogroups. com</a>, "metllapalli" &l=
t;metllapalli@ ....> wrote:<br>
><br>
> On Jan 15 what time exactl=
y the eclipse will be in India? I know it will be midnight for US. Is it ok=
to do homa at that time i.e midnight? Which homa should one do for eclipse=
? For japa is there any special mantra that one needs to chant to get the m=
axim benefit or any mantra is fine? For those whom the eclipse might cause =
harm what mantra should they chant to revert the negative effect. Any other=
valuable suggestions as this eclipse will be a big one. Thanks!<br>
> <=
br>
> Best Regards<br>
> Sudha<br>
><br>
<br>
</p>
</div>
=
</div></blockquote></td></tr></tbody></table><br>
</p>
=
</div>
--0-1507623345-1263401069=:31620--
From pvr108@... Wed Feb 17 11:08:35 2016

Message-ID: <696026.40501.qm@...>
X-YMail-OSG:
4nNUbUcVM1mAFgwVGItU0v9MfcC_7FzLvrM6nXmKNjO1KJUqKsMy2xsFWz23kYbziaDfAftdLhkGx57QWjG
4KPTMpGclwnZPhnzdymW5O1FLmwGSTPpnntmsNAcAjJpD0vTeoBzSZ21nXysULRb2_RoITi_mlZSsEU9Zt5
CPZnAsiD8NA37oxeqA.p9jvwkrGYC0JlVRPqgGLzneMwv9q.J1YEZL9fneazv1VBlxFy4aAdTcQlFBwtsx1
w23XNezruyLZmxm.sazj7gZiXF9Q2TWKrrDVzmiBptpffjaRlQUeg0sHbcISUhafldstbYsAAD12_GENtU7
TMVvIdJ8M.fOQQdDTIPae7y4LDn2X3Ax.MF6hVgHYbxNf_XE1GZfRA8vYuy9mQ94EtlwtQEkJZ2CBTwzN.r
Umfj4wfbzl6cVOuQKuc_yPAETdbbEC8L5wvRlUHDzxBMAFTDUQl.d7ncWrK7Ec0RXDVPrZf6JNpeHP6sQuy
w14kSFwqSdkuF5bk0poqn9Io1LD5hfahPy08wHZV0qMOsuqZfgxQXZw0SmbPLgA.jtkrLMBe62DtYo6v1D
Jan 2010 08:44:59 PST
Date: Wed, 13 Jan 2010 08:44:59 -0800 (PST)
MIME-Version: 1.0
Content-Type: text/plain; charset=us-ascii
Subject: Homam on Sankranthi/Eclipse Questions
y=HuR1kdgCjVeKsNqi77T4egIkcCJv9OQyL9o1ssKuetW6
Namaste,
There were questions on what homam is the best to perform on the Sankranthi day
and/or eclipse day. I suggest performing the same homam that one does every day or
week (or every now and then). Pick one homam and do it whenever you can, including
eclipses, Sankranthi days or any other special occasions. That is always the best
strategy. If you do not know which one to do, I suggest Ganapathi homam for a few
months before finding something else.
The eclipse times change from place to place, but there is an eclipse going on at
some place or the other, from 4:05 am to 8:55 am (GMT) on 2010 January 15. That
time is a good time for a homam. This is unfortunately an inconvenient time
(midnight) in US, but a convenient time in Asia and Europe.
Best regards,
Narasimha
-------------------------------------------------------------------
"Do It Yourself" ritual manuals for short Homam and Pitri Tarpana:
Films that make a difference: http://SaraswatiFilms.org
-------------------------------------------------------------------
From pvr108@... Wed Feb 17 11:08:35 2016
Message-ID: <129090.62844.qm@...>
X-YMail-OSG:
_DourT8VM1nsLc_mp0ZWKjZ1odtZrh1d.yEEhqsRdClawubKWEbSbMcNEwVuZJ6JLL2WXY0BPKbqcGZU9EX
mYfFv8RWMI5_uTMREY1TkibifGTY8ssD4VvhniJyZrExPNNf5N99ZzL8.cXdXkY6ajztlCQk0xCZ0AvLGoS
wYO.JWvMRxtvp4.XlnmxKda2.P.qEoH9zI2ays_DLTtBtnAFMUQoQuqX2BWDRyFMMFphHHe7W.0muOavLOd
Dox6kFs6cNcUIcGjEjXjaE3VS_lq5IhsYkAVf4IcCpS_.tqlm7LqUCt3lWujSqlF8vpbXE8kdrFNLUlTIc1
lgCjnesmfuJ7lj42BMM0Iw3oiafHOUfDOVW_qjYkbBdHVMyXaT9jPFc3T.Ta3DS8ZtpQNHE42KA7TyzA.1X
LUCip8GQVDQWgQeLVGxOVsSs_pmY8e_HKctSsw7rnzTBbbQCR8RE1Hv7Yf4KhiEoRz_M_u5dKILCLyGi7V4
06KnJcawme2IIxL.SGBAKmHDKxbHkmB5hwauWVdk6EJedLl423vx89sysHVZiXPKqFYYVip5ZLVVp8.XH8l
9hB6y8hxTym_BsVnyzevrp_aOTxah0x8VCZwMO9yBZ0am_CLEC7AZfbDseot0dM6HGR7tuj_F5Oxea.gtcP
gC6eEjUU8BsSakBu5orxANdzuv5jPKsgyEXzi5uAlybj7.2aV8wjRf.u5ZZsjXmuFDzk1SvKsPZnnonYZZP
0W0k.YTZ2loUh1A--
Jan 2010 08:45:48 PST
Date: Wed, 13 Jan 2010 08:45:48 -0800 (PST)
In-Reply-To: <372850.60297.qm@...>
MIME-Version: 1.0
Subject: Re: Ramana Maharshi says Remain what you are
y=tEsHoHOKaRtCQGH_hLU61FT8xoz6nyAOaVCy9iOv2ZYN
--0-1473206897-1263401148=:62844
Namaste friends,
=C2=A0
In this story, Ramana Maharshi teaches the true mea=
ning of "guru".
=C2=A0
This story reminds me of Ramakrishna Paramahamsa and=
Girish. Ramakrishna made Girish give a kaarmik power of attorney to him so=
that all sins committed by Girish would go to Ramakrishna.
=C2=A0
Girish w=
as a famous playwright, director and actor in Calcutta theater. He was a dr=
unkard and a womanizer. He reformed in later years, but continued to move i=
n the same circles and showed the spiritual path to many fallen people. He =
was held in high esteem for his wisdom and level of realization by Swami Vi=
vekananda and other sishyas of Ramakrishna.
=C2=A0
Rajarshi, I hope you had=
a nice stay at Varanasi with Manish. I see that your signature changed aft=
er the trip.
=C2=A0
Best regards,
Narasimha
-------------------------------=
------------------------------------
=C2=A0 Free Jyotish Software, Free Jyo=
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=
=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 http://www.VedicAstrolo=
ger.org
=C2=A0=C2=A0=C2=A0=C2=A0 Films that make a difference: http://Saras=
watiFilms.org
=C2=A0=C2=A0=C2=A0=C2=A0 Spirituality: http://groups.yahoo.co=
m/group/vedic-wisdom
=C2=A0 Jyotish writings: http://groups.yahoo.com/group=
/JyotishWritings
----------------------------------------------------------=
---------
=C2=A0
--- On Wed, 1/13/10, rajarshi nandy <rajarshi14@....i=
n> wrote:
Subject: Re: [vedic=
-wisdom] Ramana Maharshi says Remain what you are
To: vedic-wisdom@yahoogro=
ups.com
Date: Wednesday, January 13, 2010, 4:16 AM
=C2=A0
Beautiful mail..
--- On W=
ed, 13/1/10, Prasanth Jalasutram <jvrsprasanth@ gmail.com> wrote:
From: P=
rasanth Jalasutram <jvrsprasanth@ gmail.com>
Subject: [vedic-wisdom] Ramana=
Maharshi says Remain what you are
To:
Date: Wednesday, 13 January, 2010, =
1:56 PM
=C2=A0
It was a summer evening, and we were all sitting outsid=

e in the open space by the well. Suddenly one of the visitors started weepi=
ng bitterly.
'I am a horrible sinner. For a long time I have been coming t=

o you, but there is no change in me. Can I become pure at last? How long am=
I to wait? When I am here near you, I am good for a time. But when I leave=
this place, I become a beast again. You cannot imagine how bad I can be --=
hardly a human being. Am I to remain a sinner forever?'
'Why do you come =

to me? What have I to do with you?' demanded Bhagavan. 'What is there betwe=
en us that you should come here and weep and cry in front of me?'
The man =
started moaning and crying even more, as if his heart were breaking.
'All =
my hopes of salvation are gone. You were my last refuge and you say you hav=
e nothing to do with me! To whom shall I turn now? What am I to do? To whom=
am I to go?'
Bhagavan watched him for some time and

said, 'Am I your Gur=
u that I should be responsible for your salvation? Have I ever said that I =
am your Master?'
'If you are not my Master, then who is? And who are you, =
if not my Master? You are my Guru. You are my guardian angel. You must take=
pity me and release me from my sins!'
He started sobbing and crying again=

.
We all sat silent, overcome with pity. Only Bhagavan looked alert and ma=
tter-of-fact.
'If I am your Guru, what are my fees? Surely you should pay =
me for my services.'
'But you won't take anything,' cried the visitor. 'Wh=

at can I give you?'
'Did I ever say that I don't take anything? And did yo=
u ever ask me what you can give me?'
'If you would take, then ask me. Ther=
e is nothing I would not give you.'
'All right. Now I am asking. Give me. =

What will you give me?'
'The=
n give me all the good you have done in this
world.'
'What good could I h=

ave done? I have not a single virtue to my credit.'
'You have promised to =

give. Now give. Don't talk of your credit. Just give away all the good you =
have done in your past.'
'Yes, I shall give. But how does one give? Tell m=

e how the giving is done and I shall give.'
'Say like this: "All the good =

I have done in the past I am giving away entirely to my Guru. Henceforth I =
have no merit from it nor have I any concern with it." Say it with your who=
le heart.'
'All right, Swami. "I am giving away to you all the good I have=
done so far, if I have done any, and all its good effects. I am giving it =
to you gladly, for you are my Master and you are asking me to give it all a=
way to you.'
'But this is not enough,' said Bhagavan sternly.
'I gave you=

all I have and all you asked me to give. I have nothing more to give.'
'N=
o, you have. Give me all your sins.'
The man looked wildly

at Bhagavan, t=
error stricken.=C2=A0
'You do not know, Swami, what you are asking for. If=
you knew, you would not ask me. If you take over my sins, your body will r=
ot and burn. You do not know me, you do not know my sins. Please do not ask=
me for my sins.'=C2=A0
He wept bitterly.
'I shall look after myself. Don=

't you worry about me,' said Bhagavan. 'All I want from you is your sins.'
=
For a long time the bargain would not go through. The man refused to part =
with his sins. But Bhagavan was adamant.
'Either give me your sins along w=

ith your merits, or keep both and don't think of me as your Master."
In th=
e end the visitor's scruples broke down and he declared, 'Whatever sins I h=
ave done, they are no longer mine. All of them and their results, too, belo=
ng to Ramana.'
Bhagavan seemed to be satisfied. 'From now on there is no g=

ood nor bad in you. You are just pure. Go and do nothing, either good or ba=
d. Remain
yourself. Remain what you are.'
A great peace fell over the man=

and over us all. No one knows what happened to the fortunate visitor, for =
he was never seen in the ashram again. He might have had no further need to=
come.
Source: From the Krishna Bhikshu chapter in The Power of the Presen=
ce, Part Three, by David Godman
--
=E0=B0=93=E0=B0=82 =C2=A0=E0=B0=A8=E0=
=B0=AE=E0=B1=8B =C2=A0=E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =C2=A0=
=E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =C2=A0=E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=
=B0=BE=E0=B0=AF =C2=A0
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=
=82=E0=B0=A4=E0=B1=8D =C2=A0=E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=
=E0=B1=8D=E0=B0=B0=E0=B0=82
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=B0=AE=
=E0=B1=87 =E0=B0=B6=E0=B0=BE=E0=B0=B6=E0=B1=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=
=E0=B1=81 =C2=A0
The INTERNET now has a personality. YOURS! S=

ee your Yahoo! Homepage.
--0-1473206897-1263401148=:62844

top" style=3D"font: inherit;">Namaste friends,<br> <br>In this story, =
Ramana Maharshi teaches the true meaning of "guru".<br> <br>This story=
reminds me of Ramakrishna Paramahamsa and Girish. Ramakrishna made Girish =
give a kaarmik power of attorney to him so that all sins committed by Giris=
h would go to Ramakrishna.<br> <br>Girish was a famous playwright, dir=
ector and actor in Calcutta theater. He was a drunkard and a womanizer. He =
reformed in later years, but continued to move in the same circles and show=
ed the spiritual path to many fallen people. He was held in high esteem for=
his wisdom and level of realization by Swami Vivekananda and other sishyas=
of Ramakrishna.<br> <br>Rajarshi, I hope you had a nice stay at Varan=
asi with Manish. I see that your signature changed after the trip.<br> =
;<br>Best
regards,<br>Narasimha<br>---------------------------------------=
----------------------------<br> Free Jyotish Software, Free Jyotish =
Lessons, Jyotish Writings,<br>"Do It Yourself" ritual manuals for short Hom=
am and Pitri Tarpana:<br> &n=
bsp; http://www.VedicAstrol=
oger.org<br> Films that make a difference: http://S=
araswatiFilms.org<br> Spirituality: http://groups.y=
ahoo.com/group/vedic-wisdom<br> Jyotish writings: http://groups.yahoo=
.com/group/JyotishWritings<br>---------------------------------------------=
----------------------<br> <br>--- On <b>Wed, 1/13/10, rajarshi nandy =
<i><rajarshi14@...></i></b> wrote:<br><blockquote style=3D"bo=
rder-left: 2px solid rgb(16, 16, 255); margin-left: 5px; padding-left: 5px;=
">From: rajarshi nandy <rajarshi14@...><br>Subject: Re:
[ved=
ic-wisdom] Ramana Maharshi says Remain what you are<br>To: vedic-wisdom@yah=
oogroups.com<br>Date: Wednesday, January 13, 2010, 4:16 AM<br><br><div id=
=3D"yiv283186145">
=
<p><table border=3D"0" cellpadd=

ing=3D"0" cellspacing=3D"0"><tbody><tr><td style=3D"font-family: inherit; f=
ont-style: inherit; font-variant: inherit; font-weight: inherit; font-size:=
inherit; line-height: inherit; font-size-adjust: inherit; font-stretch: in=
herit; -x-system-font: none;" valign=3D"top">Beautiful mail..<br><br>
<div>=
<em><strong>
<div class=3D"MsoNormal"><strong><span style=3D"font-size: 10p=
t; color: navy; font-family: Verdana;"><font size=3D"3" color=3D"#000000" f=
ace=3D"Courier"><font color=3D"#00007f">Rama Naama Satya Hai..</font></font=
></span></strong></div></strong></em></div><br><br>--- On <b>Wed, 13/1/10, =
Prasanth Jalasutram <i><jvrsprasanth@ gmail.com></i></b> wrote:<br>
<=
blockquote style=3D"border-left: 2px solid rgb(16, 16, 255);"><br>From: Pra=
santh Jalasutram <jvrsprasanth@ gmail.com><br>Subject: [vedic-wisdom]=
Ramana Maharshi says Remain what you are<br>To: <br>Date: Wednesday, 13 Ja=
nuary, 2010, 1:56 PM<br><br>
<div id=3D"yiv200563003"><span> </span>
=
<div><span style=3D"color: rgb(51, 51, 51); font-fam=
ily: Verdana;">
<div>It was a summer evening, and we were all sitting outsi=
de in the open space by the well. Suddenly one of the visitors started weep=
ing bitterly.<br><br>'I am a horrible sinner. For a long time I have been c=
oming to you, but there is no change in me. Can I become pure at last? How =
long am I to wait? When I am here near you, I am good for a time. But when =
I leave this place, I become a beast again. You cannot imagine how bad I ca=
n be -- hardly a human being. Am I to remain a sinner forever?'<br><br>'Why=
do you come to me? What have I to do with you?' demanded Bhagavan. 'What i=
s there between us that you should come here and weep and cry in front of m=
e?'<br><br>The man started moaning and crying even more, as if his heart we=
re breaking.<br><br>'All my hopes of salvation are gone. You were my last r=
efuge and you say you have nothing to do with me! To whom shall I turn now?=
What am I to do? To whom am I to go?'<br><br>Bhagavan watched him for some=
time and
said, 'Am I your Guru that I should be responsible for your salv=
ation? Have I ever said that I am your Master?'<br><br>'If you are not my M=
aster, then who is? And who are you, if not my Master? You are my Guru. You=
are my guardian angel. You must take pity me and release me from my sins!'=
<br><br>He started sobbing and crying again.<br><br>We all sat silent, over=
come with pity. Only Bhagavan looked alert and matter-of-fact.<br><br>'If I=
am your Guru, what are my fees? Surely you should pay me for my services.'=
<br><br>'But you won't take anything,' cried the visitor. 'What can I give =
you?'<br><br>'Did I ever say that I don't take anything? And did you ever a=
sk me what you can give me?'<br><br>'If you would take, then ask me. There =
is nothing I would not give you.'<br><br>'All right. Now I am asking. Give =
me. What will you give me?'<br><br>'Take anything. Everything I have is you=
rs.'<br><br>'Then give me all the good you have done in this
world.'<br><b=
r>'What good could I have done? I have not a single virtue to my credit.'<b=
r><br>'You have promised to give. Now give. Don't talk of your credit. Just=
give away all the good you have done in your past.'<br><br>'Yes, I shall g=
ive. But how does one give? Tell me how the giving is done and I shall give=
.'<br><br>'Say like this: "All the good I have done in the past I am giving=
away entirely to my Guru. Henceforth I have no merit from it nor have I an=
y concern with it." Say it with your whole heart.'<br><br>'All right, Swami=
. "I am giving away to you all the good I have done so far, if I have done =
any, and all its good effects. I am giving it to you gladly, for you are my=
Master and you are asking me to give it all away to you.'<br><br>'But this=
is not enough,' said Bhagavan sternly.<br><br>'I gave you all I have and a=
ll you asked me to give. I have nothing more to give.'<br><br>'No, you have=
. Give me all your sins.'<br><br>The man looked wildly
at Bhagavan, terror=
stricken. <br><br>'You do not know, Swami, what you are asking for. I=
f you knew, you would not ask me. If you take over my sins, your body will =
rot and burn. You do not know me, you do not know my sins. Please do not as=
k me for my sins.' <br><br>He wept bitterly.<br><br>'I shall look afte=
r myself. Don't you worry about me,' said Bhagavan. 'All I want from you is=
your sins.'<br><br>For a long time the bargain would not go through. The m=
an refused to part with his sins. But Bhagavan was adamant.<br><br>'Either =
give me your sins along with your merits, or keep both and don't think of m=
e as your Master."<br><br>In the end the visitor's scruples broke down and =
he declared, 'Whatever sins I have done, they are no longer mine. All of th=
em and their results, too, belong to Ramana.'<br><br>Bhagavan seemed to be =
satisfied. 'From now on there is no good nor bad in you. You are just pure.=
Go and do nothing, either good or bad. Remain
yourself. Remain what you a=
re.'<br><br>A great peace fell over the man and over us all. No one knows w=
hat happened to the fortunate visitor, for he was never seen in the ashram =
again. He might have had no further need to come.<br><br><span style=3D"fon=
t-weight: bold;">Source</span>: From the Krishna Bhikshu chapter in The Pow=
er of the Presence, Part Three, by David Godman
<div></div></div>
<div styl=
e=3D"font-size: 87%; color: rgb(51, 51, 51);"></div></span><br>-- <br>=E0=
=B0=93=E0=B0=82 =E0=B0=A8=E0=B0=AE=E0=B1=8B =E0=B0=AD=E0=B0=97=
=E0=B0=B5=E0=B0=A4=E0=B1=87 =E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 &nbs=
p;=E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF <br>=E0=B0=AA=E0=B1=
=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=8D =E0=B0=9C=
=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82 <br>=E0=B0=
=B6=E0=B1=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81 <br><br></div></div>=
</div></blockquote></td></tr></tbody></table><br>
</p><hr size=3D"=
1">
The INTERNET now has a personality. YOURS! <a rel=3D"nofollow" target=
=3D"_blank" href=3D"http://in.rd.yahoo.com/tagline_yyi_1/*http://in.yahoo.c=
om/">See your Yahoo! Homepage</a>.<p></p>
</div>
</div></=
blockquote></td></tr></table>
--0-1473206897-1263401148=:62844--
From pvr108@... Wed Feb 17 11:08:35 2016

Message-ID: <320626.40509.qm@...>
X-YMail-OSG:
J04YreMVM1mAwkudvO5rzamLgVTgwMc0VhGB9CecpQYsXTMFtaY8nJbVCmAW4p3PoBPlzMncHU8dIKlKgT6
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TLEvgHydTe9460KelKQWT9sHim0fSSzOMTWzNCVwFr.k3cqMNW3ZZZheg6WtYMsj0O31kcNMxj58D_LIq1_
BeHNwLH4a6gty1VEXXdImnpDaXwdqOf65XV49xLbILkM.59wNXdKkb2fiATZaJ6vWwKh6XmzxoQbzEcV.Fj
uScIWGi6ubQLMhYLN0RsROLqqTKTzlYyRwCjsOcRrd4OYGe4AF5tT7YZP_C5FD03gogf.PyWwaOd620E98g
rgumLIxIxAYYStWuloBMDz2nI6gjN3p_dJt51ns0z_9goZJ1XwhtD6G1jvfI2t3cK9fhWNz0v9oFkwvLcIp
JYT8m_xmMrn6d2EGh4Cv6mXH6wI00i7PK9eIhenp5OPhSKo_PA_0ftaBrJ6q_CuEuM4cRA3GYrl2tgPGTpp
7.o9Vl9q_HWFk0OPppf4CtLt8c.zUABRGJQTL7q9YAHV
Jan 2010 08:46:32 PST
Date: Wed, 13 Jan 2010 08:46:32 -0800 (PST)
In-Reply-To: <147981.37726.qm@...>
MIME-Version: 1.0
Subject: Re: Dream
X-Yahoo-Group-Post: member; u=77866142; y=wf-QXI-
M9RIsRS3elBlppd1OSwLVTeBnT_EnnZaH5d7C
--0-1760988549-1263401192=:40509
Namaste Sir,
=C2=A0
It is your dream and what you saw were *your* dream obj=
ects. It is a reality made up by your mind, based on its conditioning. What=
they were doing in that line is better answered by your mind than by any o=
ther person.
=C2=A0
Seriously, however, Savikalpa samadhi, Nirvikalpa samad=
hi, Sahaja samadhi etc are not things you can obtain or buy, by standing in=
a line. Moreover, spiritual experiences never occur when one is expecting =
or anticipating them. Various spiritual experiences occur when most thought=
s cease in the mind and mind is focused on something specific, such as a de=
ity, a name, a mantra, a thought etc. The desire or pre-occupation with a s=
amadhi or a spiritual experience will often work as a barrier blocking one =
from good focus and concentration.
=C2=A0
Best regards,
Narasimha
---------=
----------------------------------------------------------
=C2=A0 Free Jyot=
ish Software, Free Jyotish Lessons, Jyotish Writings,
"Do It Yourself" ritu=
al manuals for short Homam and Pitri Tarpana:
=C2=A0=C2=A0=C2=A0=C2=A0=C2=
=C2=A0=C2=A0=C2=A0=C2=A0 Films that make a =
difference: http://SaraswatiFilms.org
=C2=A0=C2=A0=C2=A0=C2=A0 Spirituality=
: http://groups.yahoo.com/group/vedic-wisdom
=C2=A0 Jyotish writings: http:=
//groups.yahoo.com/group/JyotishWritings
----------------------------------=
---------------------------------
=C2=A0
--- On Sun, 1/10/10, Laxmi Narayan=
<shrijishrihari@...> wrote:
From: Laxmi Narayan <shrijishrihari@ya=
hoo.co.uk>
Subject: [vedic-wisdom] Dream
D=
ate: Sunday, January 10, 2010, 7:28 PM
=C2=A0
Hello,
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=
=A0 Few days ago I had a dream. I saw Narasimha and Rajarshi standing in a =
line/queue together. I had no difficulty in recognising Narasimha as he had=
appeared in my room at night several years ago and his picture is on video=
. I knew immediately in dream that other person is Rajarshi although I do n=
ot know him.
Hay guys, what you were doing in that line? Were you queueing=
for nirvekalp or sahaja samadhi or similar hocus pocus or just mundane new=
years sale?
I saw Rajarshi so clearly that I would have recognised him am=

ong several persons in physical world but now the image has become very dim=
in my memory.
It was good to see=C2=A0 you both.

LaxmiNarayan
=
--0-1760988549-1263401192=:40509

top" style=3D"font: inherit;">Namaste Sir,<br> <br>It is your dream an=
d what you saw were *your* dream objects. It is a reality made up by your m=
ind, based on its conditioning. What they were doing in that line is better=
answered by your mind than by any other person.<br> <br>Seriously, ho=
wever, Savikalpa samadhi, Nirvikalpa samadhi, Sahaja samadhi etc are not th=
ings you can obtain or buy, by standing in a line. Moreover, spiritual expe=
riences never occur when one is expecting or anticipating them. Various spi=
ritual experiences occur when most thoughts cease in the mind and mind is f=
ocused on something specific, such as a deity, a name, a mantra, a thought =
etc. The desire or pre-occupation with a samadhi or a spiritual experience =
will often work as a barrier blocking one from good focus and concentration=
.<br> <br>Best
regards,<br>Narasimha<br>-----------------------------=
--------------------------------------<br> Free Jyotish Software, Fre=
e Jyotish Lessons, Jyotish Writings,<br>"Do It Yourself" ritual manuals for=
short Homam and Pitri Tarpana:<br> &nbs=
p; http://www.V=
edicAstrologer.org<br> Films that make a difference=
: http://SaraswatiFilms.org<br> Spirituality: http:=
//groups.yahoo.com/group/vedic-wisdom<br> Jyotish writings: http://gr=
oups.yahoo.com/group/JyotishWritings<br>-----------------------------------=
--------------------------------<br> <br>--- On <b>Sun, 1/10/10, Laxmi=
Narayan <i><shrijishrihari@...></i></b> wrote:<br><blockquot=
e style=3D"border-left: 2px solid rgb(16, 16, 255); margin-left: 5px; paddi=
ng-left: 5px;">From: Laxmi Narayan <shrijishrihari@...><br>Su=
bject:
[vedic-wisdom] Dream<br>To: vedic-wisdom@yahoogroups.com<br>Date: S=
unday, January 10, 2010, 7:28 PM<br><br><div id=3D"yiv1290416232">
<sp=
an style=3D"display: none;"> </span>
=
<p><table border=3D"0" cellpadding=3D"0" cellspacing=3D"0"=

><tbody><tr><td style=3D"font-family: inherit; font-style: inherit; font-va=
riant: inherit; font-weight: inherit; font-size: inherit; line-height: inhe=
rit; font-size-adjust: inherit; font-stretch: inherit; -x-system-font: none=
;" valign=3D"top"><span style=3D"font-family: arial,helvetica,sans-serif;">=
<span style=3D"font-weight: bold;">Hello,<br> =
Few days ago I had a dream. I saw Narasimha =
and Rajarshi standing in a line/queue together. I had no difficulty in reco=
gnising Narasimha as he had appeared in my room at night several years ago =
and his picture is on video. I knew immediately in dream that other person =
is Rajarshi although I do not know him.<br><br>Hay guys, what you were doin=
g in that line? Were you queueing for nirvekalp or sahaja samadhi or simila=
r hocus pocus or just mundane new years sale?<br><br>I saw Rajarshi so clea=
rly that I would
have recognised him among several persons in physical wor=
ld but now the image has become very dim in my memory. <br><br>It was good =
to see you both.<br><span>LaxmiNarayan</span>
<br></span></span><inp=
ut id=3D"gwProxy" type=3D"hidden"><input id=3D"jsProxy" type=3D"hidden"><di=
v id=3D"refHTML"></div></td></tr></tbody></table><br>
</p>
</=
div>
--0-1760988549-1263401192=:40509--
From nagraj_um@... Wed Feb 17 11:08:35 2016

Return-Path: <nagraj_um@...>
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Jan 2010 19:27:36 -0000
2010 19:27:36 -0000
Date: Wed, 13 Jan 2010 19:27:35 -0000
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MIME-Version: 1.0
From: "nagraj@..." <nagraj_um@...>
Subject: Eclipse
X-Yahoo-Group-Post: member; u=140821230; y=7nh4qmxRnyadiupKj-
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X-Yahoo-Profile: nagraj@...
Namaste everyone,
I have a question on the solar-eclipse that is happenin=

g on Jan 15th in India. I am from AP, where there is a tradition of putting=
the 'Bommala Kolu' for Makara Sankranthi, just like tamils do it during th=
e Dussera. I was surprised to know that many people are avoiding putting th=
e 'Kolu' this year because of eclipse. I am wondering if this is reasonable=
enough! On one hand we hear that it is good to do japam, homam during ecli=
pse and on the other hand, they attribute some evil effects to eclipses, wh=
y? Sri Narasimha Garu or others, please explain.
Nagraj

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2010 23:13:49 -0000
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Date: Wed, 13 Jan 2010 23:13:49 -0000
Message-ID: <hilk3d+fhao@...>
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536xV_NwYVV4tgJ-Fss8c01h813OygiI
Dear Narasimhaji,
Thank you for your reply. I already know all this that y=
ou say - I am simply trying to draw you into explaining the logical quandar=
y that is in there, but you are avoiding it (possibly because of my poor pr=
esentation). Let me try once more to communicate more effectively, this tim=
e I'll start from the basics as I understand them (please feel free to nega=
te/correct them).
To me, as I have understood whatever texts I have read, =

that the ONLY source of consciousness, is Brahman. This has exactly 3 attri=
butes - it is pure truth (i.e. it is unconditional), it is pure awareness a=
nd it is pure bliss. There is absolutely nothing else. There is no sense of=
time, no sense of space, no sense of any boundary of any kind (spatial, te=
mporal etc). Because boundaries would mean duality (at the very least). Con=
sequently, there is no thought either - because thought has objects, and ob=
jects are objects because they are a boundary between something that is the=
object and something that is not the object.
So how do boundaries (e.g. t=

hought) come about in the first place? See, Western thinking believes (and =
we unknowingly mix concepts) in matter and consciousness, where matter is a=
ll that can be sensed (by the 5 senses), and consciousness is all that cant=
(by the 5 senses). Vedic thinking goes deeper, and effectively divides con=
sciousness into proto-matter (non-(5)-sensory matter - everything from the =
gunas upto the mahabhutas) and pure/essential consciousness (brahman).
So=
, if you want to use Western thinking, you can say - my sense of I and all =
my thoughts are in my consciousness. And you can get away with this stateme=
nt, no one in the Western style of thinking will ever contradict you. But i=
f you are to think the Vedic way, you cant say my sense of I and my thought=
s are in Brahman. Due to the above definition of Brahman, every single thou=
ght or every single boundary you perceive or identify, has to have a corres=
ponding unique signature in proto-matter. Do you see where I'm going with t=
his? There is no thought or feeling or identity or uniqueness that's "just =
in the mind". Every single one must have a signature i.e be a particular "c=
onfiguration" of proto-matter. Consequently, at the immediate moment before=
you enter NVKS, when you say "I" went into NVKS, the statement is a contra=
diction in itself. Because that "I thinking of entering NVKS" is nothing bu=
t a configuration of proto-matter - it is simply a particular state of the =
sookshma sarira. When NVKS is achieved, all you can say is - "I" disappeare=
d - you cant say "I got a feeling of enlightenment". You will now say - tha=
t is exactly what I am saying with salt water doll analogy. But I say to th=
at - then how can you say "I" reappeared. If pure consciousness is just as =
I said above, when the "I" disappears, the entire sookshma sarira - essenti=
ally nothing but a configuration of proto-matter disappears. Who can bring =
that back? Pure consciousness has no memory, no motive, no increase, no dec=
rease, no identity, nothing - it is INVARIANT. Then, if that configuration =
of proto-matter (sookshma sarira) is to reappear (even if in a changed form=
"I got enlightened"), it means there must be a memory of it somewhere, whi=
ch acted as the agent for "reincarnating" it. The only logical place for th=
at memory (according to the argument presented above) is proto-matter itsel=
f. So unless there is some kind of new construct that I dont know about, it=
isnt possible for that very sookshma sarira to reappear. Consequently, if =
the physical body were to remain, it must mean a brand new sookshma sarira =
got instantly attached to it.
So I hope you get the point I'm trying to m=

ake - it is easy to sweep things under the rug by doing a "deux ex machina"=
(http://en.wikipedia.org/wiki/Deux_ex_machina), but this going in and out =
of NVKS isnt logically consistent with what NVKS is portrayed to be.
Pleas=
e tell me how I am wrong
Regards
Sundeep
--- In vedic-wisdom@yahoogro=
ups.com, "Narasimha P.V.R. Rao" <pvr108@...> wrote:
>
> Dear Sundeep,
> =C2=
=A0
> (a) Yes, one enters NVKS when ahamkaara is gone.
> =C2=A0
> Regarding=
the question on how it comes back:
> =C2=A0
> Ahamkaara does not come back=
for most people who reach NVKS and they merge in Brahman like a salt doll =
melting in ocean. In some people, ahamkaara may arise again after NVKS so t=
hat they continue to operate with that body for more time. How it comes bac=
k is a tough question, just as the question of how and why this creation to=
ok place.
> =C2=A0
> (b) Ahamkaara is not there.
> =C2=A0
> (c) Suppose one=
looks at a rope and thinks it is a snake. Suppose one later realizes that =
it is not a snake but merely a rope. Whatever quantity changed in the perso=
n is inside his mind. Similarly, whatever quantity changed when one realize=
s one's nature is inside one's mind.
> =C2=A0
> Body, senses etc exist and =
do their job when intelligence operates through them. If the intelligence o=
perating through them has a limited I-ness and that I-ness identifies with =
the body and senses, then that is ignorance. Removal of that ignorance and =
realization of true nature does not necessarily mean a destruction of body,=
senses etc. They may continue to exist and intelligence may continue to op=
erate through them. But the I-ness of the intelligence operating through th=
em expands from the limited nature of before.
> =C2=A0
> Only a deity or a =
rishi or a yogi who can read one's mind can capture the state before and af=
ter and see what changed. The change is not necessarily observable by other=
people using their sensory observation.
> =C2=A0
> However, one who is no =
longer deluded by the limited I-ness ("this body, name and entity is I") ma=
y behave differently compared to before. One may be less sensitive to prais=
es/criticism of one's body-name-entity. However, it is tough to describe ex=
actly how one will behave.
> =C2=A0
> *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=
=C2=A0 *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *
> =C2=A0
> I did see y=
our other mail a while back and did not miss it. I did not get a chance to =
reply and will reply when I get time.
> =C2=A0
> Best regards,
> Narasimha
=
> -------------------------------------------------------------------
> =C2=
> "Do It=
Yourself" ritual manuals for short Homam and Pitri Tarpana:
> =C2=A0=C2=A0=
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=
=A0=C2=A0=C2=A0 http://www.VedicAstrologer.org
> =C2=A0=C2=A0=C2=A0=C2=A0 F=
ilms that make a difference: http://SaraswatiFilms.org
> =C2=A0=C2=A0=C2=
=A0=C2=A0 Spirituality: http://groups.yahoo.com/group/vedic-wisdom
> =C2=A0=
> --------=
-----------------------------------------------------------
> =C2=A0
> --- =
On Tue, 1/5/10, vedicastrostudent <vedicastrostudent@...> wrote:
>
> From:=
vedicastrostudent <vedicastrostudent@...>
> Subject: [vedic-wisdom] Nirvik=
alpa Samadhi (Re: Samadhi) - to Narasimhaji
> To: vedic-wisdom@yahoogroups.=
com
> Date: Tuesday, January 5, 2010, 1:49 PM
>
>
>
>
>
>
>
> =C2=A0=
>
>
>
>
>
>
>
>
>
> Dear Narasimhaji,
>
=
>
>
> Please answer this question (if you have the time) - I am going t=
o ask it in a very technical "computer sciencey" way so that you get the im=
port of the question I am trying to ask (which so far you have never answer=
ed): Lets say you have a hypothetical camera that can take snapshots of eve=
rything material (material in the vedic sense i.e. gunas and higher), then =
what has changed in a snapshot of a person immediately before they enter Ni=
rvikalpa samadhi (NVKS for short) and after, assuming the eventual goal is =
to "return" from NVKS? I do not include Brahman in any "snapshot" since it =
is non material and invariant anyway.
>
>
>
> a) Is the Ahamkara gone af=
ter they enter NVKS? If so, how do they return from NVKS, and who is this "=
they" anyway?
>
> b) If Ahamkara and consequently sookshma sarira are stil=
l there, how are they different.
>
> c) If they are not different, what q=
uantity is it in the person that has gotten enlightened/ changed?
>
> All =
these questions are related to the "doughnut questions" I posed in http://g=
roups. yahoo.com/ group/vedic- wisdom/message/ 3357, but I guess you didnt =
see those (and that's quite ok by me, you have so many people constantly ex=
pecting replies)
>
>
>
> Regards,
>
>
>
> Sundeep
>
>
>
> > =C2=A0=
>
> > Some people who can reach Nirvikalpa samadhi may sometimes be in Ni=
rvikalpa samadhi and sometimes in other dualistic samadhis. For example, To=
tapuri was familiar only with non-dual Nirvikalpa samadhi, but Ramakrishna =
Paramahamsa used to go to non-dual Nirvikalpa samadhi as well as other dual=
istic samadhis frequently.
>
> > =C2=A0
>
> > *=C2=A0=C2=A0=C2=A0=C2=A0=
=C2=A0=C2=A0=C2=A0 *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *
>

MIME-Version: 1.0
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Jan 2010 00:51:10 -0800 (PST)
Date: Thu, 14 Jan 2010 08:51:10 +0000
Message-ID: <90bdd2131001140051lcd4434dgc3b3804af5ad96a7@...>
Content-Type: multipart/alternative; boundary=000e0cd1191e2468ed047d1bfd33
Subject: Sri RamaKrishna says Unless one renounces the ego, one does not
receive the grace of God
y=8rulhCNyy5Jjg4Xh1wXOPuBiR8ZlUDqRk7qlB3H6fB2AsuYK9E_u3w
--000e0cd1191e2468ed047d1bfd33
IT is on account of the ego that one is not able to see God. In front of
the door of God's mansion lies the stamp of Ego. One cannot enter the
mansion without jumping over the stamp.
There was once a man who had acquired the power to tame ghosts. One day, at
his summons, a ghost appeared. The ghost said, "Now tell me what you want me
to do. The moment you cannot give me any work I shall break your neck."
The man had many things to accomplish and he had the ghost to do them all,
one by one. At last he could find nothing more for the ghost to do. "Now",
said the ghost, "I am going to break your neck." "Wait a minute", said the
man. "I shall return presently."
He ran to his teacher and said, "Revered sir, I am in great danger. This is
my trouble."
And he told his teacher his trouble and asked, "What shall I do now?" The
teacher said, "Do this. Tell the ghost to straighten this kinky hair." The
ghost devoted itself day and night to straightening the hair. But how could
it make a kinky hair straight? The hair remained kinky.
Likewise, the ego seems to vanish this moment,but it reappears the next.
Unless one renounces the ego, one does not receive the grace of God.
--
Prasanth Jalasutram
Love And Love Alone
--000e0cd1191e2468ed047d1bfd33

IT is on account of the ego th=
at one is not able to see God. In front of the door of God's mansion li=
es the stamp of Ego. One cannot enter the mansion without jumping over the =
stamp.<br><br>There was once a man who had acquired the power to tame ghost=
s. One day, at his summons, a ghost appeared. The ghost said, "Now tel=
l me what you want me to do. The moment you cannot give me any work I shall=
break your neck."=A0<br>
<br>The man had many things to accomplish a=

nd he had the ghost to do them all, one by one. At last he could find nothi=
ng more for the ghost to do. "Now", said the ghost, "I am go=
ing to break your neck." "Wait a minute", said the man. &quo=
t;I shall return presently."<br>
<br>He ran to his teacher and said, =

"Revered sir, I am in great danger. This is my trouble."=A0<br><b=
r>And he told his teacher his trouble and asked, "What shall I do now?=
" The teacher said, "Do this. Tell the ghost to straighten this k=
inky hair." The ghost devoted itself day and night to straightening th=
e hair. But how could it make a kinky hair straight? The hair remained kink=
y.<br>
<br><span style=3D"font-weight:bold">Likewise, the ego seems to van=

ish this moment,but it reappears the next. Unless one renounces the ego, on=
e does not receive the grace of God.</span><br><br><span style=3D"font-weig=
ht:bold">Source:</span>=A0Tales and Parables of Sri Ramakrishna<div style=
=3D"margin-top:0px;margin-right:0px;margin-bottom:0.75em;margin-left:0px;li=
ne-height:1.3em;clear:both">
</div></div><div style=3D"margin-top:0px;marg=
in-right:0px;margin-bottom:0.75em;margin-left:0px;color:rgb(51, 51, 51);fon=
t-size:11px;line-height:1.3em"></div></span><br>-- <br>Om Namo Bhagavate Sr=
i Ramanaya<br>
--000e0cd1191e2468ed047d1bfd33--

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Date: Thu, 14 Jan 2010 03:56:16 -0800 (PST)
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MIME-Version: 1.0
Subject: Rama Naama Satya Hai - 1
y=hYKpQ9RfPiTgMhVFn5bZEKFYQaZ4s6uAjxP2jdJz4c1HBKjJ_Q
--0-876596241-1263470176=:308
Dear Narasimha and others,

=A0
Rajarshi, I hope you had a nice stay at Vara=
nasi with Manish. I see that your signature changed after the trip.
=A0
We =
had a remarkable time at Varanasi.
=A0
The moment our flight landed at the=
Kashi airport which is actually quite outside the main city of Kashi, Mani=
sh said there is something in here which is different. The energy is palpab=
le throughout. After checking in at the hotel we spend the time in roaming =
around the ghats, watching the evening Ganga Arati and shooting.
=A0
By 9 P=
M Manish decided on doing a Chandi homa, at the famous Manikarnika samshan,=
on a funeral pyre. Sadhana in a samshan bhoomi is something that many grea=
t sadhakas in Hinduism have done before. Ramakrishna Paramahamsa used to pe=
rform various sadhanas in a samshan.Sri Trilanga Swami - a great siddha -=
=A0spent most of his days near the Manikarnik Samshan doing sadhana.=A0The =
effect that a Samshan has on the human consciousness can be apty used, for =
those who have such inclination, to further ones spiritual growth. The fire=
of a funeral pyre is called kravyada agni, an impure form of fire unlike t=
he fire of a standard homa agni. However, there have been sadhakas, and man=
y in number, who has used the samshan agni to perform homas. They chose not=
to make a distinction between pure and impure.If someone feels that a fune=
ral pyre is "unholy", he or she would be better off not trying anything in =
such a fire. The main deities of a samshan bhoomi are Mahakala and
Mahakal=
i.
=A0
=A0We went to buy some samagri - til (black and white), couple of=
=A0full coconuts, flowers, incense stick (agabatti), =A0kismis, havan samag=
ri. While buying the samagri from a shop inside a lane near the Vishwanath =
temple, suddenly a small begger child came and kept asking for food. There =
was a sweet shop on the other side of the lane, he pointed to the shop aski=
ng for food. Manish turned around, bought some food and gave it to the chil=
d. The child was eating when we turned back towards the shop from where we =
were buying the samagri. In a moment Manish asked me to check for the child=
, I turned round and found no one there. I looked in the lane and there was=
no child anywhere. Just gone, vanished! I still remember the child very cl=
early. Manish smiled and said, " The deity of this place wanted to see whet=
her we=A0had become so big sadhakas that we=A0are unable to feed a hungry c=
hild=A0. That is how God comes to test people.=A0Kya pata Narayan kab, kaha=
aur=A0kis
roop me mil jaye."
=A0
At 11 pm we left for Manikarnik, dressed=
in a combination of red and black. Walking along the ghats we reached the =
samshan at around eleven thirty. It was quite crowded, with=A0domes (people=
who work there to help the bodies burn) and the relatives. There were at l=
east 8 to 10 pyres burning simultaneously. Right next to it was the Ganges,=
pitch black at night. We sat on a stairs, waiting for the crowd to ease ou=
t a bit, not sure when that will happen, not sure=A0how people are going to=
react. As we sat observing, the people too were observing us with a mix of=
curiosity=A0and possible=A0apprehension.=A0Suddenly Manish closed his eyes=
and meditated some time, then remarked that this place has a tremendous en=
ergy. Something of almost infinite abilities resides in this samshan bhoomi=
. A deity. While sayingf so he turned behind to look at something, I too tu=
rned. I could see nothing but blank space. But that very instant the dogs i=
n the samshan went running=A0to
that direction.
=A0
After waiting like thi=
s for about an hour, we found a pyre where the relatives had left.The major=
portion had been burnt already, but there was enough left to last for some=
time still. We went and sat next to it. Manish started the homa. The offer=
ing was of til. I sat next to him doing the Chandi path, trying to be in sy=
nc with his recital. A part of my mind was also trying to adjust itself to =
the ambience. There were quite a few people around watching what we were up=
to. But no one disturbed. The dome had to come and take wood from the pyre =
to light other pyres. He did it in the most cautious manner possible, takin=
g pieces from the fringe of the pyre. After some time Manish indicated to h=
im not to take any more wood. The dome nodded his head and did not disturb =
that pyre again.
=A0
Very soon, within half an hour I noticed that a pack =
of 4/5 dogs had come and were sitting around the pyre on which the homa was=
being done. As=A0I=A0read the Chandi I felt a great pressure on my head, f=
rom all sides. As if a something was pressing hard on my skull, gripping it=
tight. The concentration become excellent. I soon forgot who was watching =
us or anything else around me, except for the sound of the Chandi Path. Ver=
y nice meditation happened. The mind felt like as if it was a piece of iron=
and there=A0was a huuuuge magnet nearby which just kept pulling the mind a=
way to some distant place, far, far away from the reality I am normally=A0a=
ccustomed to.=A0While the homa was on, suddenly=A0one black dog from the pa=
ck which was sitting nearby, sat up on two legs and kept starting at Manish=
. For I think about 10 mins it kept staring with it's head pointed in an an=
gular fashion. Its eyes and mannerism gave a feeling as if it is not an ani=
mal but a human being
watching. Just staring and observing every action. M=
anish said Kala Bhairava had entered into the body of that dog.
=A0
The hom=
a finished at around 3 AM. The meditations both at the end as well as in be=
tween, were all excellent. The mind would just get pulled a few notches abo=
ve the ordinary with slightest bit of effort.
=A0
Simply being in a samshan=
and observing the human body burning up has a powerful effect on the mind.=
In a nearby pyre we saw the femur bones of a female human body burning. Bo=
th the femurs were visible and spread apart. In an ordinary setting, this k=
ind of a scene would mean a woman with "legs spread apart" which has a very=
sexual connotation. In Manikarnik, on that night, it only evoked a feeling=
of how eventually the body is merely a covering for something far more rea=
l and powerful that resides inside. The skin, flesh, bones etc will perish =
as they are ment to perish. Only Rama naam satya hai.
=A0
Manish said if yo=
ur intentions of going to a samshan bhoomi is merely to please God through =
sadhanas=A0- i.e you are not planning something negative nor desirous of pe=
tty mundane gains - there is very little chance that you will ever come to =
harm. Further, when you do a Chandi homa, no ethereal beings will disturb y=
ou because no one wants to mess with=A0someone who is worshipping Chandi. I=
t is not difficult, neither something to be unnecessarily scared of. There =
are spirits etc for sure, but neither will you bother them nor will they bo=
ther you. =A0Surrendering to the deity is very good=A0attitude to have. And=
finally, the soul of the individual on whose pyre the homa is being done, =
is taken by the Goddess and acquires a lot of punya.
=A0
Thus ended my firs=
t experience of a Chandi homa on a burning pyre.That night was Krishna Sapt=
ami. The next two nights again we did homas at Manikarnik.
=A0
-Regards
=
=A0Rajarshi
=A0
...to be continued...
=A0
Th=
e INTERNET now has a personality. YOURS! See your Yahoo! Homepage. http://i=
n.yahoo.com/
--0-876596241-1263470176=:308

top" style=3D"font: inherit;"><DIV>Dear Narasimha and others,</DIV>
<DIV>&n=
bsp;</DIV>
<DIV><EM>Rajarshi, I hope you had a nice stay at Varanasi with M=
anish. I see that your signature changed after the trip.</EM></DIV>
<DIV><E=
M></EM> </DIV>
<DIV>We had a remarkable time at Varanasi. </DIV>
<DIV>=
</DIV>
<DIV>The moment our flight landed at the Kashi airport which i=
s actually quite outside the main city of Kashi, Manish said there is somet=
hing in here which is different. The energy is palpable throughout. After c=
hecking in at the hotel we spend the time in roaming around the ghats, watc=
hing the evening Ganga Arati and shooting.</DIV>
<DIV> </DIV>
<DIV>By =
9 PM Manish decided on doing a Chandi homa, at the famous Manikarnika samsh=
an, on a funeral pyre. Sadhana in a samshan bhoomi is something that many g=
reat sadhakas in Hinduism have done before. Ramakrishna Paramahamsa used to=
perform various sadhanas in a samshan.Sri Trilanga Swami - a great siddha =
- spent most of his days near the Manikarnik Samshan doing sadhana.&nb=
sp;The effect that a Samshan has on the human consciousness can be apty use=
d, for those who have such inclination, to further ones spiritual growth. T=
he fire of a funeral pyre is called kravyada agni, an impure form of fire u=
nlike the fire of a standard homa agni. However, there have been sadhakas, =
and many in number, who has used the samshan agni to perform homas. They ch=
ose not to make a distinction between pure and impure.If someone feels that=
a funeral pyre is "unholy", he or she would be better off not trying anyth=
ing in such a fire. The main deities of a samshan bhoomi are
Mahakala and =
Mahakali. </DIV>
<DIV> </DIV>
<DIV> We went to buy some samagri -=
til (black and white), couple of full coconuts, flowers, incense stic=
k (agabatti), kismis, havan samagri. While buying the samagri from a =
shop inside a lane near the Vishwanath temple, suddenly a small begger chil=
d came and kept asking for food. There was a sweet shop on the other side o=
f the lane, he pointed to the shop asking for food. Manish turned around, b=
ought some food and gave it to the child. The child was eating when we turn=
ed back towards the shop from where we were buying the samagri. In a moment=
Manish asked me to check for the child, I turned round and found no one th=
ere. I looked in the lane and there was no child anywhere. Just gone, vanis=
hed! I still remember the child very clearly. Manish smiled and said, " The=
deity of this place wanted to see whether we had become so big sadhak=
as that we are unable to feed a hungry child . That is how God co=
mes to test people. Kya
pata Narayan kab, kaha aur kis roop me m=
il jaye."</DIV>
<DIV> </DIV>
<DIV>At 11 pm we left for Manikarnik, dre=
ssed in a combination of red and black. Walking along the ghats we reached =
the samshan at around eleven thirty. It was quite crowded, with domes =
(people who work there to help the bodies burn) and the relatives. There we=
re at least 8 to 10 pyres burning simultaneously. Right next to it was the =
Ganges, pitch black at night. We sat on a stairs, waiting for the crowd to =
ease out a bit, not sure when that will happen, not sure how people ar=
e going to react. As we sat observing, the people too were observing us wit=
h a mix of curiosity and possible apprehension. Suddenly Man=
ish closed his eyes and meditated some time, then remarked that this place =
has a tremendous energy. Something of almost infinite abilities resides in =
this samshan bhoomi. A deity. While sayingf so he turned behind to look at =
something, I too turned. I could see nothing but blank space. But that very=
instant the dogs in the
samshan went running to that direction.</DIV=
>
<DIV> </DIV>
<DIV>After waiting like this for about an hour, we foun=
d a pyre where the relatives had left.The major portion had been burnt alre=
ady, but there was enough left to last for some time still. We went and sat=
next to it. Manish started the homa. The offering was of til. I sat next t=
o him doing the Chandi path, trying to be in sync with his recital. A part =
of my mind was also trying to adjust itself to the ambience. There were qui=
te a few people around watching what we were upto. But no one disturbed. Th=
e dome had to come and take wood from the pyre to light other pyres. He did=
it in the most cautious manner possible, taking pieces from the fringe of =
the pyre. After some time Manish indicated to him not to take any more wood=
. The dome nodded his head and did not disturb that pyre again. </DIV>
<DIV=
> </DIV>
<DIV>Very soon, within half an hour I noticed that a pack of =
4/5 dogs had come and were sitting around the pyre on which the homa was be=
ing done. As I read the Chandi I felt a great pressure on my head=
, from all sides. As if a something was pressing hard on my skull, gripping=
it tight. The concentration become excellent. I soon forgot who was watchi=
ng us or anything else around me, except for the sound of the Chandi Path. =
Very nice meditation happened. The mind felt like as if it was a piece of i=
ron and there was a huuuuge magnet nearby which just kept pulling the =
mind away to some distant place, far, far away from the reality I am normal=
ly accustomed to. While the homa was on, suddenly one black =
dog from the pack which was sitting nearby, sat up on two legs and kept sta=
rting at Manish. For I think about 10 mins it kept staring with it's head p=
ointed in an angular fashion. Its eyes and mannerism gave a feeling as if i=
t is
not an animal but a human being watching. Just staring and observing =
every action. Manish said Kala Bhairava had entered into the body of that d=
og.</DIV>
<DIV> </DIV>
<DIV>The homa finished at around 3 AM. The medi=
tations both at the end as well as in between, were all excellent. The mind=
would just get pulled a few notches above the ordinary with slightest bit =
of effort.</DIV>
<DIV> </DIV>
<DIV>Simply being in a samshan and obser=
ving the human body burning up has a powerful effect on the mind. In a near=
by pyre we saw the femur bones of a female human body burning. Both the fem=
urs were visible and spread apart. In an ordinary setting, this kind of a s=
cene would mean a woman with "legs spread apart" which has a very sexual co=
nnotation. In Manikarnik, on that night, it only evoked a feeling of how ev=
entually the body is merely a covering for something far more real and powe=
rful that resides inside. The skin, flesh, bones etc will perish as they ar=
e ment to perish. Only Rama naam satya hai.</DIV>
<DIV> </DIV>
<DIV>Ma=
nish said if your intentions of going to a samshan bhoomi is merely to plea=
se God through sadhanas - i.e you are not planning something negative =
nor desirous of petty mundane gains - there is very little chance that you =
will ever come to harm. Further, when you do a Chandi homa, no ethereal bei=
ngs will disturb you because no one wants to mess with someone who is =
worshipping Chandi. It is not difficult, neither something to be unnecessar=
ily scared of. There are spirits etc for sure, but neither will you bother =
them nor will they bother you. Surrendering to the deity is very good=
attitude to have. And finally, the soul of the individual on whose py=
re the homa is being done, is taken by the Goddess and acquires a lot of pu=
nya.</DIV>
<DIV> </DIV>
<DIV>Thus ended my first experience of a Chand=
i homa on a burning pyre.That night was Krishna Saptami. The next two night=
s again we did homas at Manikarnik. </DIV>
<DIV> </DIV>
<DIV>-Regards<=
/DIV>
<DIV> Rajarshi</DIV>
<DIV> </DIV>
<DIV>...to be continued..=
.</DIV>
<DIV> </DIV>
<DIV><EM><STRONG><STRONG><SPAN style=3D"FONT-SIZE=
: 10pt; COLOR: navy; FONT-FAMILY: Verdana"><FONT face=3DCourier color=3D#00=
0000 size=3D3><FONT color=3D#00007f>Rama Naama Satya Hai..</FONT></FONT></S=
PAN></STRONG></DIV></STRONG></EM></td></tr></table><br>
<h=
r size=3D1></hr>
The INTERNET now has a personality. YOURS! <a href=3D"htt=
p://in.rd.yahoo.com/tagline_yyi_1/*http://in.yahoo.com/" target=3D"_blank">=
See your Yahoo! Homepage</a>.
--0-876596241-1263470176=:308--

Jan 2010 12:48:19 -0000
2010 12:48:19 -0000
Date: Thu, 14 Jan 2010 12:48:17 -0000
Message-ID: <hin3qh+ni4t@...>
In-Reply-To: <420553.308.qm@...>
MIME-Version: 1.0
X-Yahoo-Post-IP: 213.132.46.196
Subject: Re: Rama Naama Satya Hai - 1
X-Yahoo-Group-Post: member; u=199147176; y=xHZsTBjJtibfXswttZHUoAotFX4Zd6T3Sg8o-
uO0gJofRip7bE6O
Dear Rajarshi,
When i saw "Rama Nama Satya hai" in your signature y'day, m=

y mind instantly completed the sentence "Mudada bada masta Hai" which we us=
ed to say in our childhood- Mumbai days.
Now i know that it was correct a=

fter reading your message.
Please complete the balance parts of your extre=

mely good email.
Warm Regards,
Utpal
--- In vedic-wisdom@yahoogroups.com=
, rajarshi nandy <rajarshi14@...> wrote:
>
> Dear Narasimha and others,
> =
=A0
> Rajarshi, I hope you had a nice stay at Varanasi with Manish. I see t=
hat your signature changed after the trip.
> =A0
> We had a remarkable time=
at Varanasi.
> =A0
> The moment our flight landed at the Kashi airport wh=
ich is actually quite outside the main city of Kashi, Manish said there is =
something in here which is different. The energy is palpable throughout. Af=
ter checking in at the hotel we spend the time in roaming around the ghats,=
watching the evening Ganga Arati and shooting.
> =A0
> By 9 PM Manish deci=
ded on doing a Chandi homa, at the famous Manikarnika samshan, on a funeral=
pyre. Sadhana in a samshan bhoomi is something that many great sadhakas in=
Hinduism have done before. Ramakrishna Paramahamsa used to perform various=
sadhanas in a samshan.Sri Trilanga Swami - a great siddha -=A0spent most o=
f his days near the Manikarnik Samshan doing sadhana.=A0The effect that a S=
amshan has on the human consciousness can be apty used, for those who have =
such inclination, to further ones spiritual growth. The fire of a funeral p=
yre is called kravyada agni, an impure form of fire unlike the fire of a st=
andard homa agni. However, there have been sadhakas, and many in number, wh=
o has used the samshan agni to perform homas. They chose not to make a dist=
inction between pure and impure.If someone feels that a funeral pyre is "un=
holy", he or she would be better off not trying anything in such a fire. Th=
e main deities of a samshan bhoomi are Mahakala and
> Mahakali.
> =A0
> =
=A0We went to buy some samagri - til (black and white), couple of=A0full co=
conuts, flowers, incense stick (agabatti), =A0kismis, havan samagri. While =
buying the samagri from a shop inside a lane near the Vishwanath temple, su=
ddenly a small begger child came and kept asking for food. There was a swee=
t shop on the other side of the lane, he pointed to the shop asking for foo=
d. Manish turned around, bought some food and gave it to the child. The chi=
ld was eating when we turned back towards the shop from where we were buyin=
g the samagri. In a moment Manish asked me to check for the child, I turned=
round and found no one there. I looked in the lane and there was no child =
anywhere. Just gone, vanished! I still remember the child very clearly. Man=
ish smiled and said, " The deity of this place wanted to see whether we=A0h=
ad become so big sadhakas that we=A0are unable to feed a hungry child=A0. T=
hat is how God comes to test people.=A0Kya pata Narayan kab, kaha aur=A0kis=
> roop me mil jaye."

> =A0
> At 11 pm we left for Manikarnik, dressed in =
a combination of red and black. Walking along the ghats we reached the sams=
han at around eleven thirty. It was quite crowded, with=A0domes (people who=
work there to help the bodies burn) and the relatives. There were at least=
8 to 10 pyres burning simultaneously. Right next to it was the Ganges, pit=
ch black at night. We sat on a stairs, waiting for the crowd to ease out a =
bit, not sure when that will happen, not sure=A0how people are going to rea=
ct. As we sat observing, the people too were observing us with a mix of cur=
iosity=A0and possible=A0apprehension.=A0Suddenly Manish closed his eyes and=
meditated some time, then remarked that this place has a tremendous energy=
. Something of almost infinite abilities resides in this samshan bhoomi. A =
deity. While sayingf so he turned behind to look at something, I too turned=
. I could see nothing but blank space. But that very instant the dogs in th=
e samshan went running=A0to
> that direction.
> =A0
> After waiting like t=
his for about an hour, we found a pyre where the relatives had left.The maj=
or portion had been burnt already, but there was enough left to last for so=
me time still. We went and sat next to it. Manish started the homa. The off=
ering was of til. I sat next to him doing the Chandi path, trying to be in =
sync with his recital. A part of my mind was also trying to adjust itself t=
o the ambience. There were quite a few people around watching what we were =
upto. But no one disturbed. The dome had to come and take wood from the pyr=
e to light other pyres. He did it in the most cautious manner possible, tak=
ing pieces from the fringe of the pyre. After some time Manish indicated to=
him not to take any more wood. The dome nodded his head and did not distur=
b that pyre again.
> =A0
> Very soon, within half an hour I noticed that a=
pack of 4/5 dogs had come and were sitting around the pyre on which the ho=
ma was being done. As=A0I=A0read the Chandi I felt a great pressure on my h=
ead, from all sides. As if a something was pressing hard on my skull, gripp=
ing it tight. The concentration become excellent. I soon forgot who was wat=
ching us or anything else around me, except for the sound of the Chandi Pat=
h. Very nice meditation happened. The mind felt like as if it was a piece o=
f iron and there=A0was a huuuuge magnet nearby which just kept pulling the =
mind away to some distant place, far, far away from the reality I am normal=
ly=A0accustomed to.=A0While the homa was on, suddenly=A0one black dog from =
the pack which was sitting nearby, sat up on two legs and kept starting at =
Manish. For I think about 10 mins it kept staring with it's head pointed in=
an angular fashion. Its eyes and mannerism gave a feeling as if it is not =
an animal but a human being
> watching. Just staring and observing every a=
ction. Manish said Kala Bhairava had entered into the body of that dog.
> =
=A0
> The homa finished at around 3 AM. The meditations both at the end as =
well as in between, were all excellent. The mind would just get pulled a fe=
w notches above the ordinary with slightest bit of effort.
> =A0
> Simply b=
eing in a samshan and observing the human body burning up has a powerful ef=
fect on the mind. In a nearby pyre we saw the femur bones of a female human=
body burning. Both the femurs were visible and spread apart. In an ordinar=
y setting, this kind of a scene would mean a woman with "legs spread apart"=
which has a very sexual connotation. In Manikarnik, on that night, it only=
evoked a feeling of how eventually the body is merely a covering for somet=
hing far more real and powerful that resides inside. The skin, flesh, bones=
etc will perish as they are ment to perish. Only Rama naam satya hai.
> =
=A0
> Manish said if your intentions of going to a samshan bhoomi is merely=
to please God through sadhanas=A0- i.e you are not planning something nega=
tive nor desirous of petty mundane gains - there is very little chance that=
you will ever come to harm. Further, when you do a Chandi homa, no etherea=
l beings will disturb you because no one wants to mess with=A0someone who i=
s worshipping Chandi. It is not difficult, neither something to be unnecess=
arily scared of. There are spirits etc for sure, but neither will you bothe=
r them nor will they bother you. =A0Surrendering to the deity is very good=
=A0attitude to have. And finally, the soul of the individual on whose pyre =
the homa is being done, is taken by the Goddess and acquires a lot of punya=
.
> =A0
> Thus ended my first experience of a Chandi homa on a burning pyre=
.That night was Krishna Saptami. The next two nights again we did homas at =
Manikarnik.
> =A0
> -Regards
> =A0Rajarshi
> =A0
> ...to be continued...
>=
=A0
> Rama Naama Satya Hai..
>
>
> The INTERNET now has a personal=
ity. YOURS! See your Yahoo! Homepage. http://in.yahoo.com/
>
From mbavishal@... Wed Feb 17 11:08:35 2016

Return-Path: <mbavishal@...>
X-Sender: mbavishal@...
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Jan 2010 06:30:34 -0800 (PST)
In-Reply-To: <hin3qh+ni4t@...>
References: <420553.308.qm@...> <hin3qh+ni4t@...>
Date: Thu, 14 Jan 2010 06:30:34 -0800
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Cc: mbavishal@...
Content-Type: multipart/alternative; boundary=0016e6480e98dcfbfd047d20ba55
From: vishal sharma <mbavishal@...>
Subject: Re: [vedic-wisdom] Re: Rama Naama Satya Hai - 1
0g8aHl2wb9Iky0bV51ar756F7vCijcQkvX5fO84v7o3iOU0ZBM6ps6e
X-Yahoo-Profile: vishal_moon_123
--0016e6480e98dcfbfd047d20ba55
Hi All
I am a silent reader of this group since it is formed . I have no w=

ords for
PVR ji contibution. I am doing Ganpati Homam from last 6 months D=
o not Know
I am making progress or not. As PVR Ji said Surrender to the dei=
ty HE will
show you the path so doing the same.
The intent of writing this=

mail that today I read the article of MANISH JI
in Times of India Delhi Ed=
ition on page 14 with heading "Mantra As a Tool To
Overcome Identities".
a=
ny one interested can read this on internet.
Regards
VISHAL SHARMA
On=
1/14/10, vedic_pathak <vedic_pathak@...> wrote:
>
>
>
> Dear Rajarsh=
i,
>
> When i saw "Rama Nama Satya hai" in your signature y'day, my mind in=
stantly
> completed the sentence "Mudada bada masta Hai" which we used to s=
ay in our
> childhood- Mumbai days.
>
> Now i know that it was correct afte=
r reading your message.
>
> Please complete the balance parts of your extre=
mely good email.
>
> Warm Regards,
>
> Utpal
>
>
> --- In vedic-wisdom@yaho=
ogroups.com <vedic-wisdom%40yahoogroups.com>,
> rajarshi nandy <rajarshi14@=
...> wrote:
> >
> > Dear Narasimha and others,
> >
> > Rajarshi, I hope you=
had a nice stay at Varanasi with Manish. I see that
> your signature chang=
ed after the trip.
> >
> > We had a remarkable time at Varanasi.
> >
> > Th=
e moment our flight landed at the Kashi airport which is actually quite
> o=
utside the main city of Kashi, Manish said there is something in here which=
> is different. The energy is palpable throughout. After checking in at th=

e
> hotel we spend the time in roaming around the ghats, watching the eveni=
ng
> Ganga Arati and shooting.
> >
> > By 9 PM Manish decided on doing a Ch=
andi homa, at the famous Manikarnika
> samshan, on a funeral pyre. Sadhana =
in a samshan bhoomi is something that
> many great sadhakas in Hinduism hav=
e done before. Ramakrishna Paramahamsa
> used to perform various sadhanas i=
n a samshan.Sri Trilanga Swami - a great
> siddha - spent most of his days =
near the Manikarnik Samshan doing
> sadhana. The effect that a Samshan has =
on the human consciousness can be
> apty used, for those who have such incl=
ination, to further ones spiritual
> growth. The fire of a funeral pyre is =
called kravyada agni, an impure form
> of fire unlike the fire of a standar=
d homa agni. However, there have been
> sadhakas, and many in number, who h=
as used the samshan agni to perform
> homas. They chose not to make a disti=
nction between pure and impure.If
> someone feels that a funeral pyre is "u=
nholy", he or she would be better off
> not trying anything in such a fire.=
The main deities of a samshan bhoomi are
> Mahakala and
> > Mahakali.
> >
=
> > We went to buy some samagri - til (black and white), couple of full
> =
coconuts, flowers, incense stick (agabatti), kismis, havan samagri. While
=
> buying the samagri from a shop inside a lane near the Vishwanath temple,
=
> suddenly a small begger child came and kept asking for food. There was a
=
> sweet shop on the other side of the lane, he pointed to the shop asking f=
or
> food. Manish turned around, bought some food and gave it to the child.=
The
> child was eating when we turned back towards the shop from where we =
were
> buying the samagri. In a moment Manish asked me to check for the chi=
ld, I
> turned round and found no one there. I looked in the lane and there=
was no
> child anywhere. Just gone, vanished! I still remember the child v=
ery
> clearly. Manish smiled and said, " The deity of this place wanted to =
see
> whether we had become so big sadhakas that we are unable to feed a hu=
ngry
> child . That is how God comes to test people. Kya pata Narayan kab, =
kaha
> aur kis
> > roop me mil jaye."
> >
> > At 11 pm we left for Manikarn=
ik, dressed in a combination of red and
> black. Walking along the ghats we=
reached the samshan at around eleven
> thirty. It was quite crowded, with =
domes (people who work there to help the
> bodies burn) and the relatives. =
There were at least 8 to 10 pyres burning
> simultaneously. Right next to i=
t was the Ganges, pitch black at night. We
> sat on a stairs, waiting for t=
he crowd to ease out a bit, not sure when that
> will happen, not sure how =
people are going to react. As we sat observing,
> the people too were obser=
ving us with a mix of curiosity and
> possible apprehension. Suddenly Manis=
h closed his eyes and meditated some
> time, then remarked that this place =
has a tremendous energy. Something of
> almost infinite abilities resides i=
n this samshan bhoomi. A deity. While
> sayingf so he turned behind to look=
at something, I too turned. I could see
> nothing but blank space. But tha=
t very instant the dogs in the samshan went
> running to
> > that direction=
.
> >
> > After waiting like this for about an hour, we found a pyre where =
the
> relatives had left.The major portion had been burnt already, but ther=
e was
> enough left to last for some time still. We went and sat next to it=
. Manish
> started the homa. The offering was of til. I sat next to him doi=
ng the
> Chandi path, trying to be in sync with his recital. A part of my m=
ind was
> also trying to adjust itself to the ambience. There were quite a =
few people
> around watching what we were upto. But no one disturbed. The d=
ome had to
> come and take wood from the pyre to light other pyres. He did =
it in the most
> cautious manner possible, taking pieces from the fringe of=
the pyre. After
> some time Manish indicated to him not to take any more w=
ood. The dome nodded
> his head and did not disturb that pyre again.
> >
> =
> Very soon, within half an hour I noticed that a pack of 4/5 dogs had come=
> and were sitting around the pyre on which the homa was being done. As I =
read
> the Chandi I felt a great pressure on my head, from all sides. As if=
a
> something was pressing hard on my skull, gripping it tight. The
> conc=
entration become excellent. I soon forgot who was watching us or
> anything=
else around me, except for the sound of the Chandi Path. Very nice
> medit=
ation happened. The mind felt like as if it was a piece of iron and
> there=
was a huuuuge magnet nearby which just kept pulling the mind away to
> som=
e distant place, far, far away from the reality I am normally accustomed
> =
to. While the homa was on, suddenly one black dog from the pack which was
>=
sitting nearby, sat up on two legs and kept starting at Manish. For I thin=
k
> about 10 mins it kept staring with it's head pointed in an angular fash=
ion.
> Its eyes and mannerism gave a feeling as if it is not an animal but =
a human
> being
> > watching. Just staring and observing every action. Mani=
sh said Kala
> Bhairava had entered into the body of that dog.
> >
> > The =
homa finished at around 3 AM. The meditations both at the end as well
> as =
in between, were all excellent. The mind would just get pulled a few
> notc=
hes above the ordinary with slightest bit of effort.
> >
> > Simply being i=
n a samshan and observing the human body burning up has a
> powerful effect=
on the mind. In a nearby pyre we saw the femur bones of a
> female human b=
ody burning. Both the femurs were visible and spread apart. In
> an ordinar=
y setting, this kind of a scene would mean a woman with "legs
> spread apar=
t" which has a very sexual connotation. In Manikarnik, on that
> night, it =
only evoked a feeling of how eventually the body is merely a
> covering for=
something far more real and powerful that resides inside. The
> skin, fles=
h, bones etc will perish as they are ment to perish. Only Rama
> naam satya=
hai.
> >
> > Manish said if your intentions of going to a samshan bhoomi i=
s merely to
> please God through sadhanas - i.e you are not planning someth=
ing negative
> nor desirous of petty mundane gains - there is very little c=
hance that you
> will ever come to harm. Further, when you do a Chandi homa=
, no ethereal
> beings will disturb you because no one wants to mess with s=
omeone who is
> worshipping Chandi. It is not difficult, neither something =
to be
> unnecessarily scared of. There are spirits etc for sure, but neithe=
r will
> you bother them nor will they bother you. Surrendering to the dei=
ty is very
> good attitude to have. And finally, the soul of the individual=
on whose pyre
> the homa is being done, is taken by the Goddess and acquir=
es a lot of punya.
> >
> > Thus ended my first experience of a Chandi homa =
on a burning pyre.That
> night was Krishna Saptami. The next two nights aga=
in we did homas at
> Manikarnik.
> >
> > -Regards
> > Rajarshi
> >
> > ...=
to be continued...
> >
> > Rama Naama Satya Hai..
> >
> >
> > The INTERNET =
now has a personality. YOURS! See your Yahoo! Homepage.
> http://in.yahoo.c=
om/
> >
>
>
>
--0016e6480e98dcfbfd047d20ba55
<div>Hi All</div>
<div>=A0</div>
<div>I am a silent reader of this group si=
nce it is formed .=A0I have no words=A0for PVR=A0ji contibution.=A0I am doi=
ng Ganpati =A0Homam from last 6 months Do not Know I am making progress or =
not. As PVR Ji said Surrender to the deity HE will show you the path so doi=
ng the same.</div>
<div>=A0</div>
<div>The intent of writing this mail tha=
t today I read the article of MANISH JI in Times of India Delhi Edition on =
page 14 with heading "Mantra As a Tool To Overcome Identities". <=
/div>
<div>=A0</div>
<div>any one interested can read this on internet.</di=
v>
<div>=A0</div>
<div>Regards</div>
<div>VISHAL SHARMA</div>
<div>=A0</div=
>
<div>=A0</div>
<div><br><br>=A0</div>
<div><span class=3D"gmail_quote">On=
1/14/10, <b class=3D"gmail_sendername">vedic_pathak</b> <<a href=3D"mai=
lto:vedic_pathak@...">vedic_pathak@...</a>> wrote:</span>
<b=
lockquote class=3D"gmail_quote" style=3D"PADDING-LEFT: 1ex; MARGIN: 0px 0px=
0px 0.8ex; BORDER-LEFT: #ccc 1px solid">
<div style=3D"BACKGROUND-COLOR: #=
fff"><span>=A0</span>
<div>
<div>
<div>
<p>Dear Rajarshi,<br><br>When i sa=
w "Rama Nama Satya hai" in your signature y'day, my mind inst=
antly completed the sentence "Mudada bada masta Hai" which we use=
d to say in our childhood- Mumbai days. <br>
<br>Now i know that it was cor=
rect after reading your message.<br><br>Please complete the balance parts o=
f your extremely good email.<br><br>Warm Regards,<br><br>Utpal
<div><span =
class=3D"e" id=3D"q_1262ce118016f084_1"><br><br>--- In <a onclick=3D"return=
top.js.OpenExtLink(window,event,this)" href=3D"mailto:vedic-wisdom%40yahoo=
groups.com" target=3D"_blank">vedic-wisdom@yahoogroups.com</a>, rajarshi na=
ndy <rajarshi14@...> wrote:<br>
><br>> Dear Narasimha and other=
s,<br>> =A0<br>> Rajarshi, I hope you had a nice stay at Varanasi wit=
h Manish. I see that your signature changed after the trip.<br>> =A0<br>=
> We had a remarkable time at Varanasi. <br>
> =A0<br>> The moment=
our flight landed at the Kashi airport which is actually quite outside the=
main city of Kashi, Manish said there is something in here which is differ=
ent. The energy is palpable throughout. After checking in at the hotel we s=
pend the time in roaming around the ghats, watching the evening Ganga Arati=
and shooting.<br>
> =A0<br>> By 9 PM Manish decided on doing a Chand=
i homa, at the famous Manikarnika samshan, on a funeral pyre. Sadhana in a =
samshan bhoomi is something that many great sadhakas in Hinduism have done =
before. Ramakrishna Paramahamsa used to perform various sadhanas in a samsh=
an.Sri Trilanga Swami - a great siddha -=A0spent most of his days near the =
Manikarnik Samshan doing sadhana.=A0The effect that a Samshan has on the hu=
man consciousness can be apty used, for those who have such inclination, to=
further ones spiritual growth. The fire of a funeral pyre is called kravya=
da agni, an impure form of fire unlike the fire of a standard homa agni. Ho=
wever, there have been sadhakas, and many in number, who has used the samsh=
an agni to perform homas. They chose not to make a distinction between pure=
and impure.If someone feels that a funeral pyre is "unholy", he =
or she would be better off not trying anything in such a fire. The main dei=
ties of a samshan bhoomi are Mahakala and<br>
> Mahakali. <br>> =A0<b=
r>> =A0We went to buy some samagri - til (black and white), couple of=A0=
full coconuts, flowers, incense stick (agabatti), =A0kismis, havan samagri.=
While buying the samagri from a shop inside a lane near the Vishwanath tem=
ple, suddenly a small begger child came and kept asking for food. There was=
a sweet shop on the other side of the lane, he pointed to the shop asking =
for food. Manish turned around, bought some food and gave it to the child. =
The child was eating when we turned back towards the shop from where we wer=
e buying the samagri. In a moment Manish asked me to check for the child, I=
turned round and found no one there. I looked in the lane and there was no=
child anywhere. Just gone, vanished! I still remember the child very clear=
ly. Manish smiled and said, " The deity of this place wanted to see wh=
ether we=A0had become so big sadhakas that we=A0are unable to feed a hungry=
child=A0. That is how God comes to test people.=A0Kya pata Narayan kab, ka=
ha aur=A0kis<br>
> roop me mil jaye."<br>> =A0<br>> At 11 pm =
we left for Manikarnik, dressed in a combination of red and black. Walking =
along the ghats we reached the samshan at around eleven thirty. It was quit=
e crowded, with=A0domes (people who work there to help the bodies burn) and=
the relatives. There were at least 8 to 10 pyres burning simultaneously. R=
ight next to it was the Ganges, pitch black at night. We sat on a stairs, w=
aiting for the crowd to ease out a bit, not sure when that will happen, not=
sure=A0how people are going to react. As we sat observing, the people too =
were observing us with a mix of curiosity=A0and possible=A0apprehension.=A0=
Suddenly Manish closed his eyes and meditated some time, then remarked that=
this place has a tremendous energy. Something of almost infinite abilities=
resides in this samshan bhoomi. A deity. While sayingf so he turned behind=
to look at something, I too turned. I could see nothing but blank space. B=
ut that very instant the dogs in the samshan went running=A0to<br>
> tha=
t direction.<br>> =A0<br>> After waiting like this for about an hour,=
we found a pyre where the relatives had left.The major portion had been bu=
rnt already, but there was enough left to last for some time still. We went=
and sat next to it. Manish started the homa. The offering was of til. I sa=
t next to him doing the Chandi path, trying to be in sync with his recital.=
A part of my mind was also trying to adjust itself to the ambience. There =
were quite a few people around watching what we were upto. But no one distu=
rbed. The dome had to come and take wood from the pyre to light other pyres=
. He did it in the most cautious manner possible, taking pieces from the fr=
inge of the pyre. After some time Manish indicated to him not to take any m=
ore wood. The dome nodded his head and did not disturb that pyre again. <br=
>
> =A0<br>> Very soon, within half an hour I noticed that a pack of =
4/5 dogs had come and were sitting around the pyre on which the homa was be=
ing done. As=A0I=A0read the Chandi I felt a great pressure on my head, from=
all sides. As if a something was pressing hard on my skull, gripping it ti=
ght. The concentration become excellent. I soon forgot who was watching us =
or anything else around me, except for the sound of the Chandi Path. Very n=
ice meditation happened. The mind felt like as if it was a piece of iron an=
d there=A0was a huuuuge magnet nearby which just kept pulling the mind away=
to some distant place, far, far away from the reality I am normally=A0accu=
stomed to.=A0While the homa was on, suddenly=A0one black dog from the pack =
which was sitting nearby, sat up on two legs and kept starting at Manish. F=
or I think about 10 mins it kept staring with it's head pointed in an a=
ngular fashion. Its eyes and mannerism gave a feeling as if it is not an an=
imal but a human being<br>
> watching. Just staring and observing every =
action. Manish said Kala Bhairava had entered into the body of that dog.<br=
>> =A0<br>> The homa finished at around 3 AM. The meditations both at=
the end as well as in between, were all excellent. The mind would just get=
pulled a few notches above the ordinary with slightest bit of effort.<br>
=
> =A0<br>> Simply being in a samshan and observing the human body bur=
ning up has a powerful effect on the mind. In a nearby pyre we saw the femu=
r bones of a female human body burning. Both the femurs were visible and sp=
read apart. In an ordinary setting, this kind of a scene would mean a woman=
with "legs spread apart" which has a very sexual connotation. In=
Manikarnik, on that night, it only evoked a feeling of how eventually the =
body is merely a covering for something far more real and powerful that res=
ides inside. The skin, flesh, bones etc will perish as they are ment to per=
ish. Only Rama naam satya hai.<br>
> =A0<br>> Manish said if your int=
entions of going to a samshan bhoomi is merely to please God through sadhan=
as=A0- i.e you are not planning something negative nor desirous of petty mu=
ndane gains - there is very little chance that you will ever come to harm. =
Further, when you do a Chandi homa, no ethereal beings will disturb you bec=
ause no one wants to mess with=A0someone who is worshipping Chandi. It is n=
ot difficult, neither something to be unnecessarily scared of. There are sp=
irits etc for sure, but neither will you bother them nor will they bother y=
ou. =A0Surrendering to the deity is very good=A0attitude to have. And final=
ly, the soul of the individual on whose pyre the homa is being done, is tak=
en by the Goddess and acquires a lot of punya.<br>
> =A0<br>> Thus en=
ded my first experience of a Chandi homa on a burning pyre.That night was K=
rishna Saptami. The next two nights again we did homas at Manikarnik. <br>&=
gt; =A0<br>> -Regards<br>> =A0Rajarshi<br>> =A0<br>
> ...to be =
continued...<br>> =A0<br>> Rama Naama Satya Hai..<br>> <br>> <b=
r></span></div>> The INTERNET now has a personality. YOURS! See your Yah=
oo! Homepage. <a onclick=3D"return top.js.OpenExtLink(window,event,this)" h=
ref=3D"http://in.yahoo.com/" target=3D"_blank">http://in.yahoo.com/</a><br>=
><br><br>
<p></p></p></div>
<div style=3D"MIN-HEIGHT: 0px; COLOR: #fff"=
></div></div></blockquote></div><br>
--0016e6480e98dcfbfd047d20ba55--

Jan 2010 16:11:47 -0000
2010 16:11:47 -0000
Date: Thu, 14 Jan 2010 16:11:46 -0000
Message-ID: <hinfo2+j07c@...>
In-Reply-To: <5da1e101001140630s73fc30b0pe99714b98117327b@...>
MIME-Version: 1.0
Subject: Re: Rama Naama Satya Hai - 1 (Manish's Article in TOI)
X-Yahoo-Group-Post: member; u=199147176; y=2wA2Q-ZH-9-
iRis0Bb_jjWMuunaSd2kNvInB0S4_JXm859gF9vaH
Thank you vishal.
The link to the artcile is:
http://timesofindia.indiati=
mes.com/life/spirituality/speaking-tree/Mantra-as-a-tool-to-overcome-identi=
ties/articleshow/5440494.cms
Best Regards,
Utpal
--- In vedic-wisdom@yah=
oogroups.com, vishal sharma <mbavishal@...> wrote:
>
> Hi All
>
> I am a s=
ilent reader of this group since it is formed . I have no words for
> PVR j=
i contibution. I am doing Ganpati Homam from last 6 months Do not Know
> I=
am making progress or not. As PVR Ji said Surrender to the deity HE will
>=
show you the path so doing the same.
>
> The intent of writing this mail =
that today I read the article of MANISH JI
> in Times of India Delhi Editio=
n on page 14 with heading "Mantra As a Tool To
> Overcome Identities".
>
>=
any one interested can read this on internet.
>
> Regards
> VISHAL SHARMA=
>
>
>
>
>
> On 1/14/10, vedic_pathak <vedic_pathak@...> wrote:
> >
> =
>
> >
> > Dear Rajarshi,
> >
> > When i saw "Rama Nama Satya hai" in your s=
ignature y'day, my mind instantly
> > completed the sentence "Mudada bada m=
asta Hai" which we used to say in our
> > childhood- Mumbai days.
> >
> > N=
ow i know that it was correct after reading your message.
> >
> > Please co=
mplete the balance parts of your extremely good email.
> >
> > Warm Regards=
,
> >
> > Utpal
> >
> >
> > --- In vedic-wisdom@yahoogroups.com <vedic-wisd=
om%40yahoogroups.com>,
> > rajarshi nandy <rajarshi14@> wrote:
> > >
> > > =
> > >
> > > Rajarshi, I hope you had a nice stay=
at Varanasi with Manish. I see that
> > your signature changed after the t=
rip.
> > >
> > > We had a remarkable time at Varanasi.
> > >
> > > The mome=
nt our flight landed at the Kashi airport which is actually quite
> > outsi=
de the main city of Kashi, Manish said there is something in here which
> >=
is different. The energy is palpable throughout. After checking in at the
=
> > hotel we spend the time in roaming around the ghats, watching the eveni=
ng
> > Ganga Arati and shooting.
> > >
> > > By 9 PM Manish decided on doin=
g a Chandi homa, at the famous Manikarnika
> > samshan, on a funeral pyre. =
Sadhana in a samshan bhoomi is something that
> > many great sadhakas in Hi=
nduism have done before. Ramakrishna Paramahamsa
> > used to perform variou=
s sadhanas in a samshan.Sri Trilanga Swami - a great
> > siddha - spent mos=
t of his days near the Manikarnik Samshan doing
> > sadhana. The effect tha=
t a Samshan has on the human consciousness can be
> > apty used, for those =
who have such inclination, to further ones spiritual
> > growth. The fire o=
f a funeral pyre is called kravyada agni, an impure form
> > of fire unlike=
the fire of a standard homa agni. However, there have been
> > sadhakas, a=
nd many in number, who has used the samshan agni to perform
> > homas. They=
chose not to make a distinction between pure and impure.If
> > someone fee=
ls that a funeral pyre is "unholy", he or she would be better off
> > not t=
rying anything in such a fire. The main deities of a samshan bhoomi are
> >=
Mahakala and
> > > Mahakali.
> > >
> > > We went to buy some samagri - ti=
l (black and white), couple of full
> > coconuts, flowers, incense stick (a=
gabatti), kismis, havan samagri. While
> > buying the samagri from a shop =
inside a lane near the Vishwanath temple,
> > suddenly a small begger child=
came and kept asking for food. There was a
> > sweet shop on the other sid=
e of the lane, he pointed to the shop asking for
> > food. Manish turned ar=
ound, bought some food and gave it to the child. The
> > child was eating w=
hen we turned back towards the shop from where we were
> > buying the samag=
ri. In a moment Manish asked me to check for the child, I
> > turned round =
and found no one there. I looked in the lane and there was no
> > child any=
where. Just gone, vanished! I still remember the child very
> > clearly. Ma=
nish smiled and said, " The deity of this place wanted to see
> > whether w=
e had become so big sadhakas that we are unable to feed a hungry
> > child =
. That is how God comes to test people. Kya pata Narayan kab, kaha
> > aur =
kis
> > > roop me mil jaye."
> > >
> > > At 11 pm we left for Manikarnik, d=
ressed in a combination of red and
> > black. Walking along the ghats we re=
ached the samshan at around eleven
> > thirty. It was quite crowded, with d=
omes (people who work there to help the
> > bodies burn) and the relatives.=
There were at least 8 to 10 pyres burning
> > simultaneously. Right next t=
o it was the Ganges, pitch black at night. We
> > sat on a stairs, waiting =
for the crowd to ease out a bit, not sure when that
> > will happen, not su=
re how people are going to react. As we sat observing,
> > the people too w=
ere observing us with a mix of curiosity and
> > possible apprehension. Sud=
denly Manish closed his eyes and meditated some
> > time, then remarked tha=
t this place has a tremendous energy. Something of
> > almost infinite abil=
ities resides in this samshan bhoomi. A deity. While
> > sayingf so he turn=
ed behind to look at something, I too turned. I could see
> > nothing but b=
lank space. But that very instant the dogs in the samshan went
> > running =
to
> > > that direction.
> > >
> > > After waiting like this for about an h=
our, we found a pyre where the
> > relatives had left.The major portion had=
been burnt already, but there was
> > enough left to last for some time st=
ill. We went and sat next to it. Manish
> > started the homa. The offering =
was of til. I sat next to him doing the
> > Chandi path, trying to be in sy=
nc with his recital. A part of my mind was
> > also trying to adjust itself=
to the ambience. There were quite a few people
> > around watching what we=
were upto. But no one disturbed. The dome had to
> > come and take wood fr=
om the pyre to light other pyres. He did it in the most
> > cautious manner=
possible, taking pieces from the fringe of the pyre. After
> > some time M=
anish indicated to him not to take any more wood. The dome nodded
> > his h=
ead and did not disturb that pyre again.
> > >
> > > Very soon, within half=
an hour I noticed that a pack of 4/5 dogs had come
> > and were sitting ar=
ound the pyre on which the homa was being done. As I read
> > the Chandi I =
felt a great pressure on my head, from all sides. As if a
> > something was=
pressing hard on my skull, gripping it tight. The
> > concentration become=
excellent. I soon forgot who was watching us or
> > anything else around m=
e, except for the sound of the Chandi Path. Very nice
> > meditation happen=
ed. The mind felt like as if it was a piece of iron and
> > there was a huu=
uuge magnet nearby which just kept pulling the mind away to
> > some distan=
t place, far, far away from the reality I am normally accustomed
> > to. Wh=
ile the homa was on, suddenly one black dog from the pack which was
> > sit=
ting nearby, sat up on two legs and kept starting at Manish. For I think
> =
> about 10 mins it kept staring with it's head pointed in an angular fashio=
n.
> > Its eyes and mannerism gave a feeling as if it is not an animal but =
a human
> > being
> > > watching. Just staring and observing every action. =
Manish said Kala
> > Bhairava had entered into the body of that dog.
> > >
=
> > > The homa finished at around 3 AM. The meditations both at the end as =
well
> > as in between, were all excellent. The mind would just get pulled =
a few
> > notches above the ordinary with slightest bit of effort.
> > >
> =
> > Simply being in a samshan and observing the human body burning up has a=
> > powerful effect on the mind. In a nearby pyre we saw the femur bones o=
f a
> > female human body burning. Both the femurs were visible and spread =
apart. In
> > an ordinary setting, this kind of a scene would mean a woman =
with "legs
> > spread apart" which has a very sexual connotation. In Manika=
rnik, on that
> > night, it only evoked a feeling of how eventually the bod=
y is merely a
> > covering for something far more real and powerful that re=
sides inside. The
> > skin, flesh, bones etc will perish as they are ment t=
o perish. Only Rama
> > naam satya hai.
> > >
> > > Manish said if your int=
entions of going to a samshan bhoomi is merely to
> > please God through sa=
dhanas - i.e you are not planning something negative
> > nor desirous of pe=
tty mundane gains - there is very little chance that you
> > will ever come=
to harm. Further, when you do a Chandi homa, no ethereal
> > beings will d=
isturb you because no one wants to mess with someone who is
> > worshipping=
Chandi. It is not difficult, neither something to be
> > unnecessarily sca=
red of. There are spirits etc for sure, but neither will
> > you bother the=
m nor will they bother you. Surrendering to the deity is very
> > good att=
itude to have. And finally, the soul of the individual on whose pyre
> > th=
e homa is being done, is taken by the Goddess and acquires a lot of punya.
=
> > >
> > > Thus ended my first experience of a Chandi homa on a burning py=
re.That
> > night was Krishna Saptami. The next two nights again we did hom=
as at
> > Manikarnik.
> > >
> > > -Regards
> > > Rajarshi
> > >
> > > ...t=
o be continued...
> > >
> > > Rama Naama Satya Hai..
> > >
> > >
> > > The =
> > http:/=
/in.yahoo.com/
> > >
> >
> >
> >
>
From pvr108@... Wed Feb 17 11:08:35 2016

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Subject: Some more memories (Re: Rama Naama Satya Hai - 1)
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--0-638621250-1263504606=:47997
Dear Rajarshi,
=A0
Thanks for the beautiful account. You are lucky to have =
spent time with Manish in the blessed city of Kashi and that too at the ble=
ssed Manikarnika ghat.
=A0
There is something about Manish and dogs. Even w=
hen we two were doing a Chandi homam atop a hill in Kurukshetra in May 2008=
, a similar thing happened. A pack of 7-8 dogs living on that hill came and=
sat around the homam to watch. They were calm for the entire homam (a coup=
le of hours) and watched it. When bali (we used raisins, i.e. kismis) was o=
ffered at the end, they all got up together and ran in one direction barkin=
g and jumping up. It was as though they were trying to chase someone.
=A0
S=
ome say that several animals, especially dogs, have subtle extra-sensory pe=
rception that is superior to that of humans.
=A0
*=A0=A0=A0=A0=A0=A0=A0 *=
=A0=A0=A0=A0=A0=A0=A0 *
=A0
That homam is still fresh in my mind. When we w=
ere climbing that hill in the afternoon to do some shooting, Manish told me=
, "we have a strong connection with this place. Something will happen here =
today." When we discovered two Nath path sadhus following Gorakhnath (Gorak=
shanath) living there, we talked to them for a while. Manish saw their homa=
kundam there and asked, "we do a Chandi homam everyday. Can we do it in yo=
ur homa kundam tonight?" The person said, "we are worshippers of Narayana a=
nd do not want any taamasik deities to be called or any taamasik practices =
resorted to." We told him we would call Mahalakshmi in fire and there would=
be no taamasik practices. Then he consented.
=A0
We left and reached the h=
ill with materials around 8:30 pm. The hill and its surroundings were pitch=
dark and silent. There was no electricity in that area. We climbed the hil=
l using Manish's cell phone backlight to show the way. There were several d=
ogs there and they started barking when they saw us climbing. But when we s=
tarted the homam, dogs stopped barking and sat around the fire calmly. An o=
ld sadhu also came out of the hut and sat near the fire.
=A0
The moment The=
Mother was invoked in fire, the whole place that was silent till then exce=
pt for our chants suddenly came alive with all kinds of sounds. There was a=
valley in the eastern direction. A lot of birds suddenly rose up from thei=
r trees in that area and started making loud sounds. The whole area resound=
ed with the sounds of birds, beetles etc. Given the silence till then, this=
huge commotion felt quite eerie.
=A0
*=A0=A0=A0=A0=A0=A0=A0 *=A0=A0=A0=A0=
=A0=A0=A0 *
=A0
While on the topic of that trip, I can mention something pe=
rsonal that demonstrates how pride keeps coming back, as taught by Ramakris=
hna in the story sent by Prasanth today.
=A0
During that trip in the Indian=
summer of 2008, Manish kept on feeding my ego. He praised me to the skies =
in front of several people. When a lady saint in the lineage of Upasani Mah=
araj was talking about Upasani Maharaj, Manish would bring me into the topi=
c and mention great things about me. As he kept praising me in front of peo=
ple, I was first unaffected. But it slowly got to my head. I started to fee=
l special.
=A0
On the night of that homam atop a hill in Kurukshetra, Manis=
h relaxed his rule of not allowing another person to put aahutis in fire wh=
en doing homam. Though the plan was that I would do homam in my homa kundam=
and Manish would do in their homa kundam, he changed his mind at the last =
minute and said we would do together in the same homa kundam. He said I was=
ready and could share homam with him. I was ecstatic and saw it as an "ack=
nowledgment" of my "spiritual progress". My already provoked pride peaked w=
ith this.
=A0
My mind was filled with proud thoughts and my focus on mantra=
and deity was weak, as we chanted Saptashati during that night's homam. Ma=
nish said nothing there. The moment homam was over and we went back, he sco=
lded me with a very stern and serious tone, "what were you thinking? We cal=
led the Mother in fire and you were so distracted. You wasted a great oppor=
tunity tonight. We are chootiyas (an expletive) and She is the Mother of th=
e universe. How can you absorb your mind in egoistic thoughts in her presen=
ce? Had I been strict like my gurus or like the gurus of the old times, you=
would've been killed today." He was in that serious mood for an hour or so=
and then became very kind and compassionate again. He laughed, "are you st=
ill thinking about it? Leave it Narasimha. These things happen. Everything =
happens for good. I have no doubt you will overcome. Time has to come for a=
nything. Don't worry and keep doing sadhana."
=A0
I realized that day that =
Mahaamaayaa is very powerful. Irrespective of what you experience and irres=
pective of how much progress you make, she can delude you in a split second=
. In fact, the experiences one has and the progress one makes is not really=
one's. She gives them and she uses them to bind one. The moment one thinks=
"I, so-and-so individual, exist" and attributes those "experiences" and "p=
rogress" to that "I", one is instantly bound - there is scope for pride, ha=
ppiness, unhappiness etc and one can be deluded. Constant surrender to the =
supreme power running the universe, while performing the duties that one is=
inspired to perform using the body inhabited by one and without paying ANY=
attention to ANY results that come, including praises and criticism, is th=
e only solution.
=A0
This experience taught me a very valuable lesson. What=
Manish said about me to others in my presence may have been a way of testi=
ng me. It is also possible that it is correct. In either case, it does not =
matter. The persona (body-name-entity) one inhabits on earth is a *temporar=
y* abode allocated to one for fulfilling one's dharma. Attributes of that p=
ersona, including its merits and demerits, are irrelevant to one. The momen=
t one looks at that persona as "I" and forms an attachment to the attribute=
s of that persona, one gets bound. Instead, one should just use that person=
a to fulfill dharma without forming an attachment. An attachment to a perso=
na brings many happinesses and many miseries and binds one, irrespective of=
how meritorious that persona is. At the end of the day, everything that is=
temporary perishes.
=A0
Also, note that pride can strike anytime anywhere,=
as long as one has an attachment to the persona. Keep doing sadhana, while=
constantly contemplating and guarding against such an attachment. Pride is=
suppressed for a while, comes back again, is suppressed again, comes back =
again and so on. This cycle goes on until one's attachment to the persona i=
s killed completely. This is a long process. Don't worry too much and just =
keep doing sadhana.
=A0
*=A0=A0=A0=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0=A0 *
=A0=
The thing about the hungry kid reminds me of something. When Manish and I =
were climbing down at Girnar around sunset, a lame dog that was walking on =
3 legs started following us. It came with us a long way. At one point, it r=
an ahead of us and sat in front of a roadside (or rather stair-side) stall =
that was still open. Manish stopped there, bought some biscuit packets and =
fed some to the dog. That dog stopped following us then. In a couple of min=
utes, we encountered an old man in shoddy clothes. He was weeping. Manish s=
topped and asked him what happened. He said he lost all his money at a hote=
l in Junagadh and has no money to even buy food. He decided to just climb t=
he hill (it has 7,000 stairs!) and go to Dattatreya and leave it to him to =
help him out. He was climbing up, while we were climbing down. It was getti=
ng nearly dark then. Manish gave him a lot of money, all the biscuit packet=
s that were with us and a soft drink. He thanked and gave back a few
biscu=
it pieces to me and said, "you guys keep this."
=A0
Later Manish told me th=
e same thing he told you, "you never know when and in what form god comes t=
o test you. Kindness and compassion towards needy people is an important dh=
arma."
=A0
One does not need to do something beyond one's means. But, one c=
an have compassion, feel the other person's pain and help within one's mean=
s.
=A0
I considered the biscuit pieces given back by that old man as Dattat=
reya's prasad and ate it. Regarding the child you saw, please note that Vat=
uka Bhairava is depicted as a child.
=A0
*=A0=A0=A0=A0=A0=A0=A0 *=A0=A0=A0=
=A0=A0=A0=A0 *
=A0
BTW, the Girnar trip happenened unplanned. We were suppo=
sed to be in Dwaraka for one more day shooting for the Krishna movie. But w=
e basically finished what we had intended. So I was thinking in my mind wit=
h dissatisfaction, "why does Manish want to prolong things here and shoot m=
ore? We are done here. Why can't we just leave Dwaraka and perhaps go to Gi=
rnar for a day?" I kept my thoughts to myself. It was late in the evening a=
nd we were on our way to a Shiva temple at Dwaraka. All of a sudden, Manish=
told the driver to stop and turn back to the hotel. He announced that we w=
ere leaving for Girnar. He said, "bulawa aa gaya. hum Girnar jaayenge" (inv=
itation has arrived. We will go to Girnar.) We rushed to the hotel, packed =
and left in 10 minutes. We reached Girnar around midnight and spent the nex=
t day there. For those who do not know, Girnar is considered the abode of L=
ord Dattatreya.
=A0
Sometimes, Manish has the uncanny ability to respond to=
one's thoughts. However, he says it is not his ability, but it is Nature l=
istening to one's wish and fulfilling through another.
=A0
*=A0=A0=A0=A0=A0=
=A0=A0 *=A0=A0=A0=A0=A0=A0=A0 *
=A0
Imagine chess pieces being moved by an =
expert player thinking "I am an powerful king. I am great", "I am a beautif=
ul queen. I am great", "I am a strong knight. I am great", "I killed a grea=
t bishop despite being a pawn. I am great", "I am just a pawn, but I sacrif=
iced myself to trap the queen. I am great" etc.
=A0
It may sound weird, but=
this is what happens in real life all the time. You, I, all these people a=
re pieces in another kind of chess game. Not realizing that a player is mov=
ing us, we engage in egoistic thoughts, fake happiness, fake sadness, fake =
pride, fake shame etc. One is free from all those fake feelings if one real=
izes this. Of course, that does not mean inaction. The inspiration that com=
es in us to engage in various actions in the world is like the hand of the =
player moving the piece. We should respect that engage in actions, but not =
see them as our actions.
=A0
Best regards,
Narasimha
----------------------=
---------------------------------------------
=A0 Free Jyotish Software, Fr=
ee Jyotish Lessons, Jyotish Writings,
"Do It Yourself" ritual manuals for s=
hort Homam and Pitri Tarpana:
=A0=A0 http://www.VedicAstrologer.org
=A0=A0=A0=A0 Spirituality: http://groups.y=
=A0 Jyotish writings: http://groups.yahoo.com/g=
roup/JyotishWritings
------------------------------------------------------=
-------------
=A0
--- On Thu, 1/14/10, rajarshi nandy <rajarshi14@....=
in> wrote:
Subject: [vedic-wi=
sdom] Rama Naama Satya Hai - 1
Date: Thurs=
day, January 14, 2010, 6:56 AM
=A0
=
=A0
Rajarshi, I hope you had a nice stay at Vara=
nasi with Manish. I see that your signature changed after the trip.
=A0
We =
had a remarkable time at Varanasi.
=A0
The moment our flight landed at the=
Kashi airport which is actually quite outside the main city of Kashi, Mani=
sh said there is something in here which is different. The energy is palpab=
le throughout. After checking in at the hotel we spend the time in roaming =
around the ghats, watching the evening Ganga Arati and shooting.
=A0
By 9 P=
M Manish decided on doing a Chandi homa, at the famous Manikarnika samshan,=
on a funeral pyre. Sadhana in a samshan bhoomi is something that many grea=
t sadhakas in Hinduism have done before. Ramakrishna Paramahamsa used to pe=
rform various sadhanas in a samshan.Sri Trilanga Swami - a great siddha -=
=A0spent most of his days near the Manikarnik Samshan doing sadhana.=A0The =
effect that a Samshan has on the human consciousness can be apty used, for =
those who have such inclination, to further ones spiritual growth. The fire=
of a funeral pyre is called kravyada agni, an impure form of fire unlike t=
he fire of a standard homa agni. However, there have been sadhakas, and man=
y in number, who has used the samshan agni to perform homas. They chose not=
to make a distinction between pure and impure.If someone feels that a fune=
ral pyre is "unholy", he or she would be better off not trying anything in =
such a fire. The main deities of a samshan bhoomi are
Mahakala and Mahakal=
i.
=A0
=A0We went to buy some samagri - til (black and white), couple of=
=A0full coconuts, flowers, incense stick (agabatti), =A0kismis, havan samag=
ri. While buying the samagri from a shop inside a lane near the Vishwanath =
temple, suddenly a small begger child came and kept asking for food. There =
was a sweet shop on the other side of the lane, he pointed to the shop aski=
ng for food. Manish turned around, bought some food and gave it to the chil=
d. The child was eating when we turned back towards the shop from where we =
were buying the samagri. In a moment Manish asked me to check for the child=
, I turned round and found no one there. I looked in the lane and there was=
no child anywhere. Just gone, vanished! I still remember the child very cl=
early. Manish smiled and said, " The deity of this place wanted to see whet=
her we=A0had become so big sadhakas that we=A0are unable to feed a hungry c=
hild=A0. That is how God comes to test people.=A0Kya
pata Narayan kab, kah=
a aur=A0kis roop me mil jaye."
=A0
At 11 pm we left for Manikarnik, dressed=
in a combination of red and black. Walking along the ghats we reached the =
samshan at around eleven thirty. It was quite crowded, with=A0domes (people=
who work there to help the bodies burn) and the relatives. There were at l=
east 8 to 10 pyres burning simultaneously. Right next to it was the Ganges,=
pitch black at night. We sat on a stairs, waiting for the crowd to ease ou=
t a bit, not sure when that will happen, not sure=A0how people are going to=
curiosity=A0and possible=A0apprehension.=A0Suddenly Manish closed his eyes=
n the
samshan went running=A0to that direction.
=A0
After waiting like thi=
s for about an hour, we found a pyre where the relatives had left.The major=
portion had been burnt already, but there was enough left to last for some=
time still. We went and sat next to it. Manish started the homa. The offer=
ing was of til. I sat next to him doing the Chandi path, trying to be in sy=
nc with his recital. A part of my mind was also trying to adjust itself to =
the ambience. There were quite a few people around watching what we were up=
to. But no one disturbed. The dome had to come and take wood from the pyre =
to light other pyres. He did it in the most cautious manner possible, takin=
g pieces from the fringe of the pyre. After some time Manish indicated to h=
im not to take any more wood. The dome nodded his head and did not disturb =
that pyre again.
=A0
Very soon, within half an hour I noticed that a pack =
gular fashion. Its eyes and mannerism gave a feeling as if it is
not an an=
imal but a human being watching. Just staring and observing every action. M=
anish said Kala Bhairava had entered into the body of that dog.
=A0
The hom=
a finished at around 3 AM. The meditations both at the end as well as in be=
tween, were all excellent. The mind would just get pulled a few notches abo=
ve the ordinary with slightest bit of effort.
=A0
Simply being in a samshan=
as they are ment to perish. Only Rama naam satya hai.
=A0
Manish said if yo=
ur intentions of going to a samshan bhoomi is merely to please God through =
sadhanas=A0- i.e you are not planning something negative nor desirous of pe=
tty mundane gains - there is very little chance that you will ever come to =
harm. Further, when you do a Chandi homa, no ethereal beings will disturb y=
ou because no one wants to mess with=A0someone who is worshipping Chandi. I=
t is not difficult, neither something to be unnecessarily scared of. There =
are spirits etc for sure, but neither will you bother them nor will they bo=
ther you. =A0Surrendering to the deity is very good=A0attitude to have. And=
finally, the soul of the individual on whose pyre the homa is being done, =
is taken by the Goddess and acquires a lot of punya.
=A0
Thus ended my firs=
t experience of a Chandi homa on a burning pyre.That night was Krishna Sapt=
ami. The next two nights again we did homas at Manikarnik.
=A0
-Regards
=
=A0Rajarshi
=A0
=A0
--0-638621250-1263504606=:47997

top" style=3D"font: inherit;">Dear Rajarshi,<br> <br>Thanks for the be=
autiful account. You are lucky to have spent time with Manish in the blesse=
d city of Kashi and that too at the blessed Manikarnika ghat.<br> <br>=
There is something about Manish and dogs. Even when we two were doing a Cha=
ndi homam atop a hill in Kurukshetra in May 2008, a similar thing happened.=
A pack of 7-8 dogs living on that hill came and sat around the homam to wa=
tch. They were calm for the entire homam (a couple of hours) and watched it=
. When bali (we used raisins, i.e. kismis) was offered at the end, they all=
got up together and ran in one direction barking and jumping up. It was as=
though they were trying to chase someone.<br> <br>Some say that sever=
al animals, especially dogs, have subtle extra-sensory perception that is s=
uperior to that of
humans.<br> <br>* &nb=
sp; * *<br> <br>That h=
omam is still fresh in my mind. When we were climbing that hill in the afte=
rnoon to do some shooting, Manish told me, "we have a strong connection wit=
h this place. Something will happen here today." When we discovered two Nat=
h path sadhus following Gorakhnath (Gorakshanath) living there, we talked t=
o them for a while. Manish saw their homa kundam there and asked, "we do a =
Chandi homam everyday. Can we do it in your homa kundam tonight?" The perso=
n said, "we are worshippers of Narayana and do not want any taamasik deitie=
s to be called or any taamasik practices resorted to." We told him we would=
call Mahalakshmi in fire and there would be no taamasik practices. Then he=
consented.<br> <br>We left and reached the hill with materials around=
8:30 pm. The hill and its surroundings were pitch dark and silent. There w=
as no
electricity in that area. We climbed the hill using Manish's cell ph=
one backlight to show the way. There were several dogs there and they start=
ed barking when they saw us climbing. But when we started the homam, dogs s=
topped barking and sat around the fire calmly. An old sadhu also came out o=
f the hut and sat near the fire.<br> <br>The moment The Mother was inv=
oked in fire, the whole place that was silent till then except for our chan=
ts suddenly came alive with all kinds of sounds. There was a valley in the =
eastern direction. A lot of birds suddenly rose up from their trees in that=
area and started making loud sounds. The whole area resounded with the sou=
nds of birds, beetles etc. Given the silence till then, this huge commotion=
felt quite eerie.<br> <br>* =
* *<br> <br>While on the to=
pic of that trip, I can mention something personal that demonstrates how
p=
ride keeps coming back, as taught by Ramakrishna in the story sent by Prasa=
nth today.<br> <br>During that trip in the Indian summer of 2008, Mani=
sh kept on feeding my ego. He praised me to the skies in front of several p=
eople. When a lady saint in the lineage of Upasani Maharaj was talking abou=
t Upasani Maharaj, Manish would bring me into the topic and mention great t=
hings about me. As he kept praising me in front of people, I was first unaf=
fected. But it slowly got to my head. I started to feel special.<br> <=
br>On the night of that homam atop a hill in Kurukshetra, Manish relaxed hi=
s rule of not allowing another person to put aahutis in fire when doing hom=
am. Though the plan was that I would do homam in my homa kundam and Manish =
would do in their homa kundam, he changed his mind at the last minute and s=
aid we would do together in the same homa kundam. He said I was ready and c=
ould share homam with him. I was ecstatic and saw it as an
"acknowledgment=
" of my "spiritual progress". My already provoked pride peaked with this.<b=
r> <br>My mind was filled with proud thoughts and my focus on mantra a=
nd deity was weak, as we chanted Saptashati during that night's homam. Mani=
sh said nothing there. The moment homam was over and we went back, he scold=
ed me with a very stern and serious tone, "what were you thinking? We calle=
d the Mother in fire and you were so distracted. You wasted a great opportu=
nity tonight. We are chootiyas (an expletive) and She is the Mother of the =
universe. How can you absorb your mind in egoistic thoughts in her presence=
? Had I been strict like my gurus or like the gurus of the old times, you w=
ould've been killed today." He was in that serious mood for an hour or so a=
nd then became very kind and compassionate again. He laughed, "are you stil=
l thinking about it? Leave it Narasimha. These things happen. Everything ha=
ppens for good. I have no doubt you will overcome.
Time has to come for an=
ything. Don't worry and keep doing sadhana."<br> <br>I realized that d=
ay that Mahaamaayaa is very powerful. Irrespective of what you experience a=
nd irrespective of how much progress you make, she can delude you in a spli=
t second. In fact, the experiences one has and the progress one makes is no=
t really one's. She gives them and she uses them to bind one. The moment on=
e thinks "I, so-and-so individual, exist" and attributes those "experiences=
" and "progress" to that "I", one is instantly bound - there is scope for p=
ride, happiness, unhappiness etc and one can be deluded. Constant surrender=
to the supreme power running the universe, while performing the duties tha=
t one is inspired to perform using the body inhabited by one and without pa=
ying ANY attention to ANY results that come, including praises and criticis=
m, is the only solution.<br> <br>This experience taught me a very valu=
able lesson. What Manish said about me to
others in my presence may have b=
een a way of testing me. It is also possible that it is correct. In either =
case, it does not matter. The persona (body-name-entity) one inhabits on ea=
rth is a *temporary* abode allocated to one for fulfilling one's dharma. At=
tributes of that persona, including its merits and demerits, are irrelevant=
to one. The moment one looks at that persona as "I" and forms an attachmen=
t to the attributes of that persona, one gets bound. Instead, one should ju=
st use that persona to fulfill dharma without forming an attachment. An att=
achment to a persona brings many happinesses and many miseries and binds on=
e, irrespective of how meritorious that persona is. At the end of the day, =
everything that is temporary perishes.<br> <br>Also, note that pride c=
an strike anytime anywhere, as long as one has an attachment to the persona=
. Keep doing sadhana, while constantly contemplating and guarding against s=
uch an attachment. Pride is
suppressed for a while, comes back again, is s=
uppressed again, comes back again and so on. This cycle goes on until one's=
attachment to the persona is killed completely. This is a long process. Do=
n't worry too much and just keep doing sadhana.<br> <br>* &=
nbsp; * *=
<br> <br>The thing about the hungry kid reminds me of something. When =
Manish and I were climbing down at Girnar around sunset, a lame dog that wa=
s walking on 3 legs started following us. It came with us a long way. At on=
e point, it ran ahead of us and sat in front of a roadside (or rather stair=
-side) stall that was still open. Manish stopped there, bought some biscuit=
packets and fed some to the dog. That dog stopped following us then. In a =
couple of minutes, we encountered an old man in shoddy clothes. He was weep=
ing. Manish stopped and asked him what happened. He said he lost all his mo=
ney at a hotel in
Junagadh and has no money to even buy food. He decided t=
o just climb the hill (it has 7,000 stairs!) and go to Dattatreya and leave=
it to him to help him out. He was climbing up, while we were climbing down=
. It was getting nearly dark then. Manish gave him a lot of money, all the =
biscuit packets that were with us and a soft drink. He thanked and gave bac=
k a few biscuit pieces to me and said, "you guys keep this."<br> <br>L=
ater Manish told me the same thing he told you, "you never know when and in=
what form god comes to test you. Kindness and compassion towards needy peo=
ple is an important dharma."<br> <br>One does not need to do something=
beyond one's means. But, one can have compassion, feel the other person's =
pain and help within one's means.<br> <br>I considered the biscuit pie=
ces given back by that old man as Dattatreya's prasad and ate it. Regarding=
the child you saw, please note that Vatuka Bhairava is depicted as a
chil=
d.<br> <br>* * &n=
bsp; *<br> <br>BTW, the Girnar trip happenened=
unplanned. We were supposed to be in Dwaraka for one more day shooting for=
the Krishna movie. But we basically finished what we had intended. So I wa=
s thinking in my mind with dissatisfaction, "why does Manish want to prolon=
g things here and shoot more? We are done here. Why can't we just leave Dwa=
raka and perhaps go to Girnar for a day?" I kept my thoughts to myself. It =
was late in the evening and we were on our way to a Shiva temple at Dwaraka=
. All of a sudden, Manish told the driver to stop and turn back to the hote=
l. He announced that we were leaving for Girnar. He said, "bulawa aa gaya. =
hum Girnar jaayenge" (invitation has arrived. We will go to Girnar.) We rus=
hed to the hotel, packed and left in 10 minutes. We reached Girnar around m=
idnight and spent the next day there. For those who do not
know, Girnar is=
considered the abode of Lord Dattatreya.<br> <br>Sometimes, Manish ha=
s the uncanny ability to respond to one's thoughts. However, he says it is =
not his ability, but it is Nature listening to one's wish and fulfilling th=
rough another.<br> <br>* *&n=
bsp; *<br> <br>Imagine chess piece=
s being moved by an expert player thinking "I am an powerful king. I am gre=
at", "I am a beautiful queen. I am great", "I am a strong knight. I am grea=
t", "I killed a great bishop despite being a pawn. I am great", "I am just =
a pawn, but I sacrificed myself to trap the queen. I am great" etc.<br>&nbs=
p;<br>It may sound weird, but this is what happens in real life all the tim=
e. You, I, all these people are pieces in another kind of chess game. Not r=
ealizing that a player is moving us, we engage in egoistic thoughts, fake h=
appiness, fake sadness, fake pride, fake shame etc.
One is free from all t=
hose fake feelings if one realizes this. Of course, that does not mean inac=
tion. The inspiration that comes in us to engage in various actions in the =
world is like the hand of the player moving the piece. We should respect th=
at engage in actions, but not see them as our actions.<br> <br>Best re=
gards,<br>Narasimha<br>----------------------------------------------------=
---------------<br> Free Jyotish Software, Free Jyotish Lessons, Jyot=
ish Writings,<br>"Do It Yourself" ritual manuals for short Homam and Pitri =
Tarpana:<br> &nb=
sp; http://www.VedicAstrologer.org<br>&=
nbsp; Films that make a difference: http://SaraswatiFilms=
.org <br> Spirituality: http://groups.yahoo.com/gro=
up/vedic-wisdom<br> Jyotish writings:
http://groups.yahoo.com/group/=
JyotishWritings<br>--------------------------------------------------------=
-----------<br> <br>--- On <b>Thu, 1/14/10, rajarshi nandy <i><raja=
rshi14@...></i></b> wrote:<br><blockquote style=3D"border-left: =
2px solid rgb(16, 16, 255); margin-left: 5px; padding-left: 5px;">From: raj=
arshi nandy <rajarshi14@...><br>Subject: [vedic-wisdom] Rama =
Naama Satya Hai - 1<br>To: vedic-wisdom@yahoogroups.com<br>Date: Thursday, =
January 14, 2010, 6:56 AM<br><br><div id=3D"yiv1604961683">
<span styl=
e=3D"display: none;"> </span>
<p><table border=3D"0" cellpadding=3D"0" cellspacing=3D"0"><tbody=

><tr><td style=3D"font-family: inherit; font-style: inherit; font-variant: =
inherit; font-weight: inherit; font-size: inherit; line-height: inherit; fo=
nt-size-adjust: inherit; font-stretch: inherit; -x-system-font: none;" vali=
gn=3D"top"><div>Dear Narasimha and others,</div>
<div> </div>
<div><em=
>Rajarshi, I hope you had a nice stay at Varanasi with Manish. I see that y=
our signature changed after the trip.</em></div>
<div><em></em> </div>=
<div>We had a remarkable time at Varanasi. </div>

<div> </div>
<div>T=
he moment our flight landed at the Kashi airport which is actually quite ou=
tside the main city of Kashi, Manish said there is something in here which =
is different. The energy is palpable throughout. After checking in at the h=
otel we spend the time in roaming around the ghats, watching the evening Ga=
nga Arati and shooting.</div>
<div> </div>
<div>By 9 PM Manish decided=
on doing a Chandi homa, at the famous Manikarnika samshan, on a funeral py=
re. Sadhana in a samshan bhoomi is something that many great sadhakas in Hi=
nduism have done before. Ramakrishna Paramahamsa used to perform various sa=
dhanas in a samshan.Sri Trilanga Swami - a great siddha - spent most o=
f his days near the Manikarnik Samshan doing sadhana. The effect that =
a Samshan has on the human consciousness can be apty used, for those who ha=
ve such inclination, to further ones spiritual growth. The fire of a funera=
l pyre is called kravyada agni, an impure form of fire unlike the fire of a=
standard homa agni. However, there have been sadhakas, and many in number,=
who has used the samshan agni to perform homas. They chose not to make a d=
istinction between pure and impure.If someone feels that a funeral pyre is =
"unholy", he or she would be better off not trying anything in such a fire.=
The main deities of a samshan bhoomi are
Mahakala and Mahakali. </div>
<d=
iv> </div>
<div> We went to buy some samagri - til (black and whi=
te), couple of full coconuts, flowers, incense stick (agabatti), =
;kismis, havan samagri. While buying the samagri from a shop inside a lane =
near the Vishwanath temple, suddenly a small begger child came and kept ask=
ing for food. There was a sweet shop on the other side of the lane, he poin=
ted to the shop asking for food. Manish turned around, bought some food and=
gave it to the child. The child was eating when we turned back towards the=
shop from where we were buying the samagri. In a moment Manish asked me to=
check for the child, I turned round and found no one there. I looked in th=
e lane and there was no child anywhere. Just gone, vanished! I still rememb=
er the child very clearly. Manish smiled and said, " The deity of this plac=
e wanted to see whether we had become so big sadhakas that we are=
unable to feed a hungry child . That is how God comes to test people.=
Kya
pata Narayan kab, kaha aur kis roop me mil jaye."</div>
<di=
v> </div>
<div>At 11 pm we left for Manikarnik, dressed in a combinati=
on of red and black. Walking along the ghats we reached the samshan at arou=
nd eleven thirty. It was quite crowded, with domes (people who work th=
ere to help the bodies burn) and the relatives. There were at least 8 to 10=
pyres burning simultaneously. Right next to it was the Ganges, pitch black=
at night. We sat on a stairs, waiting for the crowd to ease out a bit, not=
sure when that will happen, not sure how people are going to react. A=
s we sat observing, the people too were observing us with a mix of curiosit=
y and possible apprehension. Suddenly Manish closed his eyes=
n the
samshan went running to that direction.</div>
<div> </div>=
<div>After waiting like this for about an hour, we found a pyre where the =
relatives had left.The major portion had been burnt already, but there was =
enough left to last for some time still. We went and sat next to it. Manish=
started the homa. The offering was of til. I sat next to him doing the Cha=
ndi path, trying to be in sync with his recital. A part of my mind was also=
trying to adjust itself to the ambience. There were quite a few people aro=
und watching what we were upto. But no one disturbed. The dome had to come =
and take wood from the pyre to light other pyres. He did it in the most cau=
tious manner possible, taking pieces from the fringe of the pyre. After som=
e time Manish indicated to him not to take any more wood. The dome nodded h=
is head and did not disturb that pyre again. </div>
<div> </div>
<div>=
Very soon, within half an hour I noticed that a pack of 4/5 dogs had come a=
nd were sitting around the pyre on which the homa was being done. As I=
read the Chandi I felt a great pressure on my head, from all sides. A=
s if a something was pressing hard on my skull, gripping it tight. The conc=
entration become excellent. I soon forgot who was watching us or anything e=
lse around me, except for the sound of the Chandi Path. Very nice meditatio=
n happened. The mind felt like as if it was a piece of iron and there =
was a huuuuge magnet nearby which just kept pulling the mind away to some d=
istant place, far, far away from the reality I am normally accustomed =
to. While the homa was on, suddenly one black dog from the pack w=
hich was sitting nearby, sat up on two legs and kept starting at Manish. Fo=
r I think about 10 mins it kept staring with it's head pointed in an angula=
r fashion. Its eyes and mannerism gave a feeling as if it is
not an animal=
but a human being watching. Just staring and observing every action. Manis=
h said Kala Bhairava had entered into the body of that dog.</div>
<div>&nbs=
p;</div>
<div>The homa finished at around 3 AM. The meditations both at the=
end as well as in between, were all excellent. The mind would just get pul=
led a few notches above the ordinary with slightest bit of effort.</div>
<d=
iv> </div>
<div>Simply being in a samshan and observing the human body=
burning up has a powerful effect on the mind. In a nearby pyre we saw the =
femur bones of a female human body burning. Both the femurs were visible an=
d spread apart. In an ordinary setting, this kind of a scene would mean a w=
oman with "legs spread apart" which has a very sexual connotation. In Manik=
arnik, on that night, it only evoked a feeling of how eventually the body i=
s merely a covering for something far more real and powerful that resides i=
nside. The skin, flesh, bones etc will perish as they are ment to perish. O=
nly Rama naam satya hai.</div>
<div> </div>
<div>Manish said if your i=
ntentions of going to a samshan bhoomi is merely to please God through sadh=
anas - i.e you are not planning something negative nor desirous of pet=
ty mundane gains - there is very little chance that you will ever come to h=
arm. Further, when you do a Chandi homa, no ethereal beings will disturb yo=
u because no one wants to mess with someone who is worshipping Chandi.=
It is not difficult, neither something to be unnecessarily scared of. Ther=
e are spirits etc for sure, but neither will you bother them nor will they =
bother you. Surrendering to the deity is very good attitude to h=
ave. And finally, the soul of the individual on whose pyre the homa is bein=
g done, is taken by the Goddess and acquires a lot of punya.</div>
<div>&nb=
sp;</div>
<div>Thus ended my first experience of a Chandi homa on a burning=
pyre.That night was Krishna Saptami. The next two nights again we did homa=
s at Manikarnik. </div>
<div> </div>
<div>-Regards</div>
<div> Ra=
jarshi</div>
<div> </div>
<div>...to be continued...</div>
<div> =
</div>
<div><em><strong><strong><span style=3D"font-size: 10pt; color: navy=
; font-family: Verdana;"><font size=3D"3" color=3D"#000000" face=3D"Courier=
"><font color=3D"#00007f">Rama Naama Satya Hai..</font></font></span></stro=
ng></strong></em></div><em></em></td></tr></tbody></table></p></div></div><=
/div>
--0-638621250-1263504606=:47997--
From kritels@... Wed Feb 17 11:08:35 2016

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Date: Thu, 14 Jan 2010 19:41:23 -0800 (PST)
In-Reply-To: <384756.47997.qm@...>
MIME-Version: 1.0
From: krishna Kanth <kritels@...>
Subject: Re: [vedic-wisdom] Some more memories (Re: Rama Naama Satya Hai - 1)
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--0-560478624-1263526883=:55853
We are all pieces on a chess board played by some one else..what an analo=
gy..i liked it very much.
=C2=A0
Regards
KK
--- On Fri, 1/15/10, Narasimha=

P.V.R. Rao <pvr108@...> wrote:
From: Narasimha P.V.R. Rao <pvr108@=

yahoo.com>
Subject: [vedic-wisdom] Some more memories (Re: Rama Naama Satya=
Hai - 1)
Date: Friday, January 15, 2010, =
3:00 AM
=C2=A0
Dear Rajarshi,
=C2=A0
Thanks for the beautiful acc=
ount. You are lucky to have spent time with Manish in the blessed city of K=
ashi and that too at the blessed Manikarnika ghat.
=C2=A0
There is somethin=
g about Manish and dogs. Even when we two were doing a Chandi homam atop a =
hill in Kurukshetra in May 2008, a similar thing happened. A pack of 7-8 do=
gs living on that hill came and sat around the homam to watch. They were ca=
lm for the entire homam (a couple of hours) and watched it. When bali (we u=
sed raisins, i.e. kismis) was offered at the end, they all got up together =
and ran in one direction barking and jumping up. It was as though they were=
trying to chase someone.
=C2=A0
Some say that several animals, especially =
dogs, have subtle extra-sensory perception that is superior to that of huma=
ns.
=C2=A0
*=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *=C2=A0=C2=A0=C2=A0=
=C2=A0=C2=A0=C2=A0=C2=A0 *
=C2=A0
That homam is still fresh in my mind. Whe=
n we were climbing that hill in the afternoon to do some shooting, Manish t=
old me, "we have a strong connection with this place. Something will happen=
here today." When we discovered two Nath path sadhus following Gorakhnath =
(Gorakshanath) living there, we talked to them for a while. Manish saw thei=
r homa kundam there and asked, "we do a Chandi homam everyday. Can we do it=
in your homa kundam tonight?" The person said, "we are worshippers of Nara=
yana and do not want any taamasik deities to be called or any taamasik prac=
tices resorted to." We told him we would call Mahalakshmi in fire and there=
would be no taamasik practices. Then he consented.
=C2=A0
We left and reac=
hed the hill with materials around 8:30 pm. The hill and its surroundings w=
ere pitch dark and silent. There was no electricity in that area. We climbe=
d the hill using Manish's cell phone backlight to show the way. There were =
several dogs there and they started barking when they saw us climbing. But =
when we started the homam, dogs stopped barking and sat around the fire cal=
mly. An old sadhu also came out of the hut and sat near the fire.
=C2=A0
Th=
e moment The Mother was invoked in fire, the whole place that was silent ti=
ll then except for our chants suddenly came alive with all kinds of sounds.=
There was a valley in the eastern direction. A lot of birds suddenly rose =
up from their trees in that area and started making loud sounds. The whole =
area resounded with the sounds of birds, beetles etc. Given the silence til=
l then, this huge commotion felt quite eerie.
=C2=A0
*=C2=A0=C2=A0=C2=A0=C2=
=A0=C2=A0=C2=A0=C2=A0 *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *
=C2=A0
=
While on the topic of that trip, I can mention something personal that demo=
nstrates how pride keeps coming back, as taught by Ramakrishna in the story=
sent by Prasanth today.
=C2=A0
During that trip in the Indian summer of 20=
08, Manish kept on feeding my ego. He praised me to the skies in front of s=
everal people. When a lady saint in the lineage of Upasani Maharaj was talk=
ing about Upasani Maharaj, Manish would bring me into the topic and mention=
great things about me. As he kept praising me in front of people, I was fi=
rst unaffected. But it slowly got to my head. I started to feel special.
=
=C2=A0
On the night of that homam atop a hill in Kurukshetra, Manish relaxe=
d his rule of not allowing another person to put aahutis in fire when doing=
homam. Though the plan was that I would do homam in my homa kundam and Man=
ish would do in their homa kundam, he changed his mind at the last minute a=
nd said we would do together in the same homa kundam. He said I was ready a=
nd could share homam with him. I was ecstatic and saw it as an "acknowledgm=
ent" of my "spiritual progress". My already provoked pride peaked with this=
.
=C2=A0
My mind was filled with proud thoughts and my focus on mantra and =
deity was weak, as we chanted Saptashati during that night's homam. Manish =
said nothing there. The moment homam was over and we went back, he scolded =
me with a very stern and serious tone, "what were you thinking? We called t=
he Mother in fire and you were so distracted. You wasted a great opportunit=
y tonight. We are chootiyas (an expletive) and She is the Mother of the uni=
verse. How can you absorb your mind in egoistic thoughts in her presence? H=
ad I been strict like my gurus or like the gurus of the old times, you woul=
d've been killed today." He was in that serious mood for an hour or so and =
then became very kind and compassionate again. He laughed, "are you still t=
hinking about it? Leave it Narasimha. These things happen. Everything happe=
ns for good. I have no doubt you will overcome. Time has to come for anythi=
ng. Don't worry and keep doing sadhana."
=C2=A0
I realized that day that Ma=
haamaayaa is very powerful. Irrespective of what you experience and irrespe=
ctive of how much progress you make, she can delude you in a split second. =
In fact, the experiences one has and the progress one makes is not really o=
ne's. She gives them and she uses them to bind one. The moment one thinks "=
I, so-and-so individual, exist" and attributes those "experiences" and "pro=
gress" to that "I", one is instantly bound - there is scope for pride, happ=
iness, unhappiness etc and one can be deluded. Constant surrender to the su=
preme power running the universe, while performing the duties that one is i=
nspired to perform using the body inhabited by one and without paying ANY a=
ttention to ANY results that come, including praises and criticism, is the =
only solution.
=C2=A0
This experience taught me a very valuable lesson. Wha=
t Manish said about me to others in my presence may have been a way of test=
ing me. It is also possible that it is correct. In either case, it does not=
matter. The persona (body-name-entity) one inhabits on earth is a *tempora=
ry* abode allocated to one for fulfilling one's dharma. Attributes of that =
persona, including its merits and demerits, are irrelevant to one. The mome=
nt one looks at that persona as "I" and forms an attachment to the attribut=
es of that persona, one gets bound. Instead, one should just use that perso=
na to fulfill dharma without forming an attachment. An attachment to a pers=
ona brings many happinesses and many miseries and binds one, irrespective o=
f how meritorious that persona is. At the end of the day, everything that i=
s temporary perishes.
=C2=A0
Also, note that pride can strike anytime anywh=
ere, as long as one has an attachment to the persona. Keep doing sadhana, w=
hile constantly contemplating and guarding against such an attachment. Prid=
e is suppressed for a while, comes back again, is suppressed again, comes b=
ack again and so on. This cycle goes on until one's attachment to the perso=
na is killed completely. This is a long process. Don't worry too much and j=
ust keep doing sadhana.
=C2=A0
*=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 =
*=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *
=C2=A0
The thing about the hu=
ngry kid reminds me of something. When Manish and I were climbing down at G=
irnar around sunset, a lame dog that was walking on 3 legs started followin=
g us. It came with us a long way. At one point, it ran ahead of us and sat =
in front of a roadside (or rather stair-side) stall that was still open. Ma=
nish stopped there, bought some biscuit packets and fed some to the dog. Th=
at dog stopped following us then. In a couple of minutes, we encountered an=
old man in shoddy clothes. He was weeping. Manish stopped and asked him wh=
at happened. He said he lost all his money at a hotel in Junagadh and has n=
o money to even buy food. He decided to just climb the hill (it has 7,000 s=
tairs!) and go to Dattatreya and leave it to him to help him out. He was cl=
imbing up, while we were climbing down. It was getting nearly dark then. Ma=
nish gave him a lot of money, all the biscuit packets that were with us and=
a soft drink. He thanked and gave back a few
biscuit pieces to me and sai=
d, "you guys keep this."
=C2=A0
Later Manish told me the same thing he told=
you, "you never know when and in what form god comes to test you. Kindness=
and compassion towards needy people is an important dharma."
=C2=A0
One do=
es not need to do something beyond one's means. But, one can have compassio=
n, feel the other person's pain and help within one's means.
=C2=A0
I consi=
dered the biscuit pieces given back by that old man as Dattatreya's prasad =
and ate it. Regarding the child you saw, please note that Vatuka Bhairava i=
s depicted as a child.
=C2=A0
*=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *=
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *
=C2=A0
BTW, the Girnar trip ha=
ppenened unplanned. We were supposed to be in Dwaraka for one more day shoo=
ting for the Krishna movie. But we basically finished what we had intended.=
So I was thinking in my mind with dissatisfaction, "why does Manish want t=
o prolong things here and shoot more? We are done here. Why can't we just l=
eave Dwaraka and perhaps go to Girnar for a day?" I kept my thoughts to mys=
elf. It was late in the evening and we were on our way to a Shiva temple at=
Dwaraka. All of a sudden, Manish told the driver to stop and turn back to =
the hotel. He announced that we were leaving for Girnar. He said, "bulawa a=
a gaya. hum Girnar jaayenge" (invitation has arrived. We will go to Girnar.=
) We rushed to the hotel, packed and left in 10 minutes. We reached Girnar =
around midnight and spent the next day there. For those who do not know, Gi=
rnar is considered the abode of Lord Dattatreya.
=C2=A0
Sometimes, Manish h=
as the uncanny ability to respond to one's thoughts. However, he says it is=
not his ability, but it is Nature listening to one's wish and fulfilling t=
hrough another.
=C2=A0
*=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *=C2=A0=
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *
=C2=A0
Imagine chess pieces being mo=
ved by an expert player thinking "I am an powerful king. I am great", "I am=
a beautiful queen. I am great", "I am a strong knight. I am great", "I kil=
led a great bishop despite being a pawn. I am great", "I am just a pawn, bu=
t I sacrificed myself to trap the queen. I am great" etc.
=C2=A0
It may sou=
nd weird, but this is what happens in real life all the time. You, I, all t=
hese people are pieces in another kind of chess game. Not realizing that a =
player is moving us, we engage in egoistic thoughts, fake happiness, fake s=
adness, fake pride, fake shame etc. One is free from all those fake feeling=
s if one realizes this. Of course, that does not mean inaction. The inspira=
tion that comes in us to engage in various actions in the world is like the=
hand of the player moving the piece. We should respect that engage in acti=
ons, but not see them as our actions.
=C2=A0
Best regards,
Narasimha
------=
------ --------- --------- --------- --------- --------- --------- -
=C2=A0=
"Do It Your=
self" ritual manuals for short Homam and Pitri Tarpana:
=C2=A0=C2=A0=C2=A0=
=A0=C2=A0 http://www.VedicAst rologer.org
=C2=A0=C2=A0=C2=A0=C2=A0 Films th=
at make a difference: http://SaraswatiFil ms.org
=C2=A0=C2=A0=C2=A0=C2=A0 =
Spirituality: http://groups. yahoo.com/ group/vedic- wisdom
=C2=A0 Jyotish =
writings: http://groups. yahoo.com/ group/JyotishWri tings
------------ ---=
------ --------- --------- --------- --------- --------- -
=C2=A0
--- On Th=
u, 1/14/10, rajarshi nandy <rajarshi14@yahoo. co.in> wrote:
From: rajarshi=
nandy <rajarshi14@yahoo. co.in>
Subject: [vedic-wisdom] Rama Naama Satya H=
ai - 1
Date: Thursday, January 14, 2010,=
6:56 AM
=C2=A0

=C2=A0
Rajarshi, I hope=
you had a nice stay at Varanasi with Manish. I see that your signature cha=
nged after the trip.
=C2=A0
We had a remarkable time at Varanasi.
=C2=A0
T=
he moment our flight landed at the Kashi airport which is actually quite ou=
tside the main city of Kashi, Manish said there is something in here which =
is different. The energy is palpable throughout. After checking in at the h=
otel we spend the time in roaming around the ghats, watching the evening Ga=
nga Arati and shooting.
=C2=A0
By 9 PM Manish decided on doing a Chandi hom=
a, at the famous Manikarnika samshan, on a funeral pyre. Sadhana in a samsh=
an bhoomi is something that many great sadhakas in Hinduism have done befor=
e. Ramakrishna Paramahamsa used to perform various sadhanas in a samshan.Sr=
i Trilanga Swami - a great siddha -=C2=A0spent most of his days near the Ma=
nikarnik Samshan doing sadhana.=C2=A0The effect that a Samshan has on the h=
uman consciousness can be apty used, for those who have such inclination, t=
o further ones spiritual growth. The fire of a funeral pyre is called kravy=
ada agni, an impure form of fire unlike the fire of a standard homa agni. H=
owever, there have been sadhakas, and many in number, who has used the sams=
han agni to perform homas. They chose not to make a distinction between pur=
e and impure.If someone feels that a funeral pyre is "unholy", he or she wo=
uld be better off not trying anything in such a fire. The main deities of a=
samshan bhoomi are Mahakala and
Mahakali.
=C2=A0
=C2=A0We went to buy so=
me samagri - til (black and white), couple of=C2=A0full coconuts, flowers, =
incense stick (agabatti), =C2=A0kismis, havan samagri. While buying the sam=
agri from a shop inside a lane near the Vishwanath temple, suddenly a small=
begger child came and kept asking for food. There was a sweet shop on the =
other side of the lane, he pointed to the shop asking for food. Manish turn=
ed around, bought some food and gave it to the child. The child was eating =
when we turned back towards the shop from where we were buying the samagri.=
In a moment Manish asked me to check for the child, I turned round and fou=
nd no one there. I looked in the lane and there was no child anywhere. Just=
gone, vanished! I still remember the child very clearly. Manish smiled and=
said, " The deity of this place wanted to see whether we=C2=A0had become s=
o big sadhakas that we=C2=A0are unable to feed a hungry child=C2=A0. That i=
s how God comes to test people.=C2=A0Kya pata Narayan kab, kaha aur=C2=A0ki=
s
roop me mil jaye."
=C2=A0
At 11 pm we left for Manikarnik, dressed in a =
combination of red and black. Walking along the ghats we reached the samsha=
n at around eleven thirty. It was quite crowded, with=C2=A0domes (people wh=
o work there to help the bodies burn) and the relatives. There were at leas=
t 8 to 10 pyres burning simultaneously. Right next to it was the Ganges, pi=
tch black at night. We sat on a stairs, waiting for the crowd to ease out a=
bit, not sure when that will happen, not sure=C2=A0how people are going to=
curiosity=C2=A0and possible=C2=A0apprehension.=C2=A0Suddenly Manish closed=
his eyes and meditated some time, then remarked that this place has a trem=
endous energy. Something of almost infinite abilities resides in this samsh=
an bhoomi. A deity. While sayingf so he turned behind to look at something,=
I too turned. I could see nothing but blank space. But that very instant t=
he dogs in the samshan went running=C2=A0to
that direction.
=C2=A0
After w=
aiting like this for about an hour, we found a pyre where the relatives had=
left.The major portion had been burnt already, but there was enough left t=
o last for some time still. We went and sat next to it. Manish started the =
homa. The offering was of til. I sat next to him doing the Chandi path, try=
ing to be in sync with his recital. A part of my mind was also trying to ad=
just itself to the ambience. There were quite a few people around watching =
what we were upto. But no one disturbed. The dome had to come and take wood=
from the pyre to light other pyres. He did it in the most cautious manner =
possible, taking pieces from the fringe of the pyre. After some time Manish=
indicated to him not to take any more wood. The dome nodded his head and d=
id not disturb that pyre again.
=C2=A0
Very soon, within half an hour I no=
ticed that a pack of 4/5 dogs had come and were sitting around the pyre on =
which the homa was being done. As=C2=A0I=C2=A0read the Chandi I felt a grea=
t pressure on my head, from all sides. As if a something was pressing hard =
on my skull, gripping it tight. The concentration become excellent. I soon =
forgot who was watching us or anything else around me, except for the sound=
of the Chandi Path. Very nice meditation happened. The mind felt like as i=
f it was a piece of iron and there=C2=A0was a huuuuge magnet nearby which j=
ust kept pulling the mind away to some distant place, far, far away from th=
e reality I am normally=C2=A0accustomed to.=C2=A0While the homa was on, sud=
denly=C2=A0one black dog from the pack which was sitting nearby, sat up on =
two legs and kept starting at Manish. For I think about 10 mins it kept sta=
ring with it's head pointed in an angular fashion. Its eyes and mannerism g=
ave a feeling as if it is not an animal but a human being
watching. Just s=
taring and observing every action. Manish said Kala Bhairava had entered in=
to the body of that dog.
=C2=A0
The homa finished at around 3 AM. The medit=
ations both at the end as well as in between, were all excellent. The mind =
would just get pulled a few notches above the ordinary with slightest bit o=
f effort.
=C2=A0
Simply being in a samshan and observing the human body bur=
ning up has a powerful effect on the mind. In a nearby pyre we saw the femu=
r bones of a female human body burning. Both the femurs were visible and sp=
read apart. In an ordinary setting, this kind of a scene would mean a woman=
with "legs spread apart" which has a very sexual connotation. In Manikarni=
k, on that night, it only evoked a feeling of how eventually the body is me=
rely a covering for something far more real and powerful that resides insid=
e. The skin, flesh, bones etc will perish as they are ment to perish. Only =
Rama naam satya hai.
=C2=A0
Manish said if your intentions of going to a sa=
mshan bhoomi is merely to please God through sadhanas=C2=A0- i.e you are no=
t planning something negative nor desirous of petty mundane gains - there i=
s very little chance that you will ever come to harm. Further, when you do =
a Chandi homa, no ethereal beings will disturb you because no one wants to =
mess with=C2=A0someone who is worshipping Chandi. It is not difficult, neit=
her something to be unnecessarily scared of. There are spirits etc for sure=
, but neither will you bother them nor will they bother you. =C2=A0Surrende=
ring to the deity is very good=C2=A0attitude to have. And finally, the soul=
of the individual on whose pyre the homa is being done, is taken by the Go=
ddess and acquires a lot of punya.
=C2=A0
Thus ended my first experience of=
a Chandi homa on a burning pyre.That night was Krishna Saptami. The next t=
wo nights again we did homas at Manikarnik.
=C2=A0
-Regards
=C2=A0Rajarshi=
=C2=A0
=C2=A0
--0-560478624-1263526883=:55853

top" style=3D"font: inherit;"><BR>
<DIV>We are all pieces on a chess board =
played by some one else..what an analogy..i liked it very much.</DIV>
<DIV>=
</DIV>
<DIV>Regards</DIV>
<DIV>KK</DIV><BR><BR>--- On <B>Fri, 1/15/10=
, Narasimha P.V.R. Rao <I><pvr108@...></I></B> wrote:<BR>
<BLOC=
KQUOTE style=3D"PADDING-LEFT: 5px; MARGIN-LEFT: 5px; BORDER-LEFT: rgb(16,16=
,255) 2px solid"><BR>From: Narasimha P.V.R. Rao <pvr108@...><BR=
>Subject: [vedic-wisdom] Some more memories (Re: Rama Naama Satya Hai - 1)<=
BR>To: vedic-wisdom@yahoogroups.com<BR>Date: Friday, January 15, 2010, 3:00=
AM<BR><BR>
<DIV id=3Dyiv1696494658><SPAN style=3D"DISPLAY: none"> </S=
PAN>
<DIV>
<TABLE cellSpacing=3D0 cellPadding=3D0 bor=
der=3D0>
<TBODY>
<TR>
<TD vAlign=3Dtop>Dear Rajarshi,<BR> <BR>Thanks f=
or the beautiful account. You are lucky to have spent time with Manish in t=
he blessed city of Kashi and that too at the blessed Manikarnika ghat.<BR>&=
nbsp;<BR>There is something about Manish and dogs. Even when we two were do=
ing a Chandi homam atop a hill in Kurukshetra in May 2008, a similar thing =
happened. A pack of 7-8 dogs living on that hill came and sat around the ho=
mam to watch. They were calm for the entire homam (a couple of hours) and w=
atched it. When bali (we used raisins, i.e. kismis) was offered at the end,=
they all got up together and ran in one direction barking and jumping up. =
It was as though they were trying to chase someone.<BR> <BR>Some say t=
hat several animals, especially dogs, have subtle extra-sensory perception =
that is superior to that of humans.<BR> <BR>* &=
nbsp; * *<BR> <B=
R>That homam is
still fresh in my mind. When we were climbing that hill in=
the afternoon to do some shooting, Manish told me, "we have a strong conne=
ction with this place. Something will happen here today." When we discovere=
d two Nath path sadhus following Gorakhnath (Gorakshanath) living there, we=
talked to them for a while. Manish saw their homa kundam there and asked, =
"we do a Chandi homam everyday. Can we do it in your homa kundam tonight?" =
The person said, "we are worshippers of Narayana and do not want any taamas=
ik deities to be called or any taamasik practices resorted to." We told him=
we would call Mahalakshmi in fire and there would be no taamasik practices=
. Then he consented.<BR> <BR>We left and reached the hill with materia=
ls around 8:30 pm. The hill and its surroundings were pitch dark and silent=
. There was no electricity in that area. We climbed the hill using Manish's=
cell phone backlight to show the way. There were several dogs there and th=
ey
started barking when they saw us climbing. But when we started the homa=
m, dogs stopped barking and sat around the fire calmly. An old sadhu also c=
ame out of the hut and sat near the fire.<BR> <BR>The moment The Mothe=
r was invoked in fire, the whole place that was silent till then except for=
our chants suddenly came alive with all kinds of sounds. There was a valle=
y in the eastern direction. A lot of birds suddenly rose up from their tree=
s in that area and started making loud sounds. The whole area resounded wit=
h the sounds of birds, beetles etc. Given the silence till then, this huge =
commotion felt quite eerie.<BR> <BR>* &nb=
sp; * *<BR> <BR>While =
on the topic of that trip, I can mention something personal that demonstrat=
es how pride keeps coming back, as taught by Ramakrishna in the story sent =
by Prasanth today.<BR> <BR>During that trip in the Indian summer
of 2=
008, Manish kept on feeding my ego. He praised me to the skies in front of =
several people. When a lady saint in the lineage of Upasani Maharaj was tal=
king about Upasani Maharaj, Manish would bring me into the topic and mentio=
n great things about me. As he kept praising me in front of people, I was f=
irst unaffected. But it slowly got to my head. I started to feel special.<B=
R> <BR>On the night of that homam atop a hill in Kurukshetra, Manish r=
elaxed his rule of not allowing another person to put aahutis in fire when =
doing homam. Though the plan was that I would do homam in my homa kundam an=
d Manish would do in their homa kundam, he changed his mind at the last min=
ute and said we would do together in the same homa kundam. He said I was re=
ady and could share homam with him. I was ecstatic and saw it as an "acknow=
ledgment" of my "spiritual progress". My already provoked pride peaked with=
this.<BR> <BR>My mind was filled with proud thoughts and
my focus on=
mantra and deity was weak, as we chanted Saptashati during that night's ho=
mam. Manish said nothing there. The moment homam was over and we went back,=
he scolded me with a very stern and serious tone, "what were you thinking?=
We called the Mother in fire and you were so distracted. You wasted a grea=
t opportunity tonight. We are chootiyas (an expletive) and She is the Mothe=
r of the universe. How can you absorb your mind in egoistic thoughts in her=
presence? Had I been strict like my gurus or like the gurus of the old tim=
es, you would've been killed today." He was in that serious mood for an hou=
r or so and then became very kind and compassionate again. He laughed, "are=
you still thinking about it? Leave it Narasimha. These things happen. Ever=
ything happens for good. I have no doubt you will overcome. Time has to com=
e for anything. Don't worry and keep doing sadhana."<BR> <BR>I realize=
d that day that Mahaamaayaa is very powerful.
Irrespective of what you exp=
erience and irrespective of how much progress you make, she can delude you =
in a split second. In fact, the experiences one has and the progress one ma=
kes is not really one's. She gives them and she uses them to bind one. The =
moment one thinks "I, so-and-so individual, exist" and attributes those "ex=
periences" and "progress" to that "I", one is instantly bound - there is sc=
ope for pride, happiness, unhappiness etc and one can be deluded. Constant =
surrender to the supreme power running the universe, while performing the d=
uties that one is inspired to perform using the body inhabited by one and w=
ithout paying ANY attention to ANY results that come, including praises and=
criticism, is the only solution.<BR> <BR>This experience taught me a =
very valuable lesson. What Manish said about me to others in my presence ma=
y have been a way of testing me. It is also possible that it is correct. In=
either case, it does not matter. The
persona (body-name-entity) one inhab=
its on earth is a *temporary* abode allocated to one for fulfilling one's d=
harma. Attributes of that persona, including its merits and demerits, are i=
rrelevant to one. The moment one looks at that persona as "I" and forms an =
attachment to the attributes of that persona, one gets bound. Instead, one =
should just use that persona to fulfill dharma without forming an attachmen=
t. An attachment to a persona brings many happinesses and many miseries and=
binds one, irrespective of how meritorious that persona is. At the end of =
the day, everything that is temporary perishes.<BR> <BR>Also, note tha=
t pride can strike anytime anywhere, as long as one has an attachment to th=
e persona. Keep doing sadhana, while constantly contemplating and guarding =
against such an attachment. Pride is suppressed for a while, comes back aga=
in, is suppressed again, comes back again and so on. This cycle goes on unt=
il one's attachment to the
persona is killed completely. This is a long pr=
ocess. Don't worry too much and just keep doing sadhana.<BR> <BR>*&nbs=
p; * =
; *<BR> <BR>The thing about the hungry kid reminds me of somethi=
ng. When Manish and I were climbing down at Girnar around sunset, a lame do=
g that was walking on 3 legs started following us. It came with us a long w=
ay. At one point, it ran ahead of us and sat in front of a roadside (or rat=
her stair-side) stall that was still open. Manish stopped there, bought som=
e biscuit packets and fed some to the dog. That dog stopped following us th=
en. In a couple of minutes, we encountered an old man in shoddy clothes. He=
was weeping. Manish stopped and asked him what happened. He said he lost a=
ll his money at a hotel in Junagadh and has no money to even buy food. He d=
ecided to just climb the hill (it has 7,000 stairs!) and go to Dattatreya a=
nd leave it to him
to help him out. He was climbing up, while we were clim=
bing down. It was getting nearly dark then. Manish gave him a lot of money,=
all the biscuit packets that were with us and a soft drink. He thanked and=
gave back a few biscuit pieces to me and said, "you guys keep this."<BR>&n=
bsp;<BR>Later Manish told me the same thing he told you, "you never know wh=
en and in what form god comes to test you. Kindness and compassion towards =
needy people is an important dharma."<BR> <BR>One does not need to do =
something beyond one's means. But, one can have compassion, feel the other =
person's pain and help within one's means.<BR> <BR>I considered the bi=
scuit pieces given back by that old man as Dattatreya's prasad and ate it. =
Regarding the child you saw, please note that Vatuka Bhairava is depicted a=
s a child.<BR> <BR>* * =
*<BR> <BR>BTW, the Girnar trip ha=
ppenened
unplanned. We were supposed to be in Dwaraka for one more day sho=
oting for the Krishna movie. But we basically finished what we had intended=
. So I was thinking in my mind with dissatisfaction, "why does Manish want =
to prolong things here and shoot more? We are done here. Why can't we just =
leave Dwaraka and perhaps go to Girnar for a day?" I kept my thoughts to my=
self. It was late in the evening and we were on our way to a Shiva temple a=
t Dwaraka. All of a sudden, Manish told the driver to stop and turn back to=
the hotel. He announced that we were leaving for Girnar. He said, "bulawa =
aa gaya. hum Girnar jaayenge" (invitation has arrived. We will go to Girnar=
.) We rushed to the hotel, packed and left in 10 minutes. We reached Girnar=
around midnight and spent the next day there. For those who do not know, G=
irnar is considered the abode of Lord Dattatreya.<BR> <BR>Sometimes, M=
anish has the uncanny ability to respond to one's thoughts. However, he say=
s
it is not his ability, but it is Nature listening to one's wish and fulf=
illing through another.<BR> <BR>* &=
nbsp; * *<BR> <BR>Imagine ch=
ess pieces being moved by an expert player thinking "I am an powerful king.=
I am great", "I am a beautiful queen. I am great", "I am a strong knight. =
I am great", "I killed a great bishop despite being a pawn. I am great", "I=
am just a pawn, but I sacrificed myself to trap the queen. I am great" etc=
.<BR> <BR>It may sound weird, but this is what happens in real life al=
l the time. You, I, all these people are pieces in another kind of chess ga=
me. Not realizing that a player is moving us, we engage in egoistic thought=
s, fake happiness, fake sadness, fake pride, fake shame etc. One is free fr=
om all those fake feelings if one realizes this. Of course, that does not m=
ean inaction. The inspiration that comes in us to engage in various
action=
s in the world is like the hand of the player moving the piece. We should r=
espect that engage in actions, but not see them as our actions.<BR> <B=
R>Best regards,<BR>Narasimha<BR>------------ --------- --------- --------- =
--------- --------- --------- -<BR> Free Jyotish Software, Free Jyoti=
sh Lessons, Jyotish Writings,<BR>"Do It Yourself" ritual manuals for short =
Homam and Pitri Tarpana:<BR> =
; http://www.VedicAst=
rologer.org<BR> Films that make a difference: http=
://SaraswatiFil ms.org <BR> Spirituality: http://gr=
oups. yahoo.com/ group/vedic- wisdom<BR> Jyotish writings: http://gro=
ups. yahoo.com/ group/JyotishWri tings<BR>------------ --------- --------- =
--------- --------- --------- --------- -<BR> <BR>--- On <B>Thu, 1/14/=
10, rajarshi nandy <I><rajarshi14@yahoo. co.in></I></B>
wrote:<BR>
<=
BLOCKQUOTE style=3D"BORDER-LEFT: rgb(16,16,255) 2px solid">From: rajarshi n=
andy <rajarshi14@yahoo. co.in><BR>Subject: [vedic-wisdom] Rama Naama =
Satya Hai - 1<BR>To: vedic-wisdom@ yahoogroups. com<BR>Date: Thursday, Janu=
ary 14, 2010, 6:56 AM<BR><BR>
<DIV id=3Dyiv1604961683><SPAN> </SPAN>
=
<DIV>
<TABLE cellSpacing=3D0 cellPadding=3D0 border=3D=
0>
<TBODY>
<TR>
<TD style=3D"FONT-FAMILY: inherit; font-size-adjust: inheri=
t; font-stretch: inherit" vAlign=3Dtop>
<DIV>Dear Narasimha and others,</DI=
V>
<DIV> </DIV>
<DIV><EM>Rajarshi, I hope you had a nice stay at Varan=
asi with Manish. I see that your signature changed after the trip.</EM></DI=
V>
<DIV><EM></EM> </DIV>
<DIV>We had a remarkable time at Varanasi. </=
DIV>
<DIV> </DIV>
<DIV>The moment our flight landed at the Kashi airpo=
rt which is actually quite outside the main city of Kashi, Manish said ther=
e is something in here which is different. The energy is palpable throughou=
t. After checking in at the hotel we spend the time in roaming around the g=
hats, watching the evening Ganga Arati and shooting.</DIV>
<DIV> </DIV=
>
<DIV>By 9 PM Manish decided on doing a Chandi homa, at the famous Manikar=
nika samshan, on a funeral pyre. Sadhana in a samshan bhoomi is something t=
hat many great sadhakas in Hinduism have done before. Ramakrishna Paramaham=
sa used to perform various sadhanas in a samshan.Sri Trilanga Swami - a gre=
at siddha - spent most of his days near the Manikarnik Samshan doing s=
adhana. The effect that a Samshan has on the human consciousness can b=
e apty used, for those who have such inclination, to further ones spiritual=
growth. The fire of a funeral pyre is called kravyada agni, an impure form=
of fire unlike the fire of a standard homa agni. However, there have been =
sadhakas, and many in number, who has used the samshan agni to perform homa=
s. They chose not to make a distinction between pure and impure.If someone =
feels that a funeral pyre is "unholy", he or she would be better off not tr=
ying anything in such a fire. The main deities of a samshan bhoomi are
Mah=
akala and Mahakali. </DIV>
<DIV> </DIV>
<DIV> We went to buy some=
samagri - til (black and white), couple of full coconuts, flowers, in=
cense stick (agabatti), kismis, havan samagri. While buying the samag=
ri from a shop inside a lane near the Vishwanath temple, suddenly a small b=
egger child came and kept asking for food. There was a sweet shop on the ot=
her side of the lane, he pointed to the shop asking for food. Manish turned=
around, bought some food and gave it to the child. The child was eating wh=
en we turned back towards the shop from where we were buying the samagri. I=
n a moment Manish asked me to check for the child, I turned round and found=
no one there. I looked in the lane and there was no child anywhere. Just g=
one, vanished! I still remember the child very clearly. Manish smiled and s=
aid, " The deity of this place wanted to see whether we had become so =
big sadhakas that we are unable to feed a hungry child . That is =
how God comes to test people. Kya
pata Narayan kab, kaha aur kis=
roop me mil jaye."</DIV>
<DIV> </DIV>
<DIV>At 11 pm we left for Manik=
arnik, dressed in a combination of red and black. Walking along the ghats w=
e reached the samshan at around eleven thirty. It was quite crowded, with&n=
bsp;domes (people who work there to help the bodies burn) and the relatives=
. There were at least 8 to 10 pyres burning simultaneously. Right next to i=
t was the Ganges, pitch black at night. We sat on a stairs, waiting for the=
crowd to ease out a bit, not sure when that will happen, not sure how=
people are going to react. As we sat observing, the people too were observ=
ing us with a mix of curiosity and possible apprehension. Su=
ddenly Manish closed his eyes and meditated some time, then remarked that t=
his place has a tremendous energy. Something of almost infinite abilities r=
esides in this samshan bhoomi. A deity. While sayingf so he turned behind t=
o look at something, I too turned. I could see nothing but blank space. But=
that very instant the dogs in the
samshan went running to that direc=
tion.</DIV>
<DIV> </DIV>
<DIV>After waiting like this for about an hou=
r, we found a pyre where the relatives had left.The major portion had been =
burnt already, but there was enough left to last for some time still. We we=
nt and sat next to it. Manish started the homa. The offering was of til. I =
sat next to him doing the Chandi path, trying to be in sync with his recita=
l. A part of my mind was also trying to adjust itself to the ambience. Ther=
e were quite a few people around watching what we were upto. But no one dis=
turbed. The dome had to come and take wood from the pyre to light other pyr=
es. He did it in the most cautious manner possible, taking pieces from the =
fringe of the pyre. After some time Manish indicated to him not to take any=
more wood. The dome nodded his head and did not disturb that pyre again. <=
/DIV>
<DIV> </DIV>
<DIV>Very soon, within half an hour I noticed that =
a pack of 4/5 dogs had come and were sitting around the pyre on which the h=
oma was being done. As I read the Chandi I felt a great pressure =
on my head, from all sides. As if a something was pressing hard on my skull=
, gripping it tight. The concentration become excellent. I soon forgot who =
was watching us or anything else around me, except for the sound of the Cha=
ndi Path. Very nice meditation happened. The mind felt like as if it was a =
piece of iron and there was a huuuuge magnet nearby which just kept pu=
lling the mind away to some distant place, far, far away from the reality I=
am normally accustomed to. While the homa was on, suddenly =
one black dog from the pack which was sitting nearby, sat up on two legs an=
d kept starting at Manish. For I think about 10 mins it kept staring with i=
t's head pointed in an angular fashion. Its eyes and mannerism gave a feeli=
ng as if it is
not an animal but a human being watching. Just staring and =
observing every action. Manish said Kala Bhairava had entered into the body=
of that dog.</DIV>
<DIV> </DIV>
<DIV>The homa finished at around 3 AM=
. The meditations both at the end as well as in between, were all excellent=
. The mind would just get pulled a few notches above the ordinary with slig=
htest bit of effort.</DIV>
<DIV> </DIV>
<DIV>Simply being in a samshan=
as they are ment to perish. Only Rama naam satya hai.</DIV>
<DIV> </DI=
V>
<DIV>Manish said if your intentions of going to a samshan bhoomi is mere=
ly to please God through sadhanas - i.e you are not planning something=
negative nor desirous of petty mundane gains - there is very little chance=
that you will ever come to harm. Further, when you do a Chandi homa, no et=
hereal beings will disturb you because no one wants to mess with someo=
ne who is worshipping Chandi. It is not difficult, neither something to be =
unnecessarily scared of. There are spirits etc for sure, but neither will y=
ou bother them nor will they bother you. Surrendering to the deity is=
very good attitude to have. And finally, the soul of the individual o=
n whose pyre the homa is being done, is taken by the Goddess and acquires a=
lot of punya.</DIV>
<DIV> </DIV>
<DIV>Thus ended my first experience =
of a Chandi homa on a burning pyre.That night was Krishna Saptami. The next=
two nights again we did homas at Manikarnik. </DIV>
<DIV> </DIV>
<DIV=
>-Regards</DIV>
<DIV> </DIV>
<DIV>...to be c=
ontinued...</DIV>
<DIV> </DIV>
<DIV><EM><STRONG><STRONG><SPAN style=3D=
"FONT-SIZE: 10pt; COLOR: navy; FONT-FAMILY: Verdana"><FONT face=3DCourier c=
olor=3D#000000 size=3D3><FONT color=3D#00007f>Rama Naama Satya Hai..</FONT>=
</FONT></SPAN></STRONG></STRONG></EM></DIV><EM></EM></TD></TR></TBODY></TAB=
LE></DIV></DIV></DIV></BLOCKQUOTE></TD></TR></TBODY></TABLE></DIV></DIV></D=
IV></BLOCKQUOTE></td></tr></table><br>
--0-560478624-1263526883=:55853--
From rajbhardwaj1949@... Wed Feb 17 11:08:35 2016

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Jan 2010 07:59:49 -0000
2010 07:59:49 -0000
Date: Fri, 15 Jan 2010 07:59:47 -0000
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From: "Raj" <rajbhardwaj1949@...>
y=KVJcMZKDX34ZIqk07A5MIRAPENiiKgbc4KTy_kMWE0EXpX351rHNi2bq
X-Yahoo-Profile: rajbhardwaj1949
Reading the experiences of Rajrashi and Narsimha was a great experience

fo=
r me. It was as if something moved within me,for fraction of a second
or wh=
at and what was that ? I cannot state! Never ever had this
experience in t=
he past 55 years, while reading stories of this genre or
few great writings=
. Blessed are ALL the characters who appeared in these
narrations ! Rememb=
er a song of my childhood days, penned and sung by
Kavi Pradip in a film (P=
erhaps Narsi Bhagat ? )...Bade Pyar Se Milna Jag
men, Duniya men insan Re, =
Kya Jaane kis Bhes men Baba Mil Jaen Bhagwn
Re!!!!
Raj Bhardwaj
--- In v=
edic-wisdom@yahoogroups.com, krishna Kanth <kritels@...> wrote:
>
>
>
> We =
are all pieces on a chess board played by some one else..what an
analogy..i=
liked it very much.
> =C2
> Regards
> KK
>
> --- On Fri, 1/15/10, Narasimh=
a P.V.R. Rao pvr108@... wrote:
>
>
> From: Narasimha P.V.R. Rao pvr108@...
=
> Subject: [vedic-wisdom] Some more memories (Re: Rama Naama Satya Hai -
1)=
> To: vedic-wisdom@yahoogroups.com

> Date: Friday, January 15, 2010, 3:00 =
AM
>
>
> =C2
>
>
>
>
>
>
>
> Dear Rajarshi,
> =C2
> Thanks for the beautifu=
l account. You are lucky to have spent time
with Manish in the blessed city=
of Kashi and that too at the blessed
Manikarnika ghat.
> =C2
> There is so=
mething about Manish and dogs. Even when we two were doing
a Chandi homam a=
top a hill in Kurukshetra in May 2008, a similar thing
happened. A pack of =
7-8 dogs living on that hill came and sat around the
homam to watch. They w=
ere calm for the entire homam (a couple of hours)
and watched it. When bali=
(we used raisins, i.e. kismis) was offered at
the end, they all got up tog=
ether and ran in one direction barking and
jumping up. It was as though the=
y were trying to chase someone.
> =C2
> Some say that several animals, espe=
cially dogs, have subtle
extra-sensory perception that is superior to that =
of humans.
> =C2
> *=C2 =C2 =C2 =C2 =C2 =C2 =C2 *=C2 =C2 =C2 =C2 =C2 =C2
=
=C2 *
> =C2
> That homam is still fresh in my mind. When we were climbing =
that hill
in the afternoon to do some shooting, Manish told me, "we have a =
strong
connection with this place. Something will happen here today." When =
we
discovered two Nath path sadhus following Gorakhnath (Gorakshanath)
livi=
ng there, we talked to them for a while. Manish saw their homa
kundam there=
and asked, "we do a Chandi homam everyday. Can we do it in
your homa kunda=
m tonight?" The person said, "we are worshippers of
Narayana and do not wan=
t any taamasik deities to be called or any
taamasik practices resorted to."=
We told him we would call Mahalakshmi
in fire and there would be no taamas=
ik practices. Then he consented.
> =C2
> We left and reached the hill with =
materials around 8:30 pm. The hill
and its surroundings were pitch dark and=
silent. There was no
electricity in that area. We climbed the hill using M=
anish's cell phone
backlight to show the way. There were several dogs there=
and they
started barking when they saw us climbing. But when we started th=
e
homam, dogs stopped barking and sat around the fire calmly. An old sadhu
=
also came out of the hut and sat near the fire.
> =C2
> The moment The Moth=
er was invoked in fire, the whole place that was
silent till then except fo=
r our chants suddenly came alive with all
kinds of sounds. There was a vall=
ey in the eastern direction. A lot of
birds suddenly rose up from their tre=
es in that area and started making
loud sounds. The whole area resounded wi=
th the sounds of birds, beetles
etc. Given the silence till then, this huge=
commotion felt quite eerie.
> =C2
> *=C2 =C2 =C2 =C2 =C2 =C2 =C2 *=C2 =C2=
=C2 =C2 =C2 =C2
=C2 *
> =C2
> While on the topic of that trip, I can ment=
ion something personal that
demonstrates how pride keeps coming back, as ta=
ught by Ramakrishna in
the story sent by Prasanth today.
> =C2
> During tha=
t trip in the Indian summer of 2008, Manish kept on feeding
my ego. He prai=
sed me to the skies in front of several people. When a
lady saint in the li=
neage of Upasani Maharaj was talking about Upasani
Maharaj, Manish would br=
ing me into the topic and mention great things
about me. As he kept praisin=
g me in front of people, I was first
unaffected. But it slowly got to my he=
ad. I started to feel special.
> =C2
> On the night of that homam atop a hi=
ll in Kurukshetra, Manish relaxed
his rule of not allowing another person t=
o put aahutis in fire when
doing homam. Though the plan was that I would do=
homam in my homa kundam
and Manish would do in their homa kundam, he chang=
ed his mind at the
last minute and said we would do together in the same ho=
ma kundam. He
said I was ready and could share homam with him. I was ecstat=
ic and saw
it as an "acknowledgment" of my "spiritual progress". My already=
provoked pride peaked with this.

> =C2
> My mind was filled with proud tho=
ughts and my focus on mantra and
deity was weak, as we chanted Saptashati d=
uring that night's homam.
Manish said nothing there. The moment homam was o=
ver and we went back,
he scolded me with a very stern and serious tone, "wh=
at were you
thinking? We called the Mother in fire and you were so distract=
ed. You
wasted a great opportunity tonight. We are chootiyas (an expletive)=
and
She is the Mother of the universe. How can you absorb your mind in
ego=
istic thoughts in her presence? Had I been strict like my gurus or
like the=
gurus of the old times, you would've been killed today." He was
in that se=
rious mood for an hour or so and then became very kind and
compassionate ag=
ain. He laughed, "are you still thinking about it? Leave
it Narasimha. Thes=
e things happen. Everything happens for good. I have
no doubt you will over=
come. Time has to come for anything. Don't worry
and keep doing sadhana."
>=
=C2
> I realized that day that Mahaamaayaa is very powerful. Irrespective =
of
what you experience and irrespective of how much progress you make, she
=
can delude you in a split second. In fact, the experiences one has and
the =
progress one makes is not really one's. She gives them and she uses
them to=
bind one. The moment one thinks "I, so-and-so individual, exist"
and attri=
butes those "experiences" and "progress" to that "I", one is
instantly boun=
d - there is scope for pride, happiness, unhappiness etc
and one can be del=
uded. Constant surrender to the supreme power running
the universe, while p=
erforming the duties that one is inspired to
perform using the body inhabit=
ed by one and without paying ANY attention
to ANY results that come, includ=
ing praises and criticism, is the only
solution.
> =C2
> This experience ta=
ught me a very valuable lesson. What Manish said
about me to others in my p=
resence may have been a way of testing me. It
is also possible that it is c=
orrect. In either case, it does not matter.
The persona (body-name-entity) =
one inhabits on earth is a *temporary*
abode allocated to one for fulfillin=
g one's dharma. Attributes of that
persona, including its merits and demeri=
ts, are irrelevant to one. The
moment one looks at that persona as "I" and =
forms an attachment to the
attributes of that persona, one gets bound. Inst=
ead, one should just use
that persona to fulfill dharma without forming an =
attachment. An
attachment to a persona brings many happinesses and many mis=
eries and
binds one, irrespective of how meritorious that persona is. At th=
e end
of the day, everything that is temporary perishes.
> =C2
> Also, note=
that pride can strike anytime anywhere, as long as one has
an attachment t=
o the persona. Keep doing sadhana, while constantly
contemplating and guard=
ing against such an attachment. Pride is
suppressed for a while, comes back=
again, is suppressed again, comes
back again and so on. This cycle goes on=
until one's attachment to the
persona is killed completely. This is a long=
process. Don't worry too
much and just keep doing sadhana.
> =C2
> *=C2 =
=C2 =C2 =C2 =C2 =C2 =C2 *=C2 =C2 =C2 =C2 =C2 =C2
=C2 *
> =C2
> The thing =
about the hungry kid reminds me of something. When Manish
and I were climbi=
ng down at Girnar around sunset, a lame dog that was
walking on 3 legs star=
ted following us. It came with us a long way. At
one point, it ran ahead of=
us and sat in front of a roadside (or rather
stair-side) stall that was st=
ill open. Manish stopped there, bought some
biscuit packets and fed some to=
the dog. That dog stopped following us
then. In a couple of minutes, we en=
countered an old man in shoddy
clothes. He was weeping. Manish stopped and =
asked him what happened. He
said he lost all his money at a hotel in Junaga=
dh and has no money to
even buy food. He decided to just climb the hill (it=
has 7,000 stairs!)
and go to Dattatreya and leave it to him to help him ou=
t. He was
climbing up, while we were climbing down. It was getting nearly d=
ark
then. Manish gave him a lot of money, all the biscuit packets that were=
with us and a soft drink. He thanked and gave back a few

> biscuit pieces =
to me and said, "you guys keep this."
> =C2
> Later Manish told me the same=
thing he told you, "you never know when
and in what form god comes to test=
you. Kindness and compassion towards
needy people is an important dharma."=
> =C2
> One does not need to do something beyond one's means. But, one can=
have compassion, feel the other person's pain and help within one's
means.=
> =C2
> I considered the biscuit pieces given back by that old man as
Datt=
atreya's prasad and ate it. Regarding the child you saw, please note
that V=
atuka Bhairava is depicted as a child.
> =C2
> *=C2 =C2 =C2 =C2 =C2 =C2 =C2=
*=C2 =C2 =C2 =C2 =C2 =C2
=C2 *
> =C2
> BTW, the Girnar trip happenened u=
nplanned. We were supposed to be in
Dwaraka for one more day shooting for t=
he Krishna movie. But we
basically finished what we had intended. So I was =
thinking in my mind
with dissatisfaction, "why does Manish want to prolong =
things here and
shoot more? We are done here. Why can't we just leave Dwara=
ka and
perhaps go to Girnar for a day?" I kept my thoughts to myself. It wa=
s
late in the evening and we were on our way to a Shiva temple at Dwaraka.
=
All of a sudden, Manish told the driver to stop and turn back to the
hotel.=
He announced that we were leaving for Girnar. He said, "bulawa aa
gaya. hu=
m Girnar jaayenge" (invitation has arrived. We will go to
Girnar.) We rushe=
d to the hotel, packed and left in 10 minutes. We
reached Girnar around mid=
night and spent the next day there. For those
who do not know, Girnar is co=
nsidered the abode of Lord Dattatreya.
> =C2
> Sometimes, Manish has the un=
canny ability to respond to one's
thoughts. However, he says it is not his =
ability, but it is Nature
listening to one's wish and fulfilling through an=
other.
> =C2
> *=C2 =C2 =C2 =C2 =C2 =C2 =C2 *=C2 =C2 =C2 =C2 =C2 =C2
=C2 =
*
> =C2
> Imagine chess pieces being moved by an expert player thinking "I =
am an
powerful king. I am great", "I am a beautiful queen. I am great", "I =
am
a strong knight. I am great", "I killed a great bishop despite being a
p=
awn. I am great", "I am just a pawn, but I sacrificed myself to trap
the qu=
een. I am great" etc.
> =C2
> It may sound weird, but this is what happens =
in real life all the
time. You, I, all these people are pieces in another k=
ind of chess game.
Not realizing that a player is moving us, we engage in e=
goistic
thoughts, fake happiness, fake sadness, fake pride, fake shame etc.=
One
is free from all those fake feelings if one realizes this. Of course,
=
that does not mean inaction. The inspiration that comes in us to engage
in =
various actions in the world is like the hand of the player moving
the piec=
e. We should respect that engage in actions, but not see them as
our action=
s.
> =C2
> Best regards,
> Narasimha
> ------------ --------- --------- ---=
------ --------- ---------
--------- -
> =C2 Free Jyotish Software, Free J=
yotish Lessons, Jyotish Writings,
> "Do It Yourself" ritual manuals for sho=
> =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =
=C2 =C2 =C2
=C2 =C2 =C2 http://www.VedicAst rologer.org
> =C2 =C2 =C2 =C2 =
Films that make a difference: http://SaraswatiFil
ms.org
> =C2 =C2 =C2 =C2=
Spirituality: http://groups. yahoo.com/
group/vedic- wisdom
> =C2 Jyotis=
h writings: http://groups. yahoo.com/ group/JyotishWri
tings
> ------------=
--------- --------- --------- --------- ---------
--------- -
> =C2
> --- =
On Thu, 1/14/10, rajarshi nandy rajarshi14@yahoo. co.in> wrote:
>
> From: r=
ajarshi nandy rajarshi14@yahoo. co.in>
> Subject: [vedic-wisdom] Rama Naama=
Satya Hai - 1
> To: vedic-wisdom@ yahoogroups. com
> Date: Thursday, Janua=
ry 14, 2010, 6:56 AM
>
>
> =C2
>
>
>
>
>
>
> =
=C2
> Rajarshi, I hope you had a nice stay at Varanasi with Manish. I see
t=
hat your signature changed after the trip.
> =C2
> We had a remarkable time=
at Varanasi.
> =C2
> The moment our flight landed at the Kashi airport whi=
ch is actually
quite outside the main city of Kashi, Manish said there is s=
omething in
here which is different. The energy is palpable throughout. Aft=
er
checking in at the hotel we spend the time in roaming around the ghats,
=
watching the evening Ganga Arati and shooting.
> =C2
> By 9 PM Manish decid=
ed on doing a Chandi homa, at the famous
Manikarnika samshan, on a funeral =
pyre. Sadhana in a samshan bhoomi is
something that many great sadhakas in =
Hinduism have done before.
Ramakrishna Paramahamsa used to perform various =
sadhanas in a
samshan.Sri Trilanga Swami - a great siddha -=C2 spent most o=
f his days
near the Manikarnik Samshan doing sadhana.=C2 The effect that a =
Samshan
has on the human consciousness can be apty used, for those who have=
such
inclination, to further ones spiritual growth. The fire of a funeral
=
pyre is called kravyada agni, an impure form of fire unlike the fire of
a s=
tandard homa agni. However, there have been sadhakas, and many in
number, w=
ho has used the samshan agni to perform homas. They chose not
to make a dis=
tinction between pure and impure.If someone feels that a
funeral pyre is "u=
nholy", he or she would be better off not trying
anything in such a fire. T=
he main deities of a samshan bhoomi are
Mahakala and
> Mahakali.
> =C2
> =
=C2 We went to buy some samagri - til (black and white), couple
of=C2 full =
coconuts, flowers, incense stick (agabatti), =C2 kismis,
havan samagri. Whi=
le buying the samagri from a shop inside a lane near
the Vishwanath temple,=
suddenly a small begger child came and kept
asking for food. There was a s=
weet shop on the other side of the lane,
he pointed to the shop asking for =
food. Manish turned around, bought
some food and gave it to the child. The =
child was eating when we turned
back towards the shop from where we were bu=
ying the samagri. In a moment
Manish asked me to check for the child, I tur=
ned round and found no one
there. I looked in the lane and there was no chi=
ld anywhere. Just gone,
vanished! I still remember the child very clearly. =
Manish smiled and
said, " The deity of this place wanted to see whether we=
=C2 had become
so big sadhakas that we=C2 are unable to feed a hungry child=
=C2 . That
is how God comes to test people.=C2 Kya pata Narayan kab, kaha a=
ur=C2
kis
> roop me mil jaye."
> =C2
> At 11 pm we left for Manikarnik, dre=
ssed in a combination of red and
black. Walking along the ghats we reached =
the samshan at around eleven
thirty. It was quite crowded, with=C2 domes (p=
eople who work there to
help the bodies burn) and the relatives. There were=
at least 8 to 10
pyres burning simultaneously. Right next to it was the Ga=
nges, pitch
black at night. We sat on a stairs, waiting for the crowd to ea=
se out a
bit, not sure when that will happen, not sure=C2 how people are go=
ing
to react. As we sat observing, the people too were observing us with a
=
mix of curiosity=C2 and possible=C2 apprehension.=C2 Suddenly Manish
closed=
his eyes and meditated some time, then remarked that this place
has a trem=
endous energy. Something of almost infinite abilities resides
in this samsh=
an bhoomi. A deity. While sayingf so he turned behind to
look at something,=
I too turned. I could see nothing but blank space.
But that very instant t=
he dogs in the samshan went running=C2 to
> that direction.
> =C2
> After w=
aiting like this for about an hour, we found a pyre where the
relatives had=
left.The major portion had been burnt already, but there
was enough left t=
o last for some time still. We went and sat next to it.
Manish started the =
homa. The offering was of til. I sat next to him
doing the Chandi path, try=
ing to be in sync with his recital. A part of
my mind was also trying to ad=
just itself to the ambience. There were
quite a few people around watching =
what we were upto. But no one
disturbed. The dome had to come and take wood=
from the pyre to light
other pyres. He did it in the most cautious manner =
possible, taking
pieces from the fringe of the pyre. After some time Manish=
indicated to
him not to take any more wood. The dome nodded his head and d=
id not
disturb that pyre again.
> =C2
> Very soon, within half an hour I no=
ticed that a pack of 4/5 dogs had
come and were sitting around the pyre on =
which the homa was being done.
As=C2 I=C2 read the Chandi I felt a great pr=
essure on my head, from
all sides. As if a something was pressing hard on m=
y skull, gripping it
tight. The concentration become excellent. I soon forg=
ot who was
watching us or anything else around me, except for the sound of =
the
Chandi Path. Very nice meditation happened. The mind felt like as if it=
was a piece of iron and there=C2 was a huuuuge magnet nearby which just
ke=
pt pulling the mind away to some distant place, far, far away from the
real=
ity I am normally=C2 accustomed to.=C2 While the homa was on,
suddenly=C2 o=
ne black dog from the pack which was sitting nearby, sat
up on two legs and=
kept starting at Manish. For I think about 10 mins it
kept staring with it=
's head pointed in an angular fashion. Its eyes and
mannerism gave a feelin=
g as if it is not an animal but a human being
> watching. Just staring and =
observing every action. Manish said Kala
Bhairava had entered into the body=
of that dog.
> =C2
> The homa finished at around 3 AM. The meditations bot=
h at the end as
well as in between, were all excellent. The mind would just=
get pulled a
few notches above the ordinary with slightest bit of effort.
=
> =C2
> Simply being in a samshan and observing the human body burning up h=
as
a powerful effect on the mind. In a nearby pyre we saw the femur bones
o=
f a female human body burning. Both the femurs were visible and spread
apar=
t. In an ordinary setting, this kind of a scene would mean a woman
with "le=
gs spread apart" which has a very sexual connotation. In
Manikarnik, on tha=
t night, it only evoked a feeling of how eventually
the body is merely a co=
vering for something far more real and powerful
that resides inside. The sk=
in, flesh, bones etc will perish as they are
ment to perish. Only Rama naam=
satya hai.
> =C2
> Manish said if your intentions of going to a samshan bh=
oomi is merely
to please God through sadhanas=C2 - i.e you are not planning=
something
negative nor desirous of petty mundane gains - there is very lit=
tle
chance that you will ever come to harm. Further, when you do a Chandi
h=
oma, no ethereal beings will disturb you because no one wants to mess
with=
=C2 someone who is worshipping Chandi. It is not difficult, neither
somethi=
ng to be unnecessarily scared of. There are spirits etc for sure,
but neith=
er will you bother them nor will they bother you. =C2
Surrendering to the d=
eity is very good=C2 attitude to have. And
finally, the soul of the individ=
ual on whose pyre the homa is being
done, is taken by the Goddess and acqui=
res a lot of punya.
> =C2
> Thus ended my first experience of a Chandi homa=
on a burning pyre.That
night was Krishna Saptami. The next two nights agai=
n we did homas at
Manikarnik.
> =C2
> -Regards
> =C2 Rajarshi
> =C2
> ...to=
be continued...
> =C2
>

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Subject: Greatness Of Ramana Maharshi devotee Kandaswami
y=x0OlHAloOtGyD1R1xOfSwixE1kszUAw9YF3s3AGwX830CavJ_2Kcfg
--000e0cd1b3e6da2969047d302f11
Kandaswami was the devotee who single handedly raised an Asramam for Sri
B=
hagavan on the south-eastern slopes of Arunachala. In gratitude for
Kandasw=
ami=E2=80=99s labours Sri Bhagavan named the Asramam after him as
Skandasra=
mam. Sri Bhagavan stayed here from 1916 to 1922 before moving
permanently t=
o the present Ramanasramam at the foot hills of Arunachala.
At Virupaksha =
cave besides Pazhaniswami, others like Perumalswami and
Kandaswami began to=
attach themselves permanently to the Sri Bhagavan and to
live with Him. =
=E2=80=98Share and share alike=E2=80=99 was always Sri Bhagavan=E2=80=99s m=
otto; and
food had to be found for all of them. Since they could not feel s=
ure of
feeding all the visitors,Pazhaniswami and other dependants would sta=
rt from
the Hill and go to the town to beg food. They used to go about begg=
ing in
the streets for food and bring it up the Hill and everyone used to s=
hare it.
Sometimes there used to be just rice,sometimes a mixture of everyt=
hing from
sweetmeats to savouries, but the Swami used to make it so tasty t=
hat
whatever they got, they used to be extremely satisfied with. Perumalswa=
mi
and Kandaswami used to blow in concert on the conch.When leaving thus th=
ey
would blow a long blast on their conches. This was an announcement to th=
e
townspeople that Swami=E2=80=99s party had left the cave on their begging=
mission.
They would give another blast when they reached the foot of the H=
ill, a
third call would be sounded at the entrance to the street. All the r=
esidents
of the street would be ready with their offerings and the party wo=
uld march
along the street singing Siva namavalis and collecting the offeri=
ngs. This
would suffice to feed the Swami, his attendants, visitors and all=
the
monkeys, both day and night.
Kandaswami was anxious to build a separa=

te Asramam for Bhagavan. The number
of visitors had also begun to increase.=
There was no water facility near the
cave at that time. There was not enou=
gh room to cook or for people to stay.
Some of the visitors were ladies and=
Virupaksha was too small to accommodate
all of them, hence Kandaswami=E2=
=80=99s decision to build a new Asramam.In fact, as
Bhagavan had mentioned =
in his deposition to the commission, the work on
Skandasramam began as earl=
y as 1902.Kandaswami inspected various places on
the Hill and in the forest=
s to select a site.
To the west of Virupaksha Cave, there is a black rock.=
Once when Bhagavan
went towards the rock,he saw some water oozing from und=
er the rock.Bhagavan
showed the moist area to Jadaswami and said there migh=
t be a spring there.
Jadaswami had the place dug, and out came pure, sweet =
water. Whenever
Bhagavan went there, he used to collect the pure water in h=
is Kamandala for
use later. Kandaswami finally suggested this site for the =
new Asramam and
with Sri Bhagavan=E2=80=99s approval he began work on the n=
ew Asramam single
handedly.
Kandaswami began converting what was a thick f=

orest of prickly pear on the
Mountain slope. He removed the stones around t=
he spring and cut down the
thorny shrubs and leveled the ground.The result =
of his labour & great
self-sacrifice,unaided by any at the time, is the Ska=
ndasramam we see now.
Regarding this Sri Bhagavan has said,
=E2=80=9CYou c=
annot imagine the state the site was in originally. Kandaswami worked
with =
almost superhuman effort, achieved by his own hands what even four
people t=
ogether could not have done. He removed all the prickly pear,
reduced stone=
and boulder to level ground created a garden and raised the
Asramam. We go=
t four coconut trees for planting. To plant them properly
Kandaswami dug hu=
ge square pits about ten feet deep. That would give you an
idea of the amou=
nt of labour he put into the work he took on hand. He was a
strong, well-bu=
ilt man.=E2=80=9D He put up a structure and planted mango, jackfruit,
cocon=
ut trees and some plants in front of it. Since that Asramam was
constructed=
in a spirit of service to Ramana, in a quiet manner and without
any self a=
dvertisement, it came to be called Skandasramam in memory of his
name.
Lat=
er, with the help of Perumalswami, he completed the present brick
building =
and requested Sri Bhagavan to come and stay there. Sri Bhagavan
stayed at S=
kandasramam from 1916 to 1922.Kandaswami spent some time with Sri
Bhagavan =
and later returned to his birth place. Kandaswami never returned to
Tiruvan=
namalai. There was no further news of him.
Once, in later years after movi=

ng down to live in Ramanasramam, Bhagavan
showed devotees a group photo in =
which Kandaswami,
Perumalswami,Pazhaniswami, Sivaprakasam Pillai, Narayana =
Reddi,Iswara Swami,
etc., are sitting with Sri Bhagavan.The photo was taken=
on a rock behind
Virupaksha Cave. He then added, =E2=80=9CKandaswami looks=
like a weak and lean man
in this photo. That is because he went away from =
us for more than a month
and was doing tapas at Ezhu Sunai (Seven Springs) =
and was purposely
underfeeding himself. Before that,he was a muscular, well=
-built man.
Kandaswami=E2=80=99s humble offering to Sri Bhagavan,Skandasra=

mam is still looked
after by Ramanasramam and is a place of pilgrimage for =
the devotees of Sri
Bhagavan.
Sources:
1) Arunachala's Ramana Volume 1 Bo=

ok
2)
http://www.sriramanamaharshi.org/pdf/Saranagathi_eNewsletter_July_200=
9.pdf
--
=E0=B0=93=E0=B0=82 =E0=B0=A8=E0=B0=AE=E0=B1=8B =E0=B0=AD=E0=B0=
=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =E0=
=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=
=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=8D =E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=
=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=
=B1=87=E0=B0=AE=E0=B1=87 =E0=B0=B6=E0=B0=BE=E0=B0=B6=E0=B1=8D=E0=B0=B5=E0=
=B0=A4=E0=B0=AE=E0=B1=81
--000e0cd1b3e6da2969047d302f11

d">Kandaswami was the devotee who single handedly raised an Asramam for Sri=
Bhagavan on the south-eastern slopes of Arunachala. In gratitude for Kanda=
swami=E2=80=99s labours Sri Bhagavan named the Asramam after him as Skandas=
ramam.</span>=C2=A0Sri Bhagavan stayed here from 1916 to 1922 before moving=
permanently to the present Ramanasramam at the foot hills of Arunachala.<b=
r>
<br>At Virupaksha cave besides Pazhaniswami, others like Perumalswami a=
nd Kandaswami began to attach themselves permanently to the Sri Bhagavan an=
d to live with Him. =E2=80=98Share and share alike=E2=80=99 was always Sri =
Bhagavan=E2=80=99s motto; and food had to be found for all of them. Since t=
hey could not feel sure of feeding all the visitors,Pazhaniswami and other =
dependants would start from the Hill and go to the town to beg food. They u=
sed to go about begging in the streets for food and bring it up the Hill an=
d everyone used to share it. Sometimes there used to be just rice,sometimes=
a mixture of everything from sweetmeats to savouries, but the Swami used t=
o make it so tasty that whatever they got, they used to be extremely satisf=
ied with. Perumalswami and Kandaswami used to blow in concert on the conch.=
When leaving thus they would blow a long blast on their conches. This was a=
n announcement to the townspeople that Swami=E2=80=99s party had left the c=
ave on their begging mission. They would give another blast when they reach=
ed the foot of the Hill, a third call would be sounded at the entrance to t=
he street. All the residents of the street would be ready with their offeri=
ngs and the party would march along the street singing Siva namavalis and=
=C2=A0collecting the offerings. This would suffice to feed the Swami, his a=
ttendants, visitors and all the monkeys, both day and night.<br>
<br><span=
style=3D"font-weight:bold">Kandaswami was anxious to build a separate Asra=
mam for Bhagavan. The number of visitors had also begun to increase. There =
was no water facility near the cave at that time. There was not enough room=
to cook or for people to stay. Some of the visitors were ladies and Virupa=
ksha was too small to accommodate all of them, hence Kandaswami=E2=80=99s d=
ecision to build a new Asramam.</span>In fact, as Bhagavan had mentioned in=
his deposition to the commission, the work on Skandasramam began as early =
as 1902.Kandaswami inspected various places on the Hill and in the forests =
to select a site.<br>
<br>To the west of Virupaksha Cave, there is a black=

rock. Once when Bhagavan went towards the rock,he saw some water oozing fr=
om under the rock.Bhagavan showed the moist area to Jadaswami and said ther=
e might be a spring there. Jadaswami had the place dug, and out came pure, =
sweet water.=C2=A0<span style=3D"font-style:italic">Whenever Bhagavan went =
there, he used to collect the pure water in his Kamandala for use later. Ka=
ndaswami finally suggested this site for the new Asramam and with Sri Bhaga=
van=E2=80=99s approval he began work on the new Asramam single handedly.</s=
pan><br>
<br>Kandaswami began converting what was a thick forest of prickl=

y pear on the Mountain slope. He removed the stones around the spring and c=
ut down the thorny shrubs and leveled the ground.The result of his labour &=
amp; great self-sacrifice,unaided by any at the time, is the Skandasramam w=
e see now. Regarding this Sri Bhagavan has said,<br>
<br><span style=3D"fo=
nt-weight:bold">=E2=80=9CYou cannot imagine the state the site was in origi=
nally. Kandaswami worked with almost superhuman effort, achieved by his own=
hands what even four people together could not have done. He removed all t=
he prickly pear, reduced stone and boulder to level ground created a garden=
and raised the Asramam. We got four coconut trees for planting. To plant t=
hem properly Kandaswami dug huge square pits about ten feet deep. That woul=
d give you an idea of the amount of labour he put into the work he took on =
hand. He was a strong, well-built man.=E2=80=9D He put up a structure and p=
lanted mango, jackfruit, coconut trees and some plants in front of it. Sinc=
e that Asramam was constructed in a spirit of service to Ramana, in a quiet=
manner and without any self advertisement, it came to be called Skandasram=
am in memory of his name.</span><br>
<br>Later, with the help of Perumalsw=

ami, he completed the present brick building and requested Sri Bhagavan to =
come and stay there. Sri Bhagavan stayed at Skandasramam from 1916 to 1922.=
Kandaswami spent some time with Sri Bhagavan and later returned to his birt=
h place. Kandaswami never returned to Tiruvannamalai. There was no further =
news of him.<br>
<br>Once, in later years after moving down to live in Ram=

anasramam, Bhagavan showed devotees a group photo in which Kandaswami, Peru=
malswami,Pazhaniswami, Sivaprakasam Pillai, Narayana Reddi,Iswara Swami, et=
c., are sitting with Sri Bhagavan.The photo was taken on a rock behind Viru=
paksha Cave. He then added, =E2=80=9CKandaswami looks like a=C2=A0weak and =
lean man in this photo. That is because he went away from us for more than =
a month and was doing tapas at Ezhu Sunai (Seven Springs) and was purposely=
underfeeding himself. Before that,he was a muscular, well-built man.=C2=A0=
<br>
<br><span style=3D"font-weight:bold">Kandaswami=E2=80=99s humble offe=

ring to Sri Bhagavan,Skandasramam is still looked after by Ramanasramam and=
is a place of pilgrimage for the devotees of Sri Bhagavan.</span><br><br><=
span style=3D"font-weight:bold">Sources</span>:<br>
<br>1) Arunachala'=
s Ramana Volume 1 Book<br>2) <a href=3D"http://www.sriramanamaharshi.org/pd=
f/Saranagathi_eNewsletter_July_2009.pdf" target=3D"_blank">http://www.srira=
manamaharshi.org/pdf/Saranagathi_eNewsletter_July_2009.pdf</a><div style=3D=
"margin-top:0px;margin-right:0px;margin-bottom:0.75em;margin-left:0px;line-=
height:1.3em;clear:both">
</div></div><div style=3D"margin-top:0px;margin-=
right:0px;margin-bottom:0.75em;margin-left:0px;color:rgb(51, 51, 51);font-s=
ize:11px;line-height:1.3em"></div></span><br>-- <br>=E0=B0=93=E0=B0=82 =C2=
=A0=E0=B0=A8=E0=B0=AE=E0=B1=8B =C2=A0=E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=
=E0=B1=87 =C2=A0=E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =C2=A0=E0=B0=B0=E0=B0=
=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF =C2=A0 <br>
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=
=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=8D =C2=A0=E0=B0=9C=E0=B0=B2=E0=B0=
=B8=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82 <br>=E0=B0=AA=E0=B1=8D=E0=
=B0=B0=E0=B1=87=E0=B0=AE=E0=B1=87 =E0=B0=B6=E0=B0=BE=E0=B0=B6=E0=B1=8D=E0=
=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81 =C2=A0<br><br>
--000e0cd1b3e6da2969047d302f11--
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Date: Fri, 15 Jan 2010 14:38:39 -0000
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just feelings,feelings and feelings.

extraordinary post.
--- In vedic-wisd=
om@yahoogroups.com, "Raj" <rajbhardwaj1949@...> wrote:
>
>
> Reading the e=
xperiences of Rajrashi and Narsimha was a great experience
> for me. It was=
as if something moved within me,for fraction of a second
> or what and wha=
t was that ? I cannot state! Never ever had this
> experience in the past =
55 years, while reading stories of this genre or
> few great writings. Bles=
sed are ALL the characters who appeared in these
> narrations ! Remember a=
song of my childhood days, penned and sung by
> Kavi Pradip in a film (Per=
haps Narsi Bhagat ? )...Bade Pyar Se Milna Jag
> men, Duniya men insan Re, =
Kya Jaane kis Bhes men Baba Mil Jaen Bhagwn
> Re!!!!
>
> Raj Bhardwaj
>
>=
> --- In vedic-wisdom@yahoogroups.com, krishna Kanth <kritels@> wrote:

> =
>
> >
> >
> > We are all pieces on a chess board played by some one else..w=
hat an
> analogy..i liked it very much.
> > =C2
> > Regards
> > KK
> >
> > =
--- On Fri, 1/15/10, Narasimha P.V.R. Rao pvr108@ wrote:
> >
> >
> > From: =
Narasimha P.V.R. Rao pvr108@
> > Subject: [vedic-wisdom] Some more memories=
(Re: Rama Naama Satya Hai -
> 1)
> > To: vedic-wisdom@yahoogroups.com
> > =
Date: Friday, January 15, 2010, 3:00 AM
> >
> >
> > =C2
> >
> >
> >
> >
> >=
> >
> >
> > Dear Rajarshi,
> > =C2
> > Thanks for the beautiful account. Y=
ou are lucky to have spent time
> with Manish in the blessed city of Kashi =
and that too at the blessed
> Manikarnika ghat.
> > =C2
> > There is someth=
ing about Manish and dogs. Even when we two were doing
> a Chandi homam ato=
p a hill in Kurukshetra in May 2008, a similar thing
> happened. A pack of =
7-8 dogs living on that hill came and sat around the
> homam to watch. They=
were calm for the entire homam (a couple of hours)
> and watched it. When =
bali (we used raisins, i.e. kismis) was offered at
> the end, they all got =
up together and ran in one direction barking and
> jumping up. It was as th=
ough they were trying to chase someone.
> > =C2
> > Some say that several a=
nimals, especially dogs, have subtle
> extra-sensory perception that is sup=
erior to that of humans.
> > =C2
> > *=C2 =C2 =C2 =C2 =C2 =C2 =C2 *=C2 =C2=
=C2 =C2 =C2 =C2
> =C2 *
> > =C2
> > That homam is still fresh in my mind.=
When we were climbing that hill
> in the afternoon to do some shooting, Ma=
nish told me, "we have a strong
> connection with this place. Something wil=
l happen here today." When we
> discovered two Nath path sadhus following G=
orakhnath (Gorakshanath)
> living there, we talked to them for a while. Man=
ish saw their homa
> kundam there and asked, "we do a Chandi homam everyday=
. Can we do it in
> your homa kundam tonight?" The person said, "we are wor=
shippers of
> Narayana and do not want any taamasik deities to be called or=
any
> taamasik practices resorted to." We told him we would call Mahalaksh=
mi
> in fire and there would be no taamasik practices. Then he consented.
>=
> =C2
> > We left and reached the hill with materials around 8:30 pm. The =
hill
> and its surroundings were pitch dark and silent. There was no
> elec=
tricity in that area. We climbed the hill using Manish's cell phone
> backl=
ight to show the way. There were several dogs there and they
> started bark=
ing when they saw us climbing. But when we started the
> homam, dogs stoppe=
d barking and sat around the fire calmly. An old sadhu
> also came out of t=
he hut and sat near the fire.
> > =C2
> > The moment The Mother was invoked=
in fire, the whole place that was
> silent till then except for our chants=
suddenly came alive with all
> kinds of sounds. There was a valley in the =
eastern direction. A lot of
> birds suddenly rose up from their trees in th=
at area and started making
> loud sounds. The whole area resounded with the=
sounds of birds, beetles
> etc. Given the silence till then, this huge com=
motion felt quite eerie.
> > =C2
> > *=C2 =C2 =C2 =C2 =C2 =C2 =C2 *=C2 =C2=
=C2 =C2 =C2 =C2
> =C2 *
> > =C2
> > While on the topic of that trip, I ca=
n mention something personal that
> demonstrates how pride keeps coming bac=
k, as taught by Ramakrishna in
> the story sent by Prasanth today.
> > =C2
=
> > During that trip in the Indian summer of 2008, Manish kept on feeding
>=
my ego. He praised me to the skies in front of several people. When a
> la=
dy saint in the lineage of Upasani Maharaj was talking about Upasani
> Maha=
raj, Manish would bring me into the topic and mention great things
> about =
me. As he kept praising me in front of people, I was first
> unaffected. Bu=
t it slowly got to my head. I started to feel special.
> > =C2
> > On the n=
ight of that homam atop a hill in Kurukshetra, Manish relaxed
> his rule of=
not allowing another person to put aahutis in fire when
> doing homam. Tho=
ugh the plan was that I would do homam in my homa kundam
> and Manish would=
do in their homa kundam, he changed his mind at the
> last minute and said=
we would do together in the same homa kundam. He
> said I was ready and co=
uld share homam with him. I was ecstatic and saw
> it as an "acknowledgment=
" of my "spiritual progress". My already
> provoked pride peaked with this.=
> > =C2

> > My mind was filled with proud thoughts and my focus on mantra =
and
> deity was weak, as we chanted Saptashati during that night's homam.
>=
Manish said nothing there. The moment homam was over and we went back,
> h=
e scolded me with a very stern and serious tone, "what were you
> thinking?=
We called the Mother in fire and you were so distracted. You
> wasted a gr=
eat opportunity tonight. We are chootiyas (an expletive) and
> She is the M=
other of the universe. How can you absorb your mind in
> egoistic thoughts =
in her presence? Had I been strict like my gurus or
> like the gurus of the=
old times, you would've been killed today." He was
> in that serious mood =
for an hour or so and then became very kind and
> compassionate again. He l=
aughed, "are you still thinking about it? Leave
> it Narasimha. These thing=
s happen. Everything happens for good. I have
> no doubt you will overcome.=
Time has to come for anything. Don't worry
> and keep doing sadhana."
> > =
=C2
> > I realized that day that Mahaamaayaa is very powerful. Irrespective=
of
> what you experience and irrespective of how much progress you make, s=
he
> can delude you in a split second. In fact, the experiences one has and=
> the progress one makes is not really one's. She gives them and she uses
=
> them to bind one. The moment one thinks "I, so-and-so individual, exist"
=
> and attributes those "experiences" and "progress" to that "I", one is
> i=
nstantly bound - there is scope for pride, happiness, unhappiness etc
> and=
one can be deluded. Constant surrender to the supreme power running
> the =
universe, while performing the duties that one is inspired to
> perform usi=
ng the body inhabited by one and without paying ANY attention
> to ANY resu=
lts that come, including praises and criticism, is the only
> solution.
> >=
=C2
> > This experience taught me a very valuable lesson. What Manish said=
> about me to others in my presence may have been a way of testing me. It
=
> is also possible that it is correct. In either case, it does not matter.
=
> The persona (body-name-entity) one inhabits on earth is a *temporary*
> a=
bode allocated to one for fulfilling one's dharma. Attributes of that
> per=
sona, including its merits and demerits, are irrelevant to one. The
> momen=
t one looks at that persona as "I" and forms an attachment to the
> attribu=
tes of that persona, one gets bound. Instead, one should just use
> that pe=
rsona to fulfill dharma without forming an attachment. An
> attachment to a=
persona brings many happinesses and many miseries and
> binds one, irrespe=
ctive of how meritorious that persona is. At the end
> of the day, everythi=
ng that is temporary perishes.
> > =C2
> > Also, note that pride can strike=
anytime anywhere, as long as one has
> an attachment to the persona. Keep =
doing sadhana, while constantly
> contemplating and guarding against such a=
n attachment. Pride is
> suppressed for a while, comes back again, is suppr=
essed again, comes
> back again and so on. This cycle goes on until one's a=
ttachment to the
> persona is killed completely. This is a long process. Do=
n't worry too
> much and just keep doing sadhana.
> > =C2
> > *=C2 =C2 =C2 =
=C2 =C2 =C2 =C2 *=C2 =C2 =C2 =C2 =C2 =C2
> =C2 *
> > =C2
> > The thing ab=
out the hungry kid reminds me of something. When Manish
> and I were climbi=
ng down at Girnar around sunset, a lame dog that was
> walking on 3 legs st=
arted following us. It came with us a long way. At
> one point, it ran ahea=
d of us and sat in front of a roadside (or rather
> stair-side) stall that =
was still open. Manish stopped there, bought some
> biscuit packets and fed=
some to the dog. That dog stopped following us
> then. In a couple of minu=
tes, we encountered an old man in shoddy
> clothes. He was weeping. Manish =
stopped and asked him what happened. He
> said he lost all his money at a h=
otel in Junagadh and has no money to
> even buy food. He decided to just cl=
imb the hill (it has 7,000 stairs!)
> and go to Dattatreya and leave it to =
him to help him out. He was
> climbing up, while we were climbing down. It =
was getting nearly dark
> then. Manish gave him a lot of money, all the bis=
cuit packets that were
> with us and a soft drink. He thanked and gave back=
a few
> > biscuit pieces to me and said, "you guys keep this."
> > =C2
> >=
Later Manish told me the same thing he told you, "you never know when
> an=
d in what form god comes to test you. Kindness and compassion towards
> nee=
dy people is an important dharma."
> > =C2
> > One does not need to do some=
thing beyond one's means. But, one can
> have compassion, feel the other pe=
rson's pain and help within one's
> means.
> > =C2
> > I considered the bis=
cuit pieces given back by that old man as
> Dattatreya's prasad and ate it.=
Regarding the child you saw, please note
> that Vatuka Bhairava is depicte=
d as a child.
> > =C2
> > *=C2 =C2 =C2 =C2 =C2 =C2 =C2 *=C2 =C2 =C2 =C2 =
=C2 =C2
> =C2 *
> > =C2
> > BTW, the Girnar trip happenened unplanned. We =
were supposed to be in
> Dwaraka for one more day shooting for the Krishna =
movie. But we
> basically finished what we had intended. So I was thinking =
in my mind
> with dissatisfaction, "why does Manish want to prolong things =
here and
> shoot more? We are done here. Why can't we just leave Dwaraka an=
d
> perhaps go to Girnar for a day?" I kept my thoughts to myself. It was
>=
late in the evening and we were on our way to a Shiva temple at Dwaraka.
>=
All of a sudden, Manish told the driver to stop and turn back to the
> hot=
el. He announced that we were leaving for Girnar. He said, "bulawa aa
> gay=
a. hum Girnar jaayenge" (invitation has arrived. We will go to
> Girnar.) W=
e rushed to the hotel, packed and left in 10 minutes. We
> reached Girnar a=
round midnight and spent the next day there. For those
> who do not know, G=
irnar is considered the abode of Lord Dattatreya.
> > =C2
> > Sometimes, Ma=
nish has the uncanny ability to respond to one's
> thoughts. However, he sa=
ys it is not his ability, but it is Nature
> listening to one's wish and fu=
lfilling through another.
> > =C2
> > *=C2 =C2 =C2 =C2 =C2 =C2 =C2 *=C2 =
=C2 =C2 =C2 =C2 =C2
> =C2 *
> > =C2
> > Imagine chess pieces being moved b=
y an expert player thinking "I am an
> powerful king. I am great", "I am a =
beautiful queen. I am great", "I am
> a strong knight. I am great", "I kill=
ed a great bishop despite being a
> pawn. I am great", "I am just a pawn, b=
ut I sacrificed myself to trap
> the queen. I am great" etc.
> > =C2
> > It=
may sound weird, but this is what happens in real life all the
> time. You=
, I, all these people are pieces in another kind of chess game.
> Not reali=
zing that a player is moving us, we engage in egoistic
> thoughts, fake hap=
piness, fake sadness, fake pride, fake shame etc. One
> is free from all th=
ose fake feelings if one realizes this. Of course,
> that does not mean ina=
ction. The inspiration that comes in us to engage
> in various actions in t=
he world is like the hand of the player moving
> the piece. We should respe=
ct that engage in actions, but not see them as
> our actions.
> > =C2
> > B=
est regards,
> > Narasimha
> > ------------ --------- --------- --------- -=
-------- ---------
> --------- -
> > =C2 Free Jyotish Software, Free Jyoti=
> > "Do It Yourself" ritual manuals for short=
> > =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =
=C2 =C2 =C2
> =C2 =C2 =C2 http://www.VedicAst rologer.org
> > =C2 =C2 =C2 =
=C2 Films that make a difference: http://SaraswatiFil
> ms.org
> > =C2 =C2=
=C2 =C2 Spirituality: http://groups. yahoo.com/
> group/vedic- wisdom
> >=
=C2 Jyotish writings: http://groups. yahoo.com/ group/JyotishWri
> tings
=
> > ------------ --------- --------- --------- --------- ---------
> ------=
--- -
> > =C2
> > --- On Thu, 1/14/10, rajarshi nandy rajarshi14@yahoo. co.=
in> wrote:
> >
> > From: rajarshi nandy rajarshi14@yahoo. co.in>
> > Subjec=
t: [vedic-wisdom] Rama Naama Satya Hai - 1
> > To: vedic-wisdom@ yahoogroup=
s. com
> > Date: Thursday, January 14, 2010, 6:56 AM
> >
> >
> > =C2
> >
> =
>
> >
> >
> >
> >
> > Dear Narasimha and others,
> > =C2
> > Rajarshi, I ho=
pe you had a nice stay at Varanasi with Manish. I see
> that your signature=
changed after the trip.
> > =C2
> > We had a remarkable time at Varanasi.
=
> > =C2
> > The moment our flight landed at the Kashi airport which is actu=
ally
> quite outside the main city of Kashi, Manish said there is something=
in
> here which is different. The energy is palpable throughout. After
> c=
hecking in at the hotel we spend the time in roaming around the ghats,
> wa=
tching the evening Ganga Arati and shooting.
> > =C2
> > By 9 PM Manish dec=
ided on doing a Chandi homa, at the famous
> Manikarnika samshan, on a fune=
ral pyre. Sadhana in a samshan bhoomi is
> something that many great sadhak=
as in Hinduism have done before.
> Ramakrishna Paramahamsa used to perform =
various sadhanas in a
> samshan.Sri Trilanga Swami - a great siddha -=C2 sp=
ent most of his days
> near the Manikarnik Samshan doing sadhana.=C2 The ef=
fect that a Samshan
> has on the human consciousness can be apty used, for =
those who have such
> inclination, to further ones spiritual growth. The fi=
re of a funeral
> pyre is called kravyada agni, an impure form of fire unli=
ke the fire of
> a standard homa agni. However, there have been sadhakas, a=
nd many in
> number, who has used the samshan agni to perform homas. They c=
hose not
> to make a distinction between pure and impure.If someone feels t=
hat a
> funeral pyre is "unholy", he or she would be better off not trying
=
> anything in such a fire. The main deities of a samshan bhoomi are
> Mahak=
ala and
> > Mahakali.
> > =C2
> > =C2 We went to buy some samagri - til (bl=
ack and white), couple
> of=C2 full coconuts, flowers, incense stick (agaba=
tti), =C2 kismis,
> havan samagri. While buying the samagri from a shop ins=
ide a lane near
> the Vishwanath temple, suddenly a small begger child came=
and kept
> asking for food. There was a sweet shop on the other side of th=
e lane,
> he pointed to the shop asking for food. Manish turned around, bou=
ght
> some food and gave it to the child. The child was eating when we turn=
ed
> back towards the shop from where we were buying the samagri. In a mome=
nt
> Manish asked me to check for the child, I turned round and found no on=
e
> there. I looked in the lane and there was no child anywhere. Just gone,=
> vanished! I still remember the child very clearly. Manish smiled and
> s=
aid, " The deity of this place wanted to see whether we=C2 had become
> so =
big sadhakas that we=C2 are unable to feed a hungry child=C2 . That
> is ho=
w God comes to test people.=C2 Kya pata Narayan kab, kaha aur=C2
> kis
> > =
roop me mil jaye."
> > =C2
> > At 11 pm we left for Manikarnik, dressed in =
a combination of red and
> black. Walking along the ghats we reached the sa=
mshan at around eleven
> thirty. It was quite crowded, with=C2 domes (peopl=
e who work there to
> help the bodies burn) and the relatives. There were a=
t least 8 to 10
> pyres burning simultaneously. Right next to it was the Ga=
nges, pitch
> black at night. We sat on a stairs, waiting for the crowd to =
ease out a
> bit, not sure when that will happen, not sure=C2 how people ar=
e going
> to react. As we sat observing, the people too were observing us w=
ith a
> mix of curiosity=C2 and possible=C2 apprehension.=C2 Suddenly Manis=
h
> closed his eyes and meditated some time, then remarked that this place
=
> has a tremendous energy. Something of almost infinite abilities resides
>=
in this samshan bhoomi. A deity. While sayingf so he turned behind to
> lo=
ok at something, I too turned. I could see nothing but blank space.
> But t=
hat very instant the dogs in the samshan went running=C2 to
> > that direct=
ion.
> > =C2
> > After waiting like this for about an hour, we found a pyre=
where the
> relatives had left.The major portion had been burnt already, b=
ut there
> was enough left to last for some time still. We went and sat nex=
t to it.
> Manish started the homa. The offering was of til. I sat next to =
him
> doing the Chandi path, trying to be in sync with his recital. A part =
of
> my mind was also trying to adjust itself to the ambience. There were
>=
quite a few people around watching what we were upto. But no one
> disturb=
ed. The dome had to come and take wood from the pyre to light
> other pyres=
. He did it in the most cautious manner possible, taking
> pieces from the =
fringe of the pyre. After some time Manish indicated to
> him not to take a=
ny more wood. The dome nodded his head and did not
> disturb that pyre agai=
n.
> > =C2
> > Very soon, within half an hour I noticed that a pack of 4/5 =
dogs had
> come and were sitting around the pyre on which the homa was bein=
g done.
> As=C2 I=C2 read the Chandi I felt a great pressure on my head, fr=
om
> all sides. As if a something was pressing hard on my skull, gripping i=
t
> tight. The concentration become excellent. I soon forgot who was
> watc=
hing us or anything else around me, except for the sound of the
> Chandi Pa=
th. Very nice meditation happened. The mind felt like as if it
> was a piec=
e of iron and there=C2 was a huuuuge magnet nearby which just
> kept pullin=
g the mind away to some distant place, far, far away from the
> reality I a=
m normally=C2 accustomed to.=C2 While the homa was on,
> suddenly=C2 one bl=
ack dog from the pack which was sitting nearby, sat
> up on two legs and ke=
pt starting at Manish. For I think about 10 mins it
> kept staring with it'=
s head pointed in an angular fashion. Its eyes and
> mannerism gave a feeli=
ng as if it is not an animal but a human being
> > watching. Just staring a=
nd observing every action. Manish said Kala
> Bhairava had entered into the=
body of that dog.
> > =C2
> > The homa finished at around 3 AM. The medita=
tions both at the end as
> well as in between, were all excellent. The mind=
would just get pulled a
> few notches above the ordinary with slightest bi=
t of effort.
> > =C2
> > Simply being in a samshan and observing the human =
body burning up has
> a powerful effect on the mind. In a nearby pyre we sa=
w the femur bones
> of a female human body burning. Both the femurs were vi=
sible and spread
> apart. In an ordinary setting, this kind of a scene woul=
d mean a woman
> with "legs spread apart" which has a very sexual connotati=
on. In
> Manikarnik, on that night, it only evoked a feeling of how eventua=
lly
> the body is merely a covering for something far more real and powerfu=
l
> that resides inside. The skin, flesh, bones etc will perish as they are=
> ment to perish. Only Rama naam satya hai.

> > =C2
> > Manish said if you=
r intentions of going to a samshan bhoomi is merely
> to please God through=
sadhanas=C2 - i.e you are not planning something
> negative nor desirous o=
f petty mundane gains - there is very little
> chance that you will ever co=
me to harm. Further, when you do a Chandi
> homa, no ethereal beings will d=
isturb you because no one wants to mess
> with=C2 someone who is worshippin=
g Chandi. It is not difficult, neither
> something to be unnecessarily scar=
ed of. There are spirits etc for sure,
> but neither will you bother them n=
or will they bother you. =C2
> Surrendering to the deity is very good=C2 at=
titude to have. And
> finally, the soul of the individual on whose pyre the=
homa is being
> done, is taken by the Goddess and acquires a lot of punya.=
> > =C2

> > Thus ended my first experience of a Chandi homa on a burning p=
yre.That
> night was Krishna Saptami. The next two nights again we did homa=
s at
> Manikarnik.
> > =C2
> > -Regards
> > =C2 Rajarshi
> > =C2
> > ...to =
be continued...
> > =C2
> >
>

Jan 2010 18:47:23 -0000
2010 18:47:23 -0000
Date: Fri, 15 Jan 2010 18:47:22 -0000
Message-ID: <hiqd7r+7tg1@...>
In-Reply-To: <384756.47997.qm@...>
MIME-Version: 1.0
y=5wnsJAh3esm2ifiuQxk5HvNk8lZTNynMRQ73Upb6weHEHej2WZoK
--5-1816547238-6940077633=:4
Namaste Guru!
[
I realized that day that Mahaamaayaa is very powerful. Ir=
respective of
what you experience and irrespective of how much progress you=
make, she
can delude you in a split second. In fact, the experiences one h=
as and
the progress one makes is not really one's. She gives them and she u=
ses
them to bind one. The moment one thinks "I, so-and-so individual, exist=
"
and attributes those "experiences" and "progress" to that "I", one is
ins=
tantly bound - there is scope for pride, happiness, unhappiness etc
and one=
can be deluded. Constant surrender to the supreme power running
the univer=
se, while performing the duties that one is inspired to
perform using the b=
ody inhabited by one and without paying ANY attention
to ANY results that c=
ome, including praises and criticism, is the only
solution.
]
To me, this=
Paragraph in perticular is the Purnaahuti (Crux) of all your
knowledge aqu=
ired by whatever level of direct experience you have till
now. It is the mo=
st sublimest message you have given to us today. No
amount of thanks or fl=
owery praises, however sincere they are, can repay
the debt we have incurre=
d. only way i can see, to repay for the good
you have done by writing this=
perticular message, is by trying level
best to get there.
Now i've start=

ed understanding what Kabir said famously:
Guru Govind dono khade, Kaako l=

aagu paaya|
balihaari gurdev ki, jin govind diyo bataaya||
Warm Regards,
=
Yours,
Utpal
--- In vedic-wisdom@yahoogroups.com, "Narasimha P.V.R.=

Rao" <pvr108@...>
wrote:
>
> Dear Rajarshi,
>
> Thanks for the beautiful a=
ccount. You are lucky to have spent time
with Manish in the blessed city of=
Kashi and that too at the blessed
Manikarnika ghat.
>
> There is something=
about Manish and dogs. Even when we two were doing
a Chandi homam atop a h=
ill in Kurukshetra in May 2008, a similar thing
happened. A pack of 7-8 dog=
s living on that hill came and sat around the
homam to watch. They were cal=
m for the entire homam (a couple of hours)
and watched it. When bali (we us=
ed raisins, i.e. kismis) was offered at
the end, they all got up together a=
nd ran in one direction barking and
jumping up. It was as though they were =
trying to chase someone.
>
> Some say that several animals, especially dogs=
, have subtle
extra-sensory perception that is superior to that of humans.
=
>
> * * *
>
> That homam is still fresh in my mind. When we w=
ere climbing that hill
in the afternoon to do some shooting, Manish told me=
, "we have a strong
connection with this place. Something will happen here =
today." When we
discovered two Nath path sadhus following Gorakhnath (Gorak=
shanath)
living there, we talked to them for a while. Manish saw their homa=
kundam there and asked, "we do a Chandi homam everyday. Can we do it in

yo=
ur homa kundam tonight?" The person said, "we are worshippers of
Narayana a=
nd do not want any taamasik deities to be called or any
taamasik practices =
resorted to." We told him we would call Mahalakshmi
in fire and there would=
be no taamasik practices. Then he consented.
>
> We left and reached the h=
ill with materials around 8:30 pm. The hill
and its surroundings were pitch=
dark and silent. There was no
electricity in that area. We climbed the hil=
l using Manish's cell phone
backlight to show the way. There were several d=
ogs there and they
started barking when they saw us climbing. But when we s=
tarted the
homam, dogs stopped barking and sat around the fire calmly. An o=
ld sadhu
also came out of the hut and sat near the fire.
>
> The moment The=
Mother was invoked in fire, the whole place that was
silent till then exce=
pt for our chants suddenly came alive with all
kinds of sounds. There was a=
valley in the eastern direction. A lot of
birds suddenly rose up from thei=
r trees in that area and started making
loud sounds. The whole area resound=
ed with the sounds of birds, beetles
etc. Given the silence till then, this=
huge commotion felt quite eerie.
>
> * * *
>
> While on the =
topic of that trip, I can mention something personal that
demonstrates how =
pride keeps coming back, as taught by Ramakrishna in
the story sent by Pras=
anth today.
>
> During that trip in the Indian summer of 2008, Manish kept =
on feeding
my ego. He praised me to the skies in front of several people. W=
hen a
lady saint in the lineage of Upasani Maharaj was talking about Upasan=
i
Maharaj, Manish would bring me into the topic and mention great things
ab=
out me. As he kept praising me in front of people, I was first
unaffected. =
But it slowly got to my head. I started to feel special.
>
> On the night o=
f that homam atop a hill in Kurukshetra, Manish relaxed
his rule of not all=
owing another person to put aahutis in fire when
doing homam. Though the pl=
an was that I would do homam in my homa kundam
and Manish would do in their=
homa kundam, he changed his mind at the
last minute and said we would do t=
ogether in the same homa kundam. He
said I was ready and could share homam =
with him. I was ecstatic and saw
it as an "acknowledgment" of my "spiritual=
progress". My already
provoked pride peaked with this.
>
> My mind was fil=
led with proud thoughts and my focus on mantra and
deity was weak, as we ch=
anted Saptashati during that night's homam.
Manish said nothing there. The =
moment homam was over and we went back,
he scolded me with a very stern and=
serious tone, "what were you
thinking? We called the Mother in fire and yo=
u were so distracted. You
wasted a great opportunity tonight. We are chooti=
yas (an expletive) and
She is the Mother of the universe. How can you absor=
b your mind in
egoistic thoughts in her presence? Had I been strict like my=
gurus or
like the gurus of the old times, you would've been killed today."=
He was
in that serious mood for an hour or so and then became very kind an=
d
compassionate again. He laughed, "are you still thinking about it? Leave
=
it Narasimha. These things happen. Everything happens for good. I have
no d=
oubt you will overcome. Time has to come for anything. Don't worry
and keep=
doing sadhana."
>
> I realized that day that Mahaamaayaa is very powerful.=
Irrespective of
what you experience and irrespective of how much progress =
you make, she
can delude you in a split second. In fact, the experiences on=
e has and
the progress one makes is not really one's. She gives them and sh=
e uses
them to bind one. The moment one thinks "I, so-and-so individual, ex=
ist"
and attributes those "experiences" and "progress" to that "I", one is
=
instantly bound - there is scope for pride, happiness, unhappiness etc
and =
one can be deluded. Constant surrender to the supreme power running
the uni=
verse, while performing the duties that one is inspired to
perform using th=
e body inhabited by one and without paying ANY attention
to ANY results tha=
t come, including praises and criticism, is the only
solution.
>
> This exp=
erience taught me a very valuable lesson. What Manish said
about me to othe=
rs in my presence may have been a way of testing me. It
is also possible th=
at it is correct. In either case, it does not matter.
The persona (body-nam=
e-entity) one inhabits on earth is a *temporary*
abode allocated to one for=
fulfilling one's dharma. Attributes of that
persona, including its merits =
and demerits, are irrelevant to one. The
moment one looks at that persona a=
s "I" and forms an attachment to the
attributes of that persona, one gets b=
ound. Instead, one should just use
that persona to fulfill dharma without f=
orming an attachment. An
attachment to a persona brings many happinesses an=
d many miseries and
binds one, irrespective of how meritorious that persona=
is. At the end
of the day, everything that is temporary perishes.
>
> Also=
, note that pride can strike anytime anywhere, as long as one has
an attach=
ment to the persona. Keep doing sadhana, while constantly
contemplating and=
guarding against such an attachment. Pride is
suppressed for a while, come=
s back again, is suppressed again, comes
back again and so on. This cycle g=
oes on until one's attachment to the
persona is killed completely. This is =
a long process. Don't worry too
much and just keep doing sadhana.
>
> * =
* *
>
> The thing about the hungry kid reminds me of something. =
When Manish
and I were climbing down at Girnar around sunset, a lame dog th=
at was
walking on 3 legs started following us. It came with us a long way. =
At
one point, it ran ahead of us and sat in front of a roadside (or rather
=
stair-side) stall that was still open. Manish stopped there, bought some
bi=
scuit packets and fed some to the dog. That dog stopped following us
then. =
In a couple of minutes, we encountered an old man in shoddy
clothes. He was=
weeping. Manish stopped and asked him what happened. He
said he lost all h=
is money at a hotel in Junagadh and has no money to
even buy food. He decid=
ed to just climb the hill (it has 7,000 stairs!)
and go to Dattatreya and l=
eave it to him to help him out. He was
climbing up, while we were climbing =
down. It was getting nearly dark
then. Manish gave him a lot of money, all =
the biscuit packets that were
with us and a soft drink. He thanked and gave=
back a few
> biscuit pieces to me and said, "you guys keep this."
>
> Late=
r Manish told me the same thing he told you, "you never know when
and in wh=
at form god comes to test you. Kindness and compassion towards
needy people=
is an important dharma."
>
> One does not need to do something beyond one'=
s means. But, one can
have compassion, feel the other person's pain and hel=
p within one's
means.
>
> I considered the biscuit pieces given back by tha=
t old man as
Dattatreya's prasad and ate it. Regarding the child you saw, p=
lease note
that Vatuka Bhairava is depicted as a child.
>
> * * =
*
>
> BTW, the Girnar trip happenened unplanned. We were supposed to be =
in
Dwaraka for one more day shooting for the Krishna movie. But we
basicall=
y finished what we had intended. So I was thinking in my mind
with dissatis=
faction, "why does Manish want to prolong things here and
shoot more? We ar=
e done here. Why can't we just leave Dwaraka and
perhaps go to Girnar for a=
day?" I kept my thoughts to myself. It was
late in the evening and we were=
on our way to a Shiva temple at Dwaraka.
All of a sudden, Manish told the =
driver to stop and turn back to the
hotel. He announced that we were leavin=
g for Girnar. He said, "bulawa aa
gaya. hum Girnar jaayenge" (invitation ha=
s arrived. We will go to
Girnar.) We rushed to the hotel, packed and left i=
n 10 minutes. We
reached Girnar around midnight and spent the next day ther=
e. For those
who do not know, Girnar is considered the abode of Lord Dattat=
reya.
>
> Sometimes, Manish has the uncanny ability to respond to one's
tho=
ughts. However, he says it is not his ability, but it is Nature
listening t=
o one's wish and fulfilling through another.
>
> * * *
>
> Im=
agine chess pieces being moved by an expert player thinking "I am an
powerf=
ul king. I am great", "I am a beautiful queen. I am great", "I am
a strong =
knight. I am great", "I killed a great bishop despite being a
pawn. I am gr=
eat", "I am just a pawn, but I sacrificed myself to trap
the queen. I am gr=
eat" etc.
>
> It may sound weird, but this is what happens in real life all=
the
time. You, I, all these people are pieces in another kind of chess gam=
e.
Not realizing that a player is moving us, we engage in egoistic
thoughts=
, fake happiness, fake sadness, fake pride, fake shame etc. One
is free fro=
m all those fake feelings if one realizes this. Of course,
that does not me=
an inaction. The inspiration that comes in us to engage
in various actions =
in the world is like the hand of the player moving
the piece. We should res=
pect that engage in actions, but not see them as
our actions.
>
> Best rega=
rds,
> Narasimha
> --------------------------------------------------------=
-----------
> Free Jyotish Software, Free Jyotish Lessons, Jyotish Writin=
gs,
> "Do It Yourself" ritual manuals for short Homam and Pitri Tarpana:
> =
> Films that make a d=
ifference: http://SaraswatiFilms.org
> Spirituality: http://groups.yah=
oo.com/group/vedic-wisdom
> Jyotish writings: http://groups.yahoo.com/gro=
up/JyotishWritings
> ------------------------------------------------------=
-------------
>
> --- On Thu, 1/14/10, rajarshi nandy rajarshi14@... wrote:=
> From: rajarshi nandy rajarshi14@...

> Subject: [vedic-wisdom] Rama Naama=
Satya Hai - 1
> Date: Thursday, January=
14, 2010, 6:56 AM
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
> Dear Narasimha and o=
thers,
>
> Rajarshi, I hope you had a nice stay at Varanasi with Manish. I =
see
that your signature changed after the trip.
>
> We had a remarkable tim=
e at Varanasi.
>
> The moment our flight landed at the Kashi airport which =
is actually
quite outside the main city of Kashi, Manish said there is some=
thing in
here which is different. The energy is palpable throughout. After
=
checking in at the hotel we spend the time in roaming around the ghats,
wat=
ching the evening Ganga Arati and shooting.
>
> By 9 PM Manish decided on d=
oing a Chandi homa, at the famous
Manikarnika samshan, on a funeral pyre. S=
adhana in a samshan bhoomi is
something that many great sadhakas in Hinduis=
m have done before.
Ramakrishna Paramahamsa used to perform various sadhana=
s in a
samshan.Sri Trilanga Swami - a great siddha - spent most of his days=
near the Manikarnik Samshan doing sadhana. The effect that a Samshan has
o=
n the human consciousness can be apty used, for those who have such
inclina=
tion, to further ones spiritual growth. The fire of a funeral
pyre is calle=
d kravyada agni, an impure form of fire unlike the fire of
a standard homa =
agni. However, there have been sadhakas, and many in
number, who has used t=
he samshan agni to perform homas. They chose not
to make a distinction betw=
een pure and impure.If someone feels that a
funeral pyre is "unholy", he or=
she would be better off not trying
anything in such a fire. The main deiti=
es of a samshan bhoomi are
> Mahakala and Mahakali.
>
> We went to buy som=
e samagri - til (black and white), couple of full
coconuts, flowers, incens=
e stick (agabatti), kismis, havan samagri.
While buying the samagri from a=
shop inside a lane near the Vishwanath
temple, suddenly a small begger chi=
ld came and kept asking for food.
There was a sweet shop on the other side =
of the lane, he pointed to the
shop asking for food. Manish turned around, =
bought some food and gave it
to the child. The child was eating when we tur=
ned back towards the shop
from where we were buying the samagri. In a momen=
t Manish asked me to
check for the child, I turned round and found no one t=
here. I looked in
the lane and there was no child anywhere. Just gone, vani=
shed! I still
remember the child very clearly. Manish smiled and said, " Th=
e deity of
this place wanted to see whether we had become so big sadhakas t=
hat we
are unable to feed a hungry child . That is how God comes to test
pe=
ople. Kya
> pata Narayan kab, kaha aur kis roop me mil jaye."
>
> At 11 pm =
we left for Manikarnik, dressed in a combination of red and
black. Walking =
along the ghats we reached the samshan at around eleven
thirty. It was quit=
e crowded, with domes (people who work there to help
the bodies burn) and t=
he relatives. There were at least 8 to 10 pyres
burning simultaneously. Rig=
ht next to it was the Ganges, pitch black at
night. We sat on a stairs, wai=
ting for the crowd to ease out a bit, not
sure when that will happen, not s=
ure how people are going to react. As
we sat observing, the people too were=
observing us with a mix of
curiosity and possible apprehension. Suddenly M=
anish closed his eyes and
meditated some time, then remarked that this plac=
e has a tremendous
energy. Something of almost infinite abilities resides i=
n this samshan
bhoomi. A deity. While sayingf so he turned behind to look a=
t something,
I too turned. I could see nothing but blank space. But that ve=
ry instant
the dogs in the
> samshan went running to that direction.
>
> Af=
ter waiting like this for about an hour, we found a pyre where the
relative=
s had left.The major portion had been burnt already, but there
was enough l=
eft to last for some time still. We went and sat next to it.
Manish started=
the homa. The offering was of til. I sat next to him
doing the Chandi path=
, trying to be in sync with his recital. A part of
my mind was also trying =
to adjust itself to the ambience. There were
quite a few people around watc=
hing what we were upto. But no one
disturbed. The dome had to come and take=
wood from the pyre to light
other pyres. He did it in the most cautious ma=
nner possible, taking
pieces from the fringe of the pyre. After some time M=
anish indicated to
him not to take any more wood. The dome nodded his head =
and did not
disturb that pyre again.
>
> Very soon, within half an hour I n=
oticed that a pack of 4/5 dogs had
come and were sitting around the pyre on=
which the homa was being done.
As I read the Chandi I felt a great pressur=
e on my head, from all sides.
As if a something was pressing hard on my sku=
ll, gripping it tight. The
concentration become excellent. I soon forgot wh=
o was watching us or
anything else around me, except for the sound of the C=
handi Path. Very
nice meditation happened. The mind felt like as if it was =
a piece of
iron and there was a huuuuge magnet nearby which just kept pulli=
ng the
mind away to some distant place, far, far away from the reality I am=
normally accustomed to. While the homa was on, suddenly one black dog
from=
the pack which was sitting nearby, sat up on two legs and kept
starting at=
Manish. For I think about 10 mins it kept staring with it's
head pointed i=
n an angular fashion. Its eyes and mannerism gave a
feeling as if it is
> n=
ot an animal but a human being watching. Just staring and observing
every a=
ction. Manish said Kala Bhairava had entered into the body of
that dog.
>
>=
The homa finished at around 3 AM. The meditations both at the end as
well =
as in between, were all excellent. The mind would just get pulled a
few not=
ches above the ordinary with slightest bit of effort.
>
> Simply being in a=
samshan and observing the human body burning up has
a powerful effect on t=
he mind. In a nearby pyre we saw the femur bones
of a female human body bur=
ning. Both the femurs were visible and spread
apart. In an ordinary setting=
, this kind of a scene would mean a woman
with "legs spread apart" which ha=
s a very sexual connotation. In
Manikarnik, on that night, it only evoked a=
feeling of how eventually
the body is merely a covering for something far =
more real and powerful
that resides inside. The skin, flesh, bones etc will=
perish as they are
ment to perish. Only Rama naam satya hai.
>
> Manish sa=
id if your intentions of going to a samshan bhoomi is merely
to please God =
through sadhanas - i.e you are not planning something
negative nor desirous=
of petty mundane gains - there is very little
chance that you will ever co=
me to harm. Further, when you do a Chandi
homa, no ethereal beings will dis=
turb you because no one wants to mess
with someone who is worshipping Chand=
i. It is not difficult, neither
something to be unnecessarily scared of. Th=
ere are spirits etc for sure,
but neither will you bother them nor will the=
y bother you. Surrendering
to the deity is very good attitude to have. And=
finally, the soul of the
individual on whose pyre the homa is being done, =
is taken by the Goddess
and acquires a lot of punya.
>
> Thus ended my firs=
t experience of a Chandi homa on a burning pyre.That
night was Krishna Sapt=
ami. The next two nights again we did homas at
Manikarnik.
>
> -Regards
> =
Rajarshi
>
>
>
--5-1816547238-6940077633=:4
<P>Namaste Guru!</P>
<P>[<BR>I realized that day that Mahaamaayaa is very p=
owerful. Irrespective of what you experience and irrespective of how much p=
rogress you make, she can delude you in a split second. In fact, the experi=
ences one has and the progress one makes is not really one's. She gives the=
m and she uses them to bind one. The moment one thinks "I, so-and-so indivi=
dual, exist" and attributes those "experiences" and "progress" to that "I",=
one is instantly bound - there is scope for pride, happiness, unhappiness =
etc and one can be deluded. <STRONG>Constant surrender to the supreme power=
running the universe, while performing the duties that one is inspired to =
perform using the body inhabited by one and without paying ANY attention to=
ANY results that come, including praises and criticism, is the only soluti=
on.<BR></STRONG>]<BR></P>
<P>To me, this Paragraph in perticular is the Pur=
naahuti (Crux) of all your knowledge aquired by whatever level of dire=
ct experience you have till now. It is the most sublimest message you have =
given to us today. No amount of thanks or flowery praises, however si=
ncere they are, can repay the debt we have incurred. only way i can s=
ee, to repay for the good you have done by writing this perticular message,=
is by trying level best to get there.</P>
<P>Now i've started u=
nderstanding what Kabir said famously:</P>
<P>Guru Govind dono khade, Kaako=
laagu paaya|</P>
<P>balihaari gurdev ki, jin govind diyo bataaya||</P>
<P>=
Warm Regards,</P>
<P>Yours,</P>
<P>Utpal</P>
<P> </P>
<P> </P>
<P=
><BR>--- In vedic-wisdom@yahoogroups.com, "Narasimha P.V.R. Rao" <pvr108=
@...> wrote:<BR>><BR>> Dear Rajarshi,<BR>> <BR>> Thank=
s for the beautiful account. You are lucky to have spent time with Manish i=
n the blessed city of Kashi and that too at the blessed Manikarnika ghat.<B=
R>> <BR>> There is something about Manish and dogs. Even when w=
e two were doing a Chandi homam atop a hill in Kurukshetra in May 2008, a s=
imilar thing happened. A pack of 7-8 dogs living on that hill came and sat =
around the homam to watch. They were calm for the entire homam (a couple of=
hours) and watched it. When bali (we used raisins, i.e. kismis) was offere=
d at the end, they all got up together and ran in one direction barking and=
jumping up. It was as though they were trying to chase someone.<BR>> &n=
bsp;<BR>> Some say that several animals, especially dogs, have subtle ex=
tra-sensory perception that is superior to that of humans.<BR>> <B=
R>> * * =
; *<BR>> <BR>> That homam is still fresh in m=
y mind. When we were climbing that hill in the afternoon to do some shootin=
g, Manish told me, "we have a strong connection with this place. Something =
will happen here today." When we discovered two Nath path sadhus following =
Gorakhnath (Gorakshanath) living there, we talked to them for a while. Mani=
sh saw their homa kundam there and asked, "we do a Chandi homam everyday. C=
an we do it in your homa kundam tonight?" The person said, "we are worshipp=
ers of Narayana and do not want any taamasik deities to be called or any ta=
amasik practices resorted to." We told him we would call Mahalakshmi in fir=
e and there would be no taamasik practices. Then he consented.<BR>> &nbs=
p;<BR>> We left and reached the hill with materials around 8:30 pm. The =
hill and its surroundings were pitch dark and silent. There was no electric=
ity in that area. We climbed the hill using Manish's cell phone backlight t=
o show the way. There were several dogs there and they started barking when=
they saw us climbing. But when we started the homam, dogs stopped barking =
and sat around the fire calmly. An old sadhu also came out of the hut and s=
at near the fire.<BR>> <BR>> The moment The Mother was invoked =
in fire, the whole place that was silent till then except for our chants su=
ddenly came alive with all kinds of sounds. There was a valley in the easte=
rn direction. A lot of birds suddenly rose up from their trees in that area=
and started making loud sounds. The whole area resounded with the sounds o=
f birds, beetles etc. Given the silence till then, this huge commotion felt=
quite eerie.<BR>> <BR>> * &=
nbsp; * *<BR>> <BR>> =
While on the topic of that trip, I can mention something personal that demo=
nstrates how pride keeps coming back, as taught by Ramakrishna in the story=
sent by Prasanth today.<BR>> <BR>> During that trip in the Ind=
ian summer of 2008, Manish kept on feeding my ego. He praised me to the ski=
es in front of several people. When a lady saint in the lineage of Upasani =
Maharaj was talking about Upasani Maharaj, Manish would bring me into the t=
opic and mention great things about me. As he kept praising me in front of =
people, I was first unaffected. But it slowly got to my head. I started to =
feel special.<BR>> <BR>> On the night of that homam atop a hill=
in Kurukshetra, Manish relaxed his rule of not allowing another person to =
put aahutis in fire when doing homam. Though the plan was that I would do h=
omam in my homa kundam and Manish would do in their homa kundam, he changed=
his mind at the last minute and said we would do together in the same homa=
kundam. He said I was ready and could share homam with him. I was ecstatic=
and saw it as an "acknowledgment" of my "spiritual progress". My already p=
rovoked pride peaked with this.<BR>> <BR>> My mind was filled w=
ith proud thoughts and my focus on mantra and deity was weak, as we chanted=
Saptashati during that night's homam. Manish said nothing there. The momen=
t homam was over and we went back, he scolded me with a very stern and seri=
ous tone, "what were you thinking? We called the Mother in fire and you wer=
e so distracted. You wasted a great opportunity tonight. We are chootiyas (=
an expletive) and She is the Mother of the universe. How can you absorb you=
r mind in egoistic thoughts in her presence? Had I been strict like my guru=
s or like the gurus of the old times, you would've been killed today." He w=
as in that serious mood for an hour or so and then became very kind and com=
passionate again. He laughed, "are you still thinking about it? Leave it Na=
rasimha. These things happen. Everything happens for good. I have no doubt =
you will overcome. Time has to come for anything. Don't worry and keep doin=
g sadhana."<BR>> <BR>> I realized that day that Mahaamaayaa is =
very powerful. Irrespective of what you experience and irrespective of how =
much progress you make, she can delude you in a split second. In fact, the =
experiences one has and the progress one makes is not really one's. She giv=
es them and she uses them to bind one. The moment one thinks "I, so-and-so =
individual, exist" and attributes those "experiences" and "progress" to tha=
t "I", one is instantly bound - there is scope for pride, happiness, unhapp=
iness etc and one can be deluded. Constant surrender to the supreme power r=
unning the universe, while performing the duties that one is inspired to pe=
rform using the body inhabited by one and without paying ANY attention to A=
NY results that come, including praises and criticism, is the only solution=
.<BR>> <BR>> This experience taught me a very valuable lesson. =
What Manish said about me to others in my presence may have been a way of t=
esting me. It is also possible that it is correct. In either case, it does =
not matter. The persona (body-name-entity) one inhabits on earth is a *temp=
orary* abode allocated to one for fulfilling one's dharma. Attributes of th=
at persona, including its merits and demerits, are irrelevant to one. The m=
oment one looks at that persona as "I" and forms an attachment to the attri=
butes of that persona, one gets bound. Instead, one should just use that pe=
rsona to fulfill dharma without forming an attachment. An attachment to a p=
ersona brings many happinesses and many miseries and binds one, irrespectiv=
e of how meritorious that persona is. At the end of the day, everything tha=
t is temporary perishes.<BR>> <BR>> Also, note that pride can s=
trike anytime anywhere, as long as one has an attachment to the persona. Ke=
ep doing sadhana, while constantly contemplating and guarding against such =
an attachment. Pride is suppressed for a while, comes back again, is suppre=
ssed again, comes back again and so on. This cycle goes on until one's atta=
chment to the persona is killed completely. This is a long process. Don't w=
orry too much and just keep doing sadhana.<BR>> <BR>> * &n=
bsp; * &nb=
sp; *<BR>> <BR>> The thing about the hungry kid reminds me of s=
omething. When Manish and I were climbing down at Girnar around sunset, a l=
ame dog that was walking on 3 legs started following us. It came with us a =
long way. At one point, it ran ahead of us and sat in front of a roadside (=
or rather stair-side) stall that was still open. Manish stopped there, boug=
ht some biscuit packets and fed some to the dog. That dog stopped following=
us then. In a couple of minutes, we encountered an old man in shoddy cloth=
es. He was weeping. Manish stopped and asked him what happened. He said he =
lost all his money at a hotel in Junagadh and has no money to even buy food=
. He decided to just climb the hill (it has 7,000 stairs!) and go to Dattat=
reya and leave it to him to help him out. He was climbing up, while we were=
climbing down. It was getting nearly dark then. Manish gave him a lot of m=
oney, all the biscuit packets that were with us and a soft drink. He thanke=
d and gave back a few<BR>> biscuit pieces to me and said, "you guys keep=
this."<BR>> <BR>> Later Manish told me the same thing he told =
you, "you never know when and in what form god comes to test you. Kindness =
and compassion towards needy people is an important dharma."<BR>> =
<BR>> One does not need to do something beyond one's means. But, one can=
have compassion, feel the other person's pain and help within one's means.=
<BR>> <BR>> I considered the biscuit pieces given back by that =
old man as Dattatreya's prasad and ate it. Regarding the child you saw, ple=
ase note that Vatuka Bhairava is depicted as a child.<BR>> <BR>>=
; * * &nbs=
p; *<BR>> <BR>> BTW, the Girnar trip happenened unp=
lanned. We were supposed to be in Dwaraka for one more day shooting for the=
Krishna movie. But we basically finished what we had intended. So I was th=
inking in my mind with dissatisfaction, "why does Manish want to prolong th=
ings here and shoot more? We are done here. Why can't we just leave Dwaraka=
and perhaps go to Girnar for a day?" I kept my thoughts to myself. It was =
late in the evening and we were on our way to a Shiva temple at Dwaraka. Al=
l of a sudden, Manish told the driver to stop and turn back to the hotel. H=
e announced that we were leaving for Girnar. He said, "bulawa aa gaya. hum =
Girnar jaayenge" (invitation has arrived. We will go to Girnar.) We rushed =
to the hotel, packed and left in 10 minutes. We reached Girnar around midni=
ght and spent the next day there. For those who do not know, Girnar is cons=
idered the abode of Lord Dattatreya.<BR>> <BR>> Sometimes, Mani=
sh has the uncanny ability to respond to one's thoughts. However, he says i=
t is not his ability, but it is Nature listening to one's wish and fulfilli=
ng through another.<BR>> <BR>> * &=
nbsp; * *<BR>> <BR=
>> Imagine chess pieces being moved by an expert player thinking "I am a=
n powerful king. I am great", "I am a beautiful queen. I am great", "I am a=
strong knight. I am great", "I killed a great bishop despite being a pawn.=
I am great", "I am just a pawn, but I sacrificed myself to trap the queen.=
I am great" etc.<BR>> <BR>> It may sound weird, but this is wh=
at happens in real life all the time. You, I, all these people are pieces i=
n another kind of chess game. Not realizing that a player is moving us, we =
engage in egoistic thoughts, fake happiness, fake sadness, fake pride, fake=
shame etc. One is free from all those fake feelings if one realizes this. =
Of course, that does not mean inaction. The inspiration that comes in us to=
engage in various actions in the world is like the hand of the player movi=
ng the piece. We should respect that engage in actions, but not see them as=
our actions.<BR>> <BR>> Best regards,<BR>> Narasimha<BR>>=
; -------------------------------------------------------------------<BR>&g=
t; Free Jyotish Software, Free Jyotish Lessons, Jyotish Writings,<BR=
>> "Do It Yourself" ritual manuals for short Homam and Pitri Tarpana:<BR=
>> &nb=
sp; http://www.VedicAstrologer.org<BR>> &n=
bsp; Films that make a difference: http://SaraswatiFilms.=
org <BR>> Spirituality: http://groups.yahoo.com=
/group/vedic-wisdom<BR>> Jyotish writings: http://groups.yahoo.co=
m/group/JyotishWritings<BR>> -------------------------------------------=
------------------------<BR>> <BR>> --- On Thu, 1/14/10, rajars=
hi nandy rajarshi14@... wrote:<BR>> From: rajarshi nandy rajarshi14@...<=
BR>> Subject: [vedic-wisdom] Rama Naama Satya Hai - 1<BR>> To: vedic-=
wisdom@yahoogroups.com<BR>> Date: Thursday, January 14, 2010, 6:56 AM<BR=
>> <BR>> <BR>> <BR>> <BR>> <BR>> <BR>> <BR>> =
<BR>> <BR>> <BR>> <BR>> <BR>> <BR>> <BR>> <BR>> <BR=
>> <BR>> Dear Narasimha and others,<BR>> <BR>> Rajarshi, =
I hope you had a nice stay at Varanasi with Manish. I see that your signatu=
re changed after the trip.<BR>> <BR>> We had a remarkable time =
at Varanasi. <BR>> <BR>> The moment our flight landed at the Ka=
shi airport which is actually quite outside the main city of Kashi, Manish =
said there is something in here which is different. The energy is palpable =
throughout. After checking in at the hotel we spend the time in roaming aro=
und the ghats, watching the evening Ganga Arati and shooting.<BR>> =
;<BR>> By 9 PM Manish decided on doing a Chandi homa, at the famous Mani=
karnika samshan, on a funeral pyre. Sadhana in a samshan bhoomi is somethin=
g that many great sadhakas in Hinduism have done before. Ramakrishna Parama=
hamsa used to perform various sadhanas in a samshan.Sri Trilanga Swami - a =
great siddha - spent most of his days near the Manikarnik Samshan doin=
g sadhana. The effect that a Samshan has on the human consciousness ca=
n be apty used, for those who have such inclination, to further ones spirit=
ual growth. The fire of a funeral pyre is called kravyada agni, an impure f=
orm of fire unlike the fire of a standard homa agni. However, there have be=
en sadhakas, and many in number, who has used the samshan agni to perform h=
omas. They chose not to make a distinction between pure and impure.If someo=
ne feels that a funeral pyre is "unholy", he or she would be better off not=
trying anything in such a fire. The main deities of a samshan bhoomi are<B=
R>> Mahakala and Mahakali. <BR>> <BR>> We went to buy =
some samagri - til (black and white), couple of full coconuts, flowers=
, incense stick (agabatti), kismis, havan samagri. While buying the s=
amagri from a shop inside a lane near the Vishwanath temple, suddenly a sma=
ll begger child came and kept asking for food. There was a sweet shop on th=
e other side of the lane, he pointed to the shop asking for food. Manish tu=
rned around, bought some food and gave it to the child. The child was eatin=
g when we turned back towards the shop from where we were buying the samagr=
i. In a moment Manish asked me to check for the child, I turned round and f=
ound no one there. I looked in the lane and there was no child anywhere. Ju=
st gone, vanished! I still remember the child very clearly. Manish smiled a=
nd said, " The deity of this place wanted to see whether we had become=
so big sadhakas that we are unable to feed a hungry child . That=
is how God comes to test people. Kya<BR>> pata Narayan kab, kaha a=
ur kis roop me mil jaye."<BR>> <BR>> At 11 pm we left for =
Manikarnik, dressed in a combination of red and black. Walking along the gh=
ats we reached the samshan at around eleven thirty. It was quite crowded, w=
ith domes (people who work there to help the bodies burn) and the rela=
tives. There were at least 8 to 10 pyres burning simultaneously. Right next=
to it was the Ganges, pitch black at night. We sat on a stairs, waiting fo=
r the crowd to ease out a bit, not sure when that will happen, not sure&nbs=
p;how people are going to react. As we sat observing, the people too were o=
bserving us with a mix of curiosity and possible apprehension.&nb=
sp;Suddenly Manish closed his eyes and meditated some time, then remarked t=
hat this place has a tremendous energy. Something of almost infinite abilit=
ies resides in this samshan bhoomi. A deity. While sayingf so he turned beh=
ind to look at something, I too turned. I could see nothing but blank space=
. But that very instant the dogs in the<BR>> samshan went running t=
o that direction.<BR>> <BR>> After waiting like this for about =
an hour, we found a pyre where the relatives had left.The major portion had=
been burnt already, but there was enough left to last for some time still.=
We went and sat next to it. Manish started the homa. The offering was of t=
il. I sat next to him doing the Chandi path, trying to be in sync with his =
recital. A part of my mind was also trying to adjust itself to the ambience=
. There were quite a few people around watching what we were upto. But no o=
ne disturbed. The dome had to come and take wood from the pyre to light oth=
er pyres. He did it in the most cautious manner possible, taking pieces fro=
m the fringe of the pyre. After some time Manish indicated to him not to ta=
ke any more wood. The dome nodded his head and did not disturb that pyre ag=
ain. <BR>> <BR>> Very soon, within half an hour I noticed that =
a pack of 4/5 dogs had come and were sitting around the pyre on which the h=
oma was being done. As I read the Chandi I felt a great pressure =
on my head, from all sides. As if a something was pressing hard on my skull=
, gripping it tight. The concentration become excellent. I soon forgot who =
was watching us or anything else around me, except for the sound of the Cha=
ndi Path. Very nice meditation happened. The mind felt like as if it was a =
piece of iron and there was a huuuuge magnet nearby which just kept pu=
lling the mind away to some distant place, far, far away from the reality I=
am normally accustomed to. While the homa was on, suddenly =
one black dog from the pack which was sitting nearby, sat up on two legs an=
d kept starting at Manish. For I think about 10 mins it kept staring with i=
t's head pointed in an angular fashion. Its eyes and mannerism gave a feeli=
ng as if it is<BR>> not an animal but a human being watching. Just stari=
ng and observing every action. Manish said Kala Bhairava had entered into t=
he body of that dog.<BR>> <BR>> The homa finished at around 3 A=
M. The meditations both at the end as well as in between, were all excellen=
t. The mind would just get pulled a few notches above the ordinary with sli=
ghtest bit of effort.<BR>> <BR>> Simply being in a samshan and =
observing the human body burning up has a powerful effect on the mind. In a=
nearby pyre we saw the femur bones of a female human body burning. Both th=
e femurs were visible and spread apart. In an ordinary setting, this kind o=
f a scene would mean a woman with "legs spread apart" which has a very sexu=
al connotation. In Manikarnik, on that night, it only evoked a feeling of h=
ow eventually the body is merely a covering for something far more real and=
powerful that resides inside. The skin, flesh, bones etc will perish as th=
ey are ment to perish. Only Rama naam satya hai.<BR>> <BR>> Man=
ish said if your intentions of going to a samshan bhoomi is merely to pleas=
e God through sadhanas - i.e you are not planning something negative n=
or desirous of petty mundane gains - there is very little chance that you w=
ill ever come to harm. Further, when you do a Chandi homa, no ethereal bein=
gs will disturb you because no one wants to mess with someone who is w=
orshipping Chandi. It is not difficult, neither something to be unnecessari=
ly scared of. There are spirits etc for sure, but neither will you bother t=
hem nor will they bother you. Surrendering to the deity is very good&=
nbsp;attitude to have. And finally, the soul of the individual on whose pyr=
e the homa is being done, is taken by the Goddess and acquires a lot of pun=
ya.<BR>> <BR>> Thus ended my first experience of a Chandi homa =
on a burning pyre.That night was Krishna Saptami. The next two nights again=
we did homas at Manikarnik. <BR>> <BR>> -Regards<BR>> =
;Rajarshi<BR>> <BR>> ...to be continued...<BR>> <BR>&g=
t; Rama Naama Satya Hai..<BR>><BR></P>
--5-1816547238-6940077633=:4--
From shrijishrihari@... Wed Feb 17 11:08:36 2016

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Date: Fri, 15 Jan 2010 23:30:47 +0000 (GMT)
MIME-Version: 1.0
Subject: Re: [vedic-wisdom] Re: Dream
y=WwtF7BWSb5YB4sIn0I3BAwbAmD2XrXYTftbUlXYVeGctV_NpPe_wIZ0
X-Yahoo-Profile: shrijishrihari
--0-1752745522-1263598247=:99333
Dear Narasimha Bhai,

=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=
=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0 Please do not get upset or se=
rious. Standing in a line for samadhi was a joke, humour, laughter. It was =
not a insult, it was a friendly tickling.
Many of my dreams are prophetic.=

Although they happen to me yet=A0 it is not a reality made up by my mind.
=
Several years ago Shri Hanumanji appeared to me in dream and said something=
. In the morning while drinking tea I said to my mother that last night Shr=
i Hanumanji appeared but I cannot make out what He said. My mother jumped u=
p and said it was for her. She had been doing certain prayers and had then =
stopped before completing it. I had no idea about it because I was not livi=
ng in London then.
Some months after, again I had dream in which Shri Hanu=

manji appeared and touched my head and my nephews head whom I saw in the ro=
om with myself and my mother and left our house. He did not touch my mother=
s head. In the morning I said to my mother why my nephew who lives in US, w=
as in my dream in our house and why Shri Hanumanji has blessed him and not =
any other member of the family. My mother did not know. Much later we learn=
ed that he was getting ready for a admission to a medical collage in US and=
.he is a doctor in Washington now.
=A0
Again after some months Shri Hanuman=
ji appeared and told me to recite a Sacred Mantra. I could not, would not =
even imagine such a thing. I am not a yogi or devotee or some high spiritu=
al being. It was not part of my reality.
You appeared to me in a lucid dre=

am some years ago standing in my room looking at religious pictures at my t=
able. I did not know you nor had asked any jyotish questions in the forum.Y=
ou were not part of my minds reality. When I wrote to you after several mon=
ths as I thought I was leaving London, you said I should study YogVasisth. =
Why did you say that?=A0 I knew immediately I would not be leaving London. =
How come this idea came to you? Or was it Grace of Divine Mother comforting=
me in my situation through a complete stranger far away.
I no longer beli=
eve that by having desire or expectations for spiritual experiences, blocks=
them. I used to but not anymore. We are not in Truth if we secretly desire=
them but outwardly act and speak in a different way.Few years ago I found =
a wishing well. I said, Please Divine Mother do not appear to me in Physica=
l form in London but give me a Darshan in dream. Divine mother and loving F=
ather gave me Darshan again& again & again & again & again. Their energy an=
d memory become so intense I could hardly think clearly. True they came on =
their on own accord, but I did not say I do not desire them.
Who knows one=

day in future you might be standing in line with Rajarshi in some Temple a=
nd Rajarshi might experience samadhi later on. I do not know what Divine Mo=
ther will do?
Thanks
LaxmiNarayan
--- On Wed, 13/1/10, Narasimha P.V.R. R=

ao <pvr108@...> wrote:
From: Narasimha P.V.R. Rao <pvr108@...>=
Subject: [vedic-wisdom] Re: Dream

Date: W=
ednesday, 13 January, 2010, 16:46
Namas=
te Sir,
=A0
It is your dream and what you saw were *your* dream objects. It=
is a reality made up by your mind, based on its conditioning. What they we=
re doing in that line is better answered by your mind than by any other per=
son.
=A0
Seriously, however, Savikalpa samadhi, Nirvikalpa samadhi, Sahaja =
samadhi etc are not things you can obtain or buy, by standing in a line. Mo=
reover, spiritual experiences never occur when one is expecting or anticipa=
ting them. Various spiritual experiences occur when most thoughts cease in =
the mind and mind is focused on something specific, such as a deity, a name=
, a mantra, a thought etc. The desire or pre-occupation
with a samadhi or =
a spiritual experience will often work as a barrier blocking one from good =
focus and concentration.
=A0
Best
regards,
Narasimha
---------------------=
----------------------------------------------
=A0 Free Jyotish Software, F=
"Do It Yourself" ritual manuals for =
=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=
=A0=A0=A0 http://www.VedicAstrologer.org
=A0=A0=A0=A0 Films that make a dif=
=A0=A0=A0=A0 Spirituality: http://groups=
.yahoo.com/group/vedic-wisdom
=A0 Jyotish writings: http://groups.yahoo.com=
/group/JyotishWritings
----------------------------------------------------=
---------------
=A0
--- On Sun, 1/10/10, Laxmi Narayan <shrijishrihari@yaho=
o.co.uk> wrote:
Subject:
=
[vedic-wisdom] Dream
Date: Sunday, January=
10, 2010, 7:28 PM
=A0
Hello,
=A0=A0=A0=
=A0=A0=A0=A0=A0=A0=A0 Few days ago I had a dream. I saw Narasimha and Rajar=
shi standing in a line/queue together. I had no difficulty in recognising N=
arasimha as he had appeared in my room at night several years ago and his p=
icture is on video. I knew immediately in dream that other person is Rajars=
hi although I do not know him.
Hay guys, what you were doing in that line?=

Were you queueing for nirvekalp or sahaja samadhi or similar hocus pocus o=
r just mundane new years sale?
I saw Rajarshi so clearly that I would

hav=
e recognised him among several persons in physical world but now the image =
has become very dim in my memory.
It was good to see=A0 you both.

LaxmiNa=
rayan
=
--0-1752745522-1263598247=:99333

top" style=3D"font: inherit;"><div id=3D"yiv1197022524">Dear Narasimha Bhai=
,<br> &nbs=
p; &=
nbsp; Please do not get ups=
et or serious. Standing in a line for samadhi was a joke, humour, laughter.=
It was not a insult, it was a friendly tickling.<br><br>Many of my dreams =
are prophetic. Although they happen to me yet it is not a reality mad=
e up by my mind.<br>Several years ago Shri Hanumanji appeared to me in drea=
m and said something. In the morning while drinking tea I said to my mother=
that last night Shri Hanumanji appeared but I cannot make out what He said=
. My mother jumped up and said it was for her. She had been doing certain p=
rayers and had then stopped before completing it. I had no idea about it be=
cause
I was not living in London then.<br><br>Some months after, again I h=
ad dream in which Shri Hanumanji appeared and touched my head and my nephew=
s head whom I saw in the room with myself and my mother and left our house.=
He did not touch my mothers head. In the morning I said to my mother why m=
y nephew who lives in US, was in my dream in our house and why Shri Hanuman=
ji has blessed him and not any other member of the family. My mother did no=
t know. Much later we learned that he was getting ready for a admission to =
a medical collage in US and.he is a doctor in Washington now.<br> <br>=
Again after some months Shri Hanumanji appeared and told me to recite a Sa=
cred Mantra. I could not, would not even imagine such a thing. I am not a y=
ogi or devotee or some high spiritual being. It was not part of my reality=
.<br><br>You appeared to me in a lucid dream some years ago standing in my =
room looking at religious pictures at my table. I did not know you nor had
=
asked any jyotish questions in the forum.You were not part of my minds rea=
lity. When I wrote to you after several months as I thought I was leaving L=
ondon, you said I should study YogVasisth. Why did you say that? I kn=
ew immediately I would not be leaving London. How come this idea came to yo=
u? Or was it Grace of Divine Mother comforting me in my situation through a=
complete stranger far away.<br><br>I no longer believe that by having desi=
re or expectations for spiritual experiences, blocks them. I used to but no=
t anymore. We are not in Truth if we secretly desire them but outwardly act=
and speak in a different way.Few years ago I found a wishing well. I said,=
Please Divine Mother do not appear to me in Physical form in London but gi=
ve me a Darshan in dream. Divine mother and loving Father gave me Darshan a=
gain& again & again & again & again. Their energy and memor=
y become so intense I could hardly think clearly. True they came on
their =
on own accord, but I did not say I do not desire them.<br><br>Who knows one=
day in future you might be standing in line with Rajarshi in some Temple a=
nd Rajarshi might experience samadhi later on. I do not know what Divine Mo=
ther will do?<br><br>Thanks<br>LaxmiNarayan<br><br>--- On <b>Wed, 13/1/10, =
<span>Narasimha</span> P.V.R. Rao <i><pvr108@...></i></b> wrote=
:<br><blockquote style=3D"border-left: 2px solid rgb(16, 16, 255); margin-l=
eft: 5px; padding-left: 5px;"><br>From: Narasimha P.V.R. Rao <pvr108@yah=
oo.com><br>Subject: [vedic-wisdom] Re: Dream<br>To: vedic-wisdom@yahoogr=
oups.com<br>Date: Wednesday, 13 January, 2010, 16:46<br><br><div id=3D"yiv1=
060672930">
<style type=3D"text/css">
</style>
<style type=3D"text/css">

</style>
<br><br>
<table border=3D"0" cellpadding=3D"0" cell=

spacing=3D"0"><tbody><tr><td style=3D"font-family: inherit; font-style: inh=
erit; font-variant: inherit; font-weight: inherit; font-size: inherit; line=
-height: inherit; font-size-adjust: inherit; font-stretch: inherit;" valign=
=3D"top">Namaste Sir,<br> <br>It is your dream and what you saw were *=
your* dream objects. It is a reality made up by your mind, based on its con=
ditioning. What they were doing in that line is better answered by your min=
d than by any other person.<br> <br>Seriously, however, Savikalpa sama=
dhi, Nirvikalpa samadhi, Sahaja samadhi etc are not things you can obtain o=
r buy, by standing in a line. Moreover, spiritual experiences never occur w=
hen one is expecting or anticipating them. Various spiritual experiences oc=
cur when most thoughts cease in the mind and mind is focused on something s=
pecific, such as a deity, a name, a mantra, a thought etc. The desire or pr=
e-occupation
with a samadhi or a spiritual experience will often work as a=
barrier blocking one from good focus and concentration.<br> <br>Best
=
regards,<br>Narasimha<br>-------------------------------------------------=
------------------<br> Free Jyotish Software, Free Jyotish Lessons, J=
yotish Writings,<br>"Do It Yourself" ritual manuals for short Homam and Pit=
ri Tarpana:<br> =
http://www.VedicAstrologer.org<b=
r> Films that make a difference: http://SaraswatiFi=
lms.org<br> Spirituality: http://groups.yahoo.com/g=
roup/vedic-wisdom<br> Jyotish writings: http://groups.yahoo.com/group=
/JyotishWritings<br>-------------------------------------------------------=
------------<br> <br>--- On <b>Sun, 1/10/10, Laxmi Narayan <i><shri=
jishrihari@...></i></b> wrote:<br><blockquote style=3D"border-le=
ft: 2px solid rgb(16, 16, 255); margin-left: 5px; padding-left: 5px;">From:=
Laxmi Narayan <shrijishrihari@...><br>Subject:
[vedic-wisdo=
m] Dream<br>To: vedic-wisdom@yahoogroups.com<br>Date: Sunday, January 10, 2=
010, 7:28 PM<br><br><div id=3D"yiv1290416232">
<span style=3D"display:=
none;"> </span>
<p>=
<table border=3D"0" cellpadding=3D"0" cellspacing=3D"0"><tbody><tr><td styl=
e=3D"font-family: inherit; font-style: inherit; font-variant: inherit; font=
-weight: inherit; font-size: inherit; line-height: inherit; font-size-adjus=
t: inherit; font-stretch: inherit;" valign=3D"top"><span style=3D"font-fami=
ly: arial,helvetica,sans-serif;"><span style=3D"font-weight: bold;">Hello,<=
br> Few days ag=
o I had a dream. I saw Narasimha and Rajarshi standing in a line/queue toge=
ther. I had no difficulty in recognising Narasimha as he had appeared in my=
room at night several years ago and his picture is on video. I knew immedi=
ately in dream that other person is Rajarshi although I do not know him.<br=
><br>Hay guys, what you were doing in that line? Were you queueing for nirv=
ekalp or sahaja samadhi or similar hocus pocus or just mundane new years sa=
le?<br><br>I saw Rajarshi so clearly that I would
have recognised him amon=
g several persons in physical world but now the image has become very dim i=
n my memory. <br><br>It was good to see you both.<br><span>LaxmiNaray=
an</span>
<br></span></span><input id=3D"gwProxy" type=3D"hidden"><input i=
d=3D"jsProxy" type=3D"hidden"><div id=3D"refHTML"></div></td></tr></tbody><=
/table><br>
</p>
</div>
</div></blockquote></td>=
</tr></tbody></table>
<br>
<br>
<div style=3D"color: wh=

ite; clear: both;"></div>
</div></blockquote></div></td></tr></table><br=
>
--0-1752745522-1263598247=:99333--
From vemparlaramkishore@... Wed Feb 17 11:08:36 2016

Return-Path: <vemparlaramkishore@...>
X-Sender: vemparlaramkishore@...
Jan 2010 00:09:15 -0000
2010 00:09:15 -0000
Date: Sat, 16 Jan 2010 00:09:15 -0000
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MIME-Version: 1.0
X-Yahoo-Post-IP: 149.199.62.254
From: "vemparlaramkishore" <vemparlaramkishore@...>
Subject: Unforgivable Karmas-3 Vimalananda
y=D3oSvJJEXEeH2PPzyV5UPHb7V7zfcYyuj0GyyzpR54RWhJiNrjHyKYoHreVv
X-Yahoo-Profile: vemparlaramkishore
Narasimha Ji
I have just finished reading the third book " the law of karm=
a " by Aghori Vimalananda . It is no doubt as you said written by a great b=
eing . Vimalananda in his book mentions three karmas which cannot be easily=
gotten rid of and are very terrible by nature and might take an immense am=
ount of lifetimes to even clear.
The two I remember are Killing of one's g=

uru and rape .
Now the doubt that has arisen in my mind is this
1.How do=
we know whether a thing that is happening now is an reaction to an past ac=
tion or a fresh action being set forth in this lifetime...
The learned gur=

ujan's on the board might question ..Is there really a use by knowing that =
since either way the action is taking place and cannot be stopped.
The rea=
son I ask this is ...the mother goddess is described as
" Ati Soumyati Ro=

udrayai Nathastasyai namo namah "
She is the most pleasing among beautiful=

things and the most ferocious among terrible things ...There is no relativ=
e scale of good or bad for nature ( Ramarkrishna's parable of Devi Kali bri=
nging up a child and killing it ) ....I fully understand good or bad exists=
only in the human mind.
But if a certain act right now is not happening a=

s a reaction to a past act... What on earth can possibly cause a person to =
do such a severe act.
:( And how should one console a person who has und=

ergone such a punishment....
One more reason for me asking this is ...A lo=

t of great gurus have always said " Whatever happening in the world right n=
ow is Mangala and the very form of Shiva himself "
How can I reconcile suc=

h acts of violence happening in this kali yuga as Mangala especially some o=
f the henious acts ....which brings back my original question...Are these h=
appening more in number in kali yuga as a reaction of the souls who needed =
this punishment being born in greater numbers now...or are these a fresh se=
t of acts.
I do not know whether my questions would make sense. If you co=

uld answer them would help me in clearing some confusion.
Pranams
Vempar=
la Ram Kishore

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Subject: Saint Thayumanavar
y=1XYLzYmfztMdWOAR8f32FtxupqOBPyR1O32lDBHUtpz-p_MRDHwEGg
--000e0cd182848c1a1d047d435e41
ALTHOUGH Thayumanavar lived less than 300 years ago and remains the most
po=
pular Tamil poet-saint, there is no authentic record of his date of birth
o=
r death. What is known to have transpired between these two events can be
s=
ummed up briefly:
At an early age he began working in the service of a kin=

g. When the king
died he left this work because of the amorous advances of =
the king's widow.
He then travelled in search of a Guru. At Tiruchilapalli =
he met Mouna Guru
Arulananda Sivachari. He asked to be taken as a disciple,=
but the saint
answered 'chumma iru', meaning 'be still' or 'be quiet' or '=
just be' (a
phrase which Ramana Maharshi also used on a number of occasions=
). However,
the saint said that when the time was ripe he would initiate hi=
m.
Thayumanavar then returned home and married. Soon after his wife delive=
red
their first child, a boy, she died. That again prompted Thayumanavar to=
leave home in answer to his spiritual calling. He once more approached

Aru=
lananda Sivachari and, true to his word, the guru fulfilled his promise
and=
initiated Thayumanavar into sannyas.
Thayumanavar followed the discipline=

of silence (mouna), which he describes
as: "that state which spontaneously=
manifests after the annihilation of the
ego." He says: "It is a state beyo=
nd light and darkness, but it is called
light, since language is inadequate=
to express it. The ego disappears and
'I' spontaneously manifests in full =
glory." The Maharshi particularly
singled out this verse of his for admirat=
ion.
Thayumanavar was equally great as a saint and a poet. Often he would =

retire
to the forest or public gardens and remained for days absorbed in th=
e bliss
of the Self. Legend has it that he was sitting thus, immobile in sa=
madhi in
a public garden in Ramnad when the gardeners, not noticing him, pi=
led a heap
of dry leaves and twigs about him and set fire to it, and thus h=
is body was
consumed and he merged in the Supreme.
Thayumanavar's key teac=

hing is to discipline the mind, control desires and
meditate peacefully. He=
went on to say that "it is easy to control an
elephant, catch hold of the =
tiger's tail, grab the snake and dance, dictate
the angels, transmigrate in=
to another body, walk on water or sit on the sea;
but it is more difficult =
to control the mind and remain quiet".
Ramana Maharshi was often heard quo=

ting from his exquisite verses. The
following are ten verses especially sel=
ected by the Maharshi:
1 & 2. The individual ego known as "I" having manif=

ested and troubled
everyone, the universal Maya, the diversifying agency, s=
pontaneously follows
in its wake. Who can possibly describe the vast ocean =
of misery consequent
upon it? It appears as the flesh, the body, the senses=
, interior and
exterior, as the all pervading ether, air, fire, water and e=
arth, as
mountain, forest, huge visions like hills physical and subtle, as
=
forgetfulness and memory, and so on, rising up wave after wave and beating
=
against man, bringing pleasure and pain, which are the result of his past
a=
ctions, and also their remedies known as creeds, religions, God-Seeker, and=
the testimonies and sanctions found in various sciences, and explained by

=
logic. All these are more numerous than even the fine grains of sand on the=
seashore.
3. Unaccountable troubles crop up spontaneously, sheaf upon she=

af. How to
root them out wholesale, even as burning up a hill of camphor wi=
thout
residue in a vast blaze of fire? In order to achieve this miracle, an=
d to
enlighten me, Grace took shape. In every respect, like my self, eating=
and
sleeping, suffering and enjoying, bearing a name and born somewhere, i=
t
appeared as the Silent Guru, like a deer used to decoy another of its
spe=
cies.
4. And claimed my body, possessions and life itself and consistently=

with
the process of elimination, signified "you are not the five senses no=
r the
five elements, nor the limbs, nor the mind, nor their attributes, nor=
all
these collectively, nor the body nor knowledge nor ignorance. You are =
pure
consciousness, unassociated like a crystal, but reflecting the backgro=
und to
lookers-on; whereas we (guru) are only the inherent nature revealing=
the
truth on finding you ripe for it."
5. "If eager to reach Consciousnes=

s-Bliss-Eternity innermost in all, which
is also the inner abode of refresh=
ing Grace, listen to the course I
indicate. May you reach the Pure Heart an=
d abide there forever! May dense
ignorance vanish for you! May you attain t=
o Bliss-Consciousness! May bondage
cease for you!" Communicating thus,
6. =
"And dispensing the true knowledge of the Natural and Unique Silence
which =
destroys all bondage and where there is no meditation nor the ego, no
space=
, no time, no direction, no association, no elimination, no
differentiation=
, no expression, no phenomena of night and day, no end, no
beginning, no mi=
ddle, no interior or exterior, nor an aggregate of all
these."
7. (The Gur=
u indicated further) that, though all these are eliminated, "It"
is not voi=
d, but is Natural, Eternal Be-ing inexpressible by words, not
manifesting a=
s ego, but is the Reality engulfing all, having swallowed all
ignorance lik=
e day covering night, and absorbing unhindered all knowledge,
metamorphosin=
g the person into Itself, It shines in Silence, Self-effulgent;
8. With it=
s emergence, It prevents any other from appearing; and all else is
put out =
suddenly like burning camphor blown away without residual flicker or
glow; =
and in its place It shines beyond the senses, and apart from the
knower, kn=
own and knowledge; and yet It is there, though who can speak of it
and to w=
hom? For if It arises, the individual is metamorphosed; It will
assert Itse=
lf (Literally: It Speaks Itself),
9. (And further on), if it is said to be=

"It," the question arises "which,"
though such doubt about the non-dual On=
e is illogical; so transcending it
also, King Janaka or Suka and others rem=
ained like the bee intoxicated with
honey in that state. (The same Guru's) =
blessing helped me to reach it. Grace
is needed in order to reach the Nirvi=
kalpa Samadhi and attain absolute
Bliss. I will not rest nor attend to my w=
ants until I attain it.
10. On the "I" idea of the individual ego vanishin=

g, there springs up within
me a current of "I-I" endless indeed. This confe=
rs bliss engulfing all my
knowledge, unique and transcendental, ending in S=
ilence! How then can
Silence be expressed?
Sources:
1) http://www.arunacha=
la.org/newsletters/1995/?pg=3Djul-aug
2) http://en.wikipedia.org/wiki/Thayu=
manavar
--
=E0=B0=93=E0=B0=82 =E0=B0=A8=E0=B0=AE=E0=B1=8B =E0=B0=AD=E0=
=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =
=E0=B0=AA=E0=B1=8D=E0=B0=B0=
=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=8D =E0=B0=9C=E0=B0=B2=E0=B0=B8=
=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82
=E0=B0=AA=E0=B1=8D=E0=B0=B0=
=E0=B0=A4=E0=B0=AE=E0=B1=81
--000e0cd182848c1a1d047d435e41
<span style=3D"color:rgb(51, 51, 51);font-family:Verdana;line-height:16px">=

ALTHOUGH Thayumanavar lived less than 300 years ago and remains the most po=
pular Tamil poet-saint, there is no authentic record of his date of birth o=
r death. What is known to have transpired between these two events can be s=
ummed up briefly:<br>
<br>At an early age he began working in the service =

of a king. When the king died he left this work because of the amorous adva=
nces of the king's widow. He then travelled in search of a Guru.=C2=A0<=
span style=3D"font-weight:bold">At Tiruchilapalli he met Mouna Guru Arulana=
nda Sivachari. He asked to be taken as a disciple, but the saint answered &=
#39;chumma iru', meaning 'be still' or 'be quiet' or &#=
39;just be' (a phrase which Ramana Maharshi also used on a number of oc=
casions).</span>=C2=A0However, the saint said that when the time was ripe h=
e would initiate him.<br>
<br><span style=3D"font-style:italic">Thayumanav=
ar then returned home and married. Soon after his wife delivered their firs=
t child, a boy, she died. That again prompted Thayumanavar to leave home in=
answer to his spiritual calling. He once more approached Arulananda Sivach=
ari and, true to his word, the guru fulfilled his promise and initiated Tha=
yumanavar into sannyas.</span><br>
<br>Thayumanavar followed the disciplin=

e of silence (mouna), which he describes as: "that state which spontan=
eously manifests after the annihilation of the ego." He says: "It=
is a state beyond light and darkness, but it is called light, since langua=
ge is inadequate to express it.=C2=A0<span style=3D"font-weight:bold">The e=
go disappears and 'I' spontaneously manifests in full glory." =
The Maharshi particularly singled out this verse of his for admiration</spa=
n>.<br>
<br>Thayumanavar was equally great as a saint and a poet. Often he=

would retire to the forest or public gardens and remained for days absorbe=
d in the bliss of the Self. Legend has it that he was sitting thus, immobil=
e in samadhi in a public garden in Ramnad when the gardeners, not noticing =
him, piled a heap of dry leaves and twigs about him and set fire to it, and=
thus his body was consumed and he merged in the Supreme.<br>
<br><span st=
yle=3D"font-weight:bold">Thayumanavar's key teaching is to discipline t=
he mind, control desires and meditate peacefully. He went on to say that &q=
uot;it is easy to control an elephant, catch hold of the tiger's tail, =
grab the snake and dance, dictate the angels, transmigrate into another bod=
y, walk on water or sit on the sea; but it is more difficult to control the=
mind and remain quiet".</span><br>
<br><span style=3D"font-style:ita=
lic">Ramana Maharshi was often heard quoting from his exquisite verses. The=
following are ten verses especially selected by the Maharshi:</span><br><b=
r>1 & 2.=C2=A0<span style=3D"font-weight:bold">The individual ego known=
as "I" having manifested and troubled everyone</span>, the unive=
rsal Maya, the diversifying agency, spontaneously follows in its wake. Who =
can possibly describe the vast ocean of misery consequent upon it? It appea=
rs as the flesh, the body, the senses, interior and exterior, as the all pe=
rvading ether, air, fire, water and earth, as mountain, forest, huge vision=
s like hills physical and subtle, as forgetfulness and memory, and so on, r=
ising up wave after wave and beating against man, bringing pleasure and pai=
n, which are the result of his past actions, and also their remedies known =
as creeds, religions, God-Seeker, and the testimonies and sanctions found i=
n various sciences, and explained by logic. All these are more numerous tha=
n even the fine grains of sand on the seashore.<br>
<br>3. Unaccountable t=
roubles crop up spontaneously, sheaf upon sheaf. How to root them out whole=
sale, even as burning up a hill of camphor without residue in a vast blaze =
of fire? In order to achieve this miracle, and to enlighten me, Grace took =
shape. In every respect, like my self, eating and sleeping, suffering and e=
njoying, bearing a name and born somewhere, it appeared as the Silent Guru,=
like a deer used to decoy another of its species.<br>
<br>4. And claimed =

my body, possessions and life itself and consistently with the process of e=
limination, signified "you are not the five senses nor the five elemen=
ts, nor the limbs, nor the mind, nor their attributes, nor all these collec=
tively, nor the body nor knowledge nor ignorance. You are pure consciousnes=
s, unassociated like a crystal, but reflecting the background to lookers-on=
; whereas we (guru) are only the inherent nature revealing the truth on fin=
ding you ripe for it."<br>
<br>5. "If eager to reach Consciousne=

ss-Bliss-Eternity innermost in all, which is also the inner abode of refres=
hing Grace, listen to the course I indicate. May you reach the Pure Heart a=
nd abide there forever! May dense ignorance vanish for you! May you attain =
to Bliss-Consciousness! May bondage cease for you!" Communicating thus=
,<br>
<br>6. "And dispensing the true knowledge of the Natural and Un=
ique Silence which destroys all bondage and where there is no meditation no=
r the ego, no space, no time, no direction, no association, no elimination,=
no differentiation, no expression, no phenomena of night and day, no end, =
no beginning, no middle, no interior or exterior, nor an aggregate of all t=
hese."<br>
<br>7. (The Guru indicated further) that, though all these=

are eliminated, "It" is not void, but is Natural, Eternal Be-ing=
inexpressible by words, not manifesting as ego, but is the Reality engulfi=
ng all, having swallowed all ignorance like day covering night, and absorbi=
ng unhindered all knowledge, metamorphosing the person into Itself, It shin=
es in Silence, Self-effulgent;<br>
<br>8. With its emergence, It prevents =

any other from appearing; and all else is put out suddenly like burning cam=
phor blown away without residual flicker or glow; and in its place It shine=
s beyond the senses, and apart from the knower, known and knowledge; and ye=
t It is there, though who can speak of it and to whom? For if It arises, th=
e individual is metamorphosed; It will assert Itself (Literally: It Speaks =
Itself),<br>
<br>9. (And further on), if it is said to be "It," =

the question arises "which," though such doubt about the non-dual=
One is illogical; so transcending it also, King Janaka or Suka and others =
remained like the bee intoxicated with honey in that state. (The same Guru&=
#39;s) blessing helped me to reach it.=C2=A0<span style=3D"font-weight:bold=
">Grace is needed in order to reach the Nirvikalpa Samadhi and attain absol=
ute Bliss.</span>=C2=A0I will not rest nor attend to my wants until I attai=
n it.<br>
<br><span style=3D"font-weight:bold">10. On the "I" id=

ea of the individual ego vanishing, there springs up within me a current of=
"I-I" endless indeed. This confers bliss engulfing all my knowle=
dge, unique and transcendental, ending in Silence! How then can Silence be =
expressed?</span><br>
<br><span style=3D"font-weight:bold">Sources</span>:=
=C2=A0<br>1) <a href=3D"http://www.arunachala.org/newsletters/1995/?pg=3Dju=
l-aug" target=3D"_blank">http://www.arunachala.org/newsletters/1995/?pg=3Dj=
ul-aug</a><br>2) <a href=3D"http://en.wikipedia.org/wiki/Thayumanavar" targ=
et=3D"_blank">http://en.wikipedia.org/wiki/Thayumanavar</a><br>
</span><br=
>-- <br>=E0=B0=93=E0=B0=82 =C2=A0=E0=B0=A8=E0=B0=AE=E0=B1=8B =C2=A0=E0=B0=
=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =C2=A0=E0=B0=B6=E0=B1=8D=E0=B0=B0=
=E0=B1=80 =C2=A0=E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF =C2=A0 <br>=
=82 <br>=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=B0=AE=E0=B1=87 =E0=B0=B6=E0=
=B0=BE=E0=B0=B6=E0=B1=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81 =C2=A0<br><br>=
--000e0cd182848c1a1d047d435e41--
From blakshminarayana@... Wed Feb 17 11:08:36 2016

Return-Path: <blakshminarayana@...>
X-Sender: blakshminarayana@...
Jan 2010 10:41:08 -0000
2010 10:41:07 -0000
Date: Sat, 16 Jan 2010 10:41:06 -0000
Message-ID: <his542+vl2q@...>
MIME-Version: 1.0
X-Yahoo-Post-IP: 122.169.147.81
From: "Lakshmi Narayana" <blakshminarayana@...>
Subject: Offering Tarpana to Bhisma
X-Yahoo-Group-Post: member; u=95996315; y=ZOWZChUQEZdyfAUh5263F5AvKa9v-
87pIhwsXN96WU8JDr37SCMwhaJ_zw
X-Yahoo-Profile: blakshminarayana
In a pravachanam on a Bhakti Channel,it is advised to offer Tarpanam to Bh=

ishma on Bhishma ekadasi for good.Bhishma Ekadasi is on January 26, 2010 in=
India.
I have gone through the PVRji's manual on Tarpana.
I would like t=
o know
1.a place to add his name whether Deva, Rishi or Divya Manush.
2=
. how to add a Mantra for offering Tarpana to Bhishma.
I wish to get an ad=

vice from Sri PVR Narasimha Rao/ Any learned member of this group.
B.Laksh=
minarayana
From kaye.eyes@... Wed Feb 17 11:08:36 2016

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Jan 2010 11:45:13 -0000
2010 11:45:13 -0000
Date: Sat, 16 Jan 2010 11:45:12 -0000
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MIME-Version: 1.0
X-Yahoo-Post-IP: 221.120.250.104
From: "kaye.eyes" <kaye.eyes@...>
Subject: Online Health Care Degrees & Courses
y=1eGMsp7JmDhC7sfQIEHPmgDe7KJu1qypDVsGQtvO9XMJdM7N
X-Yahoo-Profile: kaye.eyes
--8-7502401440-2687828998=:0
Online Health Care Degrees & Courses

<http://www.thecoursesworld.com/Healt=
care.html>
In 2004, the health care industry provided 13.5 million jobs =

in the
U.S., according to the Bureau of Labor Statistics. An online health =
care
degree can land you in one of these excellent careers, which range fro=
m
direct patient care to administration. Careers in health care include
x-r=
ay technician, nurse, dietitian, office manager, supervisor, and
more. <htt=
p://www.thecoursesworld.com/Healtcare.html>
Earning a health care degree o=

nline is becoming easier as the number
accredited programs are increasing a=
nd more health care organizations
are in need of educated workers. As new t=
echnology and new ideas change
<http://www.thecoursesworld.com/Healtcare.ht=
ml> the classroom
landscape, teachers may need to enroll in advanced degr=
ee programs in
order to keep up with new theories of learning and pedagogic=
al
practices. Education degrees can open the doors to new positions, and
th=
e qualifications you need to teach new grade levels as well as new
subjects=
. more... <http://www.thecoursesworld.com/Healtcare.html>
Read More.>=
>> <http://www.thecoursesworld.com/Healtcare.html>
--8-7502401440-2687828998=:0
<o></o><o></o><!=
--[if gte mso 9]><xml>
<w:LatentStyles DefLockedState=3D"false" LatentStyl=
eCount=3D"156">
</w:LatentStyles>
</xml><![endif]-->
<p><b><span style=3D"font-size: 16pt;font-family=

: Verdana;color: rgb(51, 51, 0);"><a href=3D"http://www.thecoursesworld.com=
/Healtcare.html"><span style=3D"color: rgb(51, 51, 0);text-decoration: none=
;">Online Health Care Degrees &
Courses</span></a> </span></b><spa=
n style=3D"font-size: 16pt;color: rgb(51, 51, 0);"><o></o></span></p>
<p>&=
nbsp;</p>
<p><span class=3D"apple-style-span"><span style=3D"font-size: 10=

pt;font-family: Arial;color: rgb(0, 51, 102);">In 2004, the
health care ind=
ustry provided 13.5 million jobs in the <st1><st1>U.S.</st1></st1>, accordi=
ng
to the Bureau of Labor Statistics. An online health care degree can land=
you in
one of these excellent careers, which range from direct patient car=
e to
administration. Careers in health care include x-ray technician, nurse=
,
dietitian, office manager, supervisor, <a href=3D"http://www.thecourseswo=
rld.com/Healtcare.html"><span style=3D"color: rgb(0, 51, 102);text-decorati=
on: none;">and more.</span></a> </span></span><span style=3D"font-size=
: 10pt;font-family: Arial;color: rgb(0, 51, 102);"><br>
<br>
<span class=3D=
"apple-style-span">Earning a health care degree online is becoming
easier a=
s the number accredited programs are increasing and more health care
organi=
zations are in need of educated workers.</span> As <a href=3D"http://www.th=
ecoursesworld.com/Healtcare.html"><span style=3D"color: rgb(0, 51, 102);tex=
t-decoration: none;">new technology and new ideas change</span></a>
t=
he classroom landscape, teachers may need to enroll in advanced degree
prog=
rams in order to keep up with new theories of learning and pedagogical
prac=
tices. Education degrees can open the doors to new positions, and the
quali=
fications you need to teach new grade levels as well as new
subjects. =
<a href=3D"http://www.thecoursesworld.com/Healtcare.html"><span style=3D"co=
lor: rgb(0, 51, 102);text-decoration: none;"> more...</span></a>
</span><sp=
an style=3D"font-size: 16pt;color: rgb(0, 51, 102);"><o></o></span></p>
<p=
><o> </o></p>
<p><o> </o></p>
<p><b><span style=3D"font-size: 8=
pt;font-family: Arial;color: red;"><a href=3D"http://www.thecoursesworld.co=
m/Healtcare.html"><span style=3D"color: red;text-decoration: none;">Read Mo=
re.>>></span></a> </span><span style=3D"color: red;"><o></o><=
/span></b></p>
<span style=3D"font-size: 18pt;font-family: "Times New=

Roman";color: rgb(0, 51, 0);"><br clear=3D"all">
</span>
<p class=3D=
"MsoNormal"><span style=3D"font-size: 18pt;color: rgb(0, 51, 0);"><o> =
</o></span></p>
--8-7502401440-2687828998=:0--

Jan 2010 11:54:34 -0000
2010 11:54:34 -0000
Date: Sat, 16 Jan 2010 11:54:33 -0000
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MIME-Version: 1.0
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From: "Lakshmi Narayana" <blakshminarayana@...>
Subject: Ratha Saptami
y=l_INuIXpyDShua2s2fqE7NIXKZWP8RzQfHpuy_z2eHMsoi2SVylzAUbC9Q
Ratha Saptami falls on January 22, 2010 in India
On this day,many people =

bathe with leaves of Giant milkweed (Erukku Plant) on head and worship Sun.=
Is there any mantram to be chanted while bathing with seven leaves.
It w=
ould be of use if any member could respond soon.
B.Lakshminarayana
From CMatr@... Wed Feb 17 11:08:36 2016

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Subject: Re: [vedic-wisdom] Saint Thayumanavar
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???
and it's OK, in this tradition, to leave your own personal infant
so=
n ...
2 fend 4 himself
???
Sent from my iPhone
On Jan 16, 2010, at 2:50=

AM, Prasanth Jalasutram
<jvrsprasanth@...> wrote:
> ALTHOUGH Thay=

umanavar lived less than 300 years ago and remains the
> most popular Tam=
il poet-saint, there is no authentic record of his
> date of birth or dea=
th. What is known to have transpired between
> these two events can be su=
mmed up briefly:
>
> At an early age he began working in the service of a k=
ing. When the
> king died he left this work because of the amorous advanc=
es of the
> king's widow. He then travelled in search of a Guru. At
> T=
iruchilapalli he met Mouna Guru Arulananda Sivachari. He asked to
> be ta=
ken as a disciple, but the saint answered 'chumma iru', meaning
> 'be sti=
ll' or 'be quiet' or 'just be' (a phrase which Ramana
> Maharshi also use=
d on a number of occasions). However, the saint
> said that when the time=
was ripe he would initiate him.
>
> Thayumanavar then returned home and ma=
rried. Soon after his wife
> delivered their first child, a boy, she died=
. That again prompted
> Thayumanavar to leave home in answer to his spiri=
tual calling. He
> once more approached Arulananda Sivachari and, true to=
his word, the
> guru fulfilled his promise and initiated Thayumanavar in=
to sannyas.
>
> Thayumanavar followed the discipline of silence (mouna), wh=
ich he
> describes as: "that state which spontaneously manifests after th=
e
> annihilation of the ego." He says: "It is a state beyond light and
=
> darkness, but it is called light, since language is inadequate to
> exp=
ress it. The ego disappears and 'I' spontaneously manifests in
> full glo=
ry." The Maharshi particularly singled out this verse of his
> for admira=
tion.
>
> Thayumanavar was equally great as a saint and a poet. Often he wo=
uld
> retire to the forest or public gardens and remained for days
> ab=
sorbed in the bliss of the Self. Legend has it that he was sitting
> thus=
, immobile in samadhi in a public garden in Ramnad when the
> gardeners, =
not noticing him, piled a heap of dry leaves and twigs
> about him and se=
t fire to it, and thus his body was consumed and he
> merged in the Supre=
me.
>
> Thayumanavar's key teaching is to discipline the mind, control
> =
desires and meditate peacefully. He went on to say that "it is easy
> to =
control an elephant, catch hold of the tiger's tail, grab the
> snake and=
dance, dictate the angels, transmigrate into another body,
> walk on wat=
er or sit on the sea; but it is more difficult to control
> the mind and =
remain quiet".
>
> Ramana Maharshi was often heard quoting from his exquisi=
te verses.
> The following are ten verses especially selected by the Maha=
rshi:
>
> 1 & 2. The individual ego known as "I" having manifested and
> =
troubled everyone, the universal Maya, the diversifying agency,
> spontan=
eously follows in its wake. Who can possibly describe the
> vast ocean of=
misery consequent upon it? It appears as the flesh,
> the body, the sens=
es, interior and exterior, as the all pervading
> ether, air, fire, water=
and earth, as mountain, forest, huge visions
> like hills physical and s=
ubtle, as forgetfulness and memory, and so
> on, rising up wave after wav=
e and beating against man, bringing
> pleasure and pain, which are the re=
sult of his past actions, and
> also their remedies known as creeds, reli=
gions, God-Seeker, and the
> testimonies and sanctions found in various s=
ciences, and explained
> by logic. All these are more numerous than even =
the fine grains of
> sand on the seashore.
>
> 3. Unaccountable troubles =
crop up spontaneously, sheaf upon sheaf.
> How to root them out wholesale=
, even as burning up a hill of camphor
> without residue in a vast blaze =
of fire? In order to achieve this
> miracle, and to enlighten me, Grace t=
ook shape. In every respect,
> like my self, eating and sleeping, sufferi=
ng and enjoying, bearing a
> name and born somewhere, it appeared as the =
Silent Guru, like a deer
> used to decoy another of its species.
>
> 4. A=
nd claimed my body, possessions and life itself and consistently
> with t=
he process of elimination, signified "you are not the five
> senses nor t=
he five elements, nor the limbs, nor the mind, nor their
> attributes, no=
r all these collectively, nor the body nor knowledge
> nor ignorance. You=
are pure consciousness, unassociated like a
> crystal, but reflecting th=
e background to lookers-on; whereas we
> (guru) are only the inherent nat=
ure revealing the truth on finding
> you ripe for it."
>
> 5. "If eager t=
o reach Consciousness-Bliss-Eternity innermost in all,
> which is also th=
e inner abode of refreshing Grace, listen to the
> course I indicate. May=
you reach the Pure Heart and abide there
> forever! May dense ignorance =
vanish for you! May you attain to Bliss-
> Consciousness! May bondage ceas=
e for you!" Communicating thus,
>
> 6. "And dispensing the true knowledge o=
f the Natural and Unique
> Silence which destroys all bondage and where t=
here is no meditation
> nor the ego, no space, no time, no direction, no =
association, no
> elimination, no differentiation, no expression, no phen=
omena of
> night and day, no end, no beginning, no middle, no interior or=
> exterior, nor an aggregate of all these."

>
> 7. (The Guru indicated f=
urther) that, though all these are
> eliminated, "It" is not void, but is=
Natural, Eternal Be-ing
> inexpressible by words, not manifesting as ego=
, but is the Reality
> engulfing all, having swallowed all ignorance like=
day covering
> night, and absorbing unhindered all knowledge, metamorpho=
sing the
> person into Itself, It shines in Silence, Self-effulgent;
>
> =
8. With its emergence, It prevents any other from appearing; and all
> el=
se is put out suddenly like burning camphor blown away without
> residual=
flicker or glow; and in its place It shines beyond the
> senses, and apa=
rt from the knower, known and knowledge; and yet It
> is there, though wh=
o can speak of it and to whom? For if It arises,
> the individual is meta=
morphosed; It will assert Itself (Literally:
> It Speaks Itself),
>
> 9. =
(And further on), if it is said to be "It," the question arises
> "which,=
" though such doubt about the non-dual One is illogical; so
> transcendin=
g it also, King Janaka or Suka and others remained like
> the bee intoxic=
ated with honey in that state. (The same Guru's)
> blessing helped me to =
reach it. Grace is needed in order to reach
> the Nirvikalpa Samadhi and =
attain absolute Bliss. I will not rest
> nor attend to my wants until I a=
ttain it.
>
> 10. On the "I" idea of the individual ego vanishing, there sp=
rings
> up within me a current of "I-I" endless indeed. This confers blis=
s
> engulfing all my knowledge, unique and transcendental, ending in
> =
Silence! How then can Silence be expressed?
>
> Sources:
> 1) http://www.ar=
unachala.org/newsletters/1995/?pg=3Djul-aug
> 2) http://en.wikipedia.org/wi=
ki/Thayumanavar
>
> --
> =E0=B0=93=E0=B0=82 =E0=B0=A8=E0=B0=AE=E0=B1=8B =
=E0=B1=80 =E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF
> =E0=B0=AA=E0=B1=
=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=8D =E0=B0=9C=E0=B0=
=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82
> =E0=B0=AA=E0=B1=
=8D=E0=B0=B0=E0=B1=87=E0=B0=AE=E0=B1=87 =E0=B0=B6=E0=B0=BE=E0=B0=B6=E0=B1=
=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81
>
>
--Apple-Mail-1--262248763
Content-Type: text/html;
charset=utf-8
<html><body bgcolor=3D"#FFFFFF"><div>???</div><div> </div><div>and it'=

s OK, in this tradition, to leave your own personal infant son ...</div><di=
v><br></div><div>2<span class=3D"Apple-style-span" style=3D"-webkit-tap-hig=
hlight-color: rgba(26, 26, 26, 0.296875); -webkit-composition-fill-color: r=
gba(175, 192, 227, 0.230469); -webkit-composition-frame-color: rgba(77, 128=
, 180, 0.230469); "> fend 4 himself </span></div><div><br></div><div>?=
??<br><br>Sent from my iPhone</div><div><br>On Jan 16, 2010, at 2:50 AM, Pr=
asanth Jalasutram <<a href=3D"mailto:jvrsprasanth@...">jvrsprasant=
h@...</a>> wrote:<br><br></div><div></div><blockquote type=3D"cite=
"><div>
<span style=3D"display:none"> </span>
<div id=3D"yg=
rp-text">
<p><span style=3D"color:rgb(51, 51, 51);font-=

family:Verdana;">ALTHOUGH Thayumanavar lived less than 300 years ago and re=
mains the most popular Tamil poet-saint, there is no authentic record of hi=
s date of birth or death. What is known to have transpired between these tw=
o events can be summed up briefly:<br>
<br>At an early age he began workin=

g in the service of a king. When the king died he left this work because of=
the amorous advances of the king's widow. He then travelled in search of a=
Guru. <span style=3D"font-weight:bold;">At Tiruchilapalli he met Moun=
a Guru Arulananda Sivachari. He asked to be taken as a disciple, but the sa=
int answered 'chumma iru', meaning 'be still' or 'be quiet' or 'just be' (a=
phrase which Ramana Maharshi also used on a number of occasions).</span>&n=
bsp;However, the saint said that when the time was ripe he would initiate h=
im.<br>
<br><span style=3D"font-style:italic;">Thayumanavar then returned =

home and married. Soon after his wife delivered their first child, a boy, s=
he died. That again prompted Thayumanavar to leave home in answer to his sp=
iritual calling. He once more approached Arulananda Sivachari and, true to =
his word, the guru fulfilled his promise and initiated Thayumanavar into sa=
nnyas.</span><br>
<br>Thayumanavar followed the discipline of silence (mou=

na), which he describes as: "that state which spontaneously manifests after=
the annihilation of the ego." He says: "It is a state beyond light and dar=
kness, but it is called light, since language is inadequate to express it.&=
nbsp;<span style=3D"font-weight:bold;">The ego disappears and 'I' spontaneo=
usly manifests in full glory." The Maharshi particularly singled out this v=
erse of his for admiration</span>.<br>
<br>Thayumanavar was equally great =

as a saint and a poet. Often he would retire to the forest or public garden=
s and remained for days absorbed in the bliss of the Self. Legend has it th=
at he was sitting thus, immobile in samadhi in a public garden in Ramnad wh=
en the gardeners, not noticing him, piled a heap of dry leaves and twigs ab=
out him and set fire to it, and thus his body was consumed and he merged in=
the Supreme.<br>
<br><span style=3D"font-weight:bold;">Thayumanavar's key=

teaching is to discipline the mind, control desires and meditate peacefull=
y. He went on to say that "it is easy to control an elephant, catch hold of=
the tiger's tail, grab the snake and dance, dictate the angels, transmigra=
te into another body, walk on water or sit on the sea; but it is more diffi=
cult to control the mind and remain quiet".</span><br>
<br><span style=3D"=
font-style:italic;">Ramana Maharshi was often heard quoting from his exquis=
ite verses. The following are ten verses especially selected by the Maharsh=
i:</span><br><br>1 & 2. <span style=3D"font-weight:bold;">The indi=
vidual ego known as "I" having manifested and troubled everyone</span>, the=
universal Maya, the diversifying agency, spontaneously follows in its wake=
. Who can possibly describe the vast ocean of misery consequent upon it? It=
appears as the flesh, the body, the senses, interior and exterior, as the =
all pervading ether, air, fire, water and earth, as mountain, forest, huge =
visions like hills physical and subtle, as forgetfulness and memory, and so=
on, rising up wave after wave and beating against man, bringing pleasure a=
nd pain, which are the result of his past actions, and also their remedies =
known as creeds, religions, God-Seeker, and the testimonies and sanctions f=
ound in various sciences, and explained by logic. All these are more numero=
us than even the fine grains of sand on the seashore.<br>
<br>3. Unaccount=
able troubles crop up spontaneously, sheaf upon sheaf. How to root them out=
wholesale, even as burning up a hill of camphor without residue in a vast =
blaze of fire? In order to achieve this miracle, and to enlighten me, Grace=
took shape. In every respect, like my self, eating and sleeping, suffering=
and enjoying, bearing a name and born somewhere, it appeared as the Silent=
Guru, like a deer used to decoy another of its species.<br>
<br>4. And cl=

aimed my body, possessions and life itself and consistently with the proces=
s of elimination, signified "you are not the five senses nor the five eleme=
nts, nor the limbs, nor the mind, nor their attributes, nor all these colle=
ctively, nor the body nor knowledge nor ignorance. You are pure consciousne=
ss, unassociated like a crystal, but reflecting the background to lookers-o=
n; whereas we (guru) are only the inherent nature revealing the truth on fi=
nding you ripe for it."<br>
<br>5. "If eager to reach Consciousness-<wbr>B=

liss-Eternity innermost in all, which is also the inner abode of refreshing=
Grace, listen to the course I indicate. May you reach the Pure Heart and a=
bide there forever! May dense ignorance vanish for you! May you attain to B=
liss-Consciousness<wbr>! May bondage cease for you!" Communicating thus,<br=
>
<br>6. "And dispensing the true knowledge of the Natural and Unique Sile=
nce which destroys all bondage and where there is no meditation nor the ego=
, no space, no time, no direction, no association, no elimination, no diffe=
rentiation, no expression, no phenomena of night and day, no end, no beginn=
ing, no middle, no interior or exterior, nor an aggregate of all these."<br=
>
<br>7. (The Guru indicated further) that, though all these are eliminate=
d, "It" is not void, but is Natural, Eternal Be-ing inexpressible by words,=
not manifesting as ego, but is the Reality engulfing all, having swallowed=
all ignorance like day covering night, and absorbing unhindered all knowle=
dge, metamorphosing the person into Itself, It shines in Silence, Self-effu=
lgent;<br>
<br>8. With its emergence, It prevents any other from appearing=

; and all else is put out suddenly like burning camphor blown away without =
residual flicker or glow; and in its place It shines beyond the senses, and=
apart from the knower, known and knowledge; and yet It is there, though wh=
o can speak of it and to whom? For if It arises, the individual is metamorp=
hosed; It will assert Itself (Literally: It Speaks Itself),<br>
<br>9. (An=
d further on), if it is said to be "It," the question arises "which," thoug=
h such doubt about the non-dual One is illogical; so transcending it also, =
King Janaka or Suka and others remained like the bee intoxicated with honey=
in that state. (The same Guru's) blessing helped me to reach it. <spa=
n style=3D"font-weight:bold;">Grace is needed in order to reach the Nirvika=
lpa Samadhi and attain absolute Bliss.</span> I will not rest nor atte=
nd to my wants until I attain it.<br>
<br><span style=3D"font-weight:bold;=
">10. On the "I" idea of the individual ego vanishing, there springs up wit=
hin me a current of "I-I" endless indeed. This confers bliss engulfing all =
my knowledge, unique and transcendental, ending in Silence! How then can Si=
lence be expressed?</span><br>
<br><span style=3D"font-weight:bold;">Sourc=
es</span>: <br>1) <a href=3D"http://www.arunachala.org/newsletters/199=
5/?pg=3Djul-aug" target=3D"_blank"><a href=3D"http://www.arunacha">http://w=
ww.arunacha</a><wbr>la.org/newslette<wbr>rs/1995/?<wbr>pg=3Djul-aug</a><br>=
2) <a href=3D"http://en.wikipedia.org/wiki/Thayumanavar" target=3D"_blank">=
<a href=3D"http://en.wikipedia">http://en.wikipedia</a><wbr>.org/wiki/<wbr>=
Thayumanavar</a><br>
</span><br>-- <br>=E0=B0=93=E0=B0=82 =E0=B0=A8=

=E0=B0=AE=E0=B1=8B =E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 &nbs=
p;=E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=
=B0=BE=E0=B0=AF <br>=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=
=B0=82=E0=B0=A4=E0=B1=8D =E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=
=A4=E0=B1=8D=E0=B0=B0=E0=B0=82 <br>=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=
=B0=AE=E0=B1=81 <br><br>
</p>
</div>

</div></blockquote></body></html>=3D
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From: Cosmic Matters <CMatr@...>
Subject: Re: [vedic-wisdom] Unforgivable Karmas-3 Vimalananda
y=0GnvfoKIae3XBxOSr7aKNLMrMJ29eOtZWuK8sX1UVhvE5vY
X-Yahoo-Profile: ma.cooke
--Apple-Mail-2--262077722
charset=utf-8;
format=flowed;
delsp=yes
Google mission statement:
'Don't Be Evil"
( ie ~ it's not complicated)
Se=
nt from my iPhone
On Jan 15, 2010, at 7:09 PM, "vemparlaramkishore" <vempa=

rlaramkishore@...
> wrote:
> Narasimha Ji
>
> I have just finished=
reading the third book " the law of karma " by
> Aghori Vimalananda . It=
is no doubt as you said written by a great
> being . Vimalananda in his =
book mentions three karmas which cannot
> be easily gotten rid of and are=
very terrible by nature and might
> take an immense amount of lifetimes =
to even clear.
>
> The two I remember are Killing of one's guru and rape .
=
>
> Now the doubt that has arisen in my mind is this
>
> 1.How do we know w=
hether a thing that is happening now is an
> reaction to an past action o=
r a fresh action being set forth in this
> lifetime...
>
> The learned gu=
rujan's on the board might question ..Is there really
> a use by knowing =
that since either way the action is taking place
> and cannot be stopped.=
>
> The reason I ask this is ...the mother goddess is described as
>
> " A=
ti Soumyati Roudrayai Nathastasyai namo namah "
>
> She is the most pleasin=
g among beautiful things and the most
> ferocious among terrible things .=
..There is no relative scale of
> good or bad for nature ( Ramarkrishna's=
parable of Devi Kali
> bringing up a child and killing it ) ....I fully =
understand good or
> bad exists only in the human mind.
>
> But if a cert=
ain act right now is not happening as a reaction to a
> past act... What =
on earth can possibly cause a person to do such a
> severe act.
>
> :( An=
d how should one console a person who has undergone such a
> punishment..=
..
>
> One more reason for me asking this is ...A lot of great gurus have =
> always said " Whatever happening in the world right now is Mangala
> a=
nd the very form of Shiva himself "
>
> How can I reconcile such acts of vi=
olence happening in this kali
> yuga as Mangala especially some of the he=
nious acts ....which brings
> back my original question...Are these happe=
ning more in number in
> kali yuga as a reaction of the souls who needed =
this punishment
> being born in greater numbers now...or are these a fres=
h set of acts.
>
> I do not know whether my questions would make sense. If =
you could
> answer them would help me in clearing some confusion.
>
> Pra=
nams
>
> Vemparla Ram Kishore
>
>
--Apple-Mail-2--262077722
charset=utf-8
<html><body bgcolor=3D"#FFFFFF"><div>Google mission statement:</div><div>'D=

on't Be Evil"</div><div><br></div><div>( ie ~ it's not complicated)<br><br>=
Sent from my iPhone</div><div><br>On Jan 15, 2010, at 7:09 PM, "vemparlaram=
kishore" <<a href=3D"mailto:vemparlaramkishore@...">vemparlaramkis=
hore@...</a>> wrote:<br><br></div><div></div><blockquote type=3D"c=
ite"><div>
<span style=3D"display:none"> </span>
<div id=3D=
"ygrp-text">
<p>Narasimha Ji<br>
<br>
I have just finis=
hed reading the third book " the law of karma " by Aghori Vimalananda . It =
is no doubt as you said written by a great being . Vimalananda in his book =
mentions three karmas which cannot be easily gotten rid of and are very ter=
rible by nature and might take an immense amount of lifetimes to even clear=
.<br>
<br>
The two I remember are Killing of one's guru and rape . <br>
<br=
>
Now the doubt that has arisen in my mind is this<br>
<br>
1.How do we kno=
w whether a thing that is happening now is an reaction to an past action or=
a fresh action being set forth in this lifetime...<br>
<br>
The learned gu=
rujan's on the board might question ..Is there really a use by knowing that=
since either way the action is taking place and cannot be stopped.<br>
<br=
>
The reason I ask this is ...the mother goddess is described as<br>
<br>
=
" Ati Soumyati Roudrayai Nathastasyai namo namah "<br>
<br>
She is the most=
pleasing among beautiful things and the most ferocious among terrible thin=
gs ...There is no relative scale of good or bad for nature ( Ramarkrishna'<=
wbr>s parable of Devi Kali bringing up a child and killing it ) ....I fully=
understand good or bad exists only in the human mind.<br>
<br>
But if a ce=
rtain act right now is not happening as a reaction to a past act... What on=
earth can possibly cause a person to do such a severe act. <br>
<br>
:( A=
nd how should one console a person who has undergone such a punishment..<wb=
r>..<br>
<br>
One more reason for me asking this is ...A lot of great gurus=
have always said " Whatever happening in the world right now is Mangala an=
d the very form of Shiva himself "<br>
<br>
How can I reconcile such acts o=
f violence happening in this kali yuga as Mangala especially some of the he=
nious acts ....which brings back my original question...Are these happening=
more in number in kali yuga as a reaction of the souls who needed this pun=
ishment being born in greater numbers now...or are these a fresh set of act=
s.<br>
<br>
I do not know whether my questions would make sense. If you cou=
ld answer them would help me in clearing some confusion.<br>
<br>
Pranams<b=
r>
<br>
Vemparla Ram Kishore <br>
<br>
</p>
</div>
<=
!-- end group email -->
</div></blockquote></body></html>=3D
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2010 23:25:20 IST
Date: Sat, 16 Jan 2010 23:25:20 +0530 (IST)
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MIME-Version: 1.0
Subject: Rama Naam Satya Hai - 2
y=lVGieVY8Q2K449hcr8fO25jyjwfzFXg1cMmpIhqd7bMDksAE_g
--0-2008664341-1263664520=:11530
Dear Narasimha
=A0
It may sound weird, but this is what happens in real lif=
e all the time. You, I, all these people are pieces in another kind of ches=
s game.
=A0
Great analogy. Manish had given this analogy to us after he=A0=
completed a beautiful=A0Ganapati homa last August. There is=A0one divine ch=
ess player, and it is totally His game.
=A0
Before I continue with the nar=
ration, I would like to mention a few points which I found I had not clearl=
y mentioned in my last mail:
=A0
At the end of the third day of Chandi hom=

a at Manikarnika samshan, we were standing and watching the pyres burn, whe=
n Manish suddenly said, in the coming days you will write about this experi=
ence in a public forum. Therefore my mails.
=A0
Caveat: A homa on a funera=

l pyre is an extreme Aghor=A0sadhana, and it is not entirely risk free. Inf=
act, in many paramparas it is said=A0only someone who has a direct agya fro=
m Samshan Kali or Mahakala can try this procedure, or someone who has agya =
from a powerful Guru. It was Manish who was doing the homa, (giving ahutis)=
=A0I was only doing the Chandi Path. Therefore, by reading this accounts on=
e should not, on his own, try out this sadhana.
=A0
Many people have a ne=

gative=A0bias towards Aghor sadhanas and Aghoris. This is party due to lack=
of knowledge or understanding of the philosophy and efficacy of these sadh=
anas. Moreover, in recent time some TV channels too have made films etc of =
Aghoris, potraying them as perverted individuals. This is grossly incorrect=
. They have no clue what they are talking about, and their accounts start w=
ith many preconcieved biases. Aghora is one of the many path to the reach t=
he same goals - Self-realization. It is neither bad nor good. It is a path.=
Some like it, some don't. Which is ok. We must follow our chosen path but =
at the same time have a healthy respect for other paths too. Many great sai=
nts and spiritual giants have taken this path. Guru Dattatreya is considere=
d the first Aghori. The 9 great Naths were all Aghoris. Sri Trilanga Swami =
was an Aghori too. Vimalanada was a master Aghori. My mails are intended to=
give a first hand objective=A0account of how a
powerful sadhana in the sa=
mshan is performed. Nothing more. I am just the cronicler.
=A0
There are m=
any people in this age who have a desire for these sadhanas, who feel an at=
traction for this kind of a path, but have no clue how to go about it. Thes=
e accounts are ment to tell such=A0people that these sadhanas can and do ha=
ppen even today, it is not a figment of imagination. The Manikarnika is sti=
ll as powerful as it was thousands of years ago. But to go about it and=A0a=
ctually be able to do this sadhana, just like everything else in life, ther=
e is no fixed procedures or rules. Keep doing sadhana in whatever condition=
you are in right now=A0and let Nature decide. Like Sai Baba says, Shradha =
and Saburi. Respect and patience. If the desire is genuine and deep, and on=
e is ready to wait, Nature will one day make arrangements. This is the eter=
nal promise to every individual=A0because for Her, NOTHING IS IMPOSSIBLE. A=
nd She is so=A0kind.=A0 In the intruduction to "Aghora - At the left hand o=
f God", Vimalanada says :
"Publish this book after I am gone. Let people =

know the truth. Let them know what is what. Out of the thousands who may re=
ad it at least a few will be sincere. They will try to learn more, and then=
Nature Herself will make arrangements for them to learn just as She did fo=
r me, and they will be taught according to their capabilities. The progress=
ion will go on; there is nothing to fear".
Therefore have faith, do sadhana=
.=A0
=A0
Back to the narration. The second day was Astami Tithi of Krishn=
a Paksha. Manish said it is a powerful night for chita homa. Various shakti=
s are available on this night which can destroy Ashuras.=A0Past midnight we=
were walking towards Manikarnika along the ghats. Not a single person was =
to be seen anywhere on any of the multitude of ghats which we crossed. Sudd=
enly we found a pack of dogs, fighting among each other, blocking our path.=
We stopped, wondering if there was any alternate route to the samshan. I s=
tarted mentally chanting a mantra I knew and praying to the deity to make o=
ur journey smooth. Coincidentally, just at that moment we saw a man coming =
from the other side who chased the dogs away.=A0Without looking at me=A0Man=
ish said, "Sometimes a simple prayer can work wonders but never become to b=
ig for your breeches".
=A0
As we passed the Lalita Ghat Manish said this is=
a wonderful place.=A0I did not think too much about it then since my mind =
was already pre occupied with the thoughts of what is to come. The next day=
morning when we again came to the Lalita Ghat for some shooting, I suddenl=
y felt a pressure on my head, and then everything became calm. Manish smile=
d at me and said this is where Trilanga Swami did his tapashya and the ener=
gies are still here. I was little skeptical mentally, since I knew that the=
samadhi of Trilanga Swami was at a different ghat, however I did not say a=
nything.=A0Later on returning to Mumbai I spoke to someone who was from Ben=
eras and that person confirmed that indeed Trilanga Swami used to stay at t=
he Lalita Ghat and do his sadhana. Conclusion, I am a confirmed idiot.
=A0
=
Back to midnight. We reached Manikarnika and again it was filled with peopl=
e. But this time we did not wait. We went right inside, and Manish kept loo=
king for a suitable chita. As we came in, again people started staring at u=
s, but they respectfully made way for us to pass through to the middle of t=
he samshan. We stood exactly at the middle, with Manish observing the diffe=
rent chitas. There were about 8/10 of them burning. It is said in thousands=
of years there has not been a single minute when there has not been a body=
burning in here. Therefore it is one of the Mahasamshans in India. There w=
as one chita to my right which Manish was observing, when suddenly I found =
a mega size bull come and stand right next to the fire. I did not want to s=
it there, the bull looked dangerous. Before I could voice my concern, Manis=
h said let us go to the other side of the samshan. It not only the bull,=A0=
but there is something else as well. I did not ask him what. So we
went t=
o another side. The dom there came forward and said to Manish, "Baba,aap lo=
g=A0kaun se chita me baithna chahate ho?". Manish indicated one at the end,=
the dome then went ahead and asked the people standing around the chita to=
make space for us to sit. He said the heat from the fire is too stong, but=
Manish said it's ok, we'll sit here itself. There were many curious onlook=
ers, but all made space for us to sit comfortably. I could hear the dom ins=
tructing others not to disturb the pyre we were sitting at. This is somethi=
ng very unique about Manikarnika. IN any other city, people would have obje=
cted, but not here. Manish later said, it is a tradition of this place, Agh=
or sadhanas have been done in here for countless centuries. Therefore the d=
omes have either themsleves seen these things or heard from their families =
and thus they do not disturb.
=A0
The homa, as usual was awesome. The pyre=
was larger than the one previous night. The heat was very strong. My focus=
was stronger. My mind was much calmer than the previous night. Within ten =
minutes again a pack of dogs came and sat around this pyre. This was strang=
e because=A0there were at least ten pyres burning, and all of them chose th=
is specific pyre for some inexplicable reason. Dogs have a far subtler sens=
e perception than average humans like me. This homa was extended longer. Ev=
ery now and then Manish would suddenly look at a certain direction intently=
for a few second. I too would turn and look that way but saw nothing. But,=
everytime Manish looked at a specific direction or made some gestures, the=
dogs too would start barking at that direction. At one point I almost felt=
a bit jealous of the dogs, they could see/sense things which I=A0 - being =
such an=A0ordinary person -=A0obviously had no clue about. In the middle of=
the Chandi path=A0I could hear
chants of "Ram Nam Satya Hai" and relative=
s wailing as new bodies were being brought in.
=A0
Suddenly to my right th=
ere was a sound and quite abit of smoke, I saw a transformer bursting. The =
dogs immediately started barking at that. Later Manish said the Goddess was=
moving around, entering the fire and leaving the fire. The bursting of the=
transformer had a link to this. As the Path was going on - the Chandi was =
in my right hand - I saw a human shadow pass over=A0the pages of the=A0book=
. I thought it was some relative who was standing behind me.=A0I looked bac=
k and was a shocked to find there was no one behind me. And the shadow pass=
ed over my book once again. This time I did not look back. Just kept chanti=
ng with more vigor and saying to myself "all iz well"-:).=A0 Manish later s=
aid, as one does sadhana the deity often comes to observe and make his/her =
presence felt, even if slightly.=A0It is not an imagination but reality and=
this can=A0happen not just in a samshan but in any sadhana anywhere. The i=
dea is to keep doing sadhana.
=A0
While offering coconuts into the fire, on=
e coconut rolled off from the pyre. So I took a long bamboo stick which the=
domes use to stroke the fire and pushed the coconut piece inside.I wondere=
d if I=A0had been a dom in any of my past lives, because I strangely felt n=
atural stroking the pyre=A0the way the domes do. I even wondered if=A0there=
was any company which would may me for this kind of a job, I would happily=
take it. What better way to do sadhana than become a dom at Manikarkina!=
=A0Interestingly, I then remembered that Manish had bought one extra coconu=
t while buying the samagri to tonight's homas. Now I understood why.
=A0
In=
the middle of the homa, suddenly Manish called one of the relatives who wa=
s standing nearby and told him=A0that the person whos body was in the pyre =
has just left and that=A0they (relatives) do not have to wait any more. It =
was already late in the night. The person did not know what to say. Suddenl=
y Manish explained to him, do not worry, there is nothing evil or bad being=
done here. We are only praying to Ma Durga. I guess the person was mentall=
y wondering about what is going on. Then another of the relatives came forw=
ard and said, "Baba, hum log ahsirwad leke hi jayenge". So Manish said ok a=
nd asked them to sit down and continued with the homa. In the middle of the=
homa suddenly Manish asked me to observe the skin on the corpse=A0 I saw t=
he skin on the face had caught fire and was burning. It was a sight to see!=
=A0
There is a tradition of pouring Ganges water=A0at the end to finsh the=
fire. But I could hear the domes telling the relatives not to pour water o=
n the pyre or do anything there without permissin from Manish. Finally at t=
he end they came to Manish and=A0asked if they could pour some Ganges water=
. Manish said ok, but in a low voice told me nothing will happen to the fir=
e, it won't die. They poured a large mud kalash full of water but nothing h=
appened to the fire. It kept burning. After some times, after some more ahu=
tis, Manish called the people and said, " Devi=A0samne khadi hai. App log p=
ranam kijiye". At least 10/15 people came forward and reventially bowed to =
the fire. Then they wanted to touch=A0Manish's feet, but Manish would not l=
et them do so. They asked for his blessings. He distributed some flower pet=
als we had and told them to go home, since it was very late in the night. S=
uddenly the man, who had some doubts (whom Manish had addressed earlier) ca=
me
running with tears in his eyes asking for forgiveness for having doubte=
d. Manish consoled him, told him nothing to worry, he has done no wrong, ev=
erything is all right.=A0 Later Manish said, if it was some other time of t=
he day he would have brought the man along for a cup of tea. Another person=
suddenly came to Manish and asked him if he was a certain saint (a famous =
saint)=A0who used to live in Kasi. Manish without responding to his query a=
sked him where was he from, the person replied interior=A0Bihar. Manish adv=
ised him to go back home as it was late in the night. The faith of the ordi=
nary people of this land is what makes India so unique, that is why our lan=
d and culture is still so alive. We city bred 'educated'=A0people are too r=
ational to understand these things. God loves the simple and uncalculating.=
By this time I too stood up to do pranam to the fire. Immediately I felt a=
s if my body existed only from my head to my heart, there was nothing
belo=
w, no legs, no stomach ,=A0as if=A0I was simply floating on thin=A0air! I t=
old Manish what happened, he just gave a=A0curt one word reply, "Good".
=A0=
=A0
=A0
As we were walking back from Manikarnika Manish suddenly said, "Th=
ere is a foreigner lady who lives close to Manikarnika, who has a lot of de=
sire to perform sadhanas in the samshan but does not know how to go about i=
t. I saw her while meditating." For a woman to come and perform these sadha=
nas is practically difficult or impossible, unless she is a Yogini or a sad=
haka of great calibre. Ordinary people would not be able to meet the gaze o=
f a Yogini, said Manish. The next morning, when we came to the Lalita Ghat =
(as I mentioned above), I saw a thin, frail, looking foreigner lady sitting=
on the banks. Manish quitely indicated to me that, that is the lady whom h=
e had seen last night in his meditation at the samshan. "She has desire, bu=
t directionless." At that time there was nothing more we could do. I guess =
that is why it is so important to keep doing some sadhana on your own, inst=
ead of merely contemplating which is of no good,=A0so that you are ready wh=
en
Nature decides to give you a push.
=A0
After passing the Lalita Ghat, =
next afternoon,=A0we stood and observed Manikarnika from a distance. We wer=
e dressed like any other tourist, specially with Manish's camera hanging fr=
om his neck=A0and the=A0tripod. Manish smiled and said let us not go too cl=
ose to Manikarnika, what if the doms recognize us! They would be shell shoc=
ked seeing us dressed as tourists, wondering what is going on.
=A0
Thus end=
ed my second day of observing a Chandi homa on a funeral pyre at the famed =
Manikarnika Ghats of Kashi.
=A0
-Regards
Rajarshi
=A0
Rama Naam Satya Hai=
The INTERNET now has a personality. YOURS! See your Yahoo! Homep=
age. http://in.yahoo.com/
--0-2008664341-1263664520=:11530

top" style=3D"font: inherit;"><DIV>Dear Narasimha</DIV>
<DIV> </DIV>
<=
DIV><EM>It may sound weird, but this is what happens in real life all the t=
ime. You, I, all these people are pieces in another kind of chess game. </E=
M></DIV>
<DIV> </DIV>
<DIV>Great analogy. Manish had given this analog=
y to us after he completed a beautiful Ganapati homa last August.=
There is one divine chess player, and it is totally His game. </DIV>
=
<DIV> </DIV>
<DIV>Before I continue with the narration, I would like t=
o mention a few points which I found I had not clearly mentioned in my last=
mail:</DIV>
<DIV> </DIV>
<UL>
<LI>At the end of the third day of Chan=
di homa at Manikarnika samshan, we were standing and watching the pyres bur=
n, when Manish suddenly said, in the coming days you will write about this =
experience in a public forum. Therefore my mails.</LI></UL>
<DIV> </DI=
V>
<UL>
<LI><STRONG>Caveat</STRONG>: A homa on a funeral pyre is an extreme=
Aghor sadhana, and it is not entirely risk free. Infact, in many para=
mparas it is said only someone who has a direct agya from Samshan Kali=
or Mahakala can try this procedure, or someone who has agya from a powerfu=
l Guru. It was Manish who was doing the homa, (giving ahutis) I was on=
ly doing the Chandi Path. Therefore, by reading this accounts one should no=
t, on his own, try out this sadhana. </LI></UL>
<DIV> </DIV>
<UL>
<LI>=
Many people have a negative bias towards Aghor sadhanas and Aghoris. T=
his is party due to lack of knowledge or understanding of the philosophy an=
d efficacy of these sadhanas. Moreover, in recent time some TV channels too=
have made films etc of Aghoris, potraying them as perverted individuals. T=
his is grossly incorrect. They have no clue what they are talking about, an=
d their accounts start with many preconcieved biases. Aghora is one of the =
many path to the reach the same goals - Self-realization. It is neither bad=
nor good. It is a path. Some like it, some don't. Which is ok. We must fol=
low our chosen path but at the same time have a healthy respect for other p=
aths too. Many great saints and spiritual giants have taken this path. Guru=
Dattatreya is considered the first Aghori. The 9 great Naths were all Agho=
ris. Sri Trilanga Swami was an Aghori too. Vimalanada was a master Aghori. =
My mails are intended to give a first hand
objective account of how a=
powerful sadhana in the samshan is performed. Nothing more. I am just the =
cronicler.</LI></UL>
<DIV> </DIV>
<UL>
<LI>There are many people in th=
is age who have a desire for these sadhanas, who feel an attraction for thi=
s kind of a path, but have no clue how to go about it. These accounts are m=
ent to tell such people that these sadhanas can and do happen even tod=
ay, it is not a figment of imagination. The Manikarnika is still as powerfu=
l as it was thousands of years ago. But to go about it and actually be=
able to do this sadhana, just like everything else in life, there is no fi=
xed procedures or rules. Keep doing sadhana in whatever condition you are i=
n right now and let Nature decide. Like Sai Baba says, Shradha and Sab=
uri. Respect and patience. If the desire is genuine and deep, and one is re=
ady to wait, Nature will one day make arrangements. This is the eternal pro=
mise to every individual because for Her, NOTHING IS IMPOSSIBLE. And S=
he is so kind. In the intruduction to "Aghora - At the left hand=
of God", Vimalanada says :</LI></UL>
<BLOCKQUOTE dir=3Dltr style=3D"MARGIN=
-RIGHT: 0px">
<BLOCKQUOTE dir=3Dltr style=3D"MARGIN-RIGHT: 0px">
<DIV>"Publ=
ish this book after I am gone. Let people know the truth. Let them know wha=
t is what. Out of the thousands who may read it at least a few will be sinc=
ere. They will try to learn more, and then Nature Herself will make arrange=
ments for them to learn just as She did for me, and they will be taught acc=
ording to their capabilities. <U>The progression will go on; there is nothi=
ng to fear</U>".</DIV></BLOCKQUOTE>
<P dir=3Dltr>Therefore have faith, do s=
adhana.
<DIV></DIV></BLOCKQUOTE>
<DIV> </DIV>
<DIV>Back to the =
narration. The second day was Astami Tithi of Krishna Paksha. Manish said i=
t is a powerful night for chita homa. Various shaktis are available on this=
night which can destroy Ashuras. Past midnight we were walking toward=
s Manikarnika along the ghats. Not a single person was to be seen anywhere =
on any of the multitude of ghats which we crossed. Suddenly we found a pack=
of dogs, fighting among each other, blocking our path. We stopped, wonderi=
ng if there was any alternate route to the samshan. I started mentally chan=
ting a mantra I knew and praying to the deity to make our journey smooth. C=
oincidentally, just at that moment we saw a man coming from the other side =
who chased the dogs away. Without looking at me Manish said, "Som=
etimes a simple prayer can work wonders but never become to big for your br=
eeches".</DIV>
<DIV> </DIV>
<DIV>As we passed the Lalita Ghat Manish s=
aid this is a wonderful place. I did not think too much about it then =
since my mind was already pre occupied with the thoughts of what is to come=
. The next day morning when we again came to the Lalita Ghat for some shoot=
ing, I suddenly felt a pressure on my head, and then everything became calm=
. Manish smiled at me and said this is where Trilanga Swami did his tapashy=
a and the energies are still here. I was little skeptical mentally, since I=
knew that the samadhi of Trilanga Swami was at a different ghat, however I=
did not say anything. Later on returning to Mumbai I spoke to someone=
who was from Beneras and that person confirmed that indeed Trilanga Swami =
used to stay at the Lalita Ghat and do his sadhana. Conclusion, I am a conf=
irmed idiot.</DIV>
<DIV> </DIV>
<DIV>Back to midnight. We reached Mani=
karnika and again it was filled with people. But this time we did not wait.=
We went right inside, and Manish kept looking for a suitable chita. As we =
came in, again people started staring at us, but they respectfully made way=
for us to pass through to the middle of the samshan. We stood exactly at t=
he middle, with Manish observing the different chitas. There were about 8/1=
0 of them burning. It is said in thousands of years there has not been a si=
ngle minute when there has not been a body burning in here. Therefore it is=
one of the Mahasamshans in India. There was one chita to my right which Ma=
nish was observing, when suddenly I found a mega size bull come and stand r=
ight next to the fire. I did not want to sit there, the bull looked dangero=
us. Before I could voice my concern, Manish said let us go to the other sid=
e of the samshan. It not only the bull, but there is something else a=
s well. I did not ask him
what. So we went to another side. The dom there =
came forward and said to Manish, "Baba,aap log kaun se chita me baithn=
a chahate ho?". Manish indicated one at the end, the dome then went ahead a=
nd asked the people standing around the chita to make space for us to sit. =
He said the heat from the fire is too stong, but Manish said it's ok, we'll=
sit here itself. There were many curious onlookers, but all made space for=
us to sit comfortably. I could hear the dom instructing others not to dist=
urb the pyre we were sitting at. This is something very unique about Manika=
rnika. IN any other city, people would have objected, but not here. Manish =
later said, it is a tradition of this place, Aghor sadhanas have been done =
in here for countless centuries. Therefore the domes have either themsleves=
seen these things or heard from their families and thus they do not distur=
b. </DIV>
<DIV> </DIV>
<DIV>The homa, as usual was awesome. The pyre w=
as larger than the one previous night. The heat was very strong. My focus w=
as stronger. My mind was much calmer than the previous night. Within ten mi=
nutes again a pack of dogs came and sat around this pyre. This was strange =
because there were at least ten pyres burning, and all of them chose t=
his specific pyre for some inexplicable reason. Dogs have a far subtler sen=
se perception than average humans like me. This homa was extended longer. E=
very now and then Manish would suddenly look at a certain direction intentl=
y for a few second. I too would turn and look that way but saw nothing. But=
, everytime Manish looked at a specific direction or made some gestures, th=
e dogs too would start barking at that direction. At one point I almost fel=
t a bit jealous of the dogs, they could see/sense things which I - be=
ing such an ordinary person - obviously had no clue about. In the=
middle of the Chandi
path I could hear chants of "Ram Nam Satya Hai"=
and relatives wailing as new bodies were being brought in. </DIV>
<DIV>&nb=
sp;</DIV>
<DIV>Suddenly to my right there was a sound and quite abit of smo=
ke, I saw a transformer bursting. The dogs immediately started barking at t=
hat. Later Manish said the Goddess was moving around, entering the fire and=
leaving the fire. The bursting of the transformer had a link to this. As t=
he Path was going on - the Chandi was in my right hand - I saw a human shad=
ow pass over the pages of the book. I thought it was some relativ=
e who was standing behind me. I looked back and was a shocked to find =
there was no one behind me. And the shadow passed over my book once again. =
This time I did not look back. Just kept chanting with more vigor and sayin=
g to myself "all iz well"-:). Manish later said, as one does sadhana =
the deity often comes to observe and make his/her presence felt, even if sl=
ightly. It is not an imagination but reality and this can happen =
not just in a samshan but in any sadhana anywhere. The idea is to keep doin=
g
sadhana.</DIV>
<DIV> </DIV>
<DIV>While offering coconuts into the f=
ire, one coconut rolled off from the pyre. So I took a long bamboo stick wh=
ich the domes use to stroke the fire and pushed the coconut piece inside.I =
wondered if I had been a dom in any of my past lives, because I strang=
ely felt natural stroking the pyre the way the domes do. I even wonder=
ed if there was any company which would may me for this kind of a job,=
I would happily take it. What better way to do sadhana than become a dom a=
t Manikarkina! Interestingly, I then remembered that Manish had bought=
one extra coconut while buying the samagri to tonight's homas. Now I under=
stood why.</DIV>
<DIV> </DIV>
<DIV>In the middle of the homa, suddenly=
Manish called one of the relatives who was standing nearby and told him&nb=
sp;that the person whos body was in the pyre has just left and that th=
ey (relatives) do not have to wait any more. It was already late in the nig=
ht. The person did not know what to say. Suddenly Manish explained to him, =
do not worry, there is nothing evil or bad being done here. We are only pra=
ying to Ma Durga. I guess the person was mentally wondering about what is g=
oing on. Then another of the relatives came forward and said, "Baba, hum lo=
g ahsirwad leke hi jayenge". So Manish said ok and asked them to sit down a=
nd continued with the homa. In the middle of the homa suddenly Manish asked=
me to observe the skin on the corpse I saw the skin on the face had =
caught fire and was burning. It was a sight to see!</DIV>
<DIV> </DIV>=
<DIV>There is a tradition of pouring Ganges water at the end to finsh=

the fire. But I could hear the domes telling the relatives not to pour wat=
er on the pyre or do anything there without permissin from Manish. Finally =
at the end they came to Manish and asked if they could pour some Gange=
s water. Manish said ok, but in a low voice told me nothing will happen to =
the fire, it won't die. They poured a large mud kalash full of water but no=
thing happened to the fire. It kept burning. After some times, after some m=
ore ahutis, Manish called the people and said, " Devi samne khadi hai.=
App log pranam kijiye". At least 10/15 people came forward and reventially=
bowed to the fire. Then they wanted to touch Manish's feet, but Manis=
h would not let them do so. They asked for his blessings. He distributed so=
me flower petals we had and told them to go home, since it was very late in=
the night. Suddenly the man, who had some doubts (whom Manish had
address=
ed earlier) came running with tears in his eyes asking for forgiveness for =
having doubted. Manish consoled him, told him nothing to worry, he has done=
no wrong, everything is all right. Later Manish said, if it was some=
other time of the day he would have brought the man along for a cup of tea=
. Another person suddenly came to Manish and asked him if he was a certain =
saint (a famous saint) who used to live in Kasi. Manish without respon=
ding to his query asked him where was he from, the person replied interior&=
nbsp;Bihar. Manish advised him to go back home as it was late in the night.=
The faith of the ordinary people of this land is what makes India so uniqu=
e, that is why our land and culture is still so alive. We city bred 'educat=
ed' people are too rational to understand these things. God loves the =
simple and uncalculating. By this time I too stood up to do pranam to the f=
ire. Immediately I felt as if my body existed only from my
head to my hear=
t, there was nothing below, no legs, no stomach , as if I was sim=
ply floating on thin air! I told Manish what happened, he just gave a&=
nbsp;curt one word reply, "Good".</DIV>
<DIV> </DIV>
<DIV> </DIV>=
<DIV> </DIV>
<DIV>As we were walking back from Manikarnika Manish sud=
denly said, "There is a foreigner lady who lives close to Manikarnika, who =
has a lot of desire to perform sadhanas in the samshan but does not know ho=
w to go about it. I saw her while meditating." For a woman to come and perf=
orm these sadhanas is practically difficult or impossible, unless she is a =
Yogini or a sadhaka of great calibre. Ordinary people would not be able to =
meet the gaze of a Yogini, said Manish. The next morning, when we came to t=
he Lalita Ghat (as I mentioned above), I saw a thin, frail, looking foreign=
er lady sitting on the banks. Manish quitely indicated to me that, that is =
the lady whom he had seen last night in his meditation at the samshan. "She=
has desire, but directionless." At that time there was nothing more we cou=
ld do. I guess that is why it is so important to keep doing some sadhana on=
your own, instead of merely contemplating which is of no good, so tha=
t you are
ready when Nature decides to give you a push. </DIV>
<DIV> =
</DIV>
<DIV>After passing the Lalita Ghat, next afternoon, we stood an=
d observed Manikarnika from a distance. We were dressed like any other tour=
ist, specially with Manish's camera hanging from his neck and the =
;tripod. Manish smiled and said let us not go too close to Manikarnika, wha=
t if the doms recognize us! They would be shell shocked seeing us dressed a=
s tourists, wondering what is going on.</DIV>
<DIV> </DIV>
<DIV>Thus e=
nded my second day of observing a Chandi homa on a funeral pyre at the fame=
d Manikarnika Ghats of Kashi.</DIV>
<DIV> </DIV>
<DIV>-Regards</DIV>
<=
DIV>Rajarshi</DIV>
<DIV> </DIV><BR>
<DIV><EM><STRONG>
<DIV class=3DMso=
Normal><STRONG><SPAN style=3D"FONT-SIZE: 10pt; COLOR: navy; FONT-FAMILY: Ve=
rdana"><FONT face=3DCourier color=3D#000000 size=3D3><FONT color=3D#00007f>=
Rama Naam Satya Hai</FONT></FONT></SPAN></STRONG></DIV></STRONG></EM></DIV>=
<BR><BR></td></tr></table><br>
<hr size=3D1></hr>
The INT=
ERNET now has a personality. YOURS! <a href=3D"http://in.rd.yahoo.com/tagli=
ne_yyi_1/*http://in.yahoo.com/" target=3D"_blank">See your Yahoo! Homepage<=
/a>.
--0-2008664341-1263664520=:11530--

Jan 2010 18:28:02 -0000
2010 18:28:02 -0000
Date: Sat, 16 Jan 2010 18:28:01 -0000
Message-ID: <hit0fh+256s@...>
In-Reply-To: <862771.11530.qm@...>
MIME-Version: 1.0
X-Yahoo-Post-IP: 117.194.227.122
Subject: Re: Rama Naam Satya Hai - 2
y=GT7HRJR_ZcsLUa2lOFs7qCpPTMFZHrDEMj4WQUYvZv702dSmSI3lkC4mSrL3ZYE
Rajarshi,
Your samskaras are really good.Every spiritual aspirant dreams wh=
at you have experienced in reality.
Regarding Manish its better not to type=
or utter anything with this foul body.But you or Narasimha pass on my shra=
dha and pranams to him.
Vedic Wisdom group got sanctified along with you.
--- In vedic-wisdom@yahoogroups.com, rajarshi nandy <rajarshi14@...> wrot=

e:
>
> Dear Narasimha
> =A0
> It may sound weird, but this is what happens =
in real life all the time. You, I, all these people are pieces in another k=
ind of chess game.
> =A0
> Great analogy. Manish had given this analogy to=
us after he=A0completed a beautiful=A0Ganapati homa last August. There is=
=A0one divine chess player, and it is totally His game.
> =A0
> Before I c=
ontinue with the narration, I would like to mention a few points which I fo=
und I had not clearly mentioned in my last mail:
> =A0
>
> At the end of t=
he third day of Chandi homa at Manikarnika samshan, we were standing and wa=
tching the pyres burn, when Manish suddenly said, in the coming days you wi=
ll write about this experience in a public forum. Therefore my mails.
> =A0=
>
> Caveat: A homa on a funeral pyre is an extreme Aghor=A0sadhana, and i=
t is not entirely risk free. Infact, in many paramparas it is said=A0only s=
omeone who has a direct agya from Samshan Kali or Mahakala can try this pro=
cedure, or someone who has agya from a powerful Guru. It was Manish who was=
doing the homa, (giving ahutis)=A0I was only doing the Chandi Path. Theref=
ore, by reading this accounts one should not, on his own, try out this sadh=
ana.
> =A0
>
> Many people have a negative=A0bias towards Aghor sadhanas =
and Aghoris. This is party due to lack of knowledge or understanding of the=
philosophy and efficacy of these sadhanas. Moreover, in recent time some T=
V channels too have made films etc of Aghoris, potraying them as perverted =
individuals. This is grossly incorrect. They have no clue what they are tal=
king about, and their accounts start with many preconcieved biases. Aghora =
is one of the many path to the reach the same goals - Self-realization. It =
is neither bad nor good. It is a path. Some like it, some don't. Which is o=
k. We must follow our chosen path but at the same time have a healthy respe=
ct for other paths too. Many great saints and spiritual giants have taken t=
his path. Guru Dattatreya is considered the first Aghori. The 9 great Naths=
were all Aghoris. Sri Trilanga Swami was an Aghori too. Vimalanada was a m=
aster Aghori. My mails are intended to give a first hand objective=A0accoun=
t of how a
> powerful sadhana in the samshan is performed. Nothing more. I=
am just the cronicler.
> =A0
>
> There are many people in this age who ha=
ve a desire for these sadhanas, who feel an attraction for this kind of a p=
ath, but have no clue how to go about it. These accounts are ment to tell s=
uch=A0people that these sadhanas can and do happen even today, it is not a =
figment of imagination. The Manikarnika is still as powerful as it was thou=
sands of years ago. But to go about it and=A0actually be able to do this sa=
dhana, just like everything else in life, there is no fixed procedures or r=
ules. Keep doing sadhana in whatever condition you are in right now=A0and l=
et Nature decide. Like Sai Baba says, Shradha and Saburi. Respect and patie=
nce. If the desire is genuine and deep, and one is ready to wait, Nature wi=
ll one day make arrangements. This is the eternal promise to every individu=
al=A0because for Her, NOTHING IS IMPOSSIBLE. And She is so=A0kind.=A0 In th=
e intruduction to "Aghora - At the left hand of God", Vimalanada says :
>
=
>
> "Publish this book after I am gone. Let people know the truth. Let the=
m know what is what. Out of the thousands who may read it at least a few wi=
ll be sincere. They will try to learn more, and then Nature Herself will ma=
ke arrangements for them to learn just as She did for me, and they will be =
taught according to their capabilities. The progression will go on; there i=
s nothing to fear".
> Therefore have faith, do sadhana.=A0
>
> =A0
> Back=
to the narration. The second day was Astami Tithi of Krishna Paksha. Manis=
h said it is a powerful night for chita homa. Various shaktis are available=
on this night which can destroy Ashuras.=A0Past midnight we were walking t=
owards Manikarnika along the ghats. Not a single person was to be seen anyw=
here on any of the multitude of ghats which we crossed. Suddenly we found a=
pack of dogs, fighting among each other, blocking our path. We stopped, wo=
ndering if there was any alternate route to the samshan. I started mentally=
chanting a mantra I knew and praying to the deity to make our journey smoo=
th. Coincidentally, just at that moment we saw a man coming from the other =
side who chased the dogs away.=A0Without looking at me=A0Manish said, "Some=
times a simple prayer can work wonders but never become to big for your bre=
eches".
> =A0
> As we passed the Lalita Ghat Manish said this is a wonderfu=
l place.=A0I did not think too much about it then since my mind was already=
pre occupied with the thoughts of what is to come. The next day morning wh=
en we again came to the Lalita Ghat for some shooting, I suddenly felt a pr=
essure on my head, and then everything became calm. Manish smiled at me and=
said this is where Trilanga Swami did his tapashya and the energies are st=
ill here. I was little skeptical mentally, since I knew that the samadhi of=
Trilanga Swami was at a different ghat, however I did not say anything.=A0=
Later on returning to Mumbai I spoke to someone who was from Beneras and th=
at person confirmed that indeed Trilanga Swami used to stay at the Lalita G=
hat and do his sadhana. Conclusion, I am a confirmed idiot.
> =A0
> Back to=
midnight. We reached Manikarnika and again it was filled with people. But =
this time we did not wait. We went right inside, and Manish kept looking fo=
r a suitable chita. As we came in, again people started staring at us, but =
they respectfully made way for us to pass through to the middle of the sams=
han. We stood exactly at the middle, with Manish observing the different ch=
itas. There were about 8/10 of them burning. It is said in thousands of yea=
rs there has not been a single minute when there has not been a body burnin=
g in here. Therefore it is one of the Mahasamshans in India. There was one =
chita to my right which Manish was observing, when suddenly I found a mega =
size bull come and stand right next to the fire. I did not want to sit ther=
e, the bull looked dangerous. Before I could voice my concern, Manish said =
let us go to the other side of the samshan. It not only the bull,=A0 but th=
ere is something else as well. I did not ask him what. So we
> went to ano=
ther side. The dom there came forward and said to Manish, "Baba,aap log=A0k=
aun se chita me baithna chahate ho?". Manish indicated one at the end, the =
dome then went ahead and asked the people standing around the chita to make=
space for us to sit. He said the heat from the fire is too stong, but Mani=
sh said it's ok, we'll sit here itself. There were many curious onlookers, =
but all made space for us to sit comfortably. I could hear the dom instruct=
ing others not to disturb the pyre we were sitting at. This is something ve=
ry unique about Manikarnika. IN any other city, people would have objected,=
but not here. Manish later said, it is a tradition of this place, Aghor sa=
dhanas have been done in here for countless centuries. Therefore the domes =
have either themsleves seen these things or heard from their families and t=
hus they do not disturb.
> =A0
> The homa, as usual was awesome. The pyre =
was larger than the one previous night. The heat was very strong. My focus =
was stronger. My mind was much calmer than the previous night. Within ten m=
inutes again a pack of dogs came and sat around this pyre. This was strange=
because=A0there were at least ten pyres burning, and all of them chose thi=
s specific pyre for some inexplicable reason. Dogs have a far subtler sense=
perception than average humans like me. This homa was extended longer. Eve=
ry now and then Manish would suddenly look at a certain direction intently =
for a few second. I too would turn and look that way but saw nothing. But, =
everytime Manish looked at a specific direction or made some gestures, the =
dogs too would start barking at that direction. At one point I almost felt =
a bit jealous of the dogs, they could see/sense things which I=A0 - being s=
uch an=A0ordinary person -=A0obviously had no clue about. In the middle of =
the Chandi path=A0I could hear
> chants of "Ram Nam Satya Hai" and relativ=
es wailing as new bodies were being brought in.
> =A0
> Suddenly to my rig=
ht there was a sound and quite abit of smoke, I saw a transformer bursting.=
The dogs immediately started barking at that. Later Manish said the Goddes=
s was moving around, entering the fire and leaving the fire. The bursting o=
f the transformer had a link to this. As the Path was going on - the Chandi=
was in my right hand - I saw a human shadow pass over=A0the pages of the=
=A0book. I thought it was some relative who was standing behind me.=A0I loo=
ked back and was a shocked to find there was no one behind me. And the shad=
ow passed over my book once again. This time I did not look back. Just kept=
chanting with more vigor and saying to myself "all iz well"-:).=A0 Manish =
later said, as one does sadhana the deity often comes to observe and make h=
is/her presence felt, even if slightly.=A0It is not an imagination but real=
ity and this can=A0happen not just in a samshan but in any sadhana anywhere=
. The idea is to keep doing sadhana.
> =A0
> While offering coconuts into t=
he fire, one coconut rolled off from the pyre. So I took a long bamboo stic=
k which the domes use to stroke the fire and pushed the coconut piece insid=
e.I wondered if I=A0had been a dom in any of my past lives, because I stran=
gely felt natural stroking the pyre=A0the way the domes do. I even wondered=
if=A0there was any company which would may me for this kind of a job, I wo=
uld happily take it. What better way to do sadhana than become a dom at Man=
ikarkina!=A0Interestingly, I then remembered that Manish had bought one ext=
ra coconut while buying the samagri to tonight's homas. Now I understood wh=
y.
> =A0
> In the middle of the homa, suddenly Manish called one of the rel=
atives who was standing nearby and told him=A0that the person whos body was=
in the pyre has just left and that=A0they (relatives) do not have to wait =
any more. It was already late in the night. The person did not know what to=
say. Suddenly Manish explained to him, do not worry, there is nothing evil=
or bad being done here. We are only praying to Ma Durga. I guess the perso=
n was mentally wondering about what is going on. Then another of the relati=
ves came forward and said, "Baba, hum log ahsirwad leke hi jayenge". So Man=
ish said ok and asked them to sit down and continued with the homa. In the =
middle of the homa suddenly Manish asked me to observe the skin on the corp=
se=A0 I saw the skin on the face had caught fire and was burning. It was a =
sight to see!
> =A0
> There is a tradition of pouring Ganges water=A0at the=
end to finsh the fire. But I could hear the domes telling the relatives no=
t to pour water on the pyre or do anything there without permissin from Man=
ish. Finally at the end they came to Manish and=A0asked if they could pour =
some Ganges water. Manish said ok, but in a low voice told me nothing will =
happen to the fire, it won't die. They poured a large mud kalash full of wa=
ter but nothing happened to the fire. It kept burning. After some times, af=
ter some more ahutis, Manish called the people and said, " Devi=A0samne kha=
di hai. App log pranam kijiye". At least 10/15 people came forward and reve=
ntially bowed to the fire. Then they wanted to touch=A0Manish's feet, but M=
anish would not let them do so. They asked for his blessings. He distribute=
d some flower petals we had and told them to go home, since it was very lat=
e in the night. Suddenly the man, who had some doubts (whom Manish had addr=
essed earlier) came
> running with tears in his eyes asking for forgivenes=
s for having doubted. Manish consoled him, told him nothing to worry, he ha=
s done no wrong, everything is all right.=A0 Later Manish said, if it was s=
ome other time of the day he would have brought the man along for a cup of =
tea. Another person suddenly came to Manish and asked him if he was a certa=
in saint (a famous saint)=A0who used to live in Kasi. Manish without respon=
ding to his query asked him where was he from, the person replied interior=
=A0Bihar. Manish advised him to go back home as it was late in the night. T=
he faith of the ordinary people of this land is what makes India so unique,=
that is why our land and culture is still so alive. We city bred 'educated=
'=A0people are too rational to understand these things. God loves the simpl=
e and uncalculating. By this time I too stood up to do pranam to the fire. =
Immediately I felt as if my body existed only from my head to my heart, the=
re was nothing
> below, no legs, no stomach ,=A0as if=A0I was simply float=
ing on thin=A0air! I told Manish what happened, he just gave a=A0curt one w=
ord reply, "Good".
> =A0
> =A0
> =A0
> As we were walking back from Manikar=
nika Manish suddenly said, "There is a foreigner lady who lives close to Ma=
nikarnika, who has a lot of desire to perform sadhanas in the samshan but d=
oes not know how to go about it. I saw her while meditating." For a woman t=
o come and perform these sadhanas is practically difficult or impossible, u=
nless she is a Yogini or a sadhaka of great calibre. Ordinary people would =
not be able to meet the gaze of a Yogini, said Manish. The next morning, wh=
en we came to the Lalita Ghat (as I mentioned above), I saw a thin, frail, =
looking foreigner lady sitting on the banks. Manish quitely indicated to me=
that, that is the lady whom he had seen last night in his meditation at th=
e samshan. "She has desire, but directionless." At that time there was noth=
ing more we could do. I guess that is why it is so important to keep doing =
some sadhana on your own, instead of merely contemplating which is of no go=
od,=A0so that you are ready when
> Nature decides to give you a push.
> =
=A0
> After passing the Lalita Ghat, next afternoon,=A0we stood and observe=
d Manikarnika from a distance. We were dressed like any other tourist, spec=
ially with Manish's camera hanging from his neck=A0and the=A0tripod. Manish=
smiled and said let us not go too close to Manikarnika, what if the doms r=
ecognize us! They would be shell shocked seeing us dressed as tourists, won=
dering what is going on.
> =A0
> Thus ended my second day of observing a Ch=
andi homa on a funeral pyre at the famed Manikarnika Ghats of Kashi.
> =A0
=
> -Regards
> Rajarshi
> =A0
>
>
> Rama Naam Satya Hai
>
>
>
>
> =
The INTERNET now has a personality. YOURS! See your Yahoo! Homepage. http:=
//in.yahoo.com/
>

Jan 2010 19:22:13 -0000
2010 19:22:12 -0000
Date: Sat, 16 Jan 2010 19:22:11 -0000
Message-ID: <hit3l3+st3b@...>
In-Reply-To: <hit0fh+256s@...>
MIME-Version: 1.0
X-Yahoo-Post-IP: 117.194.227.122
X-Yahoo-Group-Post: member; u=241293802; y=Mdkw5WoXBKPksJXggg-
YR4Y3lz23Hv7sM6Vyno092yOGR-e2xCuJU-_3TbunFRQ
One more thing .the total narration and the events dont know why felt to me=
like "Svoboda and Vimalananda part 2".
Plese again requesting rajarshi and=
narasimha please pass on my pranams to him coz i feel the simple utterance=
of my name to him will purify me a lot.fell jealous of you and narasimha i=
f i could also get a mentor like manish.but alas done too much bad deeds in=
previous lifes so time has maybe still not arrived.
--- In vedic-wisdom@y=
ahoogroups.com, "chaudhuri.krishnendu" <krishnenduchdhr@...> wrote:
>
> Raj=
arshi,
> Your samskaras are really good.Every spiritual aspirant dreams wha=
t you have experienced in reality.
> Regarding Manish its better not to typ=
e or utter anything with this foul body.But you or Narasimha pass on my shr=
adha and pranams to him.
> Vedic Wisdom group got sanctified along with you=
.
>
>
>
> --- In vedic-wisdom@yahoogroups.com, rajarshi nandy <rajarshi1=
4@> wrote:
> >
> > Dear Narasimha
> > =A0
> > It may sound weird, but this =
is what happens in real life all the time. You, I, all these people are pie=
ces in another kind of chess game.
> > =A0
> > Great analogy. Manish had g=
iven this analogy to us after he=A0completed a beautiful=A0Ganapati homa la=
st August. There is=A0one divine chess player, and it is totally His game. =
> > =A0

> > Before I continue with the narration, I would like to mention =
a few points which I found I had not clearly mentioned in my last mail:
> >=
=A0
> >
> > At the end of the third day of Chandi homa at Manikarnika sam=
shan, we were standing and watching the pyres burn, when Manish suddenly sa=
id, in the coming days you will write about this experience in a public for=
um. Therefore my mails.
> > =A0
> >
> > Caveat: A homa on a funeral pyre i=
s an extreme Aghor=A0sadhana, and it is not entirely risk free. Infact, in =
many paramparas it is said=A0only someone who has a direct agya from Samsha=
n Kali or Mahakala can try this procedure, or someone who has agya from a p=
owerful Guru. It was Manish who was doing the homa, (giving ahutis)=A0I was=
only doing the Chandi Path. Therefore, by reading this accounts one should=
not, on his own, try out this sadhana.
> > =A0
> >
> > Many people have =
a negative=A0bias towards Aghor sadhanas and Aghoris. This is party due to =
lack of knowledge or understanding of the philosophy and efficacy of these =
sadhanas. Moreover, in recent time some TV channels too have made films etc=
of Aghoris, potraying them as perverted individuals. This is grossly incor=
rect. They have no clue what they are talking about, and their accounts sta=
rt with many preconcieved biases. Aghora is one of the many path to the rea=
ch the same goals - Self-realization. It is neither bad nor good. It is a p=
ath. Some like it, some don't. Which is ok. We must follow our chosen path =
but at the same time have a healthy respect for other paths too. Many great=
saints and spiritual giants have taken this path. Guru Dattatreya is consi=
dered the first Aghori. The 9 great Naths were all Aghoris. Sri Trilanga Sw=
ami was an Aghori too. Vimalanada was a master Aghori. My mails are intende=
d to give a first hand objective=A0account of how a
> > powerful sadhana i=
n the samshan is performed. Nothing more. I am just the cronicler.
> > =A0
=
> >
> > There are many people in this age who have a desire for these sadh=
anas, who feel an attraction for this kind of a path, but have no clue how =
to go about it. These accounts are ment to tell such=A0people that these sa=
dhanas can and do happen even today, it is not a figment of imagination. Th=
e Manikarnika is still as powerful as it was thousands of years ago. But to=
go about it and=A0actually be able to do this sadhana, just like everythin=
g else in life, there is no fixed procedures or rules. Keep doing sadhana i=
n whatever condition you are in right now=A0and let Nature decide. Like Sai=
Baba says, Shradha and Saburi. Respect and patience. If the desire is genu=
ine and deep, and one is ready to wait, Nature will one day make arrangemen=
ts. This is the eternal promise to every individual=A0because for Her, NOTH=
ING IS IMPOSSIBLE. And She is so=A0kind.=A0 In the intruduction to "Aghora =
- At the left hand of God", Vimalanada says :
> >
> >
> > "Publish this b=
ook after I am gone. Let people know the truth. Let them know what is what.=
Out of the thousands who may read it at least a few will be sincere. They =
will try to learn more, and then Nature Herself will make arrangements for =
them to learn just as She did for me, and they will be taught according to =
their capabilities. The progression will go on; there is nothing to fear".
=
> > Therefore have faith, do sadhana.=A0
> >
> > =A0
> > Back to the narr=
ation. The second day was Astami Tithi of Krishna Paksha. Manish said it is=
a powerful night for chita homa. Various shaktis are available on this nig=
ht which can destroy Ashuras.=A0Past midnight we were walking towards Manik=
arnika along the ghats. Not a single person was to be seen anywhere on any =
of the multitude of ghats which we crossed. Suddenly we found a pack of dog=
s, fighting among each other, blocking our path. We stopped, wondering if t=
here was any alternate route to the samshan. I started mentally chanting a =
mantra I knew and praying to the deity to make our journey smooth. Coincide=
ntally, just at that moment we saw a man coming from the other side who cha=
sed the dogs away.=A0Without looking at me=A0Manish said, "Sometimes a simp=
le prayer can work wonders but never become to big for your breeches".
> > =
=A0
> > As we passed the Lalita Ghat Manish said this is a wonderful place.=
=A0I did not think too much about it then since my mind was already pre occ=
upied with the thoughts of what is to come. The next day morning when we ag=
ain came to the Lalita Ghat for some shooting, I suddenly felt a pressure o=
n my head, and then everything became calm. Manish smiled at me and said th=
is is where Trilanga Swami did his tapashya and the energies are still here=
. I was little skeptical mentally, since I knew that the samadhi of Trilang=
a Swami was at a different ghat, however I did not say anything.=A0Later on=
returning to Mumbai I spoke to someone who was from Beneras and that perso=
n confirmed that indeed Trilanga Swami used to stay at the Lalita Ghat and =
do his sadhana. Conclusion, I am a confirmed idiot.
> > =A0
> > Back to mid=
night. We reached Manikarnika and again it was filled with people. But this=
time we did not wait. We went right inside, and Manish kept looking for a =
suitable chita. As we came in, again people started staring at us, but they=
respectfully made way for us to pass through to the middle of the samshan.=
We stood exactly at the middle, with Manish observing the different chitas=
. There were about 8/10 of them burning. It is said in thousands of years t=
here has not been a single minute when there has not been a body burning in=
here. Therefore it is one of the Mahasamshans in India. There was one chit=
a to my right which Manish was observing, when suddenly I found a mega size=
bull come and stand right next to the fire. I did not want to sit there, t=
he bull looked dangerous. Before I could voice my concern, Manish said let =
us go to the other side of the samshan. It not only the bull,=A0 but there =
is something else as well. I did not ask him what. So we
> > went to anoth=
er side. The dom there came forward and said to Manish, "Baba,aap log=A0kau=
n se chita me baithna chahate ho?". Manish indicated one at the end, the do=
me then went ahead and asked the people standing around the chita to make s=
pace for us to sit. He said the heat from the fire is too stong, but Manish=
said it's ok, we'll sit here itself. There were many curious onlookers, bu=
t all made space for us to sit comfortably. I could hear the dom instructin=
g others not to disturb the pyre we were sitting at. This is something very=
unique about Manikarnika. IN any other city, people would have objected, b=
ut not here. Manish later said, it is a tradition of this place, Aghor sadh=
anas have been done in here for countless centuries. Therefore the domes ha=
ve either themsleves seen these things or heard from their families and thu=
s they do not disturb.
> > =A0
> > The homa, as usual was awesome. The pyr=
e was larger than the one previous night. The heat was very strong. My focu=
s was stronger. My mind was much calmer than the previous night. Within ten=
minutes again a pack of dogs came and sat around this pyre. This was stran=
ge because=A0there were at least ten pyres burning, and all of them chose t=
his specific pyre for some inexplicable reason. Dogs have a far subtler sen=
se perception than average humans like me. This homa was extended longer. E=
very now and then Manish would suddenly look at a certain direction intentl=
y for a few second. I too would turn and look that way but saw nothing. But=
, everytime Manish looked at a specific direction or made some gestures, th=
e dogs too would start barking at that direction. At one point I almost fel=
t a bit jealous of the dogs, they could see/sense things which I=A0 - being=
such an=A0ordinary person -=A0obviously had no clue about. In the middle o=
f the Chandi path=A0I could hear
> > chants of "Ram Nam Satya Hai" and rel=
atives wailing as new bodies were being brought in.
> > =A0
> > Suddenly t=
o my right there was a sound and quite abit of smoke, I saw a transformer b=
ursting. The dogs immediately started barking at that. Later Manish said th=
e Goddess was moving around, entering the fire and leaving the fire. The bu=
rsting of the transformer had a link to this. As the Path was going on - th=
e Chandi was in my right hand - I saw a human shadow pass over=A0the pages =
of the=A0book. I thought it was some relative who was standing behind me.=
=A0I looked back and was a shocked to find there was no one behind me. And =
the shadow passed over my book once again. This time I did not look back. J=
ust kept chanting with more vigor and saying to myself "all iz well"-:).=A0=
Manish later said, as one does sadhana the deity often comes to observe an=
d make his/her presence felt, even if slightly.=A0It is not an imagination =
but reality and this can=A0happen not just in a samshan but in any sadhana =
anywhere. The idea is to keep doing sadhana.
> > =A0
> > While offering coc=
onuts into the fire, one coconut rolled off from the pyre. So I took a long=
bamboo stick which the domes use to stroke the fire and pushed the coconut=
piece inside.I wondered if I=A0had been a dom in any of my past lives, bec=
ause I strangely felt natural stroking the pyre=A0the way the domes do. I e=
ven wondered if=A0there was any company which would may me for this kind of=
a job, I would happily take it. What better way to do sadhana than become =
a dom at Manikarkina!=A0Interestingly, I then remembered that Manish had bo=
ught one extra coconut while buying the samagri to tonight's homas. Now I u=
nderstood why.
> > =A0
> > In the middle of the homa, suddenly Manish calle=
d one of the relatives who was standing nearby and told him=A0that the pers=
on whos body was in the pyre has just left and that=A0they (relatives) do n=
ot have to wait any more. It was already late in the night. The person did =
not know what to say. Suddenly Manish explained to him, do not worry, there=
is nothing evil or bad being done here. We are only praying to Ma Durga. I=
guess the person was mentally wondering about what is going on. Then anoth=
er of the relatives came forward and said, "Baba, hum log ahsirwad leke hi =
jayenge". So Manish said ok and asked them to sit down and continued with t=
he homa. In the middle of the homa suddenly Manish asked me to observe the =
skin on the corpse=A0 I saw the skin on the face had caught fire and was bu=
rning. It was a sight to see!
> > =A0
> > There is a tradition of pouring G=
anges water=A0at the end to finsh the fire. But I could hear the domes tell=
ing the relatives not to pour water on the pyre or do anything there withou=
t permissin from Manish. Finally at the end they came to Manish and=A0asked=
if they could pour some Ganges water. Manish said ok, but in a low voice t=
old me nothing will happen to the fire, it won't die. They poured a large m=
ud kalash full of water but nothing happened to the fire. It kept burning. =
After some times, after some more ahutis, Manish called the people and said=
, " Devi=A0samne khadi hai. App log pranam kijiye". At least 10/15 people c=
ame forward and reventially bowed to the fire. Then they wanted to touch=A0=
Manish's feet, but Manish would not let them do so. They asked for his bles=
sings. He distributed some flower petals we had and told them to go home, s=
ince it was very late in the night. Suddenly the man, who had some doubts (=
whom Manish had addressed earlier) came
> > running with tears in his eyes=
asking for forgiveness for having doubted. Manish consoled him, told him n=
othing to worry, he has done no wrong, everything is all right.=A0 Later Ma=
nish said, if it was some other time of the day he would have brought the m=
an along for a cup of tea. Another person suddenly came to Manish and asked=
him if he was a certain saint (a famous saint)=A0who used to live in Kasi.=
Manish without responding to his query asked him where was he from, the pe=
rson replied interior=A0Bihar. Manish advised him to go back home as it was=
late in the night. The faith of the ordinary people of this land is what m=
akes India so unique, that is why our land and culture is still so alive. W=
e city bred 'educated'=A0people are too rational to understand these things=
. God loves the simple and uncalculating. By this time I too stood up to do=
pranam to the fire. Immediately I felt as if my body existed only from my =
head to my heart, there was nothing
> > below, no legs, no stomach ,=A0as =
if=A0I was simply floating on thin=A0air! I told Manish what happened, he j=
ust gave a=A0curt one word reply, "Good".
> > =A0
> > =A0
> > =A0
> > As we=
were walking back from Manikarnika Manish suddenly said, "There is a forei=
gner lady who lives close to Manikarnika, who has a lot of desire to perfor=
m sadhanas in the samshan but does not know how to go about it. I saw her w=
hile meditating." For a woman to come and perform these sadhanas is practic=
ally difficult or impossible, unless she is a Yogini or a sadhaka of great =
calibre. Ordinary people would not be able to meet the gaze of a Yogini, sa=
id Manish. The next morning, when we came to the Lalita Ghat (as I mentione=
d above), I saw a thin, frail, looking foreigner lady sitting on the banks.=
Manish quitely indicated to me that, that is the lady whom he had seen las=
t night in his meditation at the samshan. "She has desire, but directionles=
s." At that time there was nothing more we could do. I guess that is why it=
is so important to keep doing some sadhana on your own, instead of merely =
contemplating which is of no good,=A0so that you are ready when
> > Nature=
decides to give you a push.
> > =A0
> > After passing the Lalita Ghat, ne=
xt afternoon,=A0we stood and observed Manikarnika from a distance. We were =
dressed like any other tourist, specially with Manish's camera hanging from=
his neck=A0and the=A0tripod. Manish smiled and said let us not go too clos=
e to Manikarnika, what if the doms recognize us! They would be shell shocke=
d seeing us dressed as tourists, wondering what is going on.
> > =A0
> > Th=
us ended my second day of observing a Chandi homa on a funeral pyre at the =
famed Manikarnika Ghats of Kashi.
> > =A0
> > -Regards
> > Rajarshi
> > =A0=
> >
> >
> > Rama Naam Satya Hai
> >
> >
> >
> >
> > The INTERN=
com/
> >
>
From pvr108@... Wed Feb 17 11:08:36 2016

Message-ID: <721342.1047.qm@...>
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X-Received: from [24.181.224.76] by web52501.mail.re2.yahoo.com via HTTP; Sat, 16
Jan 2010 19:50:20 PST
Date: Sat, 16 Jan 2010 19:50:20 -0800 (PST)
In-Reply-To: <hinlfm+e64m@...>
MIME-Version: 1.0
Subject: Re: Raam naam satya- continuity Questions
X-Yahoo-Group-Post: member; u=77866142; y=-ukXHmICbrYSXNWz2lKSZaFJiGsBxyuOlW0Q4-
6UpLCG
Namaste,
It is never too late. In any case, overcoming ego it is a long p=

rocess.
Seeing different deities differently and seeing them as different=

manifestations of the same deity are both fine. If you start disliking peo=
ple following one approach or become irritated with their thinking, that sh=
ows rajas or tamas. If you understand that all approaches are valid and fol=
low the approach your mind is inclined in, it is a sattwik approach.
(1) =
Well, you neither promote begging by helping someone, nor do you eradicate =
begging by ignoring someone. Instead of looking at the system, look at the =
individuals you encounter. If you can help someone and get an instinct to h=
elp someone, do it.
At the end of the day, there is no universal right an=

d wrong in any matter. In Mahabharata, Bhishma teaches that dharma comes fr=
om one's heart. The conscience of a person is pure and shows dharma clearly=
. But, when the instinct coming from conscience passes through the conditio=
ned mind, it may become modified by the conditioning of the mind. If one is=
following the conscience, engaging in actions with surrender and giving up=
doership to god at the end, slowly conditioning is removed and conscience =
will shine brighter through one's actions.
(2) Yes, such money-minded peo=
ple are there in every profession, even in noble professions such as priest=
s, Jyotishis, teachers of scriptures, spiritual leaders etc. But why should=
we judge others? Why not focus the rational mind instead on oneself and ju=
dge one's own shortcomings?
(3) Mind is highly conditioned by duality and=

responds to symbols. For example, one may say or even think that all mater=
ial things are an illusion and temporary. One may say or even think that be=
auty and ugliness are illusive and temporary and death catches up with ever=
ything. But, can one control one's mind when encountering a beautiful perso=
n of opposite sex without clothes? Can one control one's mind when someone =
abuses one badly or priases one to the skies?
Theory is different and con=

trol over mind practically is different. To train the mind, we use many sym=
bols. For example, one may see men and women burning on funeral pyres and t=
he image may stick to one's mind. When one sees a beautiful person, one may=
recall those images and mind may think about the impermanence of body. Sym=
bols encountered in various religions offer ways for the mind to distract f=
rom negative thoughts and train in thoughts promiting spiritual progress.
=
(4) Some aghoris, some priests, some jyotishis and some spiritual leaders =
may be running after money or fame without realizing their impermanence. Th=
at is not surprising. But why should we bother about others? Why not focus =
on ourselves?
Secondly, someone merely accepting money may or may not be =

attached to money. A realized man does not run after or run away from anyth=
ing. One cannot judge a person accurately from one's actions. One's intenti=
ons and attitude cannot be confidently judged from one's actions.
(5) NEV=
ER be jealous of anybody. Everyone has one's own samskaras and one's own ri=
nas and gets results accordingly.
(6) Difficult. If you are a little less=

angry in situations where you normally experience anger, if you are a litt=
le less jealous where you normally feel jealosy, if you are a little less a=
ttracted to material things that normally pull you towards them, if you are=
a little less proud in situations where you normally experience pride, if =
you are a little less depressed in situations where you normally experience=
depression, and if you are able to think of god now and then as the doer o=
f all actions with some sense of surrender, I can say you are making some p=
rogress.
The prgress is not linear. One may make very slow progress for a=
while and make good progress in short duration, then slowdown again, then =
accelerate again and so on. Keep doing sadhana and it will not go waste.
=
(7) The divine bliss does not come from elsewhere. It is already there. It =
is your own likes, dislikes, anger, jealosy, shame, pride etc that block it=
, like black paint on a lampshade blocking the light of the lamp. To taste =
it, you have to overcome those internal enemies and surrender more complete=
ly and unconditionally to god. "I will surrender to you and accept whatever=
you give. But in so and so matter, I want only so and so result" is not co=
mplete and unconditional surrender.
Best regards,
Narasimha
-------------=
------------------------------------------------------
Free Jyotish Softw=
are, Free Jyotish Lessons, Jyotish Writings,
"Do It Yourself" ritual manual=
http://www.VedicAstr=
ologer.org
=
Jyotish writi=
ngs: http://groups.yahoo.com/group/JyotishWritings
------------------------=
-------------------------------------------
> Had rajrishi ji written thi=

s mail on raam naam 2 weeks
> back, it would have helped me keeping my ego =
down a lot.
> Recently i went to ujjain,indore for mahakaal and
> omkareshw=
ar darshan and have come with certain questions.
> There i kept on thinking=
that there is nothing as shiva,
> there is one and only god and my god is =
ganesh.We see him as
> different, but he is one.Now what do i consider that=
i
> should have seen the deities there as omkareshwar and
> mahakaalshwar =
diffrently??
>
> 1)How do you differentiate the act of giving food by Mani=
sh
> to that boy from not promoting the begging? B'coz in these
> places th=
ere are many babas who do nothing.
>
> 2)moreover seeing the priests over =
there, irritated me coz
> they were also running after money, making people=
fool in
> the name of doing rudrabhishek or other things.
>
> 3)Though th=
e bhasmarti at mahaakal(ujjain) was marvelous,
> but it kept reminding me o=
f the fact that why a deity who is
> TIME ,DEATH personified is being decor=
ated in such a
> manner?
>
> 4)When the arti was done there, probably an a=
ghori came
> with "bhasm".Though he tried avoiding being touched by
> other=
s, i wished to touch him(after studying AGHORA and
> being inspired by vima=
lanan) and ask him a few things, but
> unfortunately couldn't.
> But to my =
astonishment, he went and sat outside the temple
> and kept collecting mone=
y whatever people gave, who came to
> visit/see him out of curiosty. Now wh=
at shaal i consider,
> even aghoris are not out of web of maaya?
>
> 5) i =
donot know whether i am jealous or envious of
> Rajrishi, that he got=A0 a =
chance to spend time with
> somebody who has reached NVKS.Even when the aar=
ti was going
> on i kept on repeting Ganesh's name.Did i do something
> wro=
ng?
>
> 6)i have been doing ganpati homam for few months.But i do
> not kn=
ow whether i done any spiritual progress.How do you
> figure it out?
>
> 7=
)Somewhere you have written in your mails, that once u get
> a taste of div=
ine bliss, you'll try to immerse in it.How can
> i tatste it as soon as pos=
sible?
>
> Please reply on mail or on forum, as you wish.
>
> Regards
From pvr108@... Wed Feb 17 11:08:36 2016

Message-ID: <91268.68019.qm@...>
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O02yjhkpMm.2pmfKYW1HKsmgn568fl3W6GYWZ030XBzh_GP7ibJLTs5EnqAJShW.5CiPgw5.H79sHob_x9s
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NDkJH8MBnQ5kU8BgjTpXa6hD7NRNDOcuDJfVAd88CipWX89bKCsGiXNgbYldLCCOFw96ZacMssUsQojW5yw
oefLHh1uv4XfOKmsMJwi635G54tvxTtYiHcenD218dIyqQEl06WbCSIxghzXbPiNXN5kUHujKukweyBbEXT
LT2EzfRud0S5YDiVDREus09QSrGrQmupBHLAfokOBWVjjIGp3oky6as.uVw3qkgN.qB_Zq.rXH_HXdNOwP2
ovb805cmwDnkLmGSVNrtLP1ePWsng4gnM4wMHQqj2SLRpCw9SG1xqt5BMIuTgSdT.LglOHyqliqQDfrgdX3
1SQpbK2AVyBQg5BXR5kxFkEpQznmb_sDuW2di0RTrLGcZNfgV6QpQac8AA_4_f4GR6ZmNWR9
Jan 2010 19:53:10 PST
Date: Sat, 16 Jan 2010 19:53:10 -0800 (PST)
In-Reply-To: <hir03b+4624@...>
MIME-Version: 1.0
Subject: Re: Unforgivable Karmas-3 Vimalananda
X-Yahoo-Group-Post: member; u=77866142; y=7wd8SI9aHCgdXfNm9e-
bzf9V7dWL2kwrci579PvHOEx-
--0-5748037-1263700390=:68019
Namaste,
=C2=A0
Karma is a cycle.
=C2=A0
If X was mad at Y and hit Y in las=
t life, that is a karma committed by X. In this birth, reborn Y will encoun=
ter a situation where he can be mad at reborn X and hit reborn X. If reborn=
Y does it, it will be a payback for X's previous karma, FROM the perspecti=
ve of reborn X.
=C2=A0
However, it is a fresh karma from the perspective of=
reborn Y, if reborn Y *identified* with that action, i.e. if the limited I=
-ness of reborn Y felt the emotions associated with that action and "engage=
d" in the action. If Y is a liberated being with no limited I-ness engaging=
in actions non-volitionally, then no new karma is generated for Y.
=C2=A0
=
Until one overcomes attachment to a limited I-ness, all of one's actions ge=
nerate new karmas.
=C2=A0
Best regards,
Narasimha
-------------------------=
------------------------------------------
=C2=A0 Free Jyotish Software, Fr=
"Do It Yourself" ritual manuals for s=
hort Homam and Pitri Tarpana:
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=
=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 http://www.VedicA=
strologer.org
=C2=A0=C2=A0=C2=A0=C2=A0 Films that make a difference: http:/=
/SaraswatiFilms.org
=C2=A0=C2=A0=C2=A0=C2=A0 Spirituality: http://groups.y=
=C2=A0 Jyotish writings: http://groups.yahoo.co=
---------------------------------------------------=
----------------
--- On Fri, 1/15/10, vemparlaramkishore <vemparlaramkisho=

re@...> wrote:
From: vemparlaramkishore <vemparlaramkishore@...=
>
Subject: [vedic-wisdom] Unforgivable Karmas-3 Vimalananda
To: vedic-wisdo=
m@yahoogroups.com
=C2=A0
Narasimha Ji
I have just finished reading =

the third book " the law of karma " by Aghori Vimalananda . It is no doubt =
as you said written by a great being . Vimalananda in his book mentions thr=
ee karmas which cannot be easily gotten rid of and are very terrible by nat=
ure and might take an immense amount of lifetimes to even clear.
The two=
I remember are Killing of one's guru and rape .
Now the doubt that has=

arisen in my mind is this
1.How do we know whether a thing that is happ=
ening now is an reaction to an past action or a fresh action being set fort=
h in this lifetime...
The learned gurujan's on the board might question =

..Is there really a use by knowing that since either way the action is taki=
ng place and cannot be stopped.
The reason I ask this is ...the mother =

goddess is described as
" Ati Soumyati Roudrayai Nathastasyai namo namah=

"
She is the most pleasing among beautiful things and the most ferociou=
s among terrible things ...There is no relative scale of good or bad for na=
ture ( Ramarkrishna' s parable of Devi Kali bringing up a child and killing=
it ) ....I fully understand good or bad exists only in the human mind.
=
But if a certain act right now is not happening as a reaction to a past act=
... What on earth can possibly cause a person to do such a severe act.
:( And how should one console a person who has undergone such a punishment=
.. ..
One more reason for me asking this is ...A lot of great gurus have=
always said " Whatever happening in the world right now is Mangala and the=
very form of Shiva himself "
How can I reconcile such acts of violence =

happening in this kali yuga as Mangala especially some of the henious acts =
....which brings back my original question...Are these happening more in nu=
mber in kali yuga as a reaction of the souls who needed this punishment bei=
ng born in greater numbers now...or are these a fresh set of acts.
I do =
not know whether my questions would make sense. If you could answer them wo=
uld help me in clearing some confusion.
Pranams
Vemparla Ram Kishore =
--0-5748037-1263700390=:68019

top" style=3D"font: inherit;">Namaste,<br> <br>Karma is a cycle.<br>&n=
bsp;<br>If X was mad at Y and hit Y in last life, that is a karma committed=
by X. In this birth, reborn Y will encounter a situation where he can be m=
ad at reborn X and hit reborn X. If reborn Y does it, it will be a payback =
for X's previous karma, FROM the perspective of reborn X.<br> <br>Howe=
ver, it is a fresh karma from the perspective of reborn Y, if reborn Y *ide=
ntified* with that action, i.e. if the limited I-ness of reborn Y felt the =
emotions associated with that action and "engaged" in the action. If Y is a=
liberated being with no limited I-ness engaging in actions non-volitionall=
y, then no new karma is generated for Y.<br> <br>Until one overcomes a=
ttachment to a limited I-ness, all of one's actions generate new karmas.<br=
> <br>Best
regards,<br>Narasimha<br>---------------------------------=
----------------------------------<br> Free Jyotish Software, Free Jy=
otish Lessons, Jyotish Writings,<br>"Do It Yourself" ritual manuals for sho=
rt Homam and Pitri Tarpana:<br> &n=
bsp; http://www.Vedic=
Astrologer.org<br> Films that make a difference: ht=
tp://SaraswatiFilms.org <br> Spirituality: http://g=
roups.yahoo.com/group/vedic-wisdom<br> Jyotish writings: http://group=
s.yahoo.com/group/JyotishWritings<br>--------------------------------------=
-----------------------------<br><br>--- On <b>Fri, 1/15/10, vemparlaramkis=
hore <i><vemparlaramkishore@...></i></b> wrote:<br><blockquote =
style=3D"border-left: 2px solid rgb(16, 16, 255); margin-left: 5px; padding=
-left: 5px;">From: vemparlaramkishore <vemparlaramkishore@...><=
br>Subject:
[vedic-wisdom] Unforgivable Karmas-3 Vimalananda<br>To: vedic-=
wisdom@yahoogroups.com<br>Date: Friday, January 15, 2010, 7:09 PM<br><br><d=
iv id=3D"yiv1653076078">

=
<p>Narasimha Ji<br>
<br>
=
I have just finished reading the third book " the law of karma " by Aghori =
Vimalananda . It is no doubt as you said written by a great being . Vimalan=
anda in his book mentions three karmas which cannot be easily gotten rid of=
and are very terrible by nature and might take an immense amount of lifeti=
mes to even clear.<br>
<br>
The two I remember are Killing of one's guru an=
d rape . <br>
<br>
Now the doubt that has arisen in my mind is this<br>
<br=
>
1.How do we know whether a thing that is happening now is an reaction to =
an past action or a fresh action being set forth in this lifetime...<br>
<b=
r>
The learned gurujan's on the board might question ..Is there really a us=
e by knowing that since either way the action is taking place and cannot be=
stopped.<br>
<br>
The reason I ask this is ...the mother goddess is descr=
ibed as<br>
<br>
" Ati Soumyati Roudrayai Nathastasyai namo namah "<br>
<br=
>
She is the most pleasing among beautiful things and the most ferocious am=
ong terrible things ...There is no relative scale of good or bad for nature=
( Ramarkrishna' s parable of Devi Kali bringing up a child and killing it =
) ....I fully understand good or bad exists only in the human mind.<br>
<br=
>
But if a certain act right now is not happening as a reaction to a past a=
ct... What on earth can possibly cause a person to do such a severe act. <=
br>
<br>
:( And how should one console a person who has undergone such a pu=
nishment.. ..<br>
<br>
One more reason for me asking this is ...A lot of gr=
eat gurus have always said " Whatever happening in the world right now is M=
angala and the very form of Shiva himself "<br>
<br>
How can I reconcile su=
ch acts of violence happening in this kali yuga as Mangala especially some =
of the henious acts ....which brings back my original question...Are these =
happening more in number in kali yuga as a reaction of the souls who needed=
this punishment being born in greater numbers now...or are these a fresh s=
et of acts.<br>
<br>
I do not know whether my questions would make sense. I=
f you could answer them would help me in clearing some confusion.<br>
<br>
=
Pranams<br>
<br>
Vemparla Ram Kishore <br>
<br>
</p>
</div>
--0-5748037-1263700390=:68019--
From pvr108@... Wed Feb 17 11:08:36 2016

Message-ID: <735227.75523.qm@...>
X-YMail-OSG:
TdZrOAkVM1nnUcFeY9KGrpFYldA4usvM.RErtSN4FIN93n8c0IirwBiNXsgkojy4tSNQm2p.gMcEwleytgk
geTYCOYss5_YvSicKO3ywV9CL9teg_RWmcDdZYDNwupklxiSVpYf0E8ROS3yl04jsGOCOP_6Da7OsmFziCz
6D9jl9nm7lMuShueiQYLhAyLOfCt.k2Rbjwv1380EuBPuueNhxBa9_2z0l.I135DMdYePNILI7tsAHVvtZV
2LUQ5ntZXhjIiZivhIAPB.jouoXXF.NQqPCGi9md.qILexPfn0kCbYSnBABMKgRse7L0tLMsJ4AoVV51bnh
_AFMpOvjaYHlKsR3ctu6I7zC_RwYhaehulow0Z1kGL_m48w32sxUPxicc5FnwWN7g684PpoSTp.psj7kYtI
1bL1BBUfxKKyMcriQWrpiJP0Ewr0x_yFmI.r4WTpo8Xs6XDhrPhcs3FHwS3Q6GYpxzjhw7VfDs8Cw_6i8tR
7qGhM4DP8pwTfmDHRD4q9PWhRjX2JQsYuyfYGlGWlbpWRTzc5oY7So0kXEofty8iJyxKwbt2SjjoDpao5JD
xyD7oLVlfQzhUIIHnAr7xGmZ0TuCEOVu0qcZvaSNtGgkx3bqEfNwvy.EKmaKIe0mij7blH8zZHh4aYMpB1I
9exujXhNnqjPQUelJpu9LP9TUaG6lzni6fyeh09Rtc4FBEzoNYNpehXWhQreq1sECth.o9gsRJ1qXd843uw
P8WTvGehFduk6Og--
Jan 2010 19:54:33 PST
Date: Sat, 16 Jan 2010 19:54:33 -0800 (PST)
In-Reply-To: <769555.99333.qm@...>
MIME-Version: 1.0
Subject: Re: Dream
X-Yahoo-Group-Post: member; u=77866142; y=a_Bw0du-jji9BC8Gps9uv3kw2A8b2An8-
Se836HOBI1-
--0-1774131783-1263700473=:75523
Namaste,
I was not upset or felt insulted.
By "mind's reality", I do not =

only mean the conscious reality (which you are aware of when awake).
Desir=
e of spiritual progress is a good desire to have. But desire/expectation of=
spiritual "experiences", "visions" and miracles and associating them with =
spiritual progress is bad idea. It can block one, unless one is fortunate a=
nd protected/rescued by a good guru.
Overcoming a desire and denial of a d=

esire are different, though some may confuse between the two.
Best regards=
,
Narasimha
---------------------------------------------------------------=
----
=C2=A0 Free Jyotish Software, Free Jyotish Lessons, Jyotish Writings,
=
=C2=A0=
=A0=C2=A0=C2=A0=C2=A0 http://www.VedicAstrologer.org
=C2=A0=C2=A0=C2=A0=C2=
=C2=A0=C2=A0=
=C2=A0=C2=A0 Spirituality: http://groups.yahoo.com/group/vedic-wisdom
=C2=
-------=
------------------------------------------------------------
--- On Fri, 1=
/15/10, Laxmi Narayan <shrijishrihari@...> wrote:
From: Laxmi Naray=
an <shrijishrihari@...>
Subject: Re: [vedic-wisdom] Re: Dream
To: v=
edic-wisdom@yahoogroups.com
=
=C2=A0
Dear Narasimha Bhai,

=C2=A0=C2=A0=
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 Please do not get upset or serious. St=
anding in a line for samadhi was a joke, humour, laughter. It was not a ins=
ult, it was a friendly tickling.
Many of my dreams are prophetic. Although=

they happen to me yet=C2=A0 it is not a reality made up by my mind.
Severa=
l years ago Shri Hanumanji appeared to me in dream and said something. In t=
he morning while drinking tea I said to my mother that last night Shri Hanu=
manji appeared but I cannot make out what He said. My mother jumped up and =
said it was for her. She had been doing certain prayers and had then stoppe=
d before completing it. I had no idea about it because
I was not living in=
London then.
Some months after, again I had dream in which Shri Hanumanji=

appeared and touched my head and my nephews head whom I saw in the room wi=
th myself and my mother and left our house. He did not touch my mothers hea=
d. In the morning I said to my mother why my nephew who lives in US, was in=
my dream in our house and why Shri Hanumanji has blessed him and not any o=
ther member of the family. My mother did not know. Much later we learned th=
at he was getting ready for a admission to a medical collage in US and.he i=
s a doctor in Washington now.
=C2=A0
Again after some months Shri Hanumanji=
appeared and told me to recite a Sacred Mantra. I could not, would not ev=
en imagine such a thing. I am not a yogi or devotee or some high spiritual=
being. It was not part of my reality.
You appeared to me in a lucid dream=

some years ago standing in my room looking at religious pictures at my tab=
le. I did not know you nor had
asked any jyotish questions in the forum.Yo=
u were not part of my minds reality. When I wrote to you after several mont=
hs as I thought I was leaving London, you said I should study YogVasisth. W=
hy did you say that?=C2=A0 I knew immediately I would not be leaving London=
. How come this idea came to you? Or was it Grace of Divine Mother comforti=
ng me in my situation through a complete stranger far away.
I no longer be=
lieve that by having desire or expectations for spiritual experiences, bloc=
ks them. I used to but not anymore. We are not in Truth if we secretly desi=
re them but outwardly act and speak in a different way.Few years ago I foun=
d a wishing well. I said, Please Divine Mother do not appear to me in Physi=
cal form in London but give me a Darshan in dream. Divine mother and loving=
Father gave me Darshan again& again & again & again & again. Their energy =
and memory become so intense I could hardly think clearly. True they came o=
n
their on own accord, but I did not say I do not desire them.
Who knows =
one day in future you might be standing in line with Rajarshi in some Templ=
e and Rajarshi might experience samadhi later on. I do not know what Divine=
Mother will do?
Thanks
LaxmiNarayan
--- On Wed, 13/1/10, Narasimha P.V.R=

. Rao <pvr108@yahoo. com> wrote:
From: Narasimha P.V.R. Rao <pvr108@yahoo.=

com>
Subject: [vedic-wisdom] Re: Dream
=
Date: Wednesday, 13 January, 2010, 16:46
N=
amaste Sir,
=C2=A0
It is your dream and what you saw were *your* dream obje=
cts. It is a reality made up by your mind, based on its conditioning. What =
they were doing in that line is better answered by your mind than by any ot=
her person.
=C2=A0
Seriously, however, Savikalpa samadhi, Nirvikalpa samadh=
i, Sahaja samadhi etc are not things you can obtain or buy, by standing in =
a line. Moreover, spiritual experiences never occur when one is expecting o=
r anticipating them. Various spiritual experiences occur when most thoughts=
cease in the mind and mind is focused on something specific, such as a dei=
ty, a name, a mantra, a thought etc. The desire or pre-occupation
with a s=
amadhi or a spiritual experience will often work as a barrier blocking one =
from good focus and concentration.
=C2=A0
Best
regards,
Narasimha
--------=
---- --------- --------- --------- --------- --------- --------- -
=C2=A0 F=
ree Jyotish Software, Free Jyotish Lessons, Jyotish Writings,
"Do It Yourse=
lf" ritual manuals for short Homam and Pitri Tarpana:
=C2=A0=C2=A0=C2=A0=C2=
=C2=A0 http://www.VedicAst rologer.org
=C2=A0=C2=A0=C2=A0=C2=A0 Films that =
make a difference: http://SaraswatiFil ms.org
=C2=A0=C2=A0=C2=A0=C2=A0 Spir=
ituality: http://groups. yahoo.com/ group/vedic- wisdom
=C2=A0 Jyotish writ=
ings: http://groups. yahoo.com/ group/JyotishWri tings
------------ -------=
-- --------- --------- --------- --------- --------- -
=C2=A0
--- On Sun, 1=
/10/10, Laxmi Narayan <shrijishrihari@ yahoo.co. uk> wrote:
From: Laxmi Nar=
ayan <shrijishrihari@ yahoo.co. uk>
Subject:
[vedic-wisdom] Dream
To: vedi=
c-wisdom@ yahoogroups. com
Date: Sunday, January 10, 2010, 7:28 PM
=
=C2=A0
Hello,
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=
=A0=C2=A0=C2=A0=C2=A0=C2=A0 Few days ago I had a dream. I saw Narasimha and=
Rajarshi standing in a line/queue together. I had no difficulty in recogni=
sing Narasimha as he had appeared in my room at night several years ago and=
his picture is on video. I knew immediately in dream that other person is =
Rajarshi although I do not know him.
Hay guys, what you were doing in that=

line? Were you queueing for nirvekalp or sahaja samadhi or similar hocus p=
ocus or just mundane new years sale?
I saw Rajarshi so clearly that I woul=

d
have recognised him among several persons in physical world but now the =
image has become very dim in my memory.
It was good to see=C2=A0 you both=

.
LaxmiNarayan
=
--0-1774131783-1263700473=:75523

top" style=3D"font: inherit;">Namaste,<br><br>I was not upset or felt insul=
ted.<br><br>By "mind's reality", I do not only mean the conscious reality (=
which you are aware of when awake).<br><br>Desire of spiritual progress is =
a good desire to have. But desire/expectation of spiritual "experiences", "=
visions" and miracles and associating them with spiritual progress is bad i=
dea. It can block one, unless one is fortunate and protected/rescued by a g=
ood guru.<br><br>Overcoming a desire and denial of a desire are different, =
though some may confuse between the two.<br><br>Best regards,<br>Narasimha<=
br>-------------------------------------------------------------------<br>&=
nbsp; Free Jyotish Software, Free Jyotish Lessons, Jyotish Writings,<br>"Do=
It Yourself" ritual manuals for short Homam and Pitri
Tarpana:<br> &=
nbsp; &nbs=
p; http://www.VedicAstrologer.org<br> &n=
bsp; Films that make a difference: http://SaraswatiFilms.org <br> &nbs=
p; Spirituality: http://groups.yahoo.com/group/vedic-wisdom<br>=
Jyotish writings: http://groups.yahoo.com/group/JyotishWritings<br>-=
------------------------------------------------------------------<br><br>-=
-- On <b>Fri, 1/15/10, Laxmi Narayan <i><shrijishrihari@...><=
55); margin-left: 5px; padding-left: 5px;">From: Laxmi Narayan <shrijish=
rihari@...><br>Subject: Re: [vedic-wisdom] Re: Dream<br>To: vedi=
c-wisdom@yahoogroups.com<br>Date: Friday, January 15, 2010, 6:30 PM<br><br>=
<div id=3D"yiv597645340">
<span style=3D"display: none;"> </span>=
<p><table border=3D"0" c=
ellpadding=3D"0" cellspacing=3D"0"><tbody><tr><td style=3D"font-family: inh=
erit; font-style: inherit; font-variant: inherit; font-weight: inherit; fon=
t-size: inherit; line-height: inherit; font-size-adjust: inherit; font-stre=
tch: inherit; -x-system-font: none;" valign=3D"top"><div id=3D"yiv119702252=
4">Dear Narasimha Bhai,<br> =
&nb=
sp; =
Please do not get upset or serious. Standing in a line for samadhi was a j=
oke, humour, laughter. It was not a insult, it was a friendly tickling.<br>=
<br>Many of my dreams are prophetic. Although they happen to me yet i=
t is not a reality made up by my mind.<br>Several years ago Shri Hanumanji =
appeared to me in dream and said something. In the morning while drinking t=
ea I said to my mother that last night Shri
Hanumanji appeared but I canno=
t make out what He said. My mother jumped up and said it was for her. She h=
ad been doing certain prayers and had then stopped before completing it. I =
had no idea about it because
I was not living in London then.<br><br>Some =
months after, again I had dream in which Shri Hanumanji appeared and touche=
d my head and my nephews head whom I saw in the room with myself and my mot=
her and left our house. He did not touch my mothers head. In the morning I =
said to my mother why my nephew who lives in US, was in my dream in our hou=
se and why Shri Hanumanji has blessed him and not any other member of the f=
amily. My mother did not know. Much later we learned that he was getting re=
ady for a admission to a medical collage in US and.he is a doctor in Washin=
gton now.<br> <br>Again after some months Shri Hanumanji appeared and=
told me to recite a Sacred Mantra. I could not, would not even imagine suc=
h a thing. I am not a yogi or devotee or some high spiritual being. It was=
not part of my reality.<br><br>You appeared to me in a lucid dream some ye=
ars ago standing in my room looking at religious pictures at my table. I di=
d not know you nor had
asked any jyotish questions in the forum.You were n=
ot part of my minds reality. When I wrote to you after several months as I =
thought I was leaving London, you said I should study YogVasisth. Why did y=
ou say that? I knew immediately I would not be leaving London. How co=
me this idea came to you? Or was it Grace of Divine Mother comforting me in=
my situation through a complete stranger far away.<br><br>I no longer beli=
eve that by having desire or expectations for spiritual experiences, blocks=
them. I used to but not anymore. We are not in Truth if we secretly desire=
them but outwardly act and speak in a different way.Few years ago I found =
a wishing well. I said, Please Divine Mother do not appear to me in Physica=
l form in London but give me a Darshan in dream. Divine mother and loving F=
ather gave me Darshan again& again & again & again & again.=
Their energy and memory become so intense I could hardly think clearly. Tr=
ue they came on
their on own accord, but I did not say I do not desire the=
m.<br><br>Who knows one day in future you might be standing in line with Ra=
jarshi in some Temple and Rajarshi might experience samadhi later on. I do =
not know what Divine Mother will do?<br><br>Thanks<br>LaxmiNarayan<br><br>-=
-- On <b>Wed, 13/1/10, <span>Narasimha</span> P.V.R. Rao <i><pvr108@yaho=
o. com></i></b> wrote:<br><blockquote style=3D"border-left: 2px solid rg=
b(16, 16, 255);"><br>From: Narasimha P.V.R. Rao <pvr108@yahoo. com><b=
r>Subject: [vedic-wisdom] Re: Dream<br>To: vedic-wisdom@ yahoogroups. com<b=
r>Date: Wednesday, 13 January, 2010, 16:46<br><br><div id=3D"yiv1060672930"=
>
<br><br>
<table border=3D"0" cellpadding=3D"0=

" cellspacing=3D"0"><tbody><tr><td style=3D"font-family: inherit; font-styl=
e: inherit; font-variant: inherit; font-weight: inherit; font-size: inherit=
; font-size-adjust: inherit; font-stretch: inherit;" valign=3D"top">Namaste=
Sir,<br> <br>It is your dream and what you saw were *your* dream obje=
cts. It is a reality made up by your mind, based on its conditioning. What =
they were doing in that line is better answered by your mind than by any ot=
her person.<br> <br>Seriously, however, Savikalpa samadhi, Nirvikalpa =
samadhi, Sahaja samadhi etc are not things you can obtain or buy, by standi=
ng in a line. Moreover, spiritual experiences never occur when one is expec=
ting or anticipating them. Various spiritual experiences occur when most th=
oughts cease in the mind and mind is focused on something specific, such as=
a deity, a name, a mantra, a thought etc. The desire or pre-occupation
wi=
th a samadhi or a spiritual experience will often work as a barrier blockin=
g one from good focus and concentration.<br> <br>Best
regards,<br>Nar=
asimha<br>------------ --------- --------- --------- --------- --------- --=
------- -<br> Free Jyotish Software, Free Jyotish Lessons, Jyotish Wr=
itings,<br>"Do It Yourself" ritual manuals for short Homam and Pitri Tarpan=
a:<br> &nb=
sp; http://www.VedicAst rologer.org<br> =
Films that make a difference: http://SaraswatiFil ms.org=
<br> Spirituality: http://groups. yahoo.com/ group/=
vedic- wisdom<br> Jyotish writings: http://groups. yahoo.com/ group/J=
yotishWri tings<br>------------ --------- --------- --------- --------- ---=
------ --------- -<br> <br>--- On <b>Sun, 1/10/10, Laxmi Narayan <i>&l=
t;shrijishrihari@ yahoo.co. uk></i></b> wrote:<br><blockquote style=3D"b=
order-left: 2px solid rgb(16, 16, 255);">From: Laxmi Narayan <shrijishri=
hari@ yahoo.co. uk><br>Subject:
[vedic-wisdom] Dream<br>To: vedic-wisdo=
m@ yahoogroups. com<br>Date: Sunday, January 10, 2010, 7:28 PM<br><br><div =
id=3D"yiv1290416232">
<span> </span>
<div id=3D"ygrp-text"=
>
<p><table border=3D"0" cellpadding=3D"0" cellspacing=

=3D"0"><tbody><tr><td style=3D"font-family: inherit; font-style: inherit; f=
ont-variant: inherit; font-weight: inherit; font-size: inherit; font-size-a=
djust: inherit; font-stretch: inherit;" valign=3D"top"><span style=3D"font-=
family: arial,helvetica,sans-serif;"><span style=3D"font-weight: bold;">Hel=
lo,<br> Few day=
s ago I had a dream. I saw Narasimha and Rajarshi standing in a line/queue =
together. I had no difficulty in recognising Narasimha as he had appeared i=
n my room at night several years ago and his picture is on video. I knew im=
mediately in dream that other person is Rajarshi although I do not know him=
.<br><br>Hay guys, what you were doing in that line? Were you queueing for =
nirvekalp or sahaja samadhi or similar hocus pocus or just mundane new year=
s sale?<br><br>I saw Rajarshi so clearly that I would
have recognised him =
among several persons in physical world but now the image has become very d=
im in my memory. <br><br>It was good to see you both.<br><span>LaxmiN=
arayan</span>
<br></span></span><input id=3D"gwProxy" type=3D"hidden"><inp=
ut id=3D"jsProxy" type=3D"hidden"><div id=3D"refHTML"></div></td></tr></tbo=
dy></table><br>
</p>
</div>
</div></blockquote><=
/td></tr></tbody></table>
<br>
<br>
<div style=3D"color=
: white;"></div>
</div></blockquote></div></td></tr></tbody></table><br>=
</p>
</div>
</div></blockquote></td></tr></tabl=
e>
--0-1774131783-1263700473=:75523--
From pvr108@... Wed Feb 17 11:08:36 2016

Message-ID: <302963.82794.qm@...>
X-YMail-OSG:
ZoHaRS0VM1kgbMJvLYM5aJhRK3zg93GKsd_.wbhm_RjEVYFYPhRjQVSCX3buuMVYC8lp9SBohnyPBgFyEMQ
mLDwCxPCiGwrJuT8RldBxa_uyfbjuWc7Q3zozVXPuXVAPgfZru5S3eVimPZdQHwAG7XXkP2RpuJxobpM2ni
BfDV_veTPKkcZBO1KznOwvQbQSEyXFQLV4CaWaiNu8hz0cwLaMdvTIJpL3p_N3qhK4SNJuLFCuoX1FCdg8_
7bjUgmSdQCH.mMEOcp6LM.mkKHntDa1zXOld4C2Wn9cTCLyfB5TnGPXpkVccMK3K7G9F8D7msDYtB25RuRD
cBPD4D4lEgZo01TvUcnTzOM3Je9B_9ZX1sXmRid6uiIpVpW36nLhJW6aYkZsBvT2Ysv3mOiDwNaC4I_YHeY
K26kGJbV_Xb2o.8qit2gPENA3NOkpBNi0CYx3knG6DkuVgVnKIZXva1ZH0291Wf6xq9Vvqt4QEwGYhVRM37
ai8KMSIsf5SqozfkEG_mn18VJMynSUno4KDLQYUYFPtKb3Dp7qWYNREbrq8wkKGO90vwQZiz_3LFOksNybj
DEuls_.PpIcQmG.Oaaq4NATrm0VeyZtDVmKOfCgYIq3NMeK5ZWbgNR.XhHUXpyGtCpsW2Ky7KsToOcgqOAr
vjZZ2A2FCIqVuUPsfMHhfZg3PlGO19Lxe7B_cWpPNiM-
Jan 2010 19:55:37 PST
Date: Sat, 16 Jan 2010 19:55:37 -0800 (PST)
In-Reply-To: <hilk3d+fhao@...>
MIME-Version: 1.0
Subject: Re: Nirvikalpa Samadhi (Re: Samadhi) - to Narasimhaji
X-Yahoo-Group-Post: member; u=77866142; y=zAtL56Tt3AQYMvcSSdtE-
RtR4H6IfJ5voRjjIQBH6Teg
--0-1667829468-1263700537=:82794
Namaste,
If the logic of real numbers is used for complex numbers, no wond=

er one will have a "logical quandary".
*=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=
=A0=C2=A0 *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *
You said "matter i=

s all that can be sensed (by the 5 senses)". I want to make a clarification=
on this from the Upanishadic perspective.
In Vedic paradigm, senses do no=

t mean physical senses. Sensory organs (jnaanedriyas) are not part of the p=
hysical body (annamaya kosha), but part of the mental body (manomaya kosha)=
.
I may "see" a picture of Sri MahaLakshmi in front of me now. When I clos=

e my eyes and meditate, I may "see" something else. When I sleep and get a =
dream, I may "see" something else. The jnaanendriya of vision is a part of =
the mind and not body. It may connect to the physical eye and "see" some ob=
jects or connect to something else and "see" some other objects. In Upanish=
adic paradigm, we do not consider one of them to be superior to the other.
=
=C2=A0
*=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *=C2=A0=C2=A0=C2=A0=C2=
=A0=C2=A0=C2=A0=C2=A0 *
Instead of using the terms matter and proto-matter=

, let us use the word "dual consciousness" to describe all objects in the f=
ield of duality. This includes objects that can be perceived by the physica=
l senses ("matter" in your terminology) and objects that cannot be perceive=
d by the physical senses ("proto-matter" in your terminology).
The abstrac=
tion in Upanishadic paradigm is this:
There exists "non-dual consciousness=

", which is sat-chid-aananda (pure truth, pure awareness, pure bliss) as yo=
u say. This is represented by Shiva. Then there exists "dual consciousness"=
, which is represented by Shakti. Dual consciousness has boundaries and inf=
inite objects in it, while non-dual consciousness is undivided.
=C2=A0
Howe=
ver, if one takes the dual consciousness in its entirety, it is non-differe=
nt from non-dual consciousness. This fact is also represented by saying tha=
t Shiva and Shakti are in reality one and not two. If one self-identifies w=
ith the ENTIRE "dual consciousness", then one is absorbed in the dual-consc=
iousness in its entirety, which is non-different from non-dual consciousnes=
s. In other words, one is absorbed in non-dual consciousness. That is Nirvi=
kalpa Samadhi.
The problem is not dual consciousness. Dual consciousness i=

s identical to non-dual consciousness in the absence of self-identification=
with any limited objects of dual consciousness. Hence the problem is not d=
ual consciousness, but the self-identification or I-ness or egosense or aha=
mkaara or asmitaa, to a limited aspect of dual consciousness.
*=C2=A0=C2=
=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=
=A0 *
A normal person's self-identification is symbolized by one's Kundali=

ni shakti. When Kundalini is asleep, one is instinctively identifying with =
a body-name-entity and stuck in the delusion of duality. As Kundalini wakes=
up and starts rising, one's self-identification is refined further and fur=
ther. Some also say that one's shakti is getting purified further and furth=
er. Even when Kundalini is at Ajna or one of the chakras between Ajna and S=
ahasrara, one's self-identification is with a subset of dual consciousness =
and nor with the entirety of dual consciousness. There are still notions of=
I and others, current time, past, future etc. When Kundalini is at Sahasra=
ara, we say that Kundalini shakti is perfectly purified. In other words, on=
e's self-identification is with the entire dual consciousness and there is =
no I and others, current time, past and future etc. One identifies with the=
entire field of duality. Such a perfectly purified Shakti is non-different=
from Shiva. This is depicted as a union between Shiva and Shakti.
*=C2=
=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=
=A0=C2=A0 *
I see no logical quandary. If you show the logical quandary in=

the abstraction I presented, I can try to analyze and help.
=C2=A0
The pro=
blem is that nirvikalpa samadhi and Brahman were portrayed by some yogis (e=
.g. Buddha) in the past as a great void. Though that is true in a way, it c=
an also be described as "encompassing all" instead of "void".
Best regards=
,
Narasimha
---------------------------------------------------------------=
----
=
=C2=A0=
=C2=A0=C2=A0=C2=A0=C2=
=C2=A0=C2=A0=
=C2=
-------=
------------------------------------------------------------
--- On Wed, 1=
/13/10, vedicastrostudent <vedicastrostudent@...> wrote:
From: vedica=
strostudent <vedicastrostudent@...>
Subject: [vedic-wisdom] Nirvikalp=
a Samadhi (Re: Samadhi) - to Narasimhaji
D=
ate: Wednesday, January 13, 2010, 6:13 PM
=C2=A0
Dear Narasimhaji,
Thank you for your reply. I already know =

all this that you say - I am simply trying to draw you into explaining the =
logical quandary that is in there, but you are avoiding it (possibly becaus=
e of my poor presentation) . Let me try once more to communicate more effec=
tively, this time I'll start from the basics as I understand them (please f=
eel free to negate/correct them).
To me, as I have understood whatever t=

exts I have read, that the ONLY source of consciousness, is Brahman. This h=
as exactly 3 attributes - it is pure truth (i.e. it is unconditional) , it =
is pure awareness and it is pure bliss. There is absolutely nothing else. T=
here is no sense of time, no sense of space, no sense of any boundary of an=
y kind (spatial, temporal etc). Because boundaries would mean duality (at t=
he very least). Consequently, there is no thought either - because thought =
has objects, and objects are objects because they are a boundary between so=
mething that is the object and something that is not the object.
So how =
do boundaries (e.g. thought) come about in the first place? See, Western th=
inking believes (and we unknowingly mix concepts) in matter and consciousne=
ss, where matter is all that can be sensed (by the 5 senses), and conscious=
ness is all that cant (by the 5 senses). Vedic thinking goes deeper, and ef=
fectively divides consciousness into proto-matter (non-(5)-sensory matter -=
everything from the gunas upto the mahabhutas) and pure/essential consciou=
sness (brahman).
So, if you want to use Western thinking, you can say -=
my sense of I and all my thoughts are in my consciousness. And you can get=
away with this statement, no one in the Western style of thinking will eve=
r contradict you. But if you are to think the Vedic way, you cant say my se=
nse of I and my thoughts are in Brahman. Due to the above definition of Bra=
hman, every single thought or every single boundary you perceive or identif=
y, has to have a corresponding unique signature in proto-matter. Do you see=
where I'm going with this? There is no thought or feeling or identity or u=
niqueness that's "just in the mind". Every single one must have a signature=
i.e be a particular "configuration" of proto-matter. Consequently, at the =
immediate moment before you enter NVKS, when you say "I" went into NVKS, th=
e statement is a contradiction in itself. Because that "I thinking of enter=
ing NVKS" is nothing but a configuration of proto-matter - it is simply a p=
articular
state of the sookshma sarira. When NVKS is achieved, all you can=
say is - "I" disappeared - you cant say "I got a feeling of enlightenment"=
. You will now say - that is exactly what I am saying with salt water doll=
analogy. But I say to that - then how can you say "I" reappeared. If pure =
consciousness is just as I said above, when the "I" disappears, the entire =
sookshma sarira - essentially nothing but a configuration of proto-matter d=
isappears. Who can bring that back? Pure consciousness has no memory, no mo=
tive, no increase, no decrease, no identity, nothing - it is INVARIANT. The=
n, if that configuration of proto-matter (sookshma sarira) is to reappear (=
even if in a changed form "I got enlightened" ), it means there must be a m=
emory of it somewhere, which acted as the agent for "reincarnating" it. The=
only logical place for that memory (according to the argument presented ab=
ove) is proto-matter itself. So unless there is some kind of new construct
=
that I dont know about, it isnt possible for that very sookshma sarira to =
reappear. Consequently, if the physical body were to remain, it must mean a=
brand new sookshma sarira got instantly attached to it.
So I hope you =
get the point I'm trying to make - it is easy to sweep things under the rug=
by doing a "deux ex machina" (http://en.wikipedia .org/wiki/ Deux_ex_machi=
na), but this going in and out of NVKS isnt logically consistent with what =
NVKS is portrayed to be.
Please tell me how I am wrong
Regards
Sun=
deep
--- In vedic-wisdom@ yahoogroups. com, "Narasimha P.V.R. Rao" <p=
vr108@...> wrote:
>
> Dear Sundeep,
> =C3=82=C2=A0
> (a) Yes, one enter=

s NVKS when ahamkaara is gone.
> =C3=82=C2=A0
> Regarding the question on=

how it comes back:
> =C3=82=C2=A0
> Ahamkaara does not come back for mos=

t people who reach NVKS and they merge in Brahman like a salt doll melting =
in ocean. In some people, ahamkaara may arise again after NVKS so that they=
continue to operate with that body for more time. How it comes back is a t=
ough question, just as the question of how and why this creation took place=
.
> =C3=82=C2=A0
> (b) Ahamkaara is not there.
> =C3=82=C2=A0
> (c) Sup=

pose one looks at a rope and thinks it is a snake. Suppose one later realiz=
es that it is not a snake but merely a rope. Whatever quantity changed in t=
he person is inside his mind. Similarly, whatever quantity changed when one=
realizes one's nature is inside one's mind.
> =C3=82=C2=A0
> Body, sense=

s etc exist and do their job when intelligence operates through them. If th=
e intelligence operating through them has a limited I-ness and that I-ness =
identifies with the body and senses, then that is ignorance. Removal of tha=
t ignorance and realization of true nature does not necessarily mean a dest=
ruction of body, senses etc. They may continue to exist and intelligence ma=
y continue to operate through them. But the I-ness of the intelligence oper=
ating through them expands from the limited nature of before.
> =C3=82=C2=
=A0
> Only a deity or a rishi or a yogi who can read one's mind can captur=
e the state before and after and see what changed. The change is not necess=
arily observable by other people using their sensory observation.
> =C3=82=
=C2=A0
> However, one who is no longer deluded by the limited I-ness ("thi=
s body, name and entity is I") may behave differently compared to before. O=
ne may be less sensitive to praises/criticism of one's body-name-entity. Ho=
wever, it is tough to describe exactly how one will behave.
> =C3=82=C2=A0=
> *=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=
=A0=C3=82=C2=A0 *=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=
=A0=C3=82=C2=A0=C3=82=C2=A0 *
> =C3=82=C2=A0
> I did see your other mail =

a while back and did not miss it. I did not get a chance to reply and will =
reply when I get time.
> =C3=82=C2=A0
> Best regards,
> Narasimha
> ---=
--------- --------- --------- --------- --------- --------- -
> =C3=82=C2=
> "Do I=
t Yourself" ritual manuals for short Homam and Pitri Tarpana:
> =C3=82=C2=
=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=
=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=
=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0 http://www.VedicAst rologer.o=
rg
> =C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0 Films that make a di=

fference: http://SaraswatiFil ms.org
> =C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=
=A0=C3=82=C2=A0 Spirituality: http://groups. yahoo.com/ group/vedic- wisdom=
> =C3=82=C2=A0 Jyotish writings: http://groups. yahoo.com/ group/JyotishW=

ri tings
> ------------ --------- --------- --------- --------- --------- =

-
> =C3=82=C2=A0
> --- On Tue, 1/5/10, vedicastrostudent <vedicastrostude=

nt@ ...> wrote:
>
> From: vedicastrostudent <vedicastrostudent@ ...>
> =
Subject: [vedic-wisdom] Nirvikalpa Samadhi (Re: Samadhi) - to Narasimhaji
=
> Date: Tuesday, January 5, 2010, 1:4=

9 PM
>
>
>
>
>
>
>
> =C3=82=C2=A0
>
>
>
>
>
>
=
>
>
>
> Dear Narasimhaji,
>
>
>
> Ple=
ase answer this question (if you have the time) - I am going to ask it in a=
very technical "computer sciencey" way so that you get the import of the q=
uestion I am trying to ask (which so far you have never answered): Lets say=
you have a hypothetical camera that can take snapshots of everything mater=
ial (material in the vedic sense i.e. gunas and higher), then what has chan=
ged in a snapshot of a person immediately before they enter Nirvikalpa sama=
dhi (NVKS for short) and after, assuming the eventual goal is to "return" f=
rom NVKS? I do not include Brahman in any "snapshot" since it is non materi=
al and invariant anyway.
>
>
>
> a) Is the Ahamkara gone after they =

enter NVKS? If so, how do they return from NVKS, and who is this "they" any=
way?
>
> b) If Ahamkara and consequently sookshma sarira are still there=

, how are they different.
>
> c) If they are not different, what quanti=

ty is it in the person that has gotten enlightened/ changed?
>
> All the=

se questions are related to the "doughnut questions" I posed in http://grou=
ps. yahoo.com/ group/vedic- wisdom/message/ 3357, but I guess you didnt see=
those (and that's quite ok by me, you have so many people constantly expec=
ting replies)
>
>
>
> Regards,
>
>
>
> Sundeep
>
>
>
>=
> =C3=82=C2=A0
>
> > Some people who can reach Nirvikalpa samadhi may s=
ometimes be in Nirvikalpa samadhi and sometimes in other dualistic samadhis=
. For example, Totapuri was familiar only with non-dual Nirvikalpa samadhi,=
but Ramakrishna Paramahamsa used to go to non-dual Nirvikalpa samadhi as w=
ell as other dualistic samadhis frequently.
>
> > =C3=82=C2=A0
>
> > =
*=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=
=C3=82=C2=A0 *=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=
=C3=82=C2=A0=C3=82=C2=A0 *
>
--0-1667829468-1263700537=:82794

top" style=3D"font: inherit;">Namaste,<br><br>If the logic of real numbers =
is used for complex numbers, no wonder one will have a "logical quandary".<=
br><br>* * =
; *<br><br>You said "matter is all that can be sensed (by=
the 5 senses)". I want to make a clarification on this from the Upanishadi=
c perspective.<br><br>In Vedic paradigm, senses do not mean physical senses=
. Sensory organs (jnaanedriyas) are not part of the physical body (annamaya=
kosha), but part of the mental body (manomaya kosha).<br><br>I may "see" a=
picture of Sri MahaLakshmi in front of me now. When I close my eyes and me=
ditate, I may "see" something else. When I sleep and get a dream, I may "se=
e" something else. The jnaanendriya of vision is a part of the mind and not=
body. It may connect to the physical eye and "see" some objects or connect=
to
something else and "see" some other objects. In Upanishadic paradigm, =
we do not consider one of them to be superior to the other.<br> <br>*&=
nbsp; * &n=
bsp; *<br><br>Instead of using the terms matter and proto-matter, let=
us use the word "dual consciousness" to describe all objects in the field =
of duality. This includes objects that can be perceived by the physical sen=
ses ("matter" in your terminology) and objects that cannot be perceived by =
the physical senses ("proto-matter" in your terminology).<br><br>The abstra=
ction in Upanishadic paradigm is this:<br><br>There exists "non-dual consci=
ousness", which is sat-chid-aananda (pure truth, pure awareness, pure bliss=
) as you say. This is represented by Shiva. Then there exists "dual conscio=
usness", which is represented by Shakti. Dual consciousness has boundaries =
and infinite objects in it, while non-dual consciousness is
undivided.<br>=
<br>However, if one takes the dual consciousness in its entirety, it =
is non-different from non-dual consciousness. This fact is also represented=
by saying that Shiva and Shakti are in reality one and not two. If one sel=
f-identifies with the ENTIRE "dual consciousness", then one is absorbed in =
the dual-consciousness in its entirety, which is non-different from non-dua=
l consciousness. In other words, one is absorbed in non-dual consciousness.=
That is Nirvikalpa Samadhi.<br><br>The problem is not dual consciousness. =
Dual consciousness is identical to non-dual consciousness in the absence of=
self-identification with any limited objects of dual consciousness. Hence =
the problem is not dual consciousness, but the self-identification or I-nes=
s or egosense or ahamkaara or asmitaa, to a limited aspect of dual consciou=
sness.<br><br>* * &nbs=
p; *<br><br>A normal person's
self-identification =
is symbolized by one's Kundalini shakti. When Kundalini is asleep, one is i=
nstinctively identifying with a body-name-entity and stuck in the delusion =
of duality. As Kundalini wakes up and starts rising, one's self-identificat=
ion is refined further and further. Some also say that one's shakti is gett=
ing purified further and further. Even when Kundalini is at Ajna or one of =
the chakras between Ajna and Sahasrara, one's self-identification is with a=
subset of dual consciousness and nor with the entirety of dual consciousne=
ss. There are still notions of I and others, current time, past, future etc=
. When Kundalini is at Sahasraara, we say that Kundalini shakti is perfectl=
y purified. In other words, one's self-identification is with the entire du=
al consciousness and there is no I and others, current time, past and futur=
e etc. One identifies with the entire field of duality. Such a perfectly pu=
rified Shakti is non-different from Shiva. This
is depicted as a union bet=
ween Shiva and Shakti.<br><br>* *=
*<br><br>I see no logical quanda=
ry. If you show the logical quandary in the abstraction I presented, I can =
try to analyze and help.<br> <br>The problem is that nirvikalpa samadh=
i and Brahman were portrayed by some yogis (e.g. Buddha) in the past as a g=
reat void. Though that is true in a way, it can also be described as "encom=
passing all" instead of "void".<br><br>Best regards,<br>Narasimha<br>------=
-------------------------------------------------------------<br> Fre=
e Jyotish Software, Free Jyotish Lessons, Jyotish Writings,<br>"Do It Yours=
elf" ritual manuals for short Homam and Pitri Tarpana:<br> =
; &n=
bsp; http://www.VedicAstrologer.org<br> Films=
that make a difference:
http://SaraswatiFilms.org <br> &=
nbsp; Spirituality: http://groups.yahoo.com/group/vedic-wisdom<br> Jy=
otish writings: http://groups.yahoo.com/group/JyotishWritings<br>----------=
---------------------------------------------------------<br><br>--- On <b>=
Wed, 1/13/10, vedicastrostudent <i><vedicastrostudent@...></i><=
/b> wrote:<br><blockquote style=3D"border-left: 2px solid rgb(16, 16, 255);=
margin-left: 5px; padding-left: 5px;">From: vedicastrostudent <vedicast=
rostudent@...><br>Subject: [vedic-wisdom] Nirvikalpa Samadhi (Re: =
Samadhi) - to Narasimhaji<br>To: vedic-wisdom@yahoogroups.com<br>Date: Wedn=
esday, January 13, 2010, 6:13 PM<br><br><div id=3D"yiv783094562">
<spa=
n style=3D"display: none;"> </span>
=
Thank you for your reply. I alrea=
dy know all this that you say - I am simply trying to draw you into explain=
ing the logical quandary that is in there, but you are avoiding it (possibl=
y because of my poor presentation) . Let me try once more to communicate mo=
re effectively, this time I'll start from the basics as I understand them (=
please feel free to negate/correct them).<br>
<br>
To me, as I have underst=
ood whatever texts I have read, that the ONLY source of consciousness, is B=
rahman. This has exactly 3 attributes - it is pure truth (i.e. it is uncond=
itional) , it is pure awareness and it is pure bliss. There is absolutely n=
othing else. There is no sense of time, no sense of space, no sense of any =
boundary of any kind (spatial, temporal etc). Because boundaries would mean=
duality (at the very least). Consequently, there is no thought either - be=
cause thought has objects, and objects are objects because they are a bound=
ary between something that is the object and something that is not the obje=
ct.<br>
<br>
So how do boundaries (e.g. thought) come about in the first pl=
ace? See, Western thinking believes (and we unknowingly mix concepts) in ma=
tter and consciousness, where matter is all that can be sensed (by the 5 se=
nses), and consciousness is all that cant (by the 5 senses). Vedic thinking=
goes deeper, and effectively divides consciousness into proto-matter (non-=
(5)-sensory matter - everything from the gunas upto the mahabhutas) and pur=
e/essential consciousness (brahman). <br>
<br>
So, if you want to use Weste=
rn thinking, you can say - my sense of I and all my thoughts are in my cons=
ciousness. And you can get away with this statement, no one in the Western =
style of thinking will ever contradict you. But if you are to think the Ved=
ic way, you cant say my sense of I and my thoughts are in Brahman. Due to t=
he above definition of Brahman, every single thought or every single bounda=
ry you perceive or identify, has to have a corresponding unique signature i=
n proto-matter. Do you see where I'm going with this? There is no thought o=
r feeling or identity or uniqueness that's "just in the mind". Every single=
one must have a signature i.e be a particular "configuration" of proto-mat=
ter. Consequently, at the immediate moment before you enter NVKS, when you =
say "I" went into NVKS, the statement is a contradiction in itself. Because=
that "I thinking of entering NVKS" is nothing but a configuration of proto=
-matter - it is simply a particular
state of the sookshma sarira. When NVK=
S is achieved, all you can say is - "I" disappeared - you cant say "I got a=
feeling of enlightenment" . You will now say - that is exactly what I am s=
aying with salt water doll analogy. But I say to that - then how can you sa=
y "I" reappeared. If pure consciousness is just as I said above, when the "=
I" disappears, the entire sookshma sarira - essentially nothing but a confi=
guration of proto-matter disappears. Who can bring that back? Pure consciou=
sness has no memory, no motive, no increase, no decrease, no identity, noth=
ing - it is INVARIANT. Then, if that configuration of proto-matter (sookshm=
a sarira) is to reappear (even if in a changed form "I got enlightened" ), =
it means there must be a memory of it somewhere, which acted as the agent f=
or "reincarnating" it. The only logical place for that memory (according to=
the argument presented above) is proto-matter itself. So unless there is s=
ome kind of new construct
that I dont know about, it isnt possible for tha=
t very sookshma sarira to reappear. Consequently, if the physical body were=
to remain, it must mean a brand new sookshma sarira got instantly attached=
to it. <br>
<br>
So I hope you get the point I'm trying to make - it is ea=
sy to sweep things under the rug by doing a "deux ex machina" (<a rel=3D"no=
follow" target=3D"_blank" href=3D"http://en.wikipedia.org/wiki/Deux_ex_mach=
ina">http://en.wikipedia .org/wiki/ Deux_ex_machina</a>), but this going in=
and out of NVKS isnt logically consistent with what NVKS is portrayed to b=
e.<br>
<br>
Please tell me how I am wrong<br>
<br>
Regards<br>
<br>
Sundeep=
<br>
<br>
<br>
--- In <a rel=3D"nofollow" ymailto=3D"mailto:vedic-wisdom%4=
0yahoogroups.com" target=3D"_blank" href=3D"/mc/compose?to=3Dvedic-wisdom%4=
0yahoogroups.com">vedic-wisdom@ yahoogroups. com</a>, "Narasimha P.V.R. Rao=
" <pvr108@...> wrote:<br>
><br>
> Dear Sundeep,<br>
> =C3=82=
<br>
> (a) Yes, one enters NVKS when ahamkaara is gone.<br>
> =
=C3=82 <br>
> Regarding the question on how it comes back:<br>
>=
=C3=82 <br>
> Ahamkaara does not come back for most people who rea=
ch NVKS and they merge in Brahman like a salt doll melting in ocean. In som=
e people, ahamkaara may arise again after NVKS so that they continue to ope=
rate with that body for more time. How it comes back is a tough question, j=
ust as the question of how and why this creation took place.<br>
> =C3=
=82 <br>
> (b) Ahamkaara is not there.<br>
> =C3=82 <br>
&g=
t; (c) Suppose one looks at a rope and thinks it is a snake. Suppose one la=
ter realizes that it is not a snake but merely a rope. Whatever quantity ch=
anged in the person is inside his mind. Similarly, whatever quantity change=
d when one realizes one's nature is inside one's mind.<br>
> =C3=82 =
;<br>
> Body, senses etc exist and do their job when intelligence operat=
es through them. If the intelligence operating through them has a limited I=
-ness and that I-ness identifies with the body and senses, then that is ign=
orance. Removal of that ignorance and realization of true nature does not n=
ecessarily mean a destruction of body, senses etc. They may continue to exi=
st and intelligence may continue to operate through them. But the I-ness of=
the intelligence operating through them expands from the limited nature of=
before.<br>
> =C3=82 <br>
> Only a deity or a rishi or a yogi w=
ho can read one's mind can capture the state before and after and see what =
changed. The change is not necessarily observable by other people using the=
ir sensory observation.<br>
> =C3=82 <br>
> However, one who is =
no longer deluded by the limited I-ness ("this body, name and entity is I")=
may behave differently compared to before. One may be less sensitive to pr=
aises/criticism of one's body-name-entity. However, it is tough to describe=
exactly how one will behave.<br>
> =C3=82 <br>
> *=C3=82 =
=C3=82 =C3=82 =C3=82 =C3=82 =C3=82 =C3=82 *=
=C3=82 =C3=82 =C3=82 =C3=82 =C3=82 =C3=82 =C3=
=82 *<br>
> =C3=82 <br>
> I did see your other mail a whil=
e back and did not miss it. I did not get a chance to reply and will reply =
when I get time.<br>
> =C3=82 <br>
> Best regards,<br>
> Nara=
simha<br>
> ------------ --------- --------- --------- --------- -------=
-- -<br>
> =C3=82 Free Jyotish Software, Free Jyotish Lessons, Jyo=
tish Writings,<br>
> "Do It Yourself" ritual manuals for short Homam and=
Pitri Tarpana:<br>
> =C3=82 =C3=82 =C3=82 =C3=82 =
=C3=82 =C3=82 =C3=82 =C3=82 =C3=82 =C3=82 =C3=
=82 =C3=82 =C3=82 =C3=82 =C3=82 =C3=82 =C3=82=
<a rel=3D"nofollow" target=3D"_blank" href=3D"http://www.VedicAstrol=
oger.org">http://www.VedicAst rologer.org</a><br>
> =C3=82 =C3=82&n=
bsp;=C3=82 =C3=82 Films that make a difference: <a rel=3D"nofoll=
ow" target=3D"_blank" href=3D"http://SaraswatiFilms.org">http://SaraswatiFi=
l ms.org</a> <br>
> =C3=82 =C3=82 =C3=82 =C3=82 Spi=
rituality: <a rel=3D"nofollow" target=3D"_blank" href=3D"http://groups.yaho=
o.com/group/vedic-wisdom">http://groups. yahoo.com/ group/vedic- wisdom</a>=
<br>
> =C3=82 Jyotish writings: <a rel=3D"nofollow" target=3D"_bla=
nk" href=3D"http://groups.yahoo.com/group/JyotishWritings">http://groups. y=
ahoo.com/ group/JyotishWri tings</a><br>
> ------------ --------- ------=
--- --------- --------- --------- -<br>
> =C3=82 <br>
> --- On T=
ue, 1/5/10, vedicastrostudent <vedicastrostudent@ ...> wrote:<br>
>=
; <br>
> From: vedicastrostudent <vedicastrostudent@ ...><br>
>=
Subject: [vedic-wisdom] Nirvikalpa Samadhi (Re: Samadhi) - to Narasimhaji<=
br>
> To: <a rel=3D"nofollow" ymailto=3D"mailto:vedic-wisdom%40yahoogrou=
ps.com" target=3D"_blank" href=3D"/mc/compose?to=3Dvedic-wisdom%40yahoogrou=
ps.com">vedic-wisdom@ yahoogroups. com</a><br>
> Date: Tuesday, January =
5, 2010, 1:49 PM<br>
> <br>
> <br>
> <br>
> <br>
> <br>
>=
<br>
> <br>
> =C3=82 <br>
> <br>
> <br>
> <br>
> =
<br>
> <br>
> <br>
> <br>
> <br>
> <br>
>=
Dear Narasimhaji,<br>
> <br>
> <br>
> <br>
> Please an=
swer this question (if you have the time) - I am going to ask it in a very =
technical "computer sciencey" way so that you get the import of the questio=
n I am trying to ask (which so far you have never answered): Lets say you h=
ave a hypothetical camera that can take snapshots of everything material (m=
aterial in the vedic sense i.e. gunas and higher), then what has changed in=
a snapshot of a person immediately before they enter Nirvikalpa samadhi (N=
VKS for short) and after, assuming the eventual goal is to "return" from NV=
KS? I do not include Brahman in any "snapshot" since it is non material and=
invariant anyway.<br>
> <br>
> <br>
> <br>
> a) Is the Ahamkar=
a gone after they enter NVKS? If so, how do they return from NVKS, and who =
is this "they" anyway?<br>
> <br>
> b) If Ahamkara and consequently s=
ookshma sarira are still there, how are they different. <br>
> <br>
>=
c) If they are not different, what quantity is it in the person that has g=
otten enlightened/ changed?<br>
> <br>
> All these questions are rela=
ted to the "doughnut questions" I posed in <a rel=3D"nofollow" target=3D"_b=
lank" href=3D"http://groups.">http://groups.</a> yahoo.com/ group/vedic- wi=
sdom/message/ 3357, but I guess you didnt see those (and that's quite ok by=
me, you have so many people constantly expecting replies)<br>
> <br>
&g=
t; <br>
> <br>
> Regards,<br>
> <br>
> <br>
> <br>
> Sund=
eep<br>
> <br>
> <br>
> <br>
> > =C3=82 <br>
> <br>
=
> > Some people who can reach Nirvikalpa samadhi may sometimes be in =
Nirvikalpa samadhi and sometimes in other dualistic samadhis. For example, =
Totapuri was familiar only with non-dual Nirvikalpa samadhi, but Ramakrishn=
a Paramahamsa used to go to non-dual Nirvikalpa samadhi as well as other du=
alistic samadhis frequently.<br>
> <br>
> > =C3=82 <br>
> =
<br>
> > *=C3=82 =C3=82 =C3=82 =C3=82 =C3=82 =
;=C3=82 =C3=82 *=C3=82 =C3=82 =C3=82 =C3=82 =
=C3=82 =C3=82 =C3=82 *<br>
><br>
<br>
</p>
</div>
=
--0-1667829468-1263700537=:82794--
From padmaja.sunchu@... Wed Feb 17 11:08:36 2016

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From: Padmaja Sunchu <padmaja.sunchu@...>
Subject: Re: [vedic-wisdom] Re: Raam naam satya- continuity Questions
X-Yahoo-Group-Post: member; u=277030788; y=QyiqY86TpO_T6G8vBzNnXBs9R8_-E-S8hBn-
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X-Yahoo-Profile: padmanu
--00504502f681459ba2047d55290b
Namasthe Everyone
On the topic of being envious or hurrying into self real=

ization, I wish to
say something that just happened a few hours back.
I liv=
e in Sacramento, CA and went to the Bay Area this afternoon. While
doing gr=
oceries and other errands there, I was reading
with great interest this thr=
ead on my iPhone. I was having similar thoughts
of myself having to followi=
ng the Gruhastha life instead of spending more
time in self realization etc=
. While returning back, it somehow struck to me
that I should visit the Sai=
Baba temple
at Sunnyvale. I went there and after doing a small prayer and =
sat in front
of Baba's murthy.
My wife suggested that we should read at lea=
st one chapter of the Sai
Jeevitha Charitra copies lying there.
I opened it=
and Chapter 16 opened titled "Brahma Gyan". This chapter talks
about a sto=
ry of a wealthy person coming to Baba in a hurry demands that
Baba give him=
"Brahma Gyan" so that he goes back to his hometwon soon.
Omniscience!
Sri=
nivasa
On Sat, Jan 16, 2010 at 7:50 PM, Narasimha P.V.R. Rao <pvr108@yahoo=
.com>wrote:
>
>
> Namaste,
>
> It is never too late. In any case, overcomi=
ng ego it is a long process.
>
> Seeing different deities differently and s=
eeing them as different
> manifestations of the same deity are both fine. I=
f you start disliking
> people following one approach or become irritated w=
ith their thinking, that
> shows rajas or tamas. If you understand that all=
approaches are valid and
> follow the approach your mind is inclined in, i=
t is a sattwik approach.
>
> (1) Well, you neither promote begging by helpi=
ng someone, nor do you
> eradicate begging by ignoring someone. Instead of =
looking at the system,
> look at the individuals you encounter. If you can =
help someone and get an
> instinct to help someone, do it.
>
> At the end o=
f the day, there is no universal right and wrong in any matter.
> In Mahabh=
arata, Bhishma teaches that dharma comes from one's heart. The
> conscience=
of a person is pure and shows dharma clearly. But, when the
> instinct com=
ing from conscience passes through the conditioned mind, it may
> become mo=
dified by the conditioning of the mind. If one is following the
> conscienc=
e, engaging in actions with surrender and giving up doership to god
> at th=
e end, slowly conditioning is removed and conscience will shine
> brighter =
through one's actions.
>
> (2) Yes, such money-minded people are there in e=
very profession, even in
> noble professions such as priests, Jyotishis, te=
achers of scriptures,
> spiritual leaders etc. But why should we judge othe=
rs? Why not focus the
> rational mind instead on oneself and judge one's ow=
n shortcomings?
>
> (3) Mind is highly conditioned by duality and responds =
to symbols. For
> example, one may say or even think that all material thin=
gs are an illusion
> and temporary. One may say or even think that beauty a=
nd ugliness are
> illusive and temporary and death catches up with everythi=
ng. But, can one
> control one's mind when encountering a beautiful person =
of opposite sex
> without clothes? Can one control one's mind when someone =
abuses one badly or
> priases one to the skies?
>
> Theory is different and=
control over mind practically is different. To
> train the mind, we use ma=
ny symbols. For example, one may see men and women
> burning on funeral pyr=
es and the image may stick to one's mind. When one
> sees a beautiful perso=
n, one may recall those images and mind may think
> about the impermanence =
of body. Symbols encountered in various religions
> offer ways for the mind=
to distract from negative thoughts and train in
> thoughts promiting spiri=
tual progress.
>
> (4) Some aghoris, some priests, some jyotishis and some =
spiritual leaders
> may be running after money or fame without realizing th=
eir impermanence.
> That is not surprising. But why should we bother about =
others? Why not focus
> on ourselves?
>
> Secondly, someone merely acceptin=
g money may or may not be attached to
> money. A realized man does not run =
after or run away from anything. One
> cannot judge a person accurately fro=
m one's actions. One's intentions and
> attitude cannot be confidently judg=
ed from one's actions.
>
> (5) NEVER be jealous of anybody. Everyone has on=
e's own samskaras and one's
> own rinas and gets results accordingly.
>
> (=
6) Difficult. If you are a little less angry in situations where you
> norm=
ally experience anger, if you are a little less jealous where you
> normall=
y feel jealosy, if you are a little less attracted to material things
> tha=
t normally pull you towards them, if you are a little less proud in
> situa=
tions where you normally experience pride, if you are a little less
> depre=
ssed in situations where you normally experience depression, and if you
> a=
re able to think of god now and then as the doer of all actions with some
>=
sense of surrender, I can say you are making some progress.
>
> The prgres=
s is not linear. One may make very slow progress for a while and
> make goo=
d progress in short duration, then slowdown again, then accelerate
> again =
and so on. Keep doing sadhana and it will not go waste.
>
> (7) The divine =
bliss does not come from elsewhere. It is already there. It
> is your own l=
ikes, dislikes, anger, jealosy, shame, pride etc that block it,
> like blac=
k paint on a lampshade blocking the light of the lamp. To taste it,
> you h=
ave to overcome those internal enemies and surrender more completely
> and =
unconditionally to god. "I will surrender to you and accept whatever you
> =
give. But in so and so matter, I want only so and so result" is not complet=
e
> and unconditional surrender.
>
> Best regards,
> Narasimha
> ----------=
------------------------------------------------
> Free Jyotish Software, F=
> "Do It Yourself" ritual manuals fo=
r short Homam and Pitri Tarpana:
> http://www.VedicAstrologer.org <http://w=
ww.vedicastrologer.org/>
> Films that make a difference: http://SaraswatiFi=
lms.org<http://saraswatifilms.org/>
> Spirituality: http://groups.yahoo.com=
/group/vedic-wisdom
> Jyotish writings: http://groups.yahoo.com/group/Jyoti=
shWritings
> ----------------------------------------------------------
>
>=
> Had rajrishi ji written this mail on raam naam 2 weeks
> > back, it woul=
d have helped me keeping my ego down a lot.
> > Recently i went to ujjain,i=
ndore for mahakaal and
> > omkareshwar darshan and have come with certain q=
uestions.
> > There i kept on thinking that there is nothing as shiva,
> > =
there is one and only god and my god is ganesh.We see him as
> > different,=
but he is one.Now what do i consider that i
> > should have seen the deiti=
es there as omkareshwar and
> > mahakaalshwar diffrently??
> >
> > 1)How do=
you differentiate the act of giving food by Manish
> > to that boy from no=
t promoting the begging? B'coz in these
> > places there are many babas who=
do nothing.
> >
> > 2)moreover seeing the priests over there, irritated me=
coz
> > they were also running after money, making people fool in
> > the =
name of doing rudrabhishek or other things.
> >
> > 3)Though the bhasmarti =
at mahaakal(ujjain) was marvelous,
> > but it kept reminding me of the fact=
that why a deity who is
> > TIME ,DEATH personified is being decorated in =
such a
> > manner?
> >
> > 4)When the arti was done there, probably an agho=
ri came
> > with "bhasm".Though he tried avoiding being touched by
> > othe=
rs, i wished to touch him(after studying AGHORA and
> > being inspired by v=
imalanan) and ask him a few things, but
> > unfortunately couldn't.
> > But=
to my astonishment, he went and sat outside the temple
> > and kept collec=
ting money whatever people gave, who came to
> > visit/see him out of curio=
sty. Now what shaal i consider,
> > even aghoris are not out of web of maay=
a?
> >
> > 5) i donot know whether i am jealous or envious of
> > Rajrishi,=
that he got a chance to spend time with
> > somebody who has reached NVKS=
.Even when the aarti was going
> > on i kept on repeting Ganesh's name.Did =
i do something
> > wrong?
> >
> > 6)i have been doing ganpati homam for few=
months.But i do
> > not know whether i done any spiritual progress.How do =
you
> > figure it out?
> >
> > 7)Somewhere you have written in your mails, =
that once u get
> > a taste of divine bliss, you'll try to immerse in it.Ho=
w can
> > i tatste it as soon as possible?
> >
> > Please reply on mail or =
on forum, as you wish.
> >
> > Regards
>
>
>
--00504502f681459ba2047d55290b
<div>Namasthe Everyone</div>
<div>=A0</div>
<div>On the topic of being envi=
ous or hurrying into self realization, I wish to say something that just ha=
ppened a few hours back.</div>
<div>I live in Sacramento, CA and went to th=
e Bay Area this afternoon. While doing groceries and other errands there, I=
was reading</div>
<div>with great interest this thread on my iPhone. I was=
having similar thoughts of myself having to following the Gruhastha life i=
nstead of spending more time in self realization etc. While returning back,=
it somehow struck to me that I should visit the Sai Baba temple</div>
<di=
v>at Sunnyvale. I went there and after doing a small prayer and sat in fron=
t of Baba's murthy.</div>
<div>My wife suggested that we should read at=
least one chapter of the Sai Jeevitha Charitra copies lying there.</div>
<=
div>I opened it=A0and Chapter 16 opened titled "Brahma Gyan". Thi=
s chapter talks about a story of a wealthy person coming to Baba in a hurry=
demands that Baba give him "Brahma Gyan" so that he goes back to=
his hometwon soon. </div>
<div>Omniscience!</div>
<div>=A0</div>
<div>Sri=
nivasa<br><br></div>
<div class=3D"gmail_quote">On Sat, Jan 16, 2010 at 7:5=
0 PM, Narasimha P.V.R. Rao <span dir=3D"ltr"><<a href=3D"mailto:pvr108@y=
ahoo.com">pvr108@...</a>></span> wrote:<br>
<blockquote style=3D"B=
ORDER-LEFT: #ccc 1px solid; MARGIN: 0px 0px 0px 0.8ex; PADDING-LEFT: 1ex" c=
lass=3D"gmail_quote">
<div style=3D"BACKGROUND-COLOR: #fff"><span>=A0</span=
>
<div>
<div>
<div>
<p>Namaste,<br><br>It is never too late. In any case, =
overcoming ego it is a long process.<br><br>Seeing different deities differ=
ently and seeing them as different manifestations of the same deity are bot=
h fine. If you start disliking people following one approach or become irri=
tated with their thinking, that shows rajas or tamas. If you understand tha=
t all approaches are valid and follow the approach your mind is inclined in=
, it is a sattwik approach.<br>
<br>(1) Well, you neither promote begging b=
y helping someone, nor do you eradicate begging by ignoring someone. Instea=
d of looking at the system, look at the individuals you encounter. If you c=
an help someone and get an instinct to help someone, do it.<br>
<br>At the =
end of the day, there is no universal right and wrong in any matter. In Mah=
abharata, Bhishma teaches that dharma comes from one's heart. The consc=
ience of a person is pure and shows dharma clearly. But, when the instinct =
coming from conscience passes through the conditioned mind, it may become m=
odified by the conditioning of the mind. If one is following the conscience=
, engaging in actions with surrender and giving up doership to god at the e=
nd, slowly conditioning is removed and conscience will shine brighter throu=
gh one's actions.<br>
<br>(2) Yes, such money-minded people are there i=
n every profession, even in noble professions such as priests, Jyotishis, t=
eachers of scriptures, spiritual leaders etc. But why should we judge other=
s? Why not focus the rational mind instead on oneself and judge one's o=
wn shortcomings?<br>
<br>(3) Mind is highly conditioned by duality and resp=
onds to symbols. For example, one may say or even think that all material t=
hings are an illusion and temporary. One may say or even think that beauty =
and ugliness are illusive and temporary and death catches up with everythin=
g. But, can one control one's mind when encountering a beautiful person=
of opposite sex without clothes? Can one control one's mind when someo=
ne abuses one badly or priases one to the skies?<br>
<br>Theory is differen=
t and control over mind practically is different. To train the mind, we use=
many symbols. For example, one may see men and women burning on funeral py=
res and the image may stick to one's mind. When one sees a beautiful pe=
rson, one may recall those images and mind may think about the impermanence=
of body. Symbols encountered in various religions offer ways for the mind =
to distract from negative thoughts and train in thoughts promiting spiritua=
l progress.<br>
<br>(4) Some aghoris, some priests, some jyotishis and some=
spiritual leaders may be running after money or fame without realizing the=
ir impermanence. That is not surprising. But why should we bother about oth=
ers? Why not focus on ourselves?<br>
<br>Secondly, someone merely accepting=
money may or may not be attached to money. A realized man does not run aft=
er or run away from anything. One cannot judge a person accurately from one=
's actions. One's intentions and attitude cannot be confidently jud=
ged from one's actions.<br>
<br>(5) NEVER be jealous of anybody. Everyo=
ne has one's own samskaras and one's own rinas and gets results acc=
ordingly.<br><br>(6) Difficult. If you are a little less angry in situation=
s where you normally experience anger, if you are a little less jealous whe=
re you normally feel jealosy, if you are a little less attracted to materia=
l things that normally pull you towards them, if you are a little less prou=
d in situations where you normally experience pride, if you are a little le=
ss depressed in situations where you normally experience depression, and if=
you are able to think of god now and then as the doer of all actions with =
some sense of surrender, I can say you are making some progress.<br>
<br>Th=
e prgress is not linear. One may make very slow progress for a while and ma=
ke good progress in short duration, then slowdown again, then accelerate ag=
ain and so on. Keep doing sadhana and it will not go waste.<br><br>
(7) The=
divine bliss does not come from elsewhere. It is already there. It is your=
own likes, dislikes, anger, jealosy, shame, pride etc that block it, like =
black paint on a lampshade blocking the light of the lamp. To taste it, you=
have to overcome those internal enemies and surrender more completely and =
unconditionally to god. "I will surrender to you and accept whatever y=
ou give. But in so and so matter, I want only so and so result" is not=
complete and unconditional surrender.<br>
<br>Best regards,<br>Narasimha<b=
r>----------------------------------------------------------<br>Free Jyotis=
h Software, Free Jyotish Lessons, Jyotish Writings,<br>"Do It Yourself=
" ritual manuals for short Homam and Pitri Tarpana:<br>
<a href=3D"htt=
p://www.vedicastrologer.org/" target=3D"_blank">http://www.VedicAstrologer.=
org</a><br>Films that make a difference: <a href=3D"http://saraswatifilms.o=
rg/" target=3D"_blank">http://SaraswatiFilms.org</a> <br>Spirituality: <a h=
ref=3D"http://groups.yahoo.com/group/vedic-wisdom" target=3D"_blank">http:/=
/groups.yahoo.com/group/vedic-wisdom</a><br>
Jyotish writings: <a href=3D"h=
ttp://groups.yahoo.com/group/JyotishWritings" target=3D"_blank">http://grou=
ps.yahoo.com/group/JyotishWritings</a><br>---------------------------------=
-------------------------<br><br>> Had rajrishi ji written this mail on =
raam naam 2 weeks<br>
> back, it would have helped me keeping my ego dow=
n a lot.<br>> Recently i went to ujjain,indore for mahakaal and<br>> =
omkareshwar darshan and have come with certain questions.<br>> There i k=
ept on thinking that there is nothing as shiva,<br>
> there is one and o=
nly god and my god is ganesh.We see him as<br>> different, but he is one=
.Now what do i consider that i<br>> should have seen the deities there a=
s omkareshwar and<br>> mahakaalshwar diffrently??<br>
> <br>> 1)Ho=
w do you differentiate the act of giving food by Manish<br>> to that boy=
from not promoting the begging? B'coz in these<br>> places there ar=
e many babas who do nothing.<br>> <br>> 2)moreover seeing the priests=
over there, irritated me coz<br>
> they were also running after money, =
making people fool in<br>> the name of doing rudrabhishek or other thing=
s.<br>> <br>> 3)Though the bhasmarti at mahaakal(ujjain) was marvelou=
s,<br>> but it kept reminding me of the fact that why a deity who is<br>=
> TIME ,DEATH personified is being decorated in such a<br>> manner?<=

br>> <br>> 4)When the arti was done there, probably an aghori came<br=
>> with "bhasm".Though he tried avoiding being touched by<br>
=
> others, i wished to touch him(after studying AGHORA and<br>> being =
inspired by vimalanan) and ask him a few things, but<br>> unfortunately =
couldn't.<br>> But to my astonishment, he went and sat outside the t=
emple<br>
> and kept collecting money whatever people gave, who came to<=
br>> visit/see him out of curiosty. Now what shaal i consider,<br>> e=
ven aghoris are not out of web of maaya?<br>> <br>> 5) i donot know w=
hether i am jealous or envious of<br>
> Rajrishi, that he got=A0 a chanc=
e to spend time with<br>> somebody who has reached NVKS.Even when the aa=
rti was going<br>> on i kept on repeting Ganesh's name.Did i do some=
thing<br>> wrong?<br>> <br>> 6)i have been doing ganpati homam for=
few months.But i do<br>
> not know whether i done any spiritual progres=
s.How do you<br>> figure it out?<br>> <br>> 7)Somewhere you have w=
ritten in your mails, that once u get<br>> a taste of divine bliss, you&=
#39;ll try to immerse in it.How can<br>
> i tatste it as soon as possibl=
e?<br>> <br>> Please reply on mail or on forum, as you wish.<br>> =
<br>> Regards<br><br></p></div>
<div style=3D"MIN-HEIGHT: 0px; COLOR: #f=
ff"></div></div></blockquote></div><br>
--00504502f681459ba2047d55290b--

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Subject: Sri Ramakrishna Compares Narrow-minded Persons With Frog In The Well
y=HIanpJ0cenqLgEwzsDYjA7kzt5MGrSul_oM7b0ZyPIyjxCSqrZF61Q
--000e0cd1a5b6266779047d572a34
A FROG lived in a well. It had lived there for a long time. It was born an=
d
brought up there. And it was a small little frog. One day another frog th=
at
had lived in the sea came and fell into that well.
The frog of the well=

asked the new-comer,"Whence are you?" The frog of the
sea replied, "I am f=
rom the sea." The frog of the well questioned:
"The sea! How big is that?"=
The frog of the sea said, "It is very big." The
frog of the well stretched=
its legs and questioned, "Ah! Is your sea so
big?" The frog of the sea sai=
d, "It is much bigger." The frog of the well
then took a leap from one side=
of the well to the other, and asked, "Is it
as big as this,my well?" "My f=
riend=94, said the frog of the sea,"how can you
compare the sea with your w=
ell?"
The frog of the well asserted: "No, there can never be anything bigg=
er than
my well. Indeed, nothing can be bigger than this! This fellow is a =
liar, he
must be turned out."
Such is the case with every narrow-minded ma=

n.
Sitting in his own little well, he thinks that the whole world is no bi=
gger
than his well.
--
Om =
Namo Bhagavate Sri Ramanaya
Prasanth Jalasutram
Love And Love Alone
--000e0cd1a5b6266779047d572a34

A FROG lived in a well. It had=
lived there for a long time. It was born and brought up there. And it was =
a small little frog. One day another frog that had lived in the sea came an=
d fell into that well.<br><br>The frog of the well asked the new-comer,&quo=
t;Whence are you?" The frog of the sea replied, "I am from the se=
a." The frog of the well questioned:<br>
<br>"The sea! How big i=

s that?" The frog of the sea said, "It is very big." The fro=
g of the well stretched its legs and questioned, "Ah! Is your sea so b=
ig?" The frog of the sea said, "It is much bigger." The frog=
of the well then took a leap from one side of=A0the well to the other, and=
asked, "Is it as big as this,my well?" "My friend=94, said =
the frog of the sea,"how can you compare the sea with your well?"=
<br>
<br>The frog of the well asserted: "No, there can never be anyth=
ing bigger than my well. Indeed, nothing can be bigger than this! This fell=
ow is a liar, he must be turned out."<br><br><span style=3D"font-weigh=
t:bold">Such is the case with every narrow-minded man.<br>
<br>Sitting in =
his own little well, he thinks that the whole world is no bigger than his w=
ell.</span><br><br><span style=3D"font-weight:bold">Source:</span>=A0Tales =
and Parables of Sri Ramakrishna<div style=3D"margin-top:0px;margin-right:0p=
x;margin-bottom:0.75em;margin-left:0px;line-height:1.3em;clear:both">
</di=
v></div><div style=3D"margin-top:0px;margin-right:0px;margin-bottom:0.75em;=
margin-left:0px;color:rgb(51, 51, 51);font-size:11px;line-height:1.3em"></d=
iv></span><br>-- <br>Om Namo Bhagavate Sri Ramanaya<br>
Prasanth Jalasutram=
<br><br>Love And Love Alone<br><br>
--000e0cd1a5b6266779047d572a34--
From padmaja.yarlagadda@... Wed Feb 17 11:08:36 2016

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From: "padmaja.yarlagadda" <padmaja.yarlagadda@...>
Subject: Holiplaces and Cleanliness.
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Namaste all,
Can someone please help me on how to overcome the following =

weakness of mine?
How much importance should we give to the cleanliness of=

the holy places like Haridwar, Varanasi etc? When I visited those places I=
find it very hard to concentrate on God especially while taking bath in th=
e sacred Ganges. I couldn't bear the scenes of dead bodies floating in the =
river. I am not a yogi to be able to see God even in the trash and garbage =
and my mind is still attached to this physical world. I know how holy those=
places are but for me cleanliness is very important. How can I change my t=
hinking and get benefited from pilgrimages?
Regards,
Padmaja

Jan 2010 04:49:54 -0000
2010 04:49:54 -0000
Date: Mon, 18 Jan 2010 04:49:54 -0000
Message-ID: <hj0p9i+st7i@...>
In-Reply-To: <91268.68019.qm@...>
MIME-Version: 1.0
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SLmGgyAf22Ga4CFIyv9rv1aFZuLdmM71i
Narasimha Ji
Thank you for responding with a succint and clear answer. How=
ever one last question lingers in my mind...
If a person truly does an act=

without an sense of emotion attached or I ness as mentioned by you and doe=
s not create any fresh karma ..
This also explains to me the actions of th=

e Great Trailing Swami who performs a puja to Kashi Vishweswara with his ow=
n offal as mentioned in book1 and yet Shiva does not punish him. Also the g=
reat Gajanan maharaj's actions on similar lines which I read from Pandit ji=
's website.
In the case of an solider on the battlefield this above theory=
clarifies a lot because the soldier is only performing his duty and there =
is a good chance in certain cases he will act emotionlessly...Eg: He sees a=
wounded enemy ...if given an order he will still go for the kill and do hi=
s predetermined dharma.Seen from an outsiders moral tinted lens all the abo=
ve actions will seem wrong...
Now if the needle is flipped to the other ex=

treme...If an killer does an murder cold bloodedly without emotion....say a=
s an contract killing and years of killing has hardened his nerves and he n=
o longer feels emotions..he is simply doing it as an job...
Would this mea=

n he is also not incurring karma ...
Please forgive my repeated childish =

questions, just trying to clarify some things for my understanding thats al=
l.
Pranams
Vemparla Ram Kishore
--- In vedic-wisdom@yahoogroups.com=
, "Narasimha P.V.R. Rao" <pvr108@...> wrote:
>
> Namaste,
> =C2=A0
> Karma =
is a cycle.
> =C2=A0
> If X was mad at Y and hit Y in last life, that is a =
karma committed by X. In this birth, reborn Y will encounter a situation wh=
ere he can be mad at reborn X and hit reborn X. If reborn Y does it, it wil=
l be a payback for X's previous karma, FROM the perspective of reborn X.
> =
=C2=A0
> However, it is a fresh karma from the perspective of reborn Y, if =
reborn Y *identified* with that action, i.e. if the limited I-ness of rebor=
n Y felt the emotions associated with that action and "engaged" in the acti=
on. If Y is a liberated being with no limited I-ness engaging in actions no=
n-volitionally, then no new karma is generated for Y.
> =C2=A0
> Until one =
overcomes attachment to a limited I-ness, all of one's actions generate new=
karmas.
> =C2=A0
> Best regards,
> Narasimha
> ---------------------------=
----------------------------------------
> =C2=A0 Free Jyotish Software, Fr=
> "Do It Yourself" ritual manuals for=
> =C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=
=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 http://www.=
VedicAstrologer.org
> =C2=A0=C2=A0=C2=A0=C2=A0 Films that make a difference=
: http://SaraswatiFilms.org
> =C2=A0=C2=A0=C2=A0=C2=A0 Spirituality: http:=
//groups.yahoo.com/group/vedic-wisdom
> =C2=A0 Jyotish writings: http://gro=
ups.yahoo.com/group/JyotishWritings
> -------------------------------------=
------------------------------
>
> --- On Fri, 1/15/10, vemparlaramkishore=
<vemparlaramkishore@...> wrote:
> From: vemparlaramkishore <vemparlaramkis=
hore@...>
> Subject: [vedic-wisdom] Unforgivable Karmas-3 Vimalananda
> To:=
> Date: Friday, January 15, 2010, 7:09 PM
>
=
>
>
>
>
>
>
> =C2=A0
>
>
>
>
>
>
>
>
>
> =
Narasimha Ji
>
>
>
> I have just finished reading the third book " =
the law of karma " by Aghori Vimalananda . It is no doubt as you said writt=
en by a great being . Vimalananda in his book mentions three karmas which c=
annot be easily gotten rid of and are very terrible by nature and might tak=
e an immense amount of lifetimes to even clear.
>
>
>
> The two I rememb=
er are Killing of one's guru and rape .
>
>
>
> Now the doubt that has =
arisen in my mind is this
>
>
>
> 1.How do we know whether a thing that =
is happening now is an reaction to an past action or a fresh action being s=
et forth in this lifetime...
>
>
>
> The learned gurujan's on the board =
might question ..Is there really a use by knowing that since either way the=
action is taking place and cannot be stopped.
>
>
>
> The reason I ask =
this is ...the mother goddess is described as
>
>
>
> " Ati Soumyati Ro=
udrayai Nathastasyai namo namah "
>
>
>
> She is the most pleasing among=
beautiful things and the most ferocious among terrible things ...There is =
no relative scale of good or bad for nature ( Ramarkrishna' s parable of De=
vi Kali bringing up a child and killing it ) ....I fully understand good or=
bad exists only in the human mind.
>
>
>
> But if a certain act right n=
ow is not happening as a reaction to a past act... What on earth can possib=
ly cause a person to do such a severe act.
>
>
>
> :( And how should o=
ne console a person who has undergone such a punishment.. ..
>
>
>
> One=
more reason for me asking this is ...A lot of great gurus have always said=
" Whatever happening in the world right now is Mangala and the very form o=
f Shiva himself "
>
>
>
> How can I reconcile such acts of violence happ=
ening in this kali yuga as Mangala especially some of the henious acts ....=
which brings back my original question...Are these happening more in number=
in kali yuga as a reaction of the souls who needed this punishment being b=
orn in greater numbers now...or are these a fresh set of acts.
>
>
>
> I=
do not know whether my questions would make sense. If you could answer the=
m would help me in clearing some confusion.
>
>
>
> Pranams
>
>
>
> V=
emparla Ram Kishore
>
From awasthi.suresh@... Wed Feb 17 11:08:36 2016

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From: Suresh Awasthi <awasthi.suresh@...>
Subject: Re: [vedic-wisdom] Holiplaces and Cleanliness.
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--0-25520194-1263791375=:9972
Hare Ram Krishna

Just think where your body (ashes) will go,Earth has autom=
atic procedure to give garbage
and clean garbage,any thing on earth came fr=
om earth only and submerge in earth, Only that's why in water has so many c=
leaning agent like fish,crocodile
and many more, you can correct me if I am=
wrong.
=C2=A0
Thanks & Regards
suresh awasthi
--- On Mon, 1/18/10, padma=

ja.yarlagadda <padmaja.yarlagadda@...> wrote:
From: padmaja.yarlaga=
dda <padmaja.yarlagadda@...>
Subject: [vedic-wisdom] Holiplaces and C=
leanliness.
Date: Monday, January 18, 2010=
, 2:18 AM
=C2=A0
Namaste all,
Can someone please help me on how to o=

vercome the following weakness of mine?
How much importance should we give=

to the cleanliness of the holy places like Haridwar, Varanasi etc? When I =
visited those places I find it very hard to concentrate on God especially w=
hile taking bath in the sacred Ganges. I couldn't bear the scenes of dead b=
odies floating in the river. I am not a yogi to be able to see God even in =
the trash and garbage and my mind is still attached to this physical world.=
I know how holy those places are but for me cleanliness is very important.=
How can I change my thinking and get benefited from pilgrimages?
Regards,=
Padmaja
--0-25520194-1263791375=:9972

top" style=3D"font: inherit;"><DIV>Hare Ram Krishna</DIV>
<DIV>Just think w=
here your body (ashes) will go,Earth has automatic procedure to give garbag=
e</DIV>
<DIV>and clean garbage,any thing on earth came from earth only and =
submerge in earth, Only <SPAN>that's</SPAN> why in water has so many cleani=
ng agent like fish,crocodile</DIV>
<DIV>and many more, you can correct me i=
f I am wrong.</DIV>
<DIV> </DIV>
<DIV>Thanks & Regards</DIV>
<DIV>=
suresh awasthi</DIV>
<DIV><BR><BR>--- On <B>Mon, 1/18/10, <SPAN><SPAN><SPAN=
>padmaja</SPAN></SPAN></SPAN>.yarlagadda <I><padmaja.yarlagadda@...=
m></I></B> wrote:<BR></DIV>
<BLOCKQUOTE style=3D"PADDING-LEFT: 5px; MARG=
IN-LEFT: 5px; BORDER-LEFT: rgb(16,16,255) 2px solid"><BR>From: padmaja.yarl=
agadda <padmaja.yarlagadda@...><BR>Subject: [vedic-wisdom] Holi=
places and Cleanliness.<BR>To: vedic-wisdom@yahoogroups.com<BR>Date: Monday=
, January 18, 2010, 2:18 AM<BR><BR>
<DIV id=3Dyiv977411706><SPAN style=3D"D=
ISPLAY: none"> </SPAN>
<DIV>Namaste all,<BR><BR>=
Can someone please help me on how to overcome the following weakness of min=
e?<BR><BR>How much importance should we give to the cleanliness of the holy=
places like Haridwar, Varanasi etc? When I visited those places I find it =
very hard to concentrate on God especially while taking bath in the sacred =
Ganges. I couldn't bear the scenes of dead bodies floating in the river. I =
am not a yogi to be able to see God even in the trash and garbage and my mi=
nd is still attached to this physical world. I know how holy those places a=
re but for me cleanliness is very important. How can I change my thinking a=
nd get benefited from pilgrimages?<BR><BR>Regards,<BR>Padmaja<BR><BR></DIV>=
</DIV></DIV></BLOCKQUOTE></td></tr></table><br>
--0-25520194-1263791375=:9972--

Jan 2010 07:17:28 -0000
2010 07:17:28 -0000
Date: Mon, 18 Jan 2010 07:17:25 -0000
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Subject: Few Fields Of Study Are As Diverse
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--2-1645253118-7993049694=:8
Few Fields Of Study Are As Diverse

<http://www.onlinevisainfo.com/art_inde=
x.html>
Few fields of study are as diverse as those found in Media, Art an=
d
Design courses. The following articles and college vacancies are here to
=
help those with budding artistic talents choose the right combination of
co=
urse, college and country. more info..
<http://www.onlinevisainfo.com/art_i=
ndex.html>
Fine Arts in the US Ten Good Reasons Why

<http://www.onlinevisa=
info.com/art_index.html>
There are many reasons why international students=

should elect to study
the fine arts in the United States. In the style of =
talk-show host David
Letterman <http://www.onlinevisainfo.com/art_index.htm=
l> , I'll give
you at least ten good reasons:
More To Know>>> <http://www=

.onlinevisainfo.com/art_index.html>
--2-1645253118-7993049694=:8

<w:WordDocument>
<w:View>Normal</=
w:View>
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Schemas/>
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t>
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0;
0in 5.4pt;
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font-size:10.0pt;
ms=
0;}
</style>
<![endif]-->
<p><span style=3D"font-size: 16pt;font-family: &=

quot;Comic Sans MS";color: blue;"><a href=3D"http://www.onlinevisainfo=
.com/art_index.html">Few Fields Of Study Are As
Diverse</a> </span><sp=
an style=3D"color: blue;"><o></o></span></p>
<p><b><span style=3D"font-siz=
e: 10pt;font-family: Arial;color: blue;">Few fields of
study are as diverse=
as those found in Media, Art and Design courses. The
following articles an=
d college vacancies are here to help those with budding
artistic talents ch=
oose the right combination of course, college and country. <a href=3D"http:=
//www.onlinevisainfo.com/art_index.html">more info..</a> </span></b><s=
pan style=3D"color: blue;"><o></o></span></p>
<p><b><span style=3D"font-fa=
mily: Arial;color: blue;"><a href=3D"http://www.onlinevisainfo.com/art_inde=
x.html">Fine Arts in the US Ten
Good Reasons Why</a> <br>
</span></b><=
span style=3D"font-family: Arial;color: blue;"><br>
</span><span style=3D"f=
ont-size: 10pt;font-family: Arial;color: blue;">There are
many reasons why =
international students should elect to study the fine arts in
the <st1><st1=
>United States</st1></st1>.
In the style of <a href=3D"http://www.onlinevis=
ainfo.com/art_index.html">talk-show
host David Letterman</a> , I'll gi=
ve you at least ten good reasons:</span><span style=3D"color: blue;"><o></o=
></span></p>
<p><span style=3D"font-size: 10pt;font-family: Arial;color: b=

lue;"><a href=3D"http://www.onlinevisainfo.com/art_index.html">More To Know=
>>></a> </span><span style=3D"color: blue;"><o></o></span></p=
>
--2-1645253118-7993049694=:8--

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Date: Mon, 18 Jan 2010 08:56:37 +0000
Message-ID: <90bdd2131001180056r7c3543e4y5f53fd091d69040e@...>
Content-Type: multipart/alternative; boundary=000e0cd1132a043067047d6c88ca
Subject: Ramana Maharshi answers to Why does not he go about and preach the
truth to the people at large?
X-Yahoo-Group-Post: member; u=313309882; y=_6o4dUAWMTe-
MIlNLzZVpuXcjQs8kLs6n461S5c2F4IwVHfyTI9naA
--000e0cd1132a043067047d6c88ca
Question: Why does not Bhagavan go about and preach the truth to the peopl=
e
at large?
Sri Ramana Maharshi: How do you know I am not doing it? Does p=
reaching
consist in mounting a platform and haranguing the people around? P=
reaching
is simple communication of knowledge; it can really be done in sil=
ence only.
What do you think of a man who listens to a sermon for an hour a=
nd goes away
without having been impressed by it so as to change his life? =
Compare him
with another, who sits in a holy presence and goes away after s=
ome time with
his outlook on life totally changed. Which is the better, to =
preach loudly
without effect or to sit silently sending out inner force?
A=
gain, how does speech arise? First there is abstract knowledge. Out of this=
arises the ego, which in turn gives rise to thought, and thought to the
sp=
oken word. So the word is the great grandson of the original source. If
the=
word can produce an effect, judge for yourself how much more powerful
must=
be the preaching through silence.
Source: from Silence and sat-sanga chap=
ter, Be As You Are: The Teachings of
Sri Ramana Maharshi, edited by David G=
odman
--
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=
=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=
=B0=A4=E0=B0=AE=E0=B1=81
--000e0cd1132a043067047d6c88ca

ht:1.3em">
Question: Why does not Bhagavan go about and preach the truth to=
the people at large?<br><br>Sri Ramana Maharshi: How do you know I am not =
doing it? Does preaching consist in mounting a platform and haranguing the =
people around?=C2=A0<span style=3D"font-weight:bold">Preaching is simple co=
mmunication of knowledge; it can really be done in silence only. What do yo=
u think of a man who listens to a sermon for an hour and goes away without =
having been impressed by it so as to change his life? Compare him with anot=
her, who sits in a holy presence and goes away after some time with his out=
look on life totally changed. Which is the better, to preach loudly without=
effect or to sit silently sending out inner force?</span><br>
<br><span s=
tyle=3D"font-style:italic">Again, how does speech arise? First there is abs=
tract knowledge. Out of this arises the ego, which in turn gives rise to th=
ought, and thought to the spoken word. So the word is the great grandson of=
the original source. If the word can produce an effect, judge for yourself=
how much more powerful must be the preaching through silence.</span><br>
=
<br><span style=3D"font-weight:bold">Source</span>: from Silence and sat-sa=
nga chapter, Be As You Are: The Teachings of Sri Ramana Maharshi, edited by=
David Godman<div style=3D"clear:both;margin-top:0px;margin-right:0px;margi=
n-bottom:0.75em;margin-left:0px;line-height:1.3em">
</div></div><div style=
=3D"color:rgb(51, 51, 51);font-size:87%;margin-top:0px;margin-right:0px;mar=
gin-bottom:0.75em;margin-left:0px;line-height:1.3em"></div></span><br>-- <b=
r>=E0=B0=93=E0=B0=82 =C2=A0=E0=B0=A8=E0=B0=AE=E0=B1=8B =C2=A0=E0=B0=AD=E0=
=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =C2=A0=E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=
=80 =C2=A0=E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF =C2=A0 <br>
=E0=B0=
=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=8D =C2=A0=
=E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82 <b=
r>=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=B0=AE=E0=B1=87 =E0=B0=B6=E0=B0=BE=
=E0=B0=B6=E0=B1=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81 =C2=A0<br><br>
--000e0cd1132a043067047d6c88ca--

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Subject: Re: [vedic-wisdom] Rama Naam Satya Hai - 3
y=_V8IBspT15yHIMhxRtwuoQoMal5lgsqFHNBtSrkIA-SrVcXbtg
--0-1637204619-1263816967=:99803
Namaste All,
=C2=A0
While re reading my mails after I sent them to the list=
, I found many silly errors of spelling and grammer. I was writing in a flo=
w and never checked what I wrote. Kindly pardon such errors and read throug=
h them. As they say, "Bhavnayoko samjho!".
=C2=A0
=C2=A0
=C2=A0
During the =
day time, we roamed around shooting at different places. In this 3 days we =
never visited any of the temples in Kasi. I asked him, "What about the temp=
les? Won't we visit them?". Manish retorted immediately, "=C2=A0Aren't we=
=C2=A0going to the most powerful temple in Kasi every night?"! I silently a=
greed. This is something about Manish I have observed. He rarely enters tem=
ples or standard places of worship, but suddenly he might see a small roads=
ide temple and stand and stare for sometimes, even do a pranam and then rem=
ark, "There is something here."
=C2=A0
During evening we went to visit the =
Kinnaram Ashram. Kinnaram Baba was a Aghori who lived in Kasi=C2=A0during t=
he 16th century. The place is called Aghor-sthal. Before entering Manish bo=
ught some bel leaves. As we walked inside the Ashram, Manish became silent,=
then said there are strong energies in here. Inside we meditated for somet=
ime, Manish did=C2=A0 pranam=C2=A0at the samadhi of Baba Bhagwan Ram who wa=
s the 11th head of the Ashram. Baba Bhagwan Ram had entered Nirvikalpa Sama=
dhi while meditating for 3 continuous days at the Manikarnika Samshan.=C2=
=A0 Manish, on being=C2=A0questioned, said that many sadhanas have been don=
e here in this place for long by people with no mundane desires. Therefore,=
the energies are strong here. While looking around the Ashram we found som=
e quotations which were written in small wooden boards. Manish called Aruni=
sha and me and pointed to one quotation. Translated to English, it read, "I=
f you have to give your head off to get a sadguru, you
have=C2=A0got it ch=
eap".
=C2=A0
By 8 PM we sat for dinner. We used to have early dinners, so t=
hat we had sufficient time before going to the samshan. Ideally you should =
have an empty stomach while performing any sadhana to get the best effects.=
The amount of fire in the body is fixed. There is one that digests food - =
Jathara Agni. One that digests ideas/concepts/experiences - Bhuta Agni (exi=
stential fire) which exists in the subtle body. It is the second which must=
increase in order for one to "digest" various experiences/ideas/etc. It ca=
n only increase when the Jathara Agni is less, i.e. you do not have a full =
stomach. When we are extremely focused on something and working intently on=
the same, we forget food, we do not feel hungry. This is due to the increa=
se in Bhuta Agni and decrease in Jathara Agni.
=C2=A0
As we sat eating our =
food and talking on different topics, we discussed history.The conversation=
mentioned here is a thread picked up from an earlier conversation that we =
(Manish, Arunisha and=C2=A0me) had before coming to Kasi.
=C2=A0
Manish sa=
id, "It is the same set of=C2=A0souls who come back=C2=A0again and again in=
different bodies and personalities at different times, who=C2=A0are respon=
sible for this land. There was Chadragupta and Chanakya, there was Prithvir=
aj, there was Akbar, Shankaracharya, Ramakrishna etc." He continued, "They =
can come as kings, yogis, or any other form which is necessary for them to =
accomplish their dharma. And their dharma is connected to this land=C2=A0wh=
ich we call India=C2=A0today.This land is connected to the Rishis. This is =
Rishi bhoomi. And Rishis sent people when needed.=C2=A0Prithviraj made one =
mistake, of pardoning Ghori. Imagine what happened to that woman who made P=
rithiviraj disobey his Guru?".I silently contemplated her fate.=C2=A0
=C2=
=A0
"One very senior Rishi has decided to=C2=A0change this land back to a R=
ishi bhoomi. And so shall it happen.=C2=A0Ved=C2=A0Dharma will be re establ=
ished here along the length and breadth. Nothing, however powerful or might=
ly, be it an individual or=C2=A0group,=C2=A0can stand against the will of a=
Rishi."=C2=A0 Arunisha asked a pertinent question here. "What were the Ris=
his doing for=C2=A0one thousand years?". Manish laughed and said, " A Rishi=
can very well spend a thousand years simply in samadhi, meditating. Then s=
uddenly=C2=A0one day=C2=A0wake up from meditation=C2=A0and see that Rishi b=
hoomi is gone=C2=A0and all sorts of non-spiritual things going on here. So =
He decides, it is time to get back and re create the Rishi bhoomi. You guys=
have no clue about=C2=A0what a Rishi can do. One Rishi is enough to change=
a universe, changing a country is child's play for Him." Wow. I let all th=
ese sink inside me slowly. Therefore it is so important to keep doing sadha=
na, in some manner or the other.
=C2=A0
As night approached midnight, Manis=
h and I left for the Manikarnika again. This was going be our last night of=
Chandi homa at Manikarnika, for now. We walked long the=C2=A0deserted ghat=
s, sliently. I asked him if it is ok doing a=C2=A0homa of Shiva/Bhairava on=
a pyre. He said=C2=A0yes why not, but without Shakti, there will be no Shi=
va. Worshipping the divine feminie is the most practical strategy of sadhan=
a. Shiva is the state of highest consciousness, and to reach that stage one=
must develop his body and mind such that it can hold shakti=C2=A0for which=
=C2=A0worshipping the divine Mother is the best way.=C2=A0That is why Vimal=
ananda says, "Let the Mother show you the face of the Father". The topic dr=
ifted to Vimalananda. Manish said, "Kala Bhairava is very strong in Manikar=
nika, where as Mahakala exists powerfully in the cremation grouds at Ujjain=
. But Vimalananda did Mahakala sadhana here in Manikarnika." Then staring a=
t the pitch black ganges, Manish chuckled lightly and
added, "That man was=
something." This was again an old conversation we had started=C2=A0before =
which Mainsh continued, "All these babas of today would wet their pants if =
Vimalananda were to stand infornt of them. Those three books have the power=
of a deity flowing through them. Without being physically present, Vimalan=
anda has created a army of sadhakas!". I interjected, "The books=C2=A0are l=
ike a Bible=C2=A0for sadhakas,=C2=A0arn't they?". "Yes" said Manish. Later =
on I asked him if it was possible for someone to meet Vimalanada, to which =
Manish replied that yes it was, if one does serious sadhana. However, the i=
mportant question is whether one will be able to recognize him. I fell sile=
nt hearing this. Interestingly, in the 2nd book of the Aghora series, Vimal=
anda does mention that a time will come when his "children" would spread ho=
mas. Strange, or maybe not so. Who knows how deep things run.
=C2=A0
We re=
ached the samshan by half past twelve. This time we sat at the same place w=
here we had sat on the first day of homa. The fire was low. Most of the bod=
y had been burnt already. Manish started the homa. As usual, all the dogs c=
ame and sat peacefully around the fire. Now this did not surprise me any mo=
re. In the middle of the homa Manish would slowly lift his=C2=A0palm upward=
s=C2=A0and with the next ahuti=C2=A0immediately the fire would leap higher.=
He did this quite a few times, when=C2=A0the flames were getting weaker. I=
countinued with the Chandi path and passing on the samagri to him as and w=
hen he required anything. One dom who was working on a pyre nearby, came to=
wards us and exclaimed,"Jai Mahadev". Manish too responded back, "Jai Mahad=
ev". This homa was faster. He did not use any "samputs", but a direct, stra=
ight Chandi homa. Again in the middle I got up and stroked the pyre a bit, =
pushing around some of the coconut pieces to make them burn properly. I was=
enjoying it. A few people came and sat near us, listening to the path. In=
Kasi there is a rule that whatever comes in the Samshan is the property of=
the Dom Raja (the head of doms). No one has any further claim on it. In ol=
d times, one Dom Raja was called Kallu Dom. He was an Aghori and a contempo=
rary of Kinnaram Baba. It is said he could raise the dead back to life. May=
be it is because of this tradition that Manikarnika is such an apt place fo=
r these sadhanas. I was at one point mentally wondering why are there so ma=
ny people in the samshan. The Manish said, if a Nath came here in his garb,=
everyone will run away from the samshan scared. But there is a reason why =
there are people here even so late in the night.
=C2=A0
Once the final purn=
ahuti was given, we sat for meditation. Though this homa got over faster th=
an previous days, the meditation that happened, for me, was superb. At one =
point I felt as if my mind would just burst forth and expand across the len=
gth and breadth of the Ganges. My focus was good, but I had to open my eyes=
after every 20 minutes or so. Manish continued meditating for nearly an ho=
ur. Not the slightest movement from him. Nothing. Still like a stone. Then =
a cow came and slightly nudged Manish on his feet. That made him open his e=
yes. Manish remarked, " I could have just left my body and gone off. It did=
not matter that I had a flight to catch the next day, or anything else. I =
was on the verge of death. Just at that moment the cow and brought me back.=
" Smiling he added, "What a sight it would have been for the people to see,=
how the body can be left at will".=C2=A0 I did not know what to say.
=C2=
=A0
We stood there watching another pyre in front. The body was half burnt.=
The torso had become black with deep=C2=A0red patches all over. The dom ca=
me forward, and with the bamboo stick inserted it (the bamboo stick)=C2=A0f=
rom the side of the corpse, lifting up the burning torso into the air and p=
lacing it again, strategically, in the middle of the pyre. The smooth=C2=A0=
motion of lifting up the half burnt torso, sticking out from one end of the=
bamboo stick,=C2=A0into the thin, dark, night-air reminded me of how we us=
e a fork to lift pieces of food - meat=C2=A0or vegetables, both dead -=C2=
=A0from our plates to our mouths. Manish asked me smiling, "Maza aya?". I s=
miled back in acknowledgement. Then he commented=C2=A0that I should write a=
bout this experience in the coming days. Let people know.
=C2=A0
By this ti=
me I remembered that when I was sitting and doing the Chandi path, one dog=
=C2=A0had run off with one of my chappals. I informed Manish. He exclaimed,=
" Kya baat hai! Leave the other chappal here as well." Manish said we had =
a rna with this samshan. We had been here before, in some life.
=C2=A0
As w=
e were returning, Manish said one of the point (the three peaks)=C2=A0of Sh=
iva's trishul passes through the Manikarkina. Therefore, it is a "safe" sam=
shan. Anyone who tries anything negative here will face troubles. The trish=
ul of Shiva guards this place. No spirit will cause any unnecessary disturb=
ance inside the samshan. That is also why there are people here even at 2 a=
m in the morning. There is safety in numbers. As long as ones intentions ar=
e genuine and good, Manikarnika is a wonderful place to do sadhana.
=C2=A0
=
While walking along the ghats=C2=A0which were=C2=A0totally deserted, Manish=
instructed me not to stop. The knot in my red lungi was becoming loose, I =
caught hold of it=C2=A0with one=C2=A0hand and kept moving fast, trying to k=
eep pace with Manish. Later Manish asked me if I had got some smell. I thou=
ght and recollected that yes, I did get a faint smell of heena. Twice. Mani=
sh told me it was a "Mokul". A muslim spirit of similar level as a Yaksha o=
r a Yakshini. Once the ritual is over, and you are out of the samshan, do n=
ot wait along the banks, he instructed. Do not move too close to the water=
=C2=A0late in the nightt. There are things in the water. Generally they may=
not do anything, but why take a chance. The protection of Shiva is only in=
side the Manikarnika Ghat. Then he added, Deoriya Baba (I may have mis-spel=
t the name) used to live in the middle of this Ganges 24/7. This is a city =
of saints. Here God-intoxicated Paramhamsas would roam around naked. It is =
their city.
=C2=A0
Next morning, as we sat recollecting the previous night'=
s homa, Manish talked about Vedas.=C2=A0Few sadhaks, if ever, are equally c=
omfortable with both paths of=C2=A0Aghora and Vedas. For a Veda mantra to s=
how its effects, one must get the intonation perfect. This age most people =
cannot do that. I=C2=A0enquired that I had heard from someone that a certai=
n procedure needs to be done before one starts any sadhana in the samshan. =
Manish=C2=A0laughed and replied,=C2=A0"Karna to sab kuch chahiye, par mujhe=
to kuch nehi aata!".=C2=A0I was dumbstruck.=C2=A0
=C2=A0
While talking abo=
ut Ramayana with Arunisha, his eyes suddenly become half closed. He voice b=
ecame slow and heavy,=C2=A0"The color of Rama's body is deep blue with a go=
lden tinge all=C2=A0around him. Like a sun blazing. That=C2=A0was the kavac=
ha given to Rama by Vishwamitra, the real Gayatri with two special samputs.=
It was impenetrable. And when he shot his arrows, the motion of his hands=
=C2=A0is so fast that a normal human eye will not able to observe. In 12 ho=
urs he had destroyed a forest of Ashuras.=C2=A0Ravana had a Chandrahaas kha=
dga. It was a=C2=A0mantra shakti he had acquired through sadhana. The Khadg=
a had become part of his right hand, which would fly off to kill mercilessl=
y at the slightest=C2=A0command from his mind. Such was the calibre of the =
enemy.
=C2=A0
And Rama removed even=C2=A0his Gayatri Kavacha, and fought l=
ike a normal human being when he defeated Ravana which=C2=A0means; he even =
removed the last vestige of his ego of being a God, and fought like a human=
. Is it any wonder then, that the whole of north India goes crazy at the me=
re mention of the name of Sri Rama?".
=C2=A0
He spoke with such an energy =
which cannot be defined, as if he was there and seen it all. Rama Naam Saty=
a Hai.
=C2=A0
Thus ends my recounting of our fascinating trip to Kasi.
=C2=
=A0
-Regards
=C2=A0Rajarshi
--- On Sat, 16/1/10,=

rajarshi nandy <rajarshi14@...> wrote:
From: rajarshi nandy <raj=

arshi14@...>
Subject: [vedic-wisdom] Rama Naam Satya Hai - 2
To: ve=
dic-wisdom@yahoogroups.com
Date: Saturday, 16 January, 2010, 11:25 PM
=C2=
=A0
Dear Narasimha
=C2=A0
It may sound weird, but this is what hap=
pens in real life all the time. You, I, all these people are pieces in anot=
her kind of chess game.
=C2=A0
Great analogy. Manish had given this analog=
y to us after he=C2=A0completed a beautiful=C2=A0Ganapati homa last August.=
There is=C2=A0one divine chess player, and it is totally His game.
=C2=A0=
Before I continue with the narration, I would like to mention a few points=
which I found I had not clearly mentioned in my last mail:
=C2=A0
At the =
end of the third day of Chandi homa at Manikarnika samshan, we were standin=
g and watching the pyres burn, when Manish suddenly said, in the coming day=
s you will write about this experience in a public forum. Therefore my mail=
s.
=C2=A0
Caveat: A homa on a funeral pyre is an extreme Aghor=C2=A0sadhan=

a, and it is not entirely risk free. Infact, in many paramparas it is said=
=C2=A0only someone who has a direct agya from Samshan Kali or Mahakala can =
try this procedure, or someone who has agya from a powerful Guru. It was Ma=
nish who was doing the homa, (giving ahutis)=C2=A0I was only doing the Chan=
di Path. Therefore, by reading this accounts one should not, on his own, tr=
y out this sadhana.
=C2=A0
Many people have a negative=C2=A0bias towards =

Aghor sadhanas and Aghoris. This is party due to lack of knowledge or under=
standing of the philosophy and efficacy of these sadhanas. Moreover, in rec=
ent time some TV channels too have made films etc of Aghoris, potraying the=
m as perverted individuals. This is grossly incorrect. They have no clue wh=
at they are talking about, and their accounts start with many preconcieved =
biases. Aghora is one of the many path to the reach the same goals - Self-r=
ealization. It is neither bad nor good. It is a path. Some like it, some do=
n't. Which is ok. We must follow our chosen path but at the same time have =
a healthy respect for other paths too. Many great saints and spiritual gian=
ts have taken this path. Guru Dattatreya is considered the first Aghori. Th=
e 9 great Naths were all Aghoris. Sri Trilanga Swami was an Aghori too. Vim=
alanada was a master Aghori. My mails are intended to give a first hand obj=
ective=C2=A0account of how a
powerful sadhana in the samshan is performed.=
Nothing more. I am just the cronicler.
=C2=A0
There are many people in th=

is age who have a desire for these sadhanas, who feel an attraction for thi=
s kind of a path, but have no clue how to go about it. These accounts are m=
ent to tell such=C2=A0people that these sadhanas can and do happen even tod=
ay, it is not a figment of imagination. The Manikarnika is still as powerfu=
l as it was thousands of years ago. But to go about it and=C2=A0actually be=
able to do this sadhana, just like everything else in life, there is no fi=
xed procedures or rules. Keep doing sadhana in whatever condition you are i=
n right now=C2=A0and let Nature decide. Like Sai Baba says, Shradha and Sab=
uri. Respect and patience. If the desire is genuine and deep, and one is re=
ady to wait, Nature will one day make arrangements. This is the eternal pro=
mise to every individual=C2=A0because for Her, NOTHING IS IMPOSSIBLE. And S=
he is so=C2=A0kind.=C2=A0 In the intruduction to "Aghora - At the left hand=
of God", Vimalanada says :
"Publish this book after I am gone. Let peopl=

e know the truth. Let them know what is what. Out of the thousands who may =
read it at least a few will be sincere. They will try to learn more, and th=
en Nature Herself will make arrangements for them to learn just as She did =
for me, and they will be taught according to their capabilities. The progre=
ssion will go on; there is nothing to fear".
Therefore have faith, do sadha=
na.=C2=A0
=C2=A0
Back to the narration. The second day was Astami Tithi o=
f Krishna Paksha. Manish said it is a powerful night for chita homa. Variou=
s shaktis are available on this night which can destroy Ashuras.=C2=A0Past =
midnight we were walking towards Manikarnika along the ghats. Not a single =
person was to be seen anywhere on any of the multitude of ghats which we cr=
ossed. Suddenly we found a pack of dogs, fighting among each other, blockin=
g our path. We stopped, wondering if there was any alternate route to the s=
amshan. I started mentally chanting a mantra I knew and praying to the deit=
y to make our journey smooth. Coincidentally, just at that moment we saw a =
man coming from the other side who chased the dogs away.=C2=A0Without looki=
ng at me=C2=A0Manish said, "Sometimes a simple prayer can work wonders but =
never become to big for your breeches".
=C2=A0
As we passed the Lalita Ghat=
Manish said this is a wonderful place.=C2=A0I did not think too much about=
it then since my mind was already pre occupied with the thoughts of what i=
s to come. The next day morning when we again came to the Lalita Ghat for s=
ome shooting, I suddenly felt a pressure on my head, and then everything be=
came calm. Manish smiled at me and said this is where Trilanga Swami did hi=
s tapashya and the energies are still here. I was little skeptical mentally=
, since I knew that the samadhi of Trilanga Swami was at a different ghat, =
however I did not say anything.=C2=A0Later on returning to Mumbai I spoke t=
o someone who was from Beneras and that person confirmed that indeed Trilan=
ga Swami used to stay at the Lalita Ghat and do his sadhana. Conclusion, I =
am a confirmed idiot.
=C2=A0
Back to midnight. We reached Manikarnika and a=
gain it was filled with people. But this time we did not wait. We went righ=
t inside, and Manish kept looking for a suitable chita. As we came in, agai=
n people started staring at us, but they respectfully made way for us to pa=
ss through to the middle of the samshan. We stood exactly at the middle, wi=
th Manish observing the different chitas. There were about 8/10 of them bur=
ning. It is said in thousands of years there has not been a single minute w=
hen there has not been a body burning in here. Therefore it is one of the M=
ahasamshans in India. There was one chita to my right which Manish was obse=
rving, when suddenly I found a mega size bull come and stand right next to =
the fire. I did not want to sit there, the bull looked dangerous. Before I =
could voice my concern, Manish said let us go to the other side of the sams=
han. It not only the bull,=C2=A0 but there is something else as well. I did=
not ask him what. So we
went to another side. The dom there came forward =
and said to Manish, "Baba,aap log=C2=A0kaun se chita me baithna chahate ho?=
". Manish indicated one at the end, the dome then went ahead and asked the =
people standing around the chita to make space for us to sit. He said the h=
eat from the fire is too stong, but Manish said it's ok, we'll sit here its=
elf. There were many curious onlookers, but all made space for us to sit co=
mfortably. I could hear the dom instructing others not to disturb the pyre =
we were sitting at. This is something very unique about Manikarnika. IN any=
other city, people would have objected, but not here. Manish later said, i=
t is a tradition of this place, Aghor sadhanas have been done in here for c=
ountless centuries. Therefore the domes have either themsleves seen these t=
hings or heard from their families and thus they do not disturb.
=C2=A0
Th=
e homa, as usual was awesome. The pyre was larger than the one previous nig=
ht. The heat was very strong. My focus was stronger. My mind was much calme=
r than the previous night. Within ten minutes again a pack of dogs came and=
sat around this pyre. This was strange because=C2=A0there were at least te=
n pyres burning, and all of them chose this specific pyre for some inexplic=
able reason. Dogs have a far subtler sense perception than average humans l=
ike me. This homa was extended longer. Every now and then Manish would sudd=
enly look at a certain direction intently for a few second. I too would tur=
n and look that way but saw nothing. But, everytime Manish looked at a spec=
ific direction or made some gestures, the dogs too would start barking at t=
hat direction. At one point I almost felt a bit jealous of the dogs, they c=
ould see/sense things which I=C2=A0 - being such an=C2=A0ordinary person -=
=C2=A0obviously had no clue about. In the middle of the Chandi path=C2=A0I =
could hear
chants of "Ram Nam Satya Hai" and relatives wailing as new bodi=
es were being brought in.
=C2=A0
Suddenly to my right there was a sound an=
d quite abit of smoke, I saw a transformer bursting. The dogs immediately s=
tarted barking at that. Later Manish said the Goddess was moving around, en=
tering the fire and leaving the fire. The bursting of the transformer had a=
link to this. As the Path was going on - the Chandi was in my right hand -=
I saw a human shadow pass over=C2=A0the pages of the=C2=A0book. I thought =
it was some relative who was standing behind me.=C2=A0I looked back and was=
a shocked to find there was no one behind me. And the shadow passed over m=
y book once again. This time I did not look back. Just kept chanting with m=
ore vigor and saying to myself "all iz well"-:).=C2=A0 Manish later said, a=
s one does sadhana the deity often comes to observe and make his/her presen=
ce felt, even if slightly.=C2=A0It is not an imagination but reality and th=
is can=C2=A0happen not just in a samshan but in any sadhana anywhere. The i=
dea is to keep doing sadhana.
=C2=A0
While offering coconuts into the fire,=
one coconut rolled off from the pyre. So I took a long bamboo stick which =
the domes use to stroke the fire and pushed the coconut piece inside.I wond=
ered if I=C2=A0had been a dom in any of my past lives, because I strangely =
felt natural stroking the pyre=C2=A0the way the domes do. I even wondered i=
f=C2=A0there was any company which would may me for this kind of a job, I w=
ould happily take it. What better way to do sadhana than become a dom at Ma=
nikarkina!=C2=A0Interestingly, I then remembered that Manish had bought one=
extra coconut while buying the samagri to tonight's homas. Now I understoo=
d why.
=C2=A0
In the middle of the homa, suddenly Manish called one of the =
relatives who was standing nearby and told him=C2=A0that the person whos bo=
dy was in the pyre has just left and that=C2=A0they (relatives) do not have=
to wait any more. It was already late in the night. The person did not kno=
w what to say. Suddenly Manish explained to him, do not worry, there is not=
hing evil or bad being done here. We are only praying to Ma Durga. I guess =
the person was mentally wondering about what is going on. Then another of t=
he relatives came forward and said, "Baba, hum log ahsirwad leke hi jayenge=
". So Manish said ok and asked them to sit down and continued with the homa=
. In the middle of the homa suddenly Manish asked me to observe the skin on=
the corpse=C2=A0 I saw the skin on the face had caught fire and was burnin=
g. It was a sight to see!
=C2=A0
There is a tradition of pouring Ganges wat=
er=C2=A0at the end to finsh the fire. But I could hear the domes telling th=
e relatives not to pour water on the pyre or do anything there without perm=
issin from Manish. Finally at the end they came to Manish and=C2=A0asked if=
they could pour some Ganges water. Manish said ok, but in a low voice told=
me nothing will happen to the fire, it won't die. They poured a large mud =
kalash full of water but nothing happened to the fire. It kept burning. Aft=
er some times, after some more ahutis, Manish called the people and said, "=
Devi=C2=A0samne khadi hai. App log pranam kijiye". At least 10/15 people c=
ame forward and reventially bowed to the fire. Then they wanted to touch=C2=
=A0Manish's feet, but Manish would not let them do so. They asked for his b=
lessings. He distributed some flower petals we had and told them to go home=
, since it was very late in the night. Suddenly the man, who had some doubt=
s (whom Manish had addressed earlier) came
running with tears in his eyes =
asking for forgiveness for having doubted. Manish consoled him, told him no=
thing to worry, he has done no wrong, everything is all right.=C2=A0 Later =
Manish said, if it was some other time of the day he would have brought the=
man along for a cup of tea. Another person suddenly came to Manish and ask=
ed him if he was a certain saint (a famous saint)=C2=A0who used to live in =
Kasi. Manish without responding to his query asked him where was he from, t=
he person replied interior=C2=A0Bihar. Manish advised him to go back home a=
s it was late in the night. The faith of the ordinary people of this land i=
s what makes India so unique, that is why our land and culture is still so =
alive. We city bred 'educated'=C2=A0people are too rational to understand t=
hese things. God loves the simple and uncalculating. By this time I too sto=
od up to do pranam to the fire. Immediately I felt as if my body existed on=
ly from my head to my heart, there was nothing
below, no legs, no stomach =
,=C2=A0as if=C2=A0I was simply floating on thin=C2=A0air! I told Manish wha=
t happened, he just gave a=C2=A0curt one word reply, "Good".
=C2=A0
=C2=A0
=
=C2=A0
As we were walking back from Manikarnika Manish suddenly said, "Ther=
e is a foreigner lady who lives close to Manikarnika, who has a lot of desi=
re to perform sadhanas in the samshan but does not know how to go about it.=
I saw her while meditating." For a woman to come and perform these sadhana=
s is practically difficult or impossible, unless she is a Yogini or a sadha=
ka of great calibre. Ordinary people would not be able to meet the gaze of =
a Yogini, said Manish. The next morning, when we came to the Lalita Ghat (a=
s I mentioned above), I saw a thin, frail, looking foreigner lady sitting o=
n the banks. Manish quitely indicated to me that, that is the lady whom he =
had seen last night in his meditation at the samshan. "She has desire, but =
directionless. " At that time there was nothing more we could do. I guess t=
hat is why it is so important to keep doing some sadhana on your own, inste=
ad of merely contemplating which is of no good,=C2=A0so that you are ready =
when
=C2=A0
After passing the Lalita G=
hat, next afternoon,=C2=A0we stood and observed Manikarnika from a distance=
. We were dressed like any other tourist, specially with Manish's camera ha=
nging from his neck=C2=A0and the=C2=A0tripod. Manish smiled and said let us=
not go too close to Manikarnika, what if the doms recognize us! They would=
be shell shocked seeing us dressed as tourists, wondering what is going on=
.
=C2=A0
Thus ended my second day of observing a Chandi homa on a funeral p=
yre at the famed Manikarnika Ghats of Kashi.
=C2=A0
-Regards
Rajarshi
=C2=
=A0
Rama Naam Satya Hai
The INTERNET now has a personality. YOURS! Se=

e your Yahoo! Homepage.

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top" style=3D"font: inherit;"><DIV>Namaste All,</DIV>
<DIV> </DIV>
<DI=
V>While re reading my mails after I sent them to the list, I found many sil=
ly errors of spelling and grammer. I was writing in a flow and never checke=
d what I wrote. Kindly pardon such errors and read through them. As they sa=
y, "Bhavnayoko samjho!".</DIV>
<DIV> </DIV>
<DIV> </DIV>
<DIV>&nb=
sp;</DIV>
<DIV>During the day time, we roamed around shooting at different =
places. In this 3 days we never visited any of the temples in Kasi. I asked=
him, "What about the temples? Won't we visit them?". Manish retorted immed=
iately, " Aren't we going to the most powerful temple in Kasi eve=
ry night?"! I silently agreed. This is something about Manish I have observ=
ed. He rarely enters temples or standard places of worship, but suddenly he=
might see a small roadside temple and stand and stare for sometimes, even =
do a pranam and then remark, "There is something here."</DIV>
<DIV> </=
DIV>
<DIV>During evening we went to visit the Kinnaram Ashram. Kinnaram Bab=
a was a Aghori who lived in Kasi during the 16th century. The place is=
called Aghor-sthal. Before entering Manish bought some bel leaves. As we w=
alked inside the Ashram, Manish became silent, then said there are strong e=
nergies in here. Inside we meditated for sometime, Manish did pranam&=
nbsp;at the samadhi of Baba Bhagwan Ram who was the 11th head of the Ashram=
. Baba Bhagwan Ram had entered Nirvikalpa Samadhi while meditating for 3 co=
ntinuous days at the Manikarnika Samshan. Manish, on being quest=
ioned, said that many sadhanas have been done here in this place for long b=
y people with no mundane desires. Therefore, the energies are strong here. =
While looking around the Ashram we found some quotations which were written=
in small wooden boards. Manish called Arunisha and me and pointed to one q=
uotation. Translated to English, it read, "If you have to give your head
o=
ff to get a sadguru, you have got it cheap".</DIV>
<DIV> </DIV>
<=
DIV>By 8 PM we sat for dinner. We used to have early dinners, so that we ha=
d sufficient time before going to the samshan. Ideally you should have an e=
mpty stomach while performing any sadhana to get the best effects. The amou=
nt of fire in the body is fixed. There is one that digests food - Jathara A=
gni. One that digests ideas/concepts/experiences - Bhuta Agni (existential =
fire) which exists in the subtle body. It is the second which must increase=
in order for one to "digest" various experiences/ideas/etc. It can only in=
crease when the Jathara Agni is less, i.e. you do not have a full stomach. =
When we are extremely focused on something and working intently on the same=
, we forget food, we do not feel hungry. This is due to the increase in Bhu=
ta Agni and decrease in Jathara Agni.</DIV>
<DIV> </DIV>
<DIV>As we sa=
t eating our food and talking on different topics, we discussed history.The=
conversation mentioned here is a thread picked up from an earlier conversa=
tion that we (Manish, Arunisha and me) had before coming to Kasi. </DI=
V>
<DIV> </DIV>
<DIV>Manish said, "It is the same set of souls wh=
o come back again and again in different bodies and personalities at d=
ifferent times, who are responsible for this land. There was Chadragup=
ta and Chanakya, there was Prithviraj, there was Akbar, Shankaracharya, Ram=
akrishna etc." He continued, "They can come as kings, yogis, or any other f=
orm which is necessary for them to accomplish their dharma. And their dharm=
a is connected to this land which we call India today.This land i=
s connected to the Rishis. This is Rishi bhoomi. And Rishis sent people whe=
n needed. Prithviraj made one mistake, of pardoning Ghori. Imagine wha=
t happened to that woman who made Prithiviraj disobey his Guru?".I silently=
contemplated her fate. </DIV>
<DIV> </DIV>
<DIV>"One very senior=
Rishi has decided to change this land back to a Rishi bhoomi. And so =
shall it happen. Ved Dharma will be re established here along the=
length and breadth. Nothing, however powerful or mightly, be it an individ=
ual or group, can stand against the will of a Rishi." Aruni=
sha asked a pertinent question here. "What were the Rishis doing for o=
ne thousand years?". Manish laughed and said, " A Rishi can very well spend=
a thousand years simply in samadhi, meditating. Then suddenly one day=
wake up from meditation and see that Rishi bhoomi is gone a=
nd all sorts of non-spiritual things going on here. So He decides, it is ti=
me to get back and re create the Rishi bhoomi. You guys have no clue about&=
nbsp;what a Rishi can do. One Rishi is enough to change a universe, changin=
g a country is child's play for Him." Wow. I let all these sink inside me s=
lowly. Therefore it is so important to keep
doing sadhana, in some manner =
or the other.</DIV>
<DIV> </DIV>
<DIV>As night approached midnight, Ma=
nish and I left for the Manikarnika again. This was going be our last night=
of Chandi homa at Manikarnika, for now. We walked long the deserted g=
hats, sliently. I asked him if it is ok doing a homa of Shiva/Bhairava=
on a pyre. He said yes why not, but without Shakti, there will be no =
Shiva. Worshipping the divine feminie is the most practical strategy of sad=
hana. Shiva is the state of highest consciousness, and to reach that stage =
one must develop his body and mind such that it can hold shakti for wh=
ich worshipping the divine Mother is the best way. That is why Vi=
malananda says, "Let the Mother show you the face of the Father". The topic=
drifted to Vimalananda. Manish said, "Kala Bhairava is very strong in Mani=
karnika, where as Mahakala exists powerfully in the cremation grouds at Ujj=
ain. But Vimalananda did Mahakala sadhana here in Manikarnika." Then starin=
g at the pitch black ganges,
Manish chuckled lightly and added, "That man =
was something." This was again an old conversation we had started befo=
re which Mainsh continued, "All these babas of today would wet their pants =
if Vimalananda were to stand infornt of them. Those three books have the po=
wer of a deity flowing through them. Without being physically present, Vima=
lananda has created a army of sadhakas!". I interjected, "The books ar=
e like a Bible for sadhakas, arn't they?". "Yes" said Manish. Lat=
er on I asked him if it was possible for someone to meet Vimalanada, to whi=
ch Manish replied that yes it was, if one does serious sadhana. However, th=
e important question is whether one will be able to recognize him. I fell s=
ilent hearing this. Interestingly, in the 2nd book of the Aghora series, Vi=
malanda does mention that a time will come when his "children" would spread=
homas. Strange, or maybe not so. Who knows how deep things run. </DIV>
<DI=
V> </DIV>
<DIV>We reached the samshan by half past twelve. This time w=
e sat at the same place where we had sat on the first day of homa. The fire=
was low. Most of the body had been burnt already. Manish started the homa.=
As usual, all the dogs came and sat peacefully around the fire. Now this d=
id not surprise me any more. In the middle of the homa Manish would slowly =
lift his palm upwards and with the next ahuti immediately th=
e fire would leap higher. He did this quite a few times, when the flam=
es were getting weaker. I countinued with the Chandi path and passing on th=
e samagri to him as and when he required anything. One dom who was working =
on a pyre nearby, came towards us and exclaimed,"Jai Mahadev". Manish too r=
esponded back, "Jai Mahadev". This homa was faster. He did not use any "sam=
puts", but a direct, straight Chandi homa. Again in the middle I got up and=
stroked the pyre a bit, pushing around some of the coconut pieces to make =
them
burn properly. I was enjoying it. A few people came and sat near us, =
listening to the path. In Kasi there is a rule that whatever comes in the S=
amshan is the property of the Dom Raja (the head of doms). No one has any f=
urther claim on it. In old times, one Dom Raja was called Kallu Dom. He was=
an Aghori and a contemporary of Kinnaram Baba. It is said he could raise t=
he dead back to life. Maybe it is because of this tradition that Manikarnik=
a is such an apt place for these sadhanas. I was at one point mentally wond=
ering why are there so many people in the samshan. The Manish said, if a Na=
th came here in his garb, everyone will run away from the samshan scared. B=
ut there is a reason why there are people here even so late in the night.</=
DIV>
<DIV> </DIV>
<DIV>Once the final purnahuti was given, we sat for =
meditation. Though this homa got over faster than previous days, the medita=
tion that happened, for me, was superb. At one point I felt as if my mind w=
ould just burst forth and expand across the length and breadth of the Gange=
s. My focus was good, but I had to open my eyes after every 20 minutes or s=
o. Manish continued meditating for nearly an hour. Not the slightest moveme=
nt from him. Nothing. Still like a stone. Then a cow came and slightly nudg=
ed Manish on his feet. That made him open his eyes. Manish remarked, " I co=
uld have just left my body and gone off. It did not matter that I had a fli=
ght to catch the next day, or anything else. I was on the verge of death. J=
ust at that moment the cow and brought me back." Smiling he added, "What a =
sight it would have been for the people to see, how the body can be left at=
will". I did not know what to say. </DIV>
<DIV> </DIV>
<DIV>We =
stood there watching another pyre in front. The body was half burnt. The to=
rso had become black with deep red patches all over. The dom came forw=
ard, and with the bamboo stick inserted it (the bamboo stick) from the=
side of the corpse, lifting up the burning torso into the air and placing =
it again, strategically, in the middle of the pyre. The smooth motion =
of lifting up the half burnt torso, sticking out from one end of the bamboo=
stick, into the thin, dark, night-air reminded me of how we use a for=
k to lift pieces of food - meat or vegetables, both dead - from o=
ur plates to our mouths. Manish asked me smiling, "Maza aya?". I smiled bac=
k in acknowledgement. Then he commented that I should write about this=
experience in the coming days. Let people know.</DIV>
<DIV> </DIV>
<D=
IV>By this time I remembered that when I was sitting and doing the Chandi p=
ath, one dog had run off with one of my chappals. I informed Manish. H=
e exclaimed, " Kya baat hai! Leave the other chappal here as well." Manish =
said we had a rna with this samshan. We had been here before, in some life.=
</DIV>
<DIV> </DIV>
<DIV>As we were returning, Manish said one of the =
point (the three peaks) of Shiva's trishul passes through the Manikark=
ina. Therefore, it is a "safe" samshan. Anyone who tries anything negative =
here will face troubles. The trishul of Shiva guards this place. No spirit =
will cause any unnecessary disturbance inside the samshan. That is also why=
there are people here even at 2 am in the morning. There is safety in numb=
ers. As long as ones intentions are genuine and good, Manikarnika is a wond=
erful place to do sadhana.</DIV>
<DIV> </DIV>
<DIV>While walking along=
the ghats which were totally deserted, Manish instructed me not =
to stop. The knot in my red lungi was becoming loose, I caught hold of it&n=
bsp;with one hand and kept moving fast, trying to keep pace with Manis=
h. Later Manish asked me if I had got some smell. I thought and recollected=
that yes, I did get a faint smell of heena. Twice. Manish told me it was a=
"Mokul". A muslim spirit of similar level as a Yaksha or a Yakshini. Once =
the ritual is over, and you are out of the samshan, do not wait along the b=
anks, he instructed. Do not move too close to the water late in the ni=
ghtt. There are things in the water. Generally they may not do anything, bu=
t why take a chance. The protection of Shiva is only inside the Manikarnika=
Ghat. Then he added, Deoriya Baba (I may have mis-spelt the name) used to =
live in the middle of this Ganges 24/7. This is a city of saints. Here God-=
intoxicated Paramhamsas would roam around
naked. It is their city.</DIV>
<=
DIV> </DIV>
<DIV>Next morning, as we sat recollecting the previous nig=
ht's homa, Manish talked about Vedas. Few sadhaks, if ever, are equall=
y comfortable with both paths of Aghora and Vedas. For a Veda mantra t=
o show its effects, one must get the intonation perfect. This age most peop=
le cannot do that. I enquired that I had heard from someone that a cer=
tain procedure needs to be done before one starts any sadhana in the samsha=
n. Manish laughed and replied, "Karna to sab kuch chahiye, par mu=
jhe to kuch nehi aata!". I was dumbstruck. </DIV>
<DIV> </DI=
V>
<DIV>While talking about Ramayana with Arunisha, his eyes suddenly becom=
e half closed. He voice became slow and heavy, "The color of Rama's bo=
dy is deep blue with a golden tinge all around him. Like a sun blazing=
. That was the kavacha given to Rama by Vishwamitra, the real Gayatri =
with two special samputs. It was impenetrable. And when he shot his arrows,=
the motion of his hands is so fast that a normal human eye will not a=
ble to observe. In 12 hours he had destroyed a forest of Ashuras. Rava=
na had a Chandrahaas khadga. It was a mantra shakti he had acquired th=
rough sadhana. The Khadga had become part of his right hand, which would fl=
y off to kill mercilessly at the slightest command from his mind. Such=
was the calibre of the enemy. </DIV>
<DIV> </DIV>
<DIV>And Rama remov=
ed even his Gayatri Kavacha, and fought like a normal human being when=
he defeated Ravana which means; he even removed the last vestige of h=
is ego of being a God, and fought like a human. Is it any wonder then, that=
the whole of north India goes crazy at the mere mention of the name of Sri=
Rama?". </DIV>
<DIV> </DIV>
<DIV>He spoke with such an energy which c=
annot be defined, as if he was there and seen it all. Rama Naam Satya Hai.<=
/DIV>
<DIV> </DIV>
<DIV>Thus ends my recounting of our fascinating tri=
p to Kasi.</DIV>
<DIV> </DIV>
<DIV>-Regards</DIV>
<DIV> Rajarshi<=
/DIV><BR><BR>
<DIV><EM><STRONG>
<DIV class=3DMsoNormal><STRONG><SPAN style=
=3D"FONT-SIZE: 10pt; COLOR: navy; FONT-FAMILY: Verdana"><FONT face=3DCourie=
r color=3D#000000 size=3D3><FONT color=3D#00007f>Rama Naama Satya Hai..</FO=
NT></FONT></SPAN></STRONG></DIV></STRONG></EM></DIV><BR><BR>--- On <B>Sat, =
16/1/10, rajarshi nandy <I><rajarshi14@...></I></B> wrote:<BR=
>
<BLOCKQUOTE style=3D"PADDING-LEFT: 5px; MARGIN-LEFT: 5px; BORDER-LEFT: rg=
b(16,16,255) 2px solid"><BR>From: rajarshi nandy <rajarshi14@...=
><BR>Subject: [vedic-wisdom] Rama Naam Satya Hai - 2<BR>To: vedic-wisdom=
@yahoogroups.com<BR>Date: Saturday, 16 January, 2010, 11:25 PM<BR><BR>
<DIV=
id=3Dyiv252821719><SPAN style=3D"DISPLAY: none"> </SPAN>
<DIV id=3Dy=
grp-text>
<DIV>
<TABLE cellSpacing=3D0 cellPadding=3D0 border=3D0>
<TBODY>
=
<TR>
<TD vAlign=3Dtop>
<DIV>Dear Narasimha</DIV>
<DIV> </DIV>
<DIV><EM=
>It may sound weird, but this is what happens in real life all the time. Yo=
u, I, all these people are pieces in another kind of chess game. </EM></DIV=
>
<DIV> </DIV>
<DIV>Great analogy. Manish had given this analogy to us=
after he completed a beautiful Ganapati homa last August. There =
is one divine chess player, and it is totally His game. </DIV>
<DIV>&n=
bsp;</DIV>
<DIV>Before I continue with the narration, I would like to menti=
on a few points which I found I had not clearly mentioned in my last mail:<=
/DIV>
<DIV> </DIV>
<UL>
<LI>At the end of the third day of Chandi homa=
at Manikarnika samshan, we were standing and watching the pyres burn, when=
Manish suddenly said, in the coming days you will write about this experie=
nce in a public forum. Therefore my mails.</LI></UL>
<DIV> </DIV>
<UL>=
<LI><STRONG>Caveat</STRONG>: A homa on a funeral pyre is an extreme Aghor&=

nbsp;sadhana, and it is not entirely risk free. Infact, in many paramparas =
it is said only someone who has a direct agya from Samshan Kali or Mah=
akala can try this procedure, or someone who has agya from a powerful Guru.=
It was Manish who was doing the homa, (giving ahutis) I was only doin=
g the Chandi Path. Therefore, by reading this accounts one should not, on h=
is own, try out this sadhana. </LI></UL>
<DIV> </DIV>
<UL>
<LI>Many pe=
ople have a negative bias towards Aghor sadhanas and Aghoris. This is =
party due to lack of knowledge or understanding of the philosophy and effic=
acy of these sadhanas. Moreover, in recent time some TV channels too have m=
ade films etc of Aghoris, potraying them as perverted individuals. This is =
grossly incorrect. They have no clue what they are talking about, and their=
accounts start with many preconcieved biases. Aghora is one of the many pa=
th to the reach the same goals - Self-realization. It is neither bad nor go=
od. It is a path. Some like it, some don't. Which is ok. We must follow our=
chosen path but at the same time have a healthy respect for other paths to=
o. Many great saints and spiritual giants have taken this path. Guru Dattat=
reya is considered the first Aghori. The 9 great Naths were all Aghoris. Sr=
i Trilanga Swami was an Aghori too. Vimalanada was a master Aghori. My mail=
s are intended to give a first hand
objective account of how a powerf=
ul sadhana in the samshan is performed. Nothing more. I am just the cronicl=
er.</LI></UL>
<DIV> </DIV>
<UL>
<LI>There are many people in this age =
who have a desire for these sadhanas, who feel an attraction for this kind =
of a path, but have no clue how to go about it. These accounts are ment to =
tell such people that these sadhanas can and do happen even today, it =
is not a figment of imagination. The Manikarnika is still as powerful as it=
was thousands of years ago. But to go about it and actually be able t=
o do this sadhana, just like everything else in life, there is no fixed pro=
cedures or rules. Keep doing sadhana in whatever condition you are in right=
now and let Nature decide. Like Sai Baba says, Shradha and Saburi. Re=
spect and patience. If the desire is genuine and deep, and one is ready to =
wait, Nature will one day make arrangements. This is the eternal promise to=
every individual because for Her, NOTHING IS IMPOSSIBLE. And She is s=
o kind. In the intruduction to "Aghora - At the left hand of God=
", Vimalanada says :</LI></UL>
<BLOCKQUOTE dir=3Dltr>
<BLOCKQUOTE dir=3Dltr=
>
<DIV>"Publish this book after I am gone. Let people know the truth. Let t=
hem know what is what. Out of the thousands who may read it at least a few =
will be sincere. They will try to learn more, and then Nature Herself will =
make arrangements for them to learn just as She did for me, and they will b=
e taught according to their capabilities. <U>The progression will go on; th=
ere is nothing to fear</U>".</DIV></BLOCKQUOTE>
<P dir=3Dltr>Therefore have=
faith, do sadhana.
<DIV> </DIV>
<DIV>=
Back to the narration. The second day was Astami Tithi of Krishna Paksha. M=
anish said it is a powerful night for chita homa. Various shaktis are avail=
able on this night which can destroy Ashuras. Past midnight we were wa=
lking towards Manikarnika along the ghats. Not a single person was to be se=
en anywhere on any of the multitude of ghats which we crossed. Suddenly we =
found a pack of dogs, fighting among each other, blocking our path. We stop=
ped, wondering if there was any alternate route to the samshan. I started m=
entally chanting a mantra I knew and praying to the deity to make our journ=
ey smooth. Coincidentally, just at that moment we saw a man coming from the=
other side who chased the dogs away. Without looking at me Manis=
h said, "Sometimes a simple prayer can work wonders but never become to big=
for your breeches".</DIV>
<DIV> </DIV>
<DIV>As we passed the Lalita G=
hat Manish said this is a wonderful place. I did not think too much ab=
out it then since my mind was already pre occupied with the thoughts of wha=
t is to come. The next day morning when we again came to the Lalita Ghat fo=
r some shooting, I suddenly felt a pressure on my head, and then everything=
became calm. Manish smiled at me and said this is where Trilanga Swami did=
his tapashya and the energies are still here. I was little skeptical menta=
lly, since I knew that the samadhi of Trilanga Swami was at a different gha=
t, however I did not say anything. Later on returning to Mumbai I spok=
e to someone who was from Beneras and that person confirmed that indeed Tri=
langa Swami used to stay at the Lalita Ghat and do his sadhana. Conclusion,=
I am a confirmed idiot.</DIV>
<DIV> </DIV>
<DIV>Back to midnight. We =
reached Manikarnika and again it was filled with people. But this time we d=
id not wait. We went right inside, and Manish kept looking for a suitable c=
hita. As we came in, again people started staring at us, but they respectfu=
lly made way for us to pass through to the middle of the samshan. We stood =
exactly at the middle, with Manish observing the different chitas. There we=
re about 8/10 of them burning. It is said in thousands of years there has n=
ot been a single minute when there has not been a body burning in here. The=
refore it is one of the Mahasamshans in India. There was one chita to my ri=
ght which Manish was observing, when suddenly I found a mega size bull come=
and stand right next to the fire. I did not want to sit there, the bull lo=
oked dangerous. Before I could voice my concern, Manish said let us go to t=
he other side of the samshan. It not only the bull, but there is some=
thing else as well. I did not ask him
what. So we went to another side. Th=
e dom there came forward and said to Manish, "Baba,aap log kaun se chi=
ta me baithna chahate ho?". Manish indicated one at the end, the dome then =
went ahead and asked the people standing around the chita to make space for=
us to sit. He said the heat from the fire is too stong, but Manish said it=
's ok, we'll sit here itself. There were many curious onlookers, but all ma=
de space for us to sit comfortably. I could hear the dom instructing others=
not to disturb the pyre we were sitting at. This is something very unique =
about Manikarnika. IN any other city, people would have objected, but not h=
ere. Manish later said, it is a tradition of this place, Aghor sadhanas hav=
e been done in here for countless centuries. Therefore the domes have eithe=
r themsleves seen these things or heard from their families and thus they d=
o not disturb. </DIV>
<DIV> </DIV>
<DIV>The homa, as usual was awesome=
. The pyre was larger than the one previous night. The heat was very strong=
. My focus was stronger. My mind was much calmer than the previous night. W=
ithin ten minutes again a pack of dogs came and sat around this pyre. This =
was strange because there were at least ten pyres burning, and all of =
them chose this specific pyre for some inexplicable reason. Dogs have a far=
subtler sense perception than average humans like me. This homa was extend=
ed longer. Every now and then Manish would suddenly look at a certain direc=
tion intently for a few second. I too would turn and look that way but saw =
nothing. But, everytime Manish looked at a specific direction or made some =
gestures, the dogs too would start barking at that direction. At one point =
I almost felt a bit jealous of the dogs, they could see/sense things which =
I - being such an ordinary person - obviously had no clue a=
bout. In the middle of the Chandi
path I could hear chants of "Ram Na=
m Satya Hai" and relatives wailing as new bodies were being brought in. </D=
IV>
<DIV> </DIV>
<DIV>Suddenly to my right there was a sound and quite=
abit of smoke, I saw a transformer bursting. The dogs immediately started =
barking at that. Later Manish said the Goddess was moving around, entering =
the fire and leaving the fire. The bursting of the transformer had a link t=
o this. As the Path was going on - the Chandi was in my right hand - I saw =
a human shadow pass over the pages of the book. I thought it was =
some relative who was standing behind me. I looked back and was a shoc=
ked to find there was no one behind me. And the shadow passed over my book =
once again. This time I did not look back. Just kept chanting with more vig=
or and saying to myself "all iz well"-:). Manish later said, as one d=
oes sadhana the deity often comes to observe and make his/her presence felt=
, even if slightly. It is not an imagination but reality and this can&=
nbsp;happen not just in a samshan but in any sadhana anywhere. The idea is =
to keep doing
sadhana.</DIV>
<DIV> </DIV>
<DIV>While offering coconut=
s into the fire, one coconut rolled off from the pyre. So I took a long bam=
boo stick which the domes use to stroke the fire and pushed the coconut pie=
ce inside.I wondered if I had been a dom in any of my past lives, beca=
use I strangely felt natural stroking the pyre the way the domes do. I=
even wondered if there was any company which would may me for this ki=
nd of a job, I would happily take it. What better way to do sadhana than be=
come a dom at Manikarkina! Interestingly, I then remembered that Manis=
h had bought one extra coconut while buying the samagri to tonight's homas.=
Now I understood why.</DIV>
<DIV> </DIV>
<DIV>In the middle of the ho=
ma, suddenly Manish called one of the relatives who was standing nearby and=
told him that the person whos body was in the pyre has just left and =
that they (relatives) do not have to wait any more. It was already lat=
e in the night. The person did not know what to say. Suddenly Manish explai=
ned to him, do not worry, there is nothing evil or bad being done here. We =
are only praying to Ma Durga. I guess the person was mentally wondering abo=
ut what is going on. Then another of the relatives came forward and said, "=
Baba, hum log ahsirwad leke hi jayenge". So Manish said ok and asked them t=
o sit down and continued with the homa. In the middle of the homa suddenly =
Manish asked me to observe the skin on the corpse I saw the skin on t=
he face had caught fire and was burning. It was a sight to see!</DIV>
<DIV>=
</DIV>
<DIV>There is a tradition of pouring Ganges water at the =
end to finsh the fire. But I could hear the domes telling the relatives not=
to pour water on the pyre or do anything there without permissin from Mani=
sh. Finally at the end they came to Manish and asked if they could pou=
r some Ganges water. Manish said ok, but in a low voice told me nothing wil=
l happen to the fire, it won't die. They poured a large mud kalash full of =
water but nothing happened to the fire. It kept burning. After some times, =
after some more ahutis, Manish called the people and said, " Devi samn=
e khadi hai. App log pranam kijiye". At least 10/15 people came forward and=
reventially bowed to the fire. Then they wanted to touch Manish's fee=
t, but Manish would not let them do so. They asked for his blessings. He di=
stributed some flower petals we had and told them to go home, since it was =
very late in the night. Suddenly the man, who had some doubts (whom Manish =
had
addressed earlier) came running with tears in his eyes asking for forg=
iveness for having doubted. Manish consoled him, told him nothing to worry,=
he has done no wrong, everything is all right. Later Manish said, if=
it was some other time of the day he would have brought the man along for =
a cup of tea. Another person suddenly came to Manish and asked him if he wa=
s a certain saint (a famous saint) who used to live in Kasi. Manish wi=
thout responding to his query asked him where was he from, the person repli=
ed interior Bihar. Manish advised him to go back home as it was late i=
n the night. The faith of the ordinary people of this land is what makes In=
dia so unique, that is why our land and culture is still so alive. We city =
bred 'educated' people are too rational to understand these things. Go=
d loves the simple and uncalculating. By this time I too stood up to do pra=
nam to the fire. Immediately I felt as if my body existed only from my
hea=
d to my heart, there was nothing below, no legs, no stomach , as if&nb=
sp;I was simply floating on thin air! I told Manish what happened, he =
just gave a curt one word reply, "Good".</DIV>
<DIV> </DIV>
<DIV>=
</DIV>
<DIV> </DIV>
<DIV>As we were walking back from Manikarnik=
a Manish suddenly said, "There is a foreigner lady who lives close to Manik=
arnika, who has a lot of desire to perform sadhanas in the samshan but does=
not know how to go about it. I saw her while meditating." For a woman to c=
ome and perform these sadhanas is practically difficult or impossible, unle=
ss she is a Yogini or a sadhaka of great calibre. Ordinary people would not=
be able to meet the gaze of a Yogini, said Manish. The next morning, when =
we came to the Lalita Ghat (as I mentioned above), I saw a thin, frail, loo=
king foreigner lady sitting on the banks. Manish quitely indicated to me th=
at, that is the lady whom he had seen last night in his meditation at the s=
amshan. "She has desire, but directionless. " At that time there was nothin=
g more we could do. I guess that is why it is so important to keep doing so=
me sadhana on your own, instead of merely contemplating which is of no good=
, so that you are
ready when Nature decides to give you a push. </DIV=
>
<DIV> </DIV>
<DIV>After passing the Lalita Ghat, next afternoon,&nbs=
p;we stood and observed Manikarnika from a distance. We were dressed like a=
ny other tourist, specially with Manish's camera hanging from his neck =
;and the tripod. Manish smiled and said let us not go too close to Man=
ikarnika, what if the doms recognize us! They would be shell shocked seeing=
us dressed as tourists, wondering what is going on.</DIV>
<DIV> </DIV=
>
<DIV>Thus ended my second day of observing a Chandi homa on a funeral pyr=
e at the famed Manikarnika Ghats of Kashi.</DIV>
<DIV> </DIV>
<DIV>-Re=
gards</DIV>
<DIV>Rajarshi</DIV>
<DIV> </DIV><BR>
<DIV><EM><STRONG>
<DI=
V class=3DMsoNormal><STRONG><SPAN style=3D"FONT-SIZE: 10pt; COLOR: navy; FO=
NT-FAMILY: Verdana"><FONT face=3DCourier color=3D#000000 size=3D3><FONT col=
or=3D#00007f>Rama Naam Satya Hai</FONT></FONT></SPAN></STRONG></DIV></STRON=
G></EM></DIV><BR><BR></TD></TR></TBODY></TABLE><BR>
<HR SIZE=3D1>
The INTER=
NET now has a personality. YOURS! <A href=3D"http://in.rd.yahoo.com/tagline=
_yyi_1/*http://in.yahoo.com/" target=3D_blank rel=3Dnofollow>See your Yahoo=
! Homepage</A>.
<DIV></DIV></DIV></DIV></BLOCKQUOTE></td></tr></table><br>=
<hr size=3D1></hr>
OURS! <a href=3D"http://in.rd.yahoo.com/tagline_yyi_1/*http://in.yahoo.com/=
" target=3D"_blank">See your Yahoo! Homepage</a>.
--0-1637204619-1263816967=:99803--
From kbk_murthi@... Wed Feb 17 11:08:36 2016

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Jan 2010 22:38:05 IST
Date: Mon, 18 Jan 2010 22:38:05 +0530 (IST)
In-Reply-To: <hj0gdv+hnv3@...>
MIME-Version: 1.0
From: Balakrishna Murthy <kbk_murthi@...>
Subject: Re: [vedic-wisdom] Holiplaces and Cleanliness.
y=kNo2AUPLYs2iyT7bcDjAcNAOStLkBeL0aWtU69e4riPfHjUCzQ
X-Yahoo-Profile: kbk_murthi
--0-1771783964-1263834485=:47289
My dear niece,
I appreciate you for expressing what you have experienced, a=
nd say,"Can someone please help me on how to overcome the following weaknes=
s of mine?". It is a humble request.
We also visited Varanasi and the place=
s around 10 years back. Our Master was telling all of us while we were proc=
eeding to Varanasi, during the course of journey.
"All of you may find so m=
uch of unclean environment there in Varanasi. You also see cows lying acros=
s the narrow streets leading to the Temple, with all urine and dung split o=
n the road. After taking a holy bath in the Ganges, you may have have to wa=
lk on such narrow paths leading to the Diety and you may feel hatred for th=
e place. The Purohits at the Ganges demand huge amounts of money and many p=
eople seem to take advantage of our needs and encash illegally. But underst=
and that the people born at Varanasi are fortunate. People desire and make =
attempts to have their last breath there, but it is not possible to all.
N=
ow let you realize a truth behind this. In Varanasi, there are lakhs and la=
khs of SIVALINGAS in the earth, and anywhere you try to dig, you get one.. =
That means you are virtually walking with your feet over the Lord, all alon=
g the places in Varanasi. How painful it is to keep your feet and walk over=
The Almighty. So remember the energies floating in the place and even belo=
w your feet Lord is present. Don't get hatredness and feel bad about the un=
cleanliness environment.
Make yourself modified, transformed to contain s=
uch unclean environment, and see only the abundant energy prevailing there.=
It is but very difficult to improve on whatever is said about the cleanles=
sness.Whenever we visit a holy place, when we come back from the visit, we =
have to learn some positive lessons, and the lesson here is "STOP HATING AN=
YONE, EVEN IN SLUMS AND MOST UN-HYGENIC PLACES, TRY TO SEE THE ALMIGHTY IN =
THOSE DIRTY AND SMELLING AREAS. REALIZE THE SAD STATE OF AFFAIRS PREVAILING=
TO SOME OF OUR CO-HUMANS."
So when we visit Varanasi and see all kinds of=

hopeless things as described by you, we should try to weigh them in the ba=
ck drop of the High Energies prevailing there, and from that point, we shou=
ld learn to love people as and when, it is an instant that have to hate the=
m.
This requires a transformation in us, and we should go only with such p=

rior preparation=C2=A0 for pilgrimages. We should also find some positive c=
hanges in our performance, character, behavior after any visit to a holy pl=
ace , a temple or a Master. Then the purpose served.
When you will leave s=

omething in the Ganges, with a vow not to have it in future, you observe pe=
ople leaving vegetables, fruits etc. You may also find many leaving things =
they really do not like.
But what you have to leave for ever in Ganges, is=

the angular points of character to be rounded off, anger, hatreds, jealous=
y,narrow mind,stubbornness and so on. Thus every visit makes us polished.
=
This is not to hurt the feelings, or not to look down the deficiencies poin=
ted out. But to accept the realities, expect the unexpected and utilize the=
visit as an opportunity to make amends to personality.
Love and Blessings =
to you.
Uncle Bala Krishna Murthi, Vijayawada.
----------------------------=
-------------------------------------------------------
--- On Sun, 17/1=

/10, padmaja.yarlagadda <padmaja.yarlagadda@...> wrote:
From: padmaj=
a.yarlagadda <padmaja.yarlagadda@...>
Subject: [vedic-wisdom] Holipla=
ces and Cleanliness.
Date: Sunday, 17 Janu=
ary, 2010, 8:18 PM
=C2=A0
Namaste a=
ll,
Can someone please help me on how to overcome the following weakness=

of mine?
How much importance should we give to the cleanliness of the h=

oly places like Haridwar, Varanasi etc? When I visited those places I find =
it very hard to concentrate on God especially while taking bath in the sacr=
ed Ganges. I couldn't bear the scenes of dead bodies floating in the river.=
I am not a yogi to be able to see God even in the trash and garbage and my=
mind is still attached to this physical world. I know how holy those place=
s are but for me cleanliness is very important. How can I change my thinkin=
g and get benefited from pilgrimages?
Regards,
Padmaja
The INTERNET now has a personality. YOURS!=

See your Yahoo! Homepage. http://in.yahoo.com/
--0-1771783964-1263834485=:47289

top" style=3D"font: inherit;"><font size=3D"4"><span style=3D"font-family: =
comic sans ms;">My dear niece,</span><br style=3D"font-family: comic sans m=
s;"><span style=3D"font-family: comic sans ms;">I appreciate you for expres=
sing what you have experienced, and say,"Can someone please help me on how =
to overcome the following weakness of mine?". It is a humble request.</span=
><br style=3D"font-family: comic sans ms;"><span style=3D"font-family: comi=
c sans ms;">We also visited Varanasi and the places around 10 years back. O=
ur Master was telling all of us while we were proceeding to Varanasi, durin=
g the course of journey.</span><br style=3D"font-family: comic sans ms;"><s=
pan style=3D"font-family: comic sans ms;">"All of you may find so much of u=
nclean environment there in Varanasi. You also see cows lying across the na=
rrow streets leading to the Temple, with all urine and dung split on the ro=
ad. After taking a
holy bath in the Ganges, you may have have to walk on s=
uch narrow paths leading to the Diety and you may feel hatred for the place=
. The Purohits at the Ganges demand huge amounts of money and many people s=
eem to take advantage of our needs and encash illegally. But understand tha=
t the people born at Varanasi are fortunate. People desire and make attempt=
s to have their last breath there, but it is not possible to all.<br><br st=
yle=3D"font-family: comic sans ms;"></span><span style=3D"font-family: comi=
c sans ms;">Now let you realize a truth behind this. In Varanasi, there are=
lakhs and lakhs of SIVALINGAS in the earth, and anywhere you try to dig, y=
ou get one.. That means you are virtually walking with your feet over the L=
ord, all along the places in Varanasi. How painful it is to keep your feet =
and walk over The Almighty. So remember the energies floating in the place =
and even below your feet Lord is present. Don't get hatredness and feel bad=
about the
uncleanliness environment. <br><br>Make yourself modified, tran=
sformed to contain such unclean environment, and see only the abundant ener=
gy prevailing there. It is but very difficult to improve on whatever is sai=
d about the cleanlessness.Whenever we visit a holy place, when we come back=
from the visit, we have to learn some positive lessons, and the lesson her=
e is "STOP HATING ANYONE, EVEN IN SLUMS AND MOST UN-HYGENIC PLACES, TRY TO =
SEE THE ALMIGHTY IN THOSE DIRTY AND SMELLING AREAS. REALIZE THE SAD STATE O=
F AFFAIRS PREVAILING TO SOME OF OUR CO-HUMANS."<br><br style=3D"font-family=
: comic sans ms;"></span><span style=3D"font-family: comic sans ms;">So whe=
n we visit Varanasi and see all kinds of hopeless things as described by yo=
u, we should try to weigh them in the back drop of the High Energies prevai=
ling there, and from that point, we should learn to love people as and when=
, it is an instant that have to hate them.</span><br style=3D"font-family: =
comic sans
ms;"><br style=3D"font-family: comic sans ms;"><span style=3D"f=
ont-family: comic sans ms;">This requires a transformation in us, and we sh=
ould go only with such prior preparation for pilgrimages. We should a=
lso find some positive changes in our performance, character, behavior afte=
r any visit to a holy place , a temple or a Master. Then the purpose served=
.</span><br style=3D"font-family: comic sans ms;"><br style=3D"font-family:=
comic sans ms;"><span style=3D"font-family: comic sans ms;">When you will =
leave something in the Ganges, with a vow not to have it in future, you obs=
erve people leaving vegetables, fruits etc. You may also find many leaving =
things they really do not like.<br><br>But what you have to leave for ever =
in Ganges, is the angular points of character to be rounded off, anger, hat=
reds, jealousy,narrow mind,stubbornness and so on. Thus every visit makes u=
s polished.</span><br style=3D"font-family: comic sans ms;"><br style=3D"fo=
nt-family: comic
sans ms;"><span style=3D"font-family: comic sans ms;">Thi=
s is not to hurt the feelings, or not to look down the deficiencies pointed=
out. But to accept the realities, expect the unexpected and utilize the vi=
sit as an opportunity to make amends to personality.</span><br style=3D"fon=
t-family: comic sans ms;"><span style=3D"font-family: comic sans ms;">Love =
and Blessings to you.</span><br style=3D"font-family: comic sans ms;"><span=
style=3D"font-family: comic sans ms;">Uncle Bala Krishna Murthi, Vijayawad=
a.</span><br style=3D"font-family: comic sans ms;"><span style=3D"font-fami=
ly: comic sans ms;">-------------------------------------------------------=
----------------------------</span></font><br><br><br><br>--- On <b>Sun, 17=
/1/10, padmaja.yarlagadda <i><padmaja.yarlagadda@...></i></b> w=
rote:<br><blockquote style=3D"border-left: 2px solid rgb(16, 16, 255); marg=
in-left: 5px; padding-left: 5px;"><br>From: padmaja.yarlagadda
<padmaja=
.yarlagadda@...><br>Subject: [vedic-wisdom] Holiplaces and Cleanli=
ness.<br>To: vedic-wisdom@yahoogroups.com<br>Date: Sunday, 17 January, 2010=
, 8:18 PM<br><br><div id=3D"yiv789853455">
<span style=3D"display: non=

e;"> </span>
<p>Nama=
ste all,<br>
<br>
Can someone please help me on how to overcome the followi=
ng weakness of mine?<br>
<br>
How much importance should we give to the cle=
anliness of the holy places like Haridwar, Varanasi etc? When I visited tho=
se places I find it very hard to concentrate on God especially while taking=
bath in the sacred Ganges. I couldn't bear the scenes of dead bodies float=
ing in the river. I am not a yogi to be able to see God even in the trash a=
nd garbage and my mind is still attached to this physical world. I know how=
holy those places are but for me cleanliness is very important. How can I =
change my thinking and get benefited from pilgrimages?<br>
<br>
Regards,<br=
>
Padmaja<br>
<br>
</p>
</div>
</div></blockquote></td></=
tr></table><br>
<hr size=3D1></hr>
The INTERNET now has a=
personality. YOURS! <a href=3D"http://in.rd.yahoo.com/tagline_yyi_1/*http:=
//in.yahoo.com/" target=3D"_blank">See your Yahoo! Homepage</a>.
--0-1771783964-1263834485=:47289--
From padmaja.yarlagadda@... Wed Feb 17 11:08:36 2016

Return-Path: <padmaja.yarlagadda@...>
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2010 18:53:19 -0000
2010 18:53:19 -0000
2010 18:53:19 -0000
Date: Mon, 18 Jan 2010 18:53:19 -0000
Message-ID: <hj2amv+n2l5@...>
In-Reply-To: <415849.47289.qm@...>
MIME-Version: 1.0
From: "padmaja.yarlagadda" <padmaja.yarlagadda@...>
Subject: Re: Holiplaces and Cleanliness.
X-Yahoo-Group-Post: member; u=430713114; y=VoB6Q2ivlAS07Bey32dYqPihk-9cWI-J-
Maxl1seJ_dRkHVCNFPT7eL_d3q0
X-Yahoo-Profile: padmaja.yarlagadda
Murthy garu,
Thank you so much for the reply. You are very true. God is e=
verywhere in every atom and only our ego is blinding our eyes in seeing him=
. As you said, I will try my best not to concentrate on those trivial thing=
s and rather put my thoughts on God. Visiting Varanasi and able to spend so=
metime there is our past good karma and we shouldn't waste it with our feel=
ings. I don't hate those people who try to cheat but only the unhygienic pa=
rt makes me sick. But I will sure remember your words next time.
Thanks a=
gain.
Regards,
Padmaja.
--- In vedic-wisdom@yahoogroups.com, Balakrishna =

Murthy <kbk_murthi@...> wrote:
>
> My dear niece,
> I appreciate you for ex=
pressing what you have experienced, and say,"Can someone please help me on =
how to overcome the following weakness of mine?". It is a humble request.
>=
We also visited Varanasi and the places around 10 years back. Our Master w=
as telling all of us while we were proceeding to Varanasi, during the cours=
e of journey.
> "All of you may find so much of unclean environment there i=
n Varanasi. You also see cows lying across the narrow streets leading to th=
e Temple, with all urine and dung split on the road. After taking a holy ba=
th in the Ganges, you may have have to walk on such narrow paths leading to=
the Diety and you may feel hatred for the place. The Purohits at the Gange=
s demand huge amounts of money and many people seem to take advantage of ou=
r needs and encash illegally. But understand that the people born at Varana=
si are fortunate. People desire and make attempts to have their last breath=
there, but it is not possible to all.
>
> Now let you realize a truth beh=
ind this. In Varanasi, there are lakhs and lakhs of SIVALINGAS in the earth=
, and anywhere you try to dig, you get one.. That means you are virtually w=
alking with your feet over the Lord, all along the places in Varanasi. How =
painful it is to keep your feet and walk over The Almighty. So remember the=
energies floating in the place and even below your feet Lord is present. D=
on't get hatredness and feel bad about the uncleanliness environment.
>
>=
Make yourself modified, transformed to contain such unclean environment, a=
nd see only the abundant energy prevailing there. It is but very difficult =
to improve on whatever is said about the cleanlessness.Whenever we visit a =
holy place, when we come back from the visit, we have to learn some positiv=
e lessons, and the lesson here is "STOP HATING ANYONE, EVEN IN SLUMS AND MO=
ST UN-HYGENIC PLACES, TRY TO SEE THE ALMIGHTY IN THOSE DIRTY AND SMELLING A=
REAS. REALIZE THE SAD STATE OF AFFAIRS PREVAILING TO SOME OF OUR CO-HUMANS.=
"
>
> So when we visit Varanasi and see all kinds of hopeless things as de=
scribed by you, we should try to weigh them in the back drop of the High En=
ergies prevailing there, and from that point, we should learn to love peopl=
e as and when, it is an instant that have to hate them.
>
> This requires =
a transformation in us, and we should go only with such prior preparation=
=C2=A0 for pilgrimages. We should also find some positive changes in our pe=
rformance, character, behavior after any visit to a holy place , a temple o=
r a Master. Then the purpose served.
>
> When you will leave something in =
the Ganges, with a vow not to have it in future, you observe people leaving=
vegetables, fruits etc. You may also find many leaving things they really =
do not like.
>
> But what you have to leave for ever in Ganges, is the ang=
ular points of character to be rounded off, anger, hatreds, jealousy,narrow=
mind,stubbornness and so on. Thus every visit makes us polished.
>
> This=
is not to hurt the feelings, or not to look down the deficiencies pointed =
out. But to accept the realities, expect the unexpected and utilize the vis=
it as an opportunity to make amends to personality.
> Love and Blessings to=
you.
> Uncle Bala Krishna Murthi, Vijayawada.
> --------------------------=
---------------------------------------------------------
>
>
>
> --- On=
Sun, 17/1/10, padmaja.yarlagadda <padmaja.yarlagadda@...> wrote:
>
> From=
: padmaja.yarlagadda <padmaja.yarlagadda@...>
> Subject: [vedic-wisdom] Hol=
iplaces and Cleanliness.
> Date: Sunday,=
17 January, 2010, 8:18 PM
>
>
>
>
>
>
>
> =C2=A0
>
>
>
>
>
>=
>
>
>
> Namaste all,
>
>
>
> Can someone plea=
se help me on how to overcome the following weakness of mine?
>
>
>
> Ho=
w much importance should we give to the cleanliness of the holy places like=
Haridwar, Varanasi etc? When I visited those places I find it very hard to=
concentrate on God especially while taking bath in the sacred Ganges. I co=
uldn't bear the scenes of dead bodies floating in the river. I am not a yog=
i to be able to see God even in the trash and garbage and my mind is still =
attached to this physical world. I know how holy those places are but for m=
e cleanliness is very important. How can I change my thinking and get benef=
ited from pilgrimages?
>
>
>
> Regards,
>
> Padmaja
>
>
>
>
>
> =
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
> =
The INTERNET now has a personality. YOURS! See your Yahoo! Homepage. htt=
p://in.yahoo.com/
>

Jan 2010 19:06:34 -0000
2010 19:06:34 -0000
Date: Mon, 18 Jan 2010 19:06:32 -0000
Message-ID: <hj2bfo+l309@...>
MIME-Version: 1.0
X-Yahoo-Post-IP: 117.194.230.130
Subject: Resected Narasimhaji
X-Yahoo-Group-Post: member; u=241293802; y=_W-
blpq5qlpn7ZHLU_Pqags5oqdJ8lJitzFHoy7San4nFn1V-ja6p7i1nnYZGTA
>From time to time various sayings and incidents related to Manishji are sca=
ttered in this forum and maybe at other places.His site also contains
some =
valuable materials.Will it not be nice to archive them as i feel they are g=
reat pieces of inspiration.We r immensely lucky that we have amongst us a "=
man of god" of his stature.I may have overamplified the thing but from very=
first when i read about his gayatri sadhana procedure it felt me that he w=
as someone special i dont know why and the recent experiences of rajarshi j=
ust asserted that to a lot.

Jan 2010 19:12:09 -0000
2010 19:12:09 -0000
Date: Mon, 18 Jan 2010 19:12:09 -0000
Message-ID: <hj2bq9+renf@...>
In-Reply-To: <469799.99803.qm@...>
MIME-Version: 1.0
X-Yahoo-Post-IP: 117.194.230.130
X-Yahoo-Group-Post: member; u=241293802; y=ZRDpek_5Pe1DwjLx8PucFRXLlP-8SfveIS0p-
ZWINGK6gD_Q08caDeFeTTuZGLA
Brother thnks a lot you have give us a chance to indirectly touch this grea=
t being called Manish Pandit.
--- In vedic-wisdom@yahoogroups.com, rajarsh=

i nandy <rajarshi14@...> wrote:
>
> Namaste All,
> =C2=A0
> While re readin=
g my mails after I sent them to the list, I found many silly errors of spel=
ling and grammer. I was writing in a flow and never checked what I wrote. K=
indly pardon such errors and read through them. As they say, "Bhavnayoko sa=
mjho!".
> =C2=A0
> =C2=A0
> =C2=A0
> During the day time, we roamed around =
shooting at different places. In this 3 days we never visited any of the te=
mples in Kasi. I asked him, "What about the temples? Won't we visit them?".=
Manish retorted immediately, "=C2=A0Aren't we=C2=A0going to the most power=
ful temple in Kasi every night?"! I silently agreed. This is something abou=
t Manish I have observed. He rarely enters temples or standard places of wo=
rship, but suddenly he might see a small roadside temple and stand and star=
e for sometimes, even do a pranam and then remark, "There is something here=
."
> =C2=A0
> During evening we went to visit the Kinnaram Ashram. Kinnaram=
Baba was a Aghori who lived in Kasi=C2=A0during the 16th century. The plac=
e is called Aghor-sthal. Before entering Manish bought some bel leaves. As =
we walked inside the Ashram, Manish became silent, then said there are stro=
ng energies in here. Inside we meditated for sometime, Manish did=C2=A0 pra=
nam=C2=A0at the samadhi of Baba Bhagwan Ram who was the 11th head of the As=
hram. Baba Bhagwan Ram had entered Nirvikalpa Samadhi while meditating for =
3 continuous days at the Manikarnika Samshan.=C2=A0 Manish, on being=C2=A0q=
uestioned, said that many sadhanas have been done here in this place for lo=
ng by people with no mundane desires. Therefore, the energies are strong he=
re. While looking around the Ashram we found some quotations which were wri=
tten in small wooden boards. Manish called Arunisha and me and pointed to o=
ne quotation. Translated to English, it read, "If you have to give your hea=
d off to get a sadguru, you
> have=C2=A0got it cheap".
> =C2=A0
> By 8 PM =
we sat for dinner. We used to have early dinners, so that we had sufficient=
time before going to the samshan. Ideally you should have an empty stomach=
while performing any sadhana to get the best effects. The amount of fire i=
n the body is fixed. There is one that digests food - Jathara Agni. One tha=
t digests ideas/concepts/experiences - Bhuta Agni (existential fire) which =
exists in the subtle body. It is the second which must increase in order fo=
r one to "digest" various experiences/ideas/etc. It can only increase when =
the Jathara Agni is less, i.e. you do not have a full stomach. When we are =
extremely focused on something and working intently on the same, we forget =
food, we do not feel hungry. This is due to the increase in Bhuta Agni and =
decrease in Jathara Agni.
> =C2=A0
> As we sat eating our food and talking =
on different topics, we discussed history.The conversation mentioned here i=
s a thread picked up from an earlier conversation that we (Manish, Arunisha=
and=C2=A0me) had before coming to Kasi.
> =C2=A0
> Manish said, "It is th=
e same set of=C2=A0souls who come back=C2=A0again and again in different bo=
dies and personalities at different times, who=C2=A0are responsible for thi=
s land. There was Chadragupta and Chanakya, there was Prithviraj, there was=
Akbar, Shankaracharya, Ramakrishna etc." He continued, "They can come as k=
ings, yogis, or any other form which is necessary for them to accomplish th=
eir dharma. And their dharma is connected to this land=C2=A0which we call I=
ndia=C2=A0today.This land is connected to the Rishis. This is Rishi bhoomi.=
And Rishis sent people when needed.=C2=A0Prithviraj made one mistake, of p=
ardoning Ghori. Imagine what happened to that woman who made Prithiviraj di=
sobey his Guru?".I silently contemplated her fate.=C2=A0
> =C2=A0
> "One ve=
ry senior Rishi has decided to=C2=A0change this land back to a Rishi bhoomi=
. And so shall it happen.=C2=A0Ved=C2=A0Dharma will be re established here =
along the length and breadth. Nothing, however powerful or mightly, be it a=
n individual or=C2=A0group,=C2=A0can stand against the will of a Rishi."=C2=
=A0 Arunisha asked a pertinent question here. "What were the Rishis doing f=
or=C2=A0one thousand years?". Manish laughed and said, " A Rishi can very w=
ell spend a thousand years simply in samadhi, meditating. Then suddenly=C2=
=A0one day=C2=A0wake up from meditation=C2=A0and see that Rishi bhoomi is g=
one=C2=A0and all sorts of non-spiritual things going on here. So He decides=
, it is time to get back and re create the Rishi bhoomi. You guys have no c=
lue about=C2=A0what a Rishi can do. One Rishi is enough to change a univers=
e, changing a country is child's play for Him." Wow. I let all these sink i=
nside me slowly. Therefore it is so important to keep doing sadhana, in som=
e manner or the other.
> =C2=A0
> As night approached midnight, Manish and =
I left for the Manikarnika again. This was going be our last night of Chand=
i homa at Manikarnika, for now. We walked long the=C2=A0deserted ghats, sli=
ently. I asked him if it is ok doing a=C2=A0homa of Shiva/Bhairava on a pyr=
e. He said=C2=A0yes why not, but without Shakti, there will be no Shiva. Wo=
rshipping the divine feminie is the most practical strategy of sadhana. Shi=
va is the state of highest consciousness, and to reach that stage one must =
develop his body and mind such that it can hold shakti=C2=A0for which=C2=A0=
worshipping the divine Mother is the best way.=C2=A0That is why Vimalananda=
says, "Let the Mother show you the face of the Father". The topic drifted =
to Vimalananda. Manish said, "Kala Bhairava is very strong in Manikarnika, =
where as Mahakala exists powerfully in the cremation grouds at Ujjain. But =
Vimalananda did Mahakala sadhana here in Manikarnika." Then staring at the =
pitch black ganges, Manish chuckled lightly and
> added, "That man was som=
ething." This was again an old conversation we had started=C2=A0before whic=
h Mainsh continued, "All these babas of today would wet their pants if Vima=
lananda were to stand infornt of them. Those three books have the power of =
a deity flowing through them. Without being physically present, Vimalananda=
has created a army of sadhakas!". I interjected, "The books=C2=A0are like =
a Bible=C2=A0for sadhakas,=C2=A0arn't they?". "Yes" said Manish. Later on I=
asked him if it was possible for someone to meet Vimalanada, to which Mani=
sh replied that yes it was, if one does serious sadhana. However, the impor=
tant question is whether one will be able to recognize him. I fell silent h=
earing this. Interestingly, in the 2nd book of the Aghora series, Vimalanda=
does mention that a time will come when his "children" would spread homas.=
Strange, or maybe not so. Who knows how deep things run.
> =C2=A0
> We re=
ached the samshan by half past twelve. This time we sat at the same place w=
here we had sat on the first day of homa. The fire was low. Most of the bod=
y had been burnt already. Manish started the homa. As usual, all the dogs c=
ame and sat peacefully around the fire. Now this did not surprise me any mo=
re. In the middle of the homa Manish would slowly lift his=C2=A0palm upward=
s=C2=A0and with the next ahuti=C2=A0immediately the fire would leap higher.=
He did this quite a few times, when=C2=A0the flames were getting weaker. I=
countinued with the Chandi path and passing on the samagri to him as and w=
hen he required anything. One dom who was working on a pyre nearby, came to=
wards us and exclaimed,"Jai Mahadev". Manish too responded back, "Jai Mahad=
ev". This homa was faster. He did not use any "samputs", but a direct, stra=
ight Chandi homa. Again in the middle I got up and stroked the pyre a bit, =
pushing around some of the coconut pieces to make them burn properly. I was=
> enjoying it. A few people came and sat near us, listening to the path. =
In Kasi there is a rule that whatever comes in the Samshan is the property =
of the Dom Raja (the head of doms). No one has any further claim on it. In =
old times, one Dom Raja was called Kallu Dom. He was an Aghori and a contem=
porary of Kinnaram Baba. It is said he could raise the dead back to life. M=
aybe it is because of this tradition that Manikarnika is such an apt place =
for these sadhanas. I was at one point mentally wondering why are there so =
many people in the samshan. The Manish said, if a Nath came here in his gar=
b, everyone will run away from the samshan scared. But there is a reason wh=
y there are people here even so late in the night.
> =C2=A0
> Once the fina=
l purnahuti was given, we sat for meditation. Though this homa got over fas=
ter than previous days, the meditation that happened, for me, was superb. A=
t one point I felt as if my mind would just burst forth and expand across t=
he length and breadth of the Ganges. My focus was good, but I had to open m=
y eyes after every 20 minutes or so. Manish continued meditating for nearly=
an hour. Not the slightest movement from him. Nothing. Still like a stone.=
Then a cow came and slightly nudged Manish on his feet. That made him open=
his eyes. Manish remarked, " I could have just left my body and gone off. =
It did not matter that I had a flight to catch the next day, or anything el=
se. I was on the verge of death. Just at that moment the cow and brought me=
back." Smiling he added, "What a sight it would have been for the people t=
o see, how the body can be left at will".=C2=A0 I did not know what to say.=
> =C2=A0
> We stood there watching another pyre in front. The body was ha=
lf burnt. The torso had become black with deep=C2=A0red patches all over. T=
he dom came forward, and with the bamboo stick inserted it (the bamboo stic=
k)=C2=A0from the side of the corpse, lifting up the burning torso into the =
air and placing it again, strategically, in the middle of the pyre. The smo=
oth=C2=A0motion of lifting up the half burnt torso, sticking out from one e=
nd of the bamboo stick,=C2=A0into the thin, dark, night-air reminded me of =
how we use a fork to lift pieces of food - meat=C2=A0or vegetables, both de=
ad -=C2=A0from our plates to our mouths. Manish asked me smiling, "Maza aya=
?". I smiled back in acknowledgement. Then he commented=C2=A0that I should =
write about this experience in the coming days. Let people know.
> =C2=A0
>=
By this time I remembered that when I was sitting and doing the Chandi pat=
h, one dog=C2=A0had run off with one of my chappals. I informed Manish. He =
exclaimed, " Kya baat hai! Leave the other chappal here as well." Manish sa=
id we had a rna with this samshan. We had been here before, in some life.
>=
=C2=A0
> As we were returning, Manish said one of the point (the three pea=
ks)=C2=A0of Shiva's trishul passes through the Manikarkina. Therefore, it i=
s a "safe" samshan. Anyone who tries anything negative here will face troub=
les. The trishul of Shiva guards this place. No spirit will cause any unnec=
essary disturbance inside the samshan. That is also why there are people he=
re even at 2 am in the morning. There is safety in numbers. As long as ones=
intentions are genuine and good, Manikarnika is a wonderful place to do sa=
dhana.
> =C2=A0
> While walking along the ghats=C2=A0which were=C2=A0totall=
y deserted, Manish instructed me not to stop. The knot in my red lungi was =
becoming loose, I caught hold of it=C2=A0with one=C2=A0hand and kept moving=
fast, trying to keep pace with Manish. Later Manish asked me if I had got =
some smell. I thought and recollected that yes, I did get a faint smell of =
heena. Twice. Manish told me it was a "Mokul". A muslim spirit of similar l=
evel as a Yaksha or a Yakshini. Once the ritual is over, and you are out of=
the samshan, do not wait along the banks, he instructed. Do not move too c=
lose to the water=C2=A0late in the nightt. There are things in the water. G=
enerally they may not do anything, but why take a chance. The protection of=
Shiva is only inside the Manikarnika Ghat. Then he added, Deoriya Baba (I =
may have mis-spelt the name) used to live in the middle of this Ganges 24/7=
. This is a city of saints. Here God-intoxicated Paramhamsas would roam aro=
und naked. It is their city.
> =C2=A0
> Next morning, as we sat recollectin=
g the previous night's homa, Manish talked about Vedas.=C2=A0Few sadhaks, i=
f ever, are equally comfortable with both paths of=C2=A0Aghora and Vedas. F=
or a Veda mantra to show its effects, one must get the intonation perfect. =
This age most people cannot do that. I=C2=A0enquired that I had heard from =
someone that a certain procedure needs to be done before one starts any sad=
hana in the samshan. Manish=C2=A0laughed and replied,=C2=A0"Karna to sab ku=
ch chahiye, par mujhe to kuch nehi aata!".=C2=A0I was dumbstruck.=C2=A0
> =
=C2=A0
> While talking about Ramayana with Arunisha, his eyes suddenly beco=
me half closed. He voice became slow and heavy,=C2=A0"The color of Rama's b=
ody is deep blue with a golden tinge all=C2=A0around him. Like a sun blazin=
g. That=C2=A0was the kavacha given to Rama by Vishwamitra, the real Gayatri=
with two special samputs. It was impenetrable. And when he shot his arrows=
, the motion of his hands=C2=A0is so fast that a normal human eye will not =
able to observe. In 12 hours he had destroyed a forest of Ashuras.=C2=A0Rav=
ana had a Chandrahaas khadga. It was a=C2=A0mantra shakti he had acquired t=
hrough sadhana. The Khadga had become part of his right hand, which would f=
ly off to kill mercilessly at the slightest=C2=A0command from his mind. Suc=
h was the calibre of the enemy.
> =C2=A0
> And Rama removed even=C2=A0his =
Gayatri Kavacha, and fought like a normal human being when he defeated Rava=
na which=C2=A0means; he even removed the last vestige of his ego of being a=
God, and fought like a human. Is it any wonder then, that the whole of nor=
th India goes crazy at the mere mention of the name of Sri Rama?".
> =C2=
=A0
> He spoke with such an energy which cannot be defined, as if he was th=
ere and seen it all. Rama Naam Satya Hai.
> =C2=A0
> Thus ends my recountin=
g of our fascinating trip to Kasi.
> =C2=A0
> -Regards
> =C2=A0Rajarshi
>
=
>
>
>
> --- On Sat, 16/1/10, rajarshi nandy <ra=
jarshi14@...> wrote:
>
>
> From: rajarshi nandy <rajarshi14@...>
> Subjec=
t: [vedic-wisdom] Rama Naam Satya Hai - 2
> To: vedic-wisdom@...=
m
> Date: Saturday, 16 January, 2010, 11:25 PM
>
>
> =C2=A0
>
>
>
>
=
>
>
>
>
> Dear Narasimha
> =C2=A0
> It may sound weird, but this is wha=
t happens in real life all the time. You, I, all these people are pieces in=
another kind of chess game.
> =C2=A0
> Great analogy. Manish had given th=
is analogy to us after he=C2=A0completed a beautiful=C2=A0Ganapati homa las=
t August. There is=C2=A0one divine chess player, and it is totally His game=
.
> =C2=A0
> Before I continue with the narration, I would like to mention=
> =
=C2=A0
>
> At the end of the third day of Chandi homa at Manikarnika samsh=
an, we were standing and watching the pyres burn, when Manish suddenly said=
, in the coming days you will write about this experience in a public forum=
. Therefore my mails.
> =C2=A0
>
> Caveat: A homa on a funeral pyre is an =
extreme Aghor=C2=A0sadhana, and it is not entirely risk free. Infact, in ma=
ny paramparas it is said=C2=A0only someone who has a direct agya from Samsh=
an Kali or Mahakala can try this procedure, or someone who has agya from a =
powerful Guru. It was Manish who was doing the homa, (giving ahutis)=C2=A0I=
was only doing the Chandi Path. Therefore, by reading this accounts one sh=
ould not, on his own, try out this sadhana.
> =C2=A0
>
> Many people have=
a negative=C2=A0bias towards Aghor sadhanas and Aghoris. This is party due=
to lack of knowledge or understanding of the philosophy and efficacy of th=
ese sadhanas. Moreover, in recent time some TV channels too have made films=
etc of Aghoris, potraying them as perverted individuals. This is grossly i=
ncorrect. They have no clue what they are talking about, and their accounts=
start with many preconcieved biases. Aghora is one of the many path to the=
reach the same goals - Self-realization. It is neither bad nor good. It is=
a path. Some like it, some don't. Which is ok. We must follow our chosen p=
ath but at the same time have a healthy respect for other paths too. Many g=
reat saints and spiritual giants have taken this path. Guru Dattatreya is c=
onsidered the first Aghori. The 9 great Naths were all Aghoris. Sri Trilang=
a Swami was an Aghori too. Vimalanada was a master Aghori. My mails are int=
ended to give a first hand objective=C2=A0account of how a
> powerful sadh=
ana in the samshan is performed. Nothing more. I am just the cronicler.
> =
=C2=A0
>
> There are many people in this age who have a desire for these s=
adhanas, who feel an attraction for this kind of a path, but have no clue h=
ow to go about it. These accounts are ment to tell such=C2=A0people that th=
ese sadhanas can and do happen even today, it is not a figment of imaginati=
on. The Manikarnika is still as powerful as it was thousands of years ago. =
But to go about it and=C2=A0actually be able to do this sadhana, just like =
everything else in life, there is no fixed procedures or rules. Keep doing =
sadhana in whatever condition you are in right now=C2=A0and let Nature deci=
de. Like Sai Baba says, Shradha and Saburi. Respect and patience. If the de=
sire is genuine and deep, and one is ready to wait, Nature will one day mak=
e arrangements. This is the eternal promise to every individual=C2=A0becaus=
e for Her, NOTHING IS IMPOSSIBLE. And She is so=C2=A0kind.=C2=A0 In the int=
ruduction to "Aghora - At the left hand of God", Vimalanada says :
>
>
> =
"Publish this book after I am gone. Let people know the truth. Let them kno=
w what is what. Out of the thousands who may read it at least a few will be=
sincere. They will try to learn more, and then Nature Herself will make ar=
rangements for them to learn just as She did for me, and they will be taugh=
t according to their capabilities. The progression will go on; there is not=
hing to fear".
> Therefore have faith, do sadhana.=C2=A0
>
> =C2=A0
> Bac=
k to the narration. The second day was Astami Tithi of Krishna Paksha. Mani=
sh said it is a powerful night for chita homa. Various shaktis are availabl=
e on this night which can destroy Ashuras.=C2=A0Past midnight we were walki=
ng towards Manikarnika along the ghats. Not a single person was to be seen =
anywhere on any of the multitude of ghats which we crossed. Suddenly we fou=
nd a pack of dogs, fighting among each other, blocking our path. We stopped=
, wondering if there was any alternate route to the samshan. I started ment=
ally chanting a mantra I knew and praying to the deity to make our journey =
smooth. Coincidentally, just at that moment we saw a man coming from the ot=
her side who chased the dogs away.=C2=A0Without looking at me=C2=A0Manish s=
aid, "Sometimes a simple prayer can work wonders but never become to big fo=
r your breeches".
> =C2=A0
> As we passed the Lalita Ghat Manish said this =
is a wonderful place.=C2=A0I did not think too much about it then since my =
mind was already pre occupied with the thoughts of what is to come. The nex=
t day morning when we again came to the Lalita Ghat for some shooting, I su=
ddenly felt a pressure on my head, and then everything became calm. Manish =
smiled at me and said this is where Trilanga Swami did his tapashya and the=
energies are still here. I was little skeptical mentally, since I knew tha=
t the samadhi of Trilanga Swami was at a different ghat, however I did not =
say anything.=C2=A0Later on returning to Mumbai I spoke to someone who was =
from Beneras and that person confirmed that indeed Trilanga Swami used to s=
tay at the Lalita Ghat and do his sadhana. Conclusion, I am a confirmed idi=
ot.
> =C2=A0
> Back to midnight. We reached Manikarnika and again it was fi=
lled with people. But this time we did not wait. We went right inside, and =
Manish kept looking for a suitable chita. As we came in, again people start=
ed staring at us, but they respectfully made way for us to pass through to =
the middle of the samshan. We stood exactly at the middle, with Manish obse=
rving the different chitas. There were about 8/10 of them burning. It is sa=
id in thousands of years there has not been a single minute when there has =
not been a body burning in here. Therefore it is one of the Mahasamshans in=
India. There was one chita to my right which Manish was observing, when su=
ddenly I found a mega size bull come and stand right next to the fire. I di=
d not want to sit there, the bull looked dangerous. Before I could voice my=
concern, Manish said let us go to the other side of the samshan. It not on=
ly the bull,=C2=A0 but there is something else as well. I did not ask him w=
hat. So we
> went to another side. The dom there came forward and said to =
Manish, "Baba,aap log=C2=A0kaun se chita me baithna chahate ho?". Manish in=
dicated one at the end, the dome then went ahead and asked the people stand=
ing around the chita to make space for us to sit. He said the heat from the=
fire is too stong, but Manish said it's ok, we'll sit here itself. There w=
ere many curious onlookers, but all made space for us to sit comfortably. I=
could hear the dom instructing others not to disturb the pyre we were sitt=
ing at. This is something very unique about Manikarnika. IN any other city,=
people would have objected, but not here. Manish later said, it is a tradi=
tion of this place, Aghor sadhanas have been done in here for countless cen=
turies. Therefore the domes have either themsleves seen these things or hea=
rd from their families and thus they do not disturb.
> =C2=A0
> The homa, =
as usual was awesome. The pyre was larger than the one previous night. The =
heat was very strong. My focus was stronger. My mind was much calmer than t=
he previous night. Within ten minutes again a pack of dogs came and sat aro=
und this pyre. This was strange because=C2=A0there were at least ten pyres =
burning, and all of them chose this specific pyre for some inexplicable rea=
son. Dogs have a far subtler sense perception than average humans like me. =
This homa was extended longer. Every now and then Manish would suddenly loo=
k at a certain direction intently for a few second. I too would turn and lo=
ok that way but saw nothing. But, everytime Manish looked at a specific dir=
ection or made some gestures, the dogs too would start barking at that dire=
ction. At one point I almost felt a bit jealous of the dogs, they could see=
/sense things which I=C2=A0 - being such an=C2=A0ordinary person -=C2=A0obv=
iously had no clue about. In the middle of the Chandi path=C2=A0I could hea=
r
> chants of "Ram Nam Satya Hai" and relatives wailing as new bodies were=
being brought in.
> =C2=A0
> Suddenly to my right there was a sound and q=
uite abit of smoke, I saw a transformer bursting. The dogs immediately star=
ted barking at that. Later Manish said the Goddess was moving around, enter=
ing the fire and leaving the fire. The bursting of the transformer had a li=
nk to this. As the Path was going on - the Chandi was in my right hand - I =
saw a human shadow pass over=C2=A0the pages of the=C2=A0book. I thought it =
was some relative who was standing behind me.=C2=A0I looked back and was a =
shocked to find there was no one behind me. And the shadow passed over my b=
ook once again. This time I did not look back. Just kept chanting with more=
vigor and saying to myself "all iz well"-:).=C2=A0 Manish later said, as o=
ne does sadhana the deity often comes to observe and make his/her presence =
felt, even if slightly.=C2=A0It is not an imagination but reality and this =
can=C2=A0happen not just in a samshan but in any sadhana anywhere. The idea=
is to keep doing sadhana.
> =C2=A0
> While offering coconuts into the fire=
, one coconut rolled off from the pyre. So I took a long bamboo stick which=
the domes use to stroke the fire and pushed the coconut piece inside.I won=
dered if I=C2=A0had been a dom in any of my past lives, because I strangely=
felt natural stroking the pyre=C2=A0the way the domes do. I even wondered =
if=C2=A0there was any company which would may me for this kind of a job, I =
would happily take it. What better way to do sadhana than become a dom at M=
anikarkina!=C2=A0Interestingly, I then remembered that Manish had bought on=
e extra coconut while buying the samagri to tonight's homas. Now I understo=
od why.
> =C2=A0
> In the middle of the homa, suddenly Manish called one of=
the relatives who was standing nearby and told him=C2=A0that the person wh=
os body was in the pyre has just left and that=C2=A0they (relatives) do not=
have to wait any more. It was already late in the night. The person did no=
t know what to say. Suddenly Manish explained to him, do not worry, there i=
s nothing evil or bad being done here. We are only praying to Ma Durga. I g=
uess the person was mentally wondering about what is going on. Then another=
of the relatives came forward and said, "Baba, hum log ahsirwad leke hi ja=
yenge". So Manish said ok and asked them to sit down and continued with the=
homa. In the middle of the homa suddenly Manish asked me to observe the sk=
in on the corpse=C2=A0 I saw the skin on the face had caught fire and was b=
urning. It was a sight to see!
> =C2=A0
> There is a tradition of pouring G=
anges water=C2=A0at the end to finsh the fire. But I could hear the domes t=
elling the relatives not to pour water on the pyre or do anything there wit=
hout permissin from Manish. Finally at the end they came to Manish and=C2=
=A0asked if they could pour some Ganges water. Manish said ok, but in a low=
voice told me nothing will happen to the fire, it won't die. They poured a=
large mud kalash full of water but nothing happened to the fire. It kept b=
urning. After some times, after some more ahutis, Manish called the people =
and said, " Devi=C2=A0samne khadi hai. App log pranam kijiye". At least 10/=
15 people came forward and reventially bowed to the fire. Then they wanted =
to touch=C2=A0Manish's feet, but Manish would not let them do so. They aske=
d for his blessings. He distributed some flower petals we had and told them=
to go home, since it was very late in the night. Suddenly the man, who had=
some doubts (whom Manish had addressed earlier) came
> running with tears=
in his eyes asking for forgiveness for having doubted. Manish consoled him=
, told him nothing to worry, he has done no wrong, everything is all right.=
=C2=A0 Later Manish said, if it was some other time of the day he would hav=
e brought the man along for a cup of tea. Another person suddenly came to M=
anish and asked him if he was a certain saint (a famous saint)=C2=A0who use=
d to live in Kasi. Manish without responding to his query asked him where w=
as he from, the person replied interior=C2=A0Bihar. Manish advised him to g=
o back home as it was late in the night. The faith of the ordinary people o=
f this land is what makes India so unique, that is why our land and culture=
is still so alive. We city bred 'educated'=C2=A0people are too rational to=
understand these things. God loves the simple and uncalculating. By this t=
ime I too stood up to do pranam to the fire. Immediately I felt as if my bo=
dy existed only from my head to my heart, there was nothing
> below, no le=
gs, no stomach ,=C2=A0as if=C2=A0I was simply floating on thin=C2=A0air! I =
told Manish what happened, he just gave a=C2=A0curt one word reply, "Good".=
> =C2=A0
> =C2=A0
> =C2=A0
> As we were walking back from Manikarnika Mani=
sh suddenly said, "There is a foreigner lady who lives close to Manikarnika=
, who has a lot of desire to perform sadhanas in the samshan but does not k=
now how to go about it. I saw her while meditating." For a woman to come an=
d perform these sadhanas is practically difficult or impossible, unless she=
is a Yogini or a sadhaka of great calibre. Ordinary people would not be ab=
le to meet the gaze of a Yogini, said Manish. The next morning, when we cam=
e to the Lalita Ghat (as I mentioned above), I saw a thin, frail, looking f=
oreigner lady sitting on the banks. Manish quitely indicated to me that, th=
at is the lady whom he had seen last night in his meditation at the samshan=
. "She has desire, but directionless. " At that time there was nothing more=
we could do. I guess that is why it is so important to keep doing some sad=
hana on your own, instead of merely contemplating which is of no good,=C2=
=A0so that you are ready when
> =C2=
=A0
> After passing the Lalita Ghat, next afternoon,=C2=A0we stood and obse=
rved Manikarnika from a distance. We were dressed like any other tourist, s=
pecially with Manish's camera hanging from his neck=C2=A0and the=C2=A0tripo=
d. Manish smiled and said let us not go too close to Manikarnika, what if t=
he doms recognize us! They would be shell shocked seeing us dressed as tour=
ists, wondering what is going on.
> =C2=A0
> Thus ended my second day of ob=
serving a Chandi homa on a funeral pyre at the famed Manikarnika Ghats of K=
ashi.
> =C2=A0
> -Regards
> Rajarshi
> =C2=A0
>
>
>=
>
>
>
> The INTERNET now has a personality. YOURS! See your Yahoo! Hom=
epage.
>
>
>
>
>
>
>
>
> The INTERNET now has a personality.=
>
Brother
From chitrapu@... Wed Feb 17 11:08:36 2016

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From: Kishore Chitrapu <chitrapu@...>
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--000e0ce0d5f2d5bc20047d75623d
Namaste,
Rajarshi, your whole experience seems like an important move in t=

he chess
game that is being played by Nature. Thanks to the exceptional nar=
rator in
you for describing it so well.
What is the importance of 3 days t=

hat many yogis pick it for events in their
saadhana? Notice Manish and Baba=
Bhagwan Ram did it in this article. Is
there any important reason behind t=
his? Or is it a mere coincidence?
-Kishore
On Mon, Jan 18, 2010 at 7:16 =

AM, rajarshi nandy <rajarshi14@...>wrote:
>
>
> Namaste All,
>
> W=
hile re reading my mails after I sent them to the list, I found many silly
=
> errors of spelling and grammer. I was writing in a flow and never checked=
> what I wrote. Kindly pardon such errors and read through them. As they s=
ay,
> "Bhavnayoko samjho!".
>
>
>
> During the day time, we roamed around s=
hooting at different places. In this
> 3 days we never visited any of the t=
emples in Kasi. I asked him, "What about
> the temples? Won't we visit them=
?". Manish retorted immediately, " Aren't
> we going to the most powerful t=
emple in Kasi every night?"! I silently
> agreed. This is something about M=
anish I have observed. He rarely enters
> temples or standard places of wor=
ship, but suddenly he might see a small
> roadside temple and stand and sta=
re for sometimes, even do a pranam and then
> remark, "There is something h=
ere."
>
> During evening we went to visit the Kinnaram Ashram. Kinnaram Bab=
a was a
> Aghori who lived in Kasi during the 16th century. The place is ca=
lled
> Aghor-sthal. Before entering Manish bought some bel leaves. As we wa=
lked
> inside the Ashram, Manish became silent, then said there are strong =
energies
> in here. Inside we meditated for sometime, Manish did pranam at=
the samadhi
> of Baba Bhagwan Ram who was the 11th head of the Ashram. Bab=
a Bhagwan Ram
> had entered Nirvikalpa Samadhi while meditating for 3 conti=
nuous days at the
> Manikarnika Samshan. Manish, on being questioned, said=
that many sadhanas
> have been done here in this place for long by people =
with no mundane
> desires. Therefore, the energies are strong here. While l=
ooking around the
> Ashram we found some quotations which were written in s=
mall wooden boards.
> Manish called Arunisha and me and pointed to one quot=
ation. Translated to
> English, it read, "If you have to give your head off=
to get a sadguru, you
> have got it cheap".
>
> By 8 PM we sat for dinner.=
We used to have early dinners, so that we had
> sufficient time before goi=
ng to the samshan. Ideally you should have an
> empty stomach while perform=
ing any sadhana to get the best effects. The
> amount of fire in the body i=
s fixed. There is one that digests food -
> Jathara Agni. One that digests =
ideas/concepts/experiences - Bhuta Agni
> (existential fire) which exists i=
n the subtle body. It is the second which
> must increase in order for one =
to "digest" various experiences/ideas/etc. It
> can only increase when the =
Jathara Agni is less, i.e. you do not have a full
> stomach. When we are ex=
tremely focused on something and working intently on
> the same, we forget =
food, we do not feel hungry. This is due to the increase
> in Bhuta Agni an=
d decrease in Jathara Agni.
>
> As we sat eating our food and talking on di=
fferent topics, we discussed
> history.The conversation mentioned here is a=
thread picked up from an
> earlier conversation that we (Manish, Arunisha =
and me) had before coming to
> Kasi.
>
> Manish said, "It is the same set o=
f souls who come back again and again in
> different bodies and personaliti=
es at different times, who are responsible
> for this land. There was Chadr=
agupta and Chanakya, there was Prithviraj,
> there was Akbar, Shankarachary=
a, Ramakrishna etc." He continued, "They can
> come as kings, yogis, or any=
other form which is necessary for them to
> accomplish their dharma. And t=
heir dharma is connected to this land which we
> call India today.This land=
is connected to the Rishis. This is Rishi bhoomi.
> And Rishis sent people=
when needed. Prithviraj made one mistake, of
> pardoning Ghori. Imagine wh=
at happened to that woman who made Prithiviraj
> disobey his Guru?".I silen=
tly contemplated her fate.
>
> "One very senior Rishi has decided to change=
this land back to a Rishi
> bhoomi. And so shall it happen. Ved Dharma wil=
l be re established here along
> the length and breadth. Nothing, however p=
owerful or mightly, be it an
> individual or group, can stand against the w=
ill of a Rishi." Arunisha asked
> a pertinent question here. "What were th=
e Rishis doing for one thousand
> years?". Manish laughed and said, " A Ris=
hi can very well spend a thousand
> years simply in samadhi, meditating. Th=
en suddenly one day wake up from
> meditation and see that Rishi bhoomi is =
gone and all sorts of non-spiritual
> things going on here. So He decides, =
it is time to get back and re create
> the Rishi bhoomi. You guys have no c=
lue about what a Rishi can do. One Rishi
> is enough to change a universe, =
changing a country is child's play for Him."
> Wow. I let all these sink in=
side me slowly. Therefore it is so important to
> keep doing sadhana, in so=
me manner or the other.
>
> As night approached midnight, Manish and I left=
for the Manikarnika again.
> This was going be our last night of Chandi ho=
ma at Manikarnika, for now. We
> walked long the deserted ghats, sliently. =
I asked him if it is ok doing
> a homa of Shiva/Bhairava on a pyre. He said=
yes why not, but without Shakti,
> there will be no Shiva. Worshipping the=
divine feminie is the most practical
> strategy of sadhana. Shiva is the s=
tate of highest consciousness, and to
> reach that stage one must develop h=
is body and mind such that it can hold
> shakti for which worshipping the d=
ivine Mother is the best way. That is why
> Vimalananda says, "Let the Moth=
er show you the face of the Father". The
> topic drifted to Vimalananda. Ma=
nish said, "Kala Bhairava is very strong in
> Manikarnika, where as Mahakal=
a exists powerfully in the cremation grouds at
> Ujjain. But Vimalananda di=
d Mahakala sadhana here in Manikarnika." Then
> staring at the pitch black =
ganges, Manish chuckled lightly and added, "That
> man was something." This=
was again an old conversation we had started before
> which Mainsh continu=
ed, "All these babas of today would wet their pants if
> Vimalananda were t=
o stand infornt of them. Those three books have the power
> of a deity flow=
ing through them. Without being physically present,
> Vimalananda has creat=
ed a army of sadhakas!". I interjected, "The books are
> like a Bible for s=
adhakas, arn't they?". "Yes" said Manish. Later on I asked
> him if it was =
possible for someone to meet Vimalanada, to which Manish
> replied that yes=
it was, if one does serious sadhana. However, the important
> question is =
whether one will be able to recognize him. I fell silent hearing
> this. In=
terestingly, in the 2nd book of the Aghora series, Vimalanda does
> mention=
that a time will come when his "children" would spread homas.
> Strange, o=
r maybe not so. Who knows how deep things run.
>
> We reached the samshan b=
y half past twelve. This time we sat at the same
> place where we had sat o=
n the first day of homa. The fire was low. Most of
> the body had been burn=
t already. Manish started the homa. As usual, all the
> dogs came and sat p=
eacefully around the fire. Now this did not surprise me
> any more. In the =
middle of the homa Manish would slowly lift his palm
> upwards and with the=
next ahuti immediately the fire would leap higher. He
> did this quite a f=
ew times, when the flames were getting weaker. I
> countinued with the Chan=
di path and passing on the samagri to him as and
> when he required anythin=
g. One dom who was working on a pyre nearby, came
> towards us and exclaime=
d,"Jai Mahadev". Manish too responded back, "Jai
> Mahadev". This homa was =
faster. He did not use any "samputs", but a direct,
> straight Chandi homa.=
Again in the middle I got up and stroked the pyre a
> bit, pushing around =
some of the coconut pieces to make them burn properly. I
> was enjoying it.=
A few people came and sat near us, listening to the path.
> In Kasi there =
is a rule that whatever comes in the Samshan is the property
> of the Dom R=
aja (the head of doms). No one has any further claim on it. In
> old times,=
one Dom Raja was called Kallu Dom. He was an Aghori and a
> contemporary o=
f Kinnaram Baba. It is said he could raise the dead back to
> life. Maybe i=
t is because of this tradition that Manikarnika is such an apt
> place for =
these sadhanas. I was at one point mentally wondering why are
> there so ma=
ny people in the samshan. The Manish said, if a Nath came here in
> his gar=
b, everyone will run away from the samshan scared. But there is a
> reason =
why there are people here even so late in the night.
>
> Once the final pur=
nahuti was given, we sat for meditation. Though this homa
> got over faster=
than previous days, the meditation that happened, for me,
> was superb. At=
one point I felt as if my mind would just burst forth and
> expand across =
the length and breadth of the Ganges. My focus was good, but I
> had to ope=
n my eyes after every 20 minutes or so. Manish continued
> meditating for n=
early an hour. Not the slightest movement from him. Nothing.
> Still like a=
stone. Then a cow came and slightly nudged Manish on his feet.
> That made=
him open his eyes. Manish remarked, " I could have just left my
> body and=
gone off. It did not matter that I had a flight to catch the next
> day, o=
r anything else. I was on the verge of death. Just at that moment the
> cow=
and brought me back." Smiling he added, "What a sight it would have been
>=
for the people to see, how the body can be left at will". I did not know
=
> what to say.
>
> We stood there watching another pyre in front. The body =
was half burnt. The
> torso had become black with deep red patches all over=
. The dom came forward,
> and with the bamboo stick inserted it (the bamboo=
stick) from the side of
> the corpse, lifting up the burning torso into th=
e air and placing it again,
> strategically, in the middle of the pyre. The=
smooth motion of lifting up
> the half burnt torso, sticking out from one =
end of the bamboo stick, into
> the thin, dark, night-air reminded me of ho=
w we use a fork to lift pieces of
> food - meat or vegetables, both dead - =
from our plates to our mouths. Manish
> asked me smiling, "Maza aya?". I sm=
iled back in acknowledgement. Then he
> commented that I should write about=
this experience in the coming days. Let
> people know.
>
> By this time I =
remembered that when I was sitting and doing the Chandi
> path, one dog had=
run off with one of my chappals. I informed Manish. He
> exclaimed, " Kya =
baat hai! Leave the other chappal here as well." Manish
> said we had a rna=
with this samshan. We had been here before, in some life.
>
> As we were r=
eturning, Manish said one of the point (the three peaks) of
> Shiva's trish=
ul passes through the Manikarkina. Therefore, it is a "safe"
> samshan. Any=
one who tries anything negative here will face troubles. The
> trishul of S=
hiva guards this place. No spirit will cause any unnecessary
> disturbance =
inside the samshan. That is also why there are people here even
> at 2 am i=
n the morning. There is safety in numbers. As long as ones
> intentions are=
genuine and good, Manikarnika is a wonderful place to do
> sadhana.
>
> Wh=
ile walking along the ghats which were totally deserted, Manish
> instructe=
d me not to stop. The knot in my red lungi was becoming loose, I
> caught h=
old of it with one hand and kept moving fast, trying to keep pace
> with Ma=
nish. Later Manish asked me if I had got some smell. I thought and
> recoll=
ected that yes, I did get a faint smell of heena. Twice. Manish told
> me i=
t was a "Mokul". A muslim spirit of similar level as a Yaksha or a
> Yakshi=
ni. Once the ritual is over, and you are out of the samshan, do not
> wait =
along the banks, he instructed. Do not move too close to the water late
> i=
n the nightt. There are things in the water. Generally they may not do
> an=
ything, but why take a chance. The protection of Shiva is only inside the
>=
Manikarnika Ghat. Then he added, Deoriya Baba (I may have mis-spelt the
> =
name) used to live in the middle of this Ganges 24/7. This is a city of
> s=
aints. Here God-intoxicated Paramhamsas would roam around naked. It is
> th=
eir city.
>
> Next morning, as we sat recollecting the previous night's hom=
a, Manish
> talked about Vedas. Few sadhaks, if ever, are equally comfortab=
le with both
> paths of Aghora and Vedas. For a Veda mantra to show its eff=
ects, one must
> get the intonation perfect. This age most people cannot do=
that. I enquired
> that I had heard from someone that a certain procedure =
needs to be done
> before one starts any sadhana in the samshan. Manish lau=
ghed and
> replied, "Karna to sab kuch chahiye, par mujhe to kuch nehi aata=
!". I was
> dumbstruck.
>
> While talking about Ramayana with Arunisha, his=
eyes suddenly become half
> closed. He voice became slow and heavy, "The c=
olor of Rama's body is deep
> blue with a golden tinge all around him. Like=
a sun blazing. That was the
> kavacha given to Rama by Vishwamitra, the re=
al Gayatri with two special
> samputs. It was impenetrable. And when he sho=
t his arrows, the motion of his
> hands is so fast that a normal human eye =
will not able to observe. In 12
> hours he had destroyed a forest of Ashura=
s. Ravana had a Chandrahaas khadga.
> It was a mantra shakti he had acquire=
d through sadhana. The Khadga had
> become part of his right hand, which wo=
uld fly off to kill mercilessly at
> the slightest command from his mind. S=
uch was the calibre of the enemy.
>
> And Rama removed even his Gayatri Kav=
acha, and fought like a normal human
> being when he defeated Ravana which =
means; he even removed the last vestige
> of his ego of being a God, and fo=
ught like a human. Is it any wonder then,
> that the whole of north India g=
oes crazy at the mere mention of the name of
> Sri Rama?".
>
> He spoke wit=
h such an energy which cannot be defined, as if he was there
> and seen it =
all. Rama Naam Satya Hai.
>
> Thus ends my recounting of our fascinating tr=
ip to Kasi.
>
> -Regards
> Rajarshi
>
>
> *
> *
>=
>
> --- On *Sat, 16/1/10, rajarshi nandy <rajarshi14@...>* wrote:
=
>
>
> Subject: [vedic-wisdo=
m] Rama Naam Satya Hai - 2
> Date: Satur=
day, 16 January, 2010, 11:25 PM
>
>
> Dear Narasimha
>
> *It may sound w=
eird, but this is what happens in real life all the time.
> You, I, all the=
se people are pieces in another kind of chess game. *
>
> Great analogy. Ma=
nish had given this analogy to us after he completed a
> beautiful Ganapati=
homa last August. There is one divine chess player, and
> it is totally Hi=
s game.
>
> Before I continue with the narration, I would like to mention a=
few points
> which I found I had not clearly mentioned in my last mail:
>
=
>
> - At the end of the third day of Chandi homa at Manikarnika samshan,=
we
> were standing and watching the pyres burn, when Manish suddenly sa=
id, in the
> coming days you will write about this experience in a publi=
c forum.
> Therefore my mails.
>
>
>
> - *Caveat*: A homa on a funera=
l pyre is an extreme Aghor sadhana, and
> it is not entirely risk free. =
Infact, in many paramparas it is said only
> someone who has a direct ag=
ya from Samshan Kali or Mahakala can try this
> procedure, or someone wh=
o has agya from a powerful Guru. It was Manish who
> was doing the homa,=
(giving ahutis) I was only doing the Chandi Path.
> Therefore, by readi=
ng this accounts one should not, on his own, try out this
> sadhana.
>
>=
>
> - Many people have a negative bias towards Aghor sadhanas and Aghor=
is.
> This is party due to lack of knowledge or understanding of the phi=
losophy
> and efficacy of these sadhanas. Moreover, in recent time some =
TV channels
> too have made films etc of Aghoris, potraying them as perv=
erted individuals.
> This is grossly incorrect. They have no clue what t=
hey are talking about,
> and their accounts start with many preconcieved=
biases. Aghora is one of the
> many path to the reach the same goals - =
Self-realization. It is neither bad
> nor good. It is a path. Some like =
it, some don't. Which is ok. We must
> follow our chosen path but at the=
same time have a healthy respect for other
> paths too. Many great sain=
ts and spiritual giants have taken this path. Guru
> Dattatreya is consi=
dered the first Aghori. The 9 great Naths were all
> Aghoris. Sri Trilan=
ga Swami was an Aghori too. Vimalanada was a master
> Aghori. My mails a=
re intended to give a first hand objective account of how
> a powerful s=
adhana in the samshan is performed. Nothing more. I am just the
> cronic=
ler.
>
>
>
> - There are many people in this age who have a desire for t=
hese
> sadhanas, who feel an attraction for this kind of a path, but hav=
e no clue
> how to go about it. These accounts are ment to tell such peo=
ple that these
> sadhanas can and do happen even today, it is not a figm=
ent of imagination.
> The Manikarnika is still as powerful as it was tho=
usands of years ago. But
> to go about it and actually be able to do thi=
s sadhana, just like everything
> else in life, there is no fixed proced=
ures or rules. Keep doing sadhana in
> whatever condition you are in rig=
ht now and let Nature decide. Like Sai Baba
> says, Shradha and Saburi. =
Respect and patience. If the desire is genuine and
> deep, and one is re=
ady to wait, Nature will one day make arrangements. This
> is the eterna=
l promise to every individual because for Her, NOTHING IS
> IMPOSSIBLE. =
And She is so kind. In the intruduction to "Aghora - At the
> left hand=
of God", Vimalanada says :
>
> "Publish this book after I am gone. Let pe=
ople know the truth. Let them
> know what is what. Out of the thousands who=
may read it at least a few will
> be sincere. They will try to learn more,=
and then Nature Herself will make
> arrangements for them to learn just as=
She did for me, and they will be
> taught according to their capabilities.=
*The progression will go on; there
> is nothing to fear*".
>
> Therefore h=
ave faith, do sadhana.
>
>
> Back to the narration. The second day was Asta=
mi Tithi of Krishna Paksha.
> Manish said it is a powerful night for chita =
homa. Various shaktis are
> available on this night which can destroy Ashur=
as. Past midnight we were
> walking towards Manikarnika along the ghats. No=
t a single person was to be
> seen anywhere on any of the multitude of ghat=
s which we crossed. Suddenly we
> found a pack of dogs, fighting among each=
other, blocking our path. We
> stopped, wondering if there was any alterna=
te route to the samshan. I
> started mentally chanting a mantra I knew and =
praying to the deity to make
> our journey smooth. Coincidentally, just at =
that moment we saw a man coming
> from the other side who chased the dogs a=
way. Without looking at me Manish
> said, "Sometimes a simple prayer can wo=
rk wonders but never become to big
> for your breeches".
>
> As we passed t=
he Lalita Ghat Manish said this is a wonderful place. I did
> not think too=
much about it then since my mind was already pre occupied with
> the thoug=
hts of what is to come. The next day morning when we again came to
> the La=
lita Ghat for some shooting, I suddenly felt a pressure on my head,
> and t=
hen everything became calm. Manish smiled at me and said this is where
> Tr=
ilanga Swami did his tapashya and the energies are still here. I was
> litt=
le skeptical mentally, since I knew that the samadhi of Trilanga Swami
> wa=
s at a different ghat, however I did not say anything. Later on returning
>=
to Mumbai I spoke to someone who was from Beneras and that person confirme=
d
> that indeed Trilanga Swami used to stay at the Lalita Ghat and do his
>=
sadhana. Conclusion, I am a confirmed idiot.
>
> Back to midnight. We reac=
hed Manikarnika and again it was filled with
> people. But this time we did=
not wait. We went right inside, and Manish kept
> looking for a suitable c=
hita. As we came in, again people started staring at
> us, but they respect=
fully made way for us to pass through to the middle of
> the samshan. We st=
ood exactly at the middle, with Manish observing the
> different chitas. Th=
ere were about 8/10 of them burning. It is said in
> thousands of years the=
re has not been a single minute when there has not
> been a body burning in=
here. Therefore it is one of the Mahasamshans in
> India. There was one ch=
ita to my right which Manish was observing, when
> suddenly I found a mega =
size bull come and stand right next to the fire. I
> did not want to sit th=
ere, the bull looked dangerous. Before I could voice
> my concern, Manish s=
aid let us go to the other side of the samshan. It not
> only the bull, bu=
t there is something else as well. I did not ask him what.
> So we went to =
another side. The dom there came forward and said to Manish,
> "Baba,aap lo=
g kaun se chita me baithna chahate ho?". Manish indicated one at
> the end,=
the dome then went ahead and asked the people standing around the
> chita =
to make space for us to sit. He said the heat from the fire is too
> stong,=
but Manish said it's ok, we'll sit here itself. There were many
> curious =
onlookers, but all made space for us to sit comfortably. I could
> hear the=
dom instructing others not to disturb the pyre we were sitting at.
> This =
is something very unique about Manikarnika. IN any other city, people
> wou=
ld have objected, but not here. Manish later said, it is a tradition of
> t=
his place, Aghor sadhanas have been done in here for countless centuries.
>=
Therefore the domes have either themsleves seen these things or heard from=
> their families and thus they do not disturb.

>
> The homa, as usual was =
awesome. The pyre was larger than the one previous
> night. The heat was ve=
ry strong. My focus was stronger. My mind was much
> calmer than the previo=
us night. Within ten minutes again a pack of dogs came
> and sat around thi=
s pyre. This was strange because there were at least ten
> pyres burning, a=
nd all of them chose this specific pyre for some
> inexplicable reason. Dog=
s have a far subtler sense perception than average
> humans like me. This h=
oma was extended longer. Every now and then Manish
> would suddenly look at=
a certain direction intently for a few second. I too
> would turn and look=
that way but saw nothing. But, everytime Manish looked
> at a specific dir=
ection or made some gestures, the dogs too would start
> barking at that di=
rection. At one point I almost felt a bit jealous of the
> dogs, they could=
see/sense things which I - being such an ordinary person
> - obviously ha=
d no clue about. In the middle of the Chandi path I could hear
> chants of =
"Ram Nam Satya Hai" and relatives wailing as new bodies were being
> brough=
t in.
>
> Suddenly to my right there was a sound and quite abit of smoke, I=
saw a
> transformer bursting. The dogs immediately started barking at that=
. Later
> Manish said the Goddess was moving around, entering the fire and =
leaving the
> fire. The bursting of the transformer had a link to this. As =
the Path was
> going on - the Chandi was in my right hand - I saw a human s=
hadow pass
> over the pages of the book. I thought it was some relative who=
was standing
> behind me. I looked back and was a shocked to find there wa=
s no one behind
> me. And the shadow passed over my book once again. This t=
ime I did not look
> back. Just kept chanting with more vigor and saying to=
myself "all iz
> well"-:). Manish later said, as one does sadhana the dei=
ty often comes to
> observe and make his/her presence felt, even if slightl=
y. It is not an
> imagination but reality and this can happen not just in a=
samshan but in any
> sadhana anywhere. The idea is to keep doing sadhana.
=
>
> While offering coconuts into the fire, one coconut rolled off from the
=
> pyre. So I took a long bamboo stick which the domes use to stroke the fir=
e
> and pushed the coconut piece inside.I wondered if I had been a dom in a=
ny of
> my past lives, because I strangely felt natural stroking the pyre t=
he way
> the domes do. I even wondered if there was any company which would=
may me
> for this kind of a job, I would happily take it. What better way =
to do
> sadhana than become a dom at Manikarkina! Interestingly, I then rem=
embered
> that Manish had bought one extra coconut while buying the samagri=
to
> tonight's homas. Now I understood why.
>
> In the middle of the homa,=
suddenly Manish called one of the relatives who
> was standing nearby and =
told him that the person whos body was in the pyre
> has just left and that=
they (relatives) do not have to wait any more. It was
> already late in th=
e night. The person did not know what to say. Suddenly
> Manish explained t=
o him, do not worry, there is nothing evil or bad being
> done here. We are=
only praying to Ma Durga. I guess the person was mentally
> wondering abou=
t what is going on. Then another of the relatives came forward
> and said, =
"Baba, hum log ahsirwad leke hi jayenge". So Manish said ok and
> asked the=
m to sit down and continued with the homa. In the middle of the
> homa sudd=
enly Manish asked me to observe the skin on the corpse I saw the
> skin on=
the face had caught fire and was burning. It was a sight to see!
>
> There=
is a tradition of pouring Ganges water at the end to finsh the fire.
> But=
I could hear the domes telling the relatives not to pour water on the
> py=
re or do anything there without permissin from Manish. Finally at the end
>=
they came to Manish and asked if they could pour some Ganges water. Manish=
> said ok, but in a low voice told me nothing will happen to the fire, it
=
> won't die. They poured a large mud kalash full of water but nothing happe=
ned
> to the fire. It kept burning. After some times, after some more ahuti=
s,
> Manish called the people and said, " Devi samne khadi hai. App log pra=
nam
> kijiye". At least 10/15 people came forward and reventially bowed to =
the
> fire. Then they wanted to touch Manish's feet, but Manish would not l=
et them
> do so. They asked for his blessings. He distributed some flower p=
etals we
> had and told them to go home, since it was very late in the nigh=
t. Suddenly
> the man, who had some doubts (whom Manish had addressed earli=
er) came
> running with tears in his eyes asking for forgiveness for having=
doubted.
> Manish consoled him, told him nothing to worry, he has done no =
wrong,
> everything is all right. Later Manish said, if it was some other =
time of
> the day he would have brought the man along for a cup of tea. Ano=
ther person
> suddenly came to Manish and asked him if he was a certain sai=
nt (a famous
> saint) who used to live in Kasi. Manish without responding t=
o his query
> asked him where was he from, the person replied interior Biha=
r. Manish
> advised him to go back home as it was late in the night. The fa=
ith of the
> ordinary people of this land is what makes India so unique, th=
at is why our
> land and culture is still so alive. We city bred 'educated'=
people are too
> rational to understand these things. God loves the simple=
and uncalculating.
> By this time I too stood up to do pranam to the fire.=
Immediately I felt as
> if my body existed only from my head to my heart, =
there was nothing below,
> no legs, no stomach , as if I was simply floatin=
g on thin air! I told Manish
> what happened, he just gave a curt one word =
reply, "Good".
>
>
>
> As we were walking back from Manikarnika Manish sudd=
enly said, "There is a
> foreigner lady who lives close to Manikarnika, who=
has a lot of desire to
> perform sadhanas in the samshan but does not know=
how to go about it. I saw
> her while meditating." For a woman to come and=
perform these sadhanas is
> practically difficult or impossible, unless sh=
e is a Yogini or a sadhaka of
> great calibre. Ordinary people would not be=
able to meet the gaze of a
> Yogini, said Manish. The next morning, when w=
e came to the Lalita Ghat (as I
> mentioned above), I saw a thin, frail, lo=
oking foreigner lady sitting on the
> banks. Manish quitely indicated to me=
that, that is the lady whom he had
> seen last night in his meditation at =
the samshan. "She has desire, but
> directionless. " At that time there was=
nothing more we could do. I guess
> that is why it is so important to keep=
doing some sadhana on your own,
> instead of merely contemplating which is=
of no good, so that you are ready
> when Nature decides to give you a push=
.
>
> After passing the Lalita Ghat, next afternoon, we stood and observed
=
> Manikarnika from a distance. We were dressed like any other tourist,
> sp=
ecially with Manish's camera hanging from his neck and the tripod. Manish
>=
smiled and said let us not go too close to Manikarnika, what if the doms
>=
recognize us! They would be shell shocked seeing us dressed as tourists,
>=
wondering what is going on.
>
> Thus ended my second day of observing a Ch=
andi homa on a funeral pyre at
> the famed Manikarnika Ghats of Kashi.
>
> =
-Regards
> Rajarshi
>
>
> *
> *
>
>
>
> -------------=
-----------------
> The INTERNET now has a personality. YOURS! See your Yah=
oo! Homepage<http://in.rd.yahoo.com/tagline_yyi_1/*http://in.yahoo.com/>.
>=
>
>
> ------------------------------
YOURS! See your Yahoo! Homepage<http://in.rd.yahoo.com/tagline_yyi_1/*http=
://in.yahoo.com/>.
>
>
>
--000e0ce0d5f2d5bc20047d75623d
Namaste,<br><br>Rajarshi, your whole experience seems like an important mov=

e in the chess game that is being played by Nature. Thanks to the exception=
al narrator in you for describing it so well.<br><br>What is the importance=
of 3 days that many yogis pick it for events in their saadhana? Notice Man=
ish and Baba Bhagwan Ram did it in this article. Is there any important rea=
son behind this? Or is it a mere coincidence?<br>
<br>-Kishore<br><br><br><=
div class=3D"gmail_quote">On Mon, Jan 18, 2010 at 7:16 AM, rajarshi nandy <=
span dir=3D"ltr"><<a href=3D"mailto:rajarshi14@...">rajarshi14@y=
ahoo.co.in</a>></span> wrote:<br><blockquote class=3D"gmail_quote" style=
=3D"border-left: 1px solid rgb(204, 204, 204); margin: 0pt 0pt 0pt 0.8ex; p=
adding-left: 1ex;">
<div style=3D"background-color: rgb(255, =

255, 255);">
<span>=A0</span>
<div>
<div>
<div>
=
<p></p><table border=3D"0" cellpadding=3D"0" cellspacing=3D"0"><tbody><t=
r><td style=3D"font-family: inherit; font-style: inherit; font-variant: inh=
erit; font-weight: inherit; font-size: inherit; line-height: inherit; font-=
size-adjust: inherit; font-stretch: inherit;" valign=3D"top">
<div>Namaste =
All,</div>
<div>=A0</div>
<div>While re reading my mails after I sent them =
to the list, I found many silly errors of spelling and grammer. I was writi=
ng in a flow and never checked what I wrote. Kindly pardon such errors and =
read through them. As they say, "Bhavnayoko samjho!".</div>
<div=
>=A0</div>
<div>=A0</div>
<div>=A0</div>
<div>During the day time, we roame=
d around shooting at different places. In this 3 days we never visited any =
of the temples in Kasi. I asked him, "What about the temples? Won'=
t we visit them?". Manish retorted immediately, "=A0Aren't we=
=A0going to the most powerful temple in Kasi every night?"! I silently=
agreed. This is something about Manish I have observed. He rarely enters t=
emples or standard places of worship, but suddenly he might see a small roa=
dside temple and stand and stare for sometimes, even do a pranam and then r=
emark, "There is something here."</div>
<div>=A0</div>
<div>Duri=
ng evening we went to visit the Kinnaram Ashram. Kinnaram Baba was a Aghori=
who lived in Kasi=A0during the 16th century. The place is called Aghor-sth=
al. Before entering Manish bought some bel leaves. As we walked inside the =
Ashram, Manish became silent, then said there are strong energies in here. =
Inside we meditated for sometime, Manish did=A0 pranam=A0at the samadhi of =
Baba Bhagwan Ram who was the 11th head of the Ashram. Baba Bhagwan Ram had =
entered Nirvikalpa Samadhi while meditating for 3 continuous days at the Ma=
nikarnika Samshan.=A0 Manish, on being=A0questioned, said that many sadhana=
s have been done here in this place for long by people with no mundane desi=
res. Therefore, the energies are strong here. While looking around the Ashr=
am we found some quotations which were written in small wooden boards. Mani=
sh called Arunisha and me and pointed to one quotation. Translated to Engli=
sh, it read, "If you have to give your head
off to get a sadguru, you=
have=A0got it cheap".</div>
<div>=A0</div>
<div>By 8 PM we sat for di=
nner. We used to have early dinners, so that we had sufficient time before =
going to the samshan. Ideally you should have an empty stomach while perfor=
ming any sadhana to get the best effects. The amount of fire in the body is=
fixed. There is one that digests food - Jathara Agni. One that digests ide=
as/concepts/experiences - Bhuta Agni (existential fire) which exists in the=
subtle body. It is the second which must increase in order for one to &quo=
t;digest" various experiences/ideas/etc. It can only increase when the=
Jathara Agni is less, i.e. you do not have a full stomach. When we are ext=
remely focused on something and working intently on the same, we forget foo=
d, we do not feel hungry. This is due to the increase in Bhuta Agni and dec=
rease in Jathara Agni.</div>
<div>=A0</div>
<div>As we sat eating our food=
and talking on different topics, we discussed history.The conversation men=
tioned here is a thread picked up from an earlier conversation that we (Man=
ish, Arunisha and=A0me) had before coming to Kasi. </div>
<div>=A0</div>
<=
div>Manish said, "It is the same set of=A0souls who come back=A0again =
and again in different bodies and personalities at different times, who=A0a=
re responsible for this land. There was Chadragupta and Chanakya, there was=
Prithviraj, there was Akbar, Shankaracharya, Ramakrishna etc." He con=
tinued, "They can come as kings, yogis, or any other form which is nec=
essary for them to accomplish their dharma. And their dharma is connected t=
o this land=A0which we call India=A0today.This land is connected to the Ris=
his. This is Rishi bhoomi. And Rishis sent people when needed.=A0Prithviraj=
made one mistake, of pardoning Ghori. Imagine what happened to that woman =
who made Prithiviraj disobey his Guru?".I silently contemplated her fa=
te.=A0</div>
<div>=A0</div>
<div>"One very senior Rishi has decided t=
o=A0change this land back to a Rishi bhoomi. And so shall it happen.=A0Ved=
=A0Dharma will be re established here along the length and breadth. Nothing=
, however powerful or mightly, be it an individual or=A0group,=A0can stand =
against the will of a Rishi."=A0 Arunisha asked a pertinent question h=
ere. "What were the Rishis doing for=A0one thousand years?". Mani=
sh laughed and said, " A Rishi can very well spend a thousand years si=
mply in samadhi, meditating. Then suddenly=A0one day=A0wake up from meditat=
ion=A0and see that Rishi bhoomi is gone=A0and all sorts of non-spiritual th=
ings going on here. So He decides, it is time to get back and re create the=
Rishi bhoomi. You guys have no clue about=A0what a Rishi can do. One Rishi=
is enough to change a universe, changing a country is child's play for=
Him." Wow. I let all these sink inside me slowly. Therefore it is so =
important to keep
doing sadhana, in some manner or the other.</div>
<div>=
=A0</div>
<div>As night approached midnight, Manish and I left for the Mani=
karnika again. This was going be our last night of Chandi homa at Manikarni=
ka, for now. We walked long the=A0deserted ghats, sliently. I asked him if =
it is ok doing a=A0homa of Shiva/Bhairava on a pyre. He said=A0yes why not,=
but without Shakti, there will be no Shiva. Worshipping the divine feminie=
is the most practical strategy of sadhana. Shiva is the state of highest c=
onsciousness, and to reach that stage one must develop his body and mind su=
ch that it can hold shakti=A0for which=A0worshipping the divine Mother is t=
he best way.=A0That is why Vimalananda says, "Let the Mother show you =
the face of the Father". The topic drifted to Vimalananda. Manish said=
, "Kala Bhairava is very strong in Manikarnika, where as Mahakala exis=
ts powerfully in the cremation grouds at Ujjain. But Vimalananda did Mahaka=
la sadhana here in Manikarnika." Then staring at the pitch black gange=
s,
Manish chuckled lightly and added, "That man was something." =
This was again an old conversation we had started=A0before which Mainsh con=
tinued, "All these babas of today would wet their pants if Vimalananda=
were to stand infornt of them. Those three books have the power of a deity=
flowing through them. Without being physically present, Vimalananda has cr=
eated a army of sadhakas!". I interjected, "The books=A0are like =
a Bible=A0for sadhakas,=A0arn't they?". "Yes" said Manis=
h. Later on I asked him if it was possible for someone to meet Vimalanada, =
to which Manish replied that yes it was, if one does serious sadhana. Howev=
er, the important question is whether one will be able to recognize him. I =
fell silent hearing this. Interestingly, in the 2nd book of the Aghora seri=
es, Vimalanda does mention that a time will come when his "children&qu=
ot; would spread homas. Strange, or maybe not so. Who knows how deep things=
run. </div>
<div>=A0</div>
<div>We reached the samshan by half past twelv=
e. This time we sat at the same place where we had sat on the first day of =
homa. The fire was low. Most of the body had been burnt already. Manish sta=
rted the homa. As usual, all the dogs came and sat peacefully around the fi=
re. Now this did not surprise me any more. In the middle of the homa Manish=
would slowly lift his=A0palm upwards=A0and with the next ahuti=A0immediate=
ly the fire would leap higher. He did this quite a few times, when=A0the fl=
ames were getting weaker. I countinued with the Chandi path and passing on =
the samagri to him as and when he required anything. One dom who was workin=
g on a pyre nearby, came towards us and exclaimed,"Jai Mahadev". =
Manish too responded back, "Jai Mahadev". This homa was faster. H=
e did not use any "samputs", but a direct, straight Chandi homa. =
Again in the middle I got up and stroked the pyre a bit, pushing around som=
e of the coconut pieces to make them
burn properly. I was enjoying it. A f=
ew people came and sat near us, listening to the path. In Kasi there is a r=
ule that whatever comes in the Samshan is the property of the Dom Raja (the=
head of doms). No one has any further claim on it. In old times, one Dom R=
aja was called Kallu Dom. He was an Aghori and a contemporary of Kinnaram B=
aba. It is said he could raise the dead back to life. Maybe it is because o=
f this tradition that Manikarnika is such an apt place for these sadhanas. =
I was at one point mentally wondering why are there so many people in the s=
amshan. The Manish said, if a Nath came here in his garb, everyone will run=
away from the samshan scared. But there is a reason why there are people h=
ere even so late in the night.</div>
<div>=A0</div>
<div>Once the final pu=
rnahuti was given, we sat for meditation. Though this homa got over faster =
than previous days, the meditation that happened, for me, was superb. At on=
e point I felt as if my mind would just burst forth and expand across the l=
ength and breadth of the Ganges. My focus was good, but I had to open my ey=
es after every 20 minutes or so. Manish continued meditating for nearly an =
hour. Not the slightest movement from him. Nothing. Still like a stone. The=
n a cow came and slightly nudged Manish on his feet. That made him open his=
eyes. Manish remarked, " I could have just left my body and gone off.=
It did not matter that I had a flight to catch the next day, or anything e=
lse. I was on the verge of death. Just at that moment the cow and brought m=
e back." Smiling he added, "What a sight it would have been for t=
he people to see, how the body can be left at will".=A0 I did not know=
what to say. </div>
<div>=A0</div>
<div>We stood there watching another p=
yre in front. The body was half burnt. The torso had become black with deep=
=A0red patches all over. The dom came forward, and with the bamboo stick in=
serted it (the bamboo stick)=A0from the side of the corpse, lifting up the =
burning torso into the air and placing it again, strategically, in the midd=
le of the pyre. The smooth=A0motion of lifting up the half burnt torso, sti=
cking out from one end of the bamboo stick,=A0into the thin, dark, night-ai=
r reminded me of how we use a fork to lift pieces of food - meat=A0or veget=
ables, both dead -=A0from our plates to our mouths. Manish asked me smiling=
, "Maza aya?". I smiled back in acknowledgement. Then he commente=
d=A0that I should write about this experience in the coming days. Let peopl=
e know.</div>
<div>=A0</div>
<div>By this time I remembered that when I wa=
s sitting and doing the Chandi path, one dog=A0had run off with one of my c=
happals. I informed Manish. He exclaimed, " Kya baat hai! Leave the ot=
her chappal here as well." Manish said we had a rna with this samshan.=
We had been here before, in some life.</div>
<div>=A0</div>
<div>As we we=
re returning, Manish said one of the point (the three peaks)=A0of Shiva'=
;s trishul passes through the Manikarkina. Therefore, it is a "safe&qu=
ot; samshan. Anyone who tries anything negative here will face troubles. Th=
e trishul of Shiva guards this place. No spirit will cause any unnecessary =
disturbance inside the samshan. That is also why there are people here even=
at 2 am in the morning. There is safety in numbers. As long as ones intent=
ions are genuine and good, Manikarnika is a wonderful place to do sadhana.<=
/div>
<div>=A0</div>
<div>While walking along the ghats=A0which were=A0tot=
ally deserted, Manish instructed me not to stop. The knot in my red lungi w=
as becoming loose, I caught hold of it=A0with one=A0hand and kept moving fa=
st, trying to keep pace with Manish. Later Manish asked me if I had got som=
e smell. I thought and recollected that yes, I did get a faint smell of hee=
na. Twice. Manish told me it was a "Mokul". A muslim spirit of si=
milar level as a Yaksha or a Yakshini. Once the ritual is over, and you are=
out of the samshan, do not wait along the banks, he instructed. Do not mov=
e too close to the water=A0late in the nightt. There are things in the wate=
r. Generally they may not do anything, but why take a chance. The protectio=
n of Shiva is only inside the Manikarnika Ghat. Then he added, Deoriya Baba=
(I may have mis-spelt the name) used to live in the middle of this Ganges =
24/7. This is a city of saints. Here God-intoxicated Paramhamsas would roam=
around
naked. It is their city.</div>
<div>=A0</div>
<div>Next morning, a=
s we sat recollecting the previous night's homa, Manish talked about Ve=
das.=A0Few sadhaks, if ever, are equally comfortable with both paths of=A0A=
ghora and Vedas. For a Veda mantra to show its effects, one must get the in=
tonation perfect. This age most people cannot do that. I=A0enquired that I =
had heard from someone that a certain procedure needs to be done before one=
starts any sadhana in the samshan. Manish=A0laughed and replied,=A0"K=
arna to sab kuch chahiye, par mujhe to kuch nehi aata!".=A0I was dumbs=
truck.=A0</div>
<div>=A0</div>
<div>While talking about Ramayana with Arun=
isha, his eyes suddenly become half closed. He voice became slow and heavy,=
=A0"The color of Rama's body is deep blue with a golden tinge all=
=A0around him. Like a sun blazing. That=A0was the kavacha given to Rama by =
Vishwamitra, the real Gayatri with two special samputs. It was impenetrable=
. And when he shot his arrows, the motion of his hands=A0is so fast that a =
normal human eye will not able to observe. In 12 hours he had destroyed a f=
orest of Ashuras.=A0Ravana had a Chandrahaas khadga. It was a=A0mantra shak=
ti he had acquired through sadhana. The Khadga had become part of his right=
hand, which would fly off to kill mercilessly at the slightest=A0command f=
rom his mind. Such was the calibre of the enemy. </div>
<div>=A0</div>
<di=
v>And Rama removed even=A0his Gayatri Kavacha, and fought like a normal hum=
an being when he defeated Ravana which=A0means; he even removed the last ve=
stige of his ego of being a God, and fought like a human. Is it any wonder =
then, that the whole of north India goes crazy at the mere mention of the n=
ame of Sri Rama?". </div>
<div>=A0</div>
<div>He spoke with such an e=
nergy which cannot be defined, as if he was there and seen it all. Rama Naa=
m Satya Hai.</div>
<div>=A0</div>
<div>Thus ends my recounting of our fasci=
nating trip to Kasi.</div>
<div>=A0</div>
<div>-Regards</div>
<div>=A0Rajar=
shi</div><br><br>
<div><i><b>
<div class=3D"MsoNormal"><b><span style=3D"fo=
nt-size: 10pt; color: navy; font-family: Verdana;"><font color=3D"#000000" =
face=3D"Courier" size=3D"3"><font color=3D"#00007f">Rama Naama Satya Hai..<=
/font></font></span></b></div></b></i></div>
<br><br>--- On <b>Sat, 16/1/10=
, rajarshi nandy <i><<a href=3D"mailto:rajarshi14@..." target=3D=
"_blank">rajarshi14@...</a>></i></b> wrote:<br>
<blockquote styl=
e=3D"border-left: 2px solid rgb(16, 16, 255);"><br>From: rajarshi nandy <=
;<a href=3D"mailto:rajarshi14@..." target=3D"_blank">rajarshi14@yah=
oo.co.in</a>><br>Subject: [vedic-wisdom] Rama Naam Satya Hai - 2<br>
To:=
<a href=3D"mailto:vedic-wisdom@yahoogroups.com" target=3D"_blank">vedic-wi=
sdom@yahoogroups.com</a><br>Date: Saturday, 16 January, 2010, 11:25 PM<br><=
br>
<div><span>=A0</span>
<div>
<div>
<table border=3D"0" cellpadding=3D"0=
" cellspacing=3D"0">
<tbody>
<tr>
<td valign=3D"top">
<div>Dear Narasimha</=
div>
<div>=A0</div>
<div><i>It may sound weird, but this is what happens in=
real life all the time. You, I, all these people are pieces in another kin=
d of chess game. </i></div>
<div>=A0</div>
<div>Great analogy. Manish had g=
iven this analogy to us after he=A0completed a beautiful=A0Ganapati homa la=
st August. There is=A0one divine chess player, and it is totally His game. =
</div>
<div>=A0</div>
<div>Before I continue with the narration, I would li=
ke to mention a few points which I found I had not clearly mentioned in my =
last mail:</div>
<div>=A0</div>
<ul>
<li>At the end of the third day of Cha=
ndi homa at Manikarnika samshan, we were standing and watching the pyres bu=
rn, when Manish suddenly said, in the coming days you will write about this=
experience in a public forum. Therefore my mails.</li>
</ul>
<div>=A0</div=
>
<ul>
<li><b>Caveat</b>: A homa on a funeral pyre is an extreme Aghor=A0sa=
dhana, and it is not entirely risk free. Infact, in many paramparas it is s=
aid=A0only someone who has a direct agya from Samshan Kali or Mahakala can =
try this procedure, or someone who has agya from a powerful Guru. It was Ma=
nish who was doing the homa, (giving ahutis)=A0I was only doing the Chandi =
Path. Therefore, by reading this accounts one should not, on his own, try o=
ut this sadhana. </li>
</ul>
<div>=A0</div>
<ul>
<li>Many people have a neg=
ative=A0bias towards Aghor sadhanas and Aghoris. This is party due to lack =
of knowledge or understanding of the philosophy and efficacy of these sadha=
nas. Moreover, in recent time some TV channels too have made films etc of A=
ghoris, potraying them as perverted individuals. This is grossly incorrect.=
They have no clue what they are talking about, and their accounts start wi=
th many preconcieved biases. Aghora is one of the many path to the reach th=
e same goals - Self-realization. It is neither bad nor good. It is a path. =
Some like it, some don't. Which is ok. We must follow our chosen path b=
ut at the same time have a healthy respect for other paths too. Many great =
saints and spiritual giants have taken this path. Guru Dattatreya is consid=
ered the first Aghori. The 9 great Naths were all Aghoris. Sri Trilanga Swa=
mi was an Aghori too. Vimalanada was a master Aghori. My mails are intended=
to give a first hand
objective=A0account of how a powerful sadhana in the=
samshan is performed. Nothing more. I am just the cronicler.</li></ul>
<di=
v>=A0</div>
<ul>
<li>There are many people in this age who have a desire fo=
r these sadhanas, who feel an attraction for this kind of a path, but have =
no clue how to go about it. These accounts are ment to tell such=A0people t=
hat these sadhanas can and do happen even today, it is not a figment of ima=
gination. The Manikarnika is still as powerful as it was thousands of years=
ago. But to go about it and=A0actually be able to do this sadhana, just li=
ke everything else in life, there is no fixed procedures or rules. Keep doi=
ng sadhana in whatever condition you are in right now=A0and let Nature deci=
e arrangements. This is the eternal promise to every individual=A0because f=
or Her, NOTHING IS IMPOSSIBLE. And She is so=A0kind.=A0 In the intruduction=
to "Aghora - At the left hand of God", Vimalanada says :</li>
</=
ul>
<blockquote dir=3D"ltr">
<blockquote dir=3D"ltr">
<div>"Publish th=
is book after I am gone. Let people know the truth. Let them know what is w=
hat. Out of the thousands who may read it at least a few will be sincere. T=
hey will try to learn more, and then Nature Herself will make arrangements =
for them to learn just as She did for me, and they will be taught according=
to their capabilities. <u>The progression will go on; there is nothing to =
fear</u>".</div>
</blockquote>
<p dir=3D"ltr">Therefore have faith, do=
sadhana.=A0
</p><div></div></blockquote>
<div>=A0</div>
<div>Back to the =
narration. The second day was Astami Tithi of Krishna Paksha. Manish said i=
t is a powerful night for chita homa. Various shaktis are available on this=
night which can destroy Ashuras.=A0Past midnight we were walking towards M=
anikarnika along the ghats. Not a single person was to be seen anywhere on =
any of the multitude of ghats which we crossed. Suddenly we found a pack of=
dogs, fighting among each other, blocking our path. We stopped, wondering =
if there was any alternate route to the samshan. I started mentally chantin=
g a mantra I knew and praying to the deity to make our journey smooth. Coin=
cidentally, just at that moment we saw a man coming from the other side who=
chased the dogs away.=A0Without looking at me=A0Manish said, "Sometim=
es a simple prayer can work wonders but never become to big for your breech=
es".</div>
<div>=A0</div>
<div>As we passed the Lalita Ghat Manish sa=
id this is a wonderful place.=A0I did not think too much about it then sinc=
e my mind was already pre occupied with the thoughts of what is to come. Th=
e next day morning when we again came to the Lalita Ghat for some shooting,=
I suddenly felt a pressure on my head, and then everything became calm. Ma=
nish smiled at me and said this is where Trilanga Swami did his tapashya an=
d the energies are still here. I was little skeptical mentally, since I kne=
w that the samadhi of Trilanga Swami was at a different ghat, however I did=
not say anything.=A0Later on returning to Mumbai I spoke to someone who wa=
s from Beneras and that person confirmed that indeed Trilanga Swami used to=
stay at the Lalita Ghat and do his sadhana. Conclusion, I am a confirmed i=
diot.</div>
<div>=A0</div>
<div>Back to midnight. We reached Manikarnika a=
nd again it was filled with people. But this time we did not wait. We went =
right inside, and Manish kept looking for a suitable chita. As we came in, =
again people started staring at us, but they respectfully made way for us t=
o pass through to the middle of the samshan. We stood exactly at the middle=
, with Manish observing the different chitas. There were about 8/10 of them=
burning. It is said in thousands of years there has not been a single minu=
te when there has not been a body burning in here. Therefore it is one of t=
he Mahasamshans in India. There was one chita to my right which Manish was =
observing, when suddenly I found a mega size bull come and stand right next=
to the fire. I did not want to sit there, the bull looked dangerous. Befor=
e I could voice my concern, Manish said let us go to the other side of the =
samshan. It not only the bull,=A0 but there is something else as well. I di=
d not ask him
what. So we went to another side. The dom there came forward=
and said to Manish, "Baba,aap log=A0kaun se chita me baithna chahate =
ho?". Manish indicated one at the end, the dome then went ahead and as=
ked the people standing around the chita to make space for us to sit. He sa=
id the heat from the fire is too stong, but Manish said it's ok, we'=
;ll sit here itself. There were many curious onlookers, but all made space =
for us to sit comfortably. I could hear the dom instructing others not to d=
isturb the pyre we were sitting at. This is something very unique about Man=
ikarnika. IN any other city, people would have objected, but not here. Mani=
sh later said, it is a tradition of this place, Aghor sadhanas have been do=
ne in here for countless centuries. Therefore the domes have either themsle=
ves seen these things or heard from their families and thus they do not dis=
turb. </div>
<div>=A0</div>
<div>The homa, as usual was awesome. The pyre =
because=A0there were at least ten pyres burning, and all of them chose thi=
s specific pyre for some inexplicable reason. Dogs have a far subtler sense=
perception than average humans like me. This homa was extended longer. Eve=
ry now and then Manish would suddenly look at a certain direction intently =
for a few second. I too would turn and look that way but saw nothing. But, =
everytime Manish looked at a specific direction or made some gestures, the =
dogs too would start barking at that direction. At one point I almost felt =
a bit jealous of the dogs, they could see/sense things which I=A0 - being s=
uch an=A0ordinary person -=A0obviously had no clue about. In the middle of =
the Chandi
path=A0I could hear chants of "Ram Nam Satya Hai" and=
relatives wailing as new bodies were being brought in. </div>
<div>=A0</di=
v>
<div>Suddenly to my right there was a sound and quite abit of smoke, I s=
aw a transformer bursting. The dogs immediately started barking at that. La=
ter Manish said the Goddess was moving around, entering the fire and leavin=
g the fire. The bursting of the transformer had a link to this. As the Path=
was going on - the Chandi was in my right hand - I saw a human shadow pass=
over=A0the pages of the=A0book. I thought it was some relative who was sta=
nding behind me.=A0I looked back and was a shocked to find there was no one=
behind me. And the shadow passed over my book once again. This time I did =
not look back. Just kept chanting with more vigor and saying to myself &quo=
t;all iz well"-:).=A0 Manish later said, as one does sadhana the deity=
often comes to observe and make his/her presence felt, even if slightly.=
=A0It is not an imagination but reality and this can=A0happen not just in a=
samshan but in any sadhana anywhere. The idea is to keep doing
sadhana.</=
div>
<div>=A0</div>
<div>While offering coconuts into the fire, one coconut=
rolled off from the pyre. So I took a long bamboo stick which the domes us=
e to stroke the fire and pushed the coconut piece inside.I wondered if I=A0=
had been a dom in any of my past lives, because I strangely felt natural st=
roking the pyre=A0the way the domes do. I even wondered if=A0there was any =
company which would may me for this kind of a job, I would happily take it.=
What better way to do sadhana than become a dom at Manikarkina!=A0Interest=
ingly, I then remembered that Manish had bought one extra coconut while buy=
ing the samagri to tonight's homas. Now I understood why.</div>
<div>=
=A0</div>
<div>In the middle of the homa, suddenly Manish called one of the=
relatives who was standing nearby and told him=A0that the person whos body=
was in the pyre has just left and that=A0they (relatives) do not have to w=
ait any more. It was already late in the night. The person did not know wha=
t to say. Suddenly Manish explained to him, do not worry, there is nothing =
evil or bad being done here. We are only praying to Ma Durga. I guess the p=
erson was mentally wondering about what is going on. Then another of the re=
latives came forward and said, "Baba, hum log ahsirwad leke hi jayenge=
". So Manish said ok and asked them to sit down and continued with the=
in on the corpse=A0 I saw the skin on the face had caught fire and was burn=
ing. It was a sight to see!</div>
<div>=A0</div>
<div>There is a tradition=
of pouring Ganges water=A0at the end to finsh the fire. But I could hear t=
he domes telling the relatives not to pour water on the pyre or do anything=
there without permissin from Manish. Finally at the end they came to Manis=
h and=A0asked if they could pour some Ganges water. Manish said ok, but in =
a low voice told me nothing will happen to the fire, it won't die. They=
poured a large mud kalash full of water but nothing happened to the fire. =
It kept burning. After some times, after some more ahutis, Manish called th=
e people and said, " Devi=A0samne khadi hai. App log pranam kijiye&quo=
t;. At least 10/15 people came forward and reventially bowed to the fire. T=
hen they wanted to touch=A0Manish's feet, but Manish would not let them=
do so. They asked for his blessings. He distributed some flower petals we =
had and told them to go home, since it was very late in the night. Suddenly=
the man, who had some doubts (whom Manish had
addressed earlier) came run=
ning with tears in his eyes asking for forgiveness for having doubted. Mani=
sh consoled him, told him nothing to worry, he has done no wrong, everythin=
g is all right.=A0 Later Manish said, if it was some other time of the day =
he would have brought the man along for a cup of tea. Another person sudden=
ly came to Manish and asked him if he was a certain saint (a famous saint)=
=A0who used to live in Kasi. Manish without responding to his query asked h=
im where was he from, the person replied interior=A0Bihar. Manish advised h=
im to go back home as it was late in the night. The faith of the ordinary p=
eople of this land is what makes India so unique, that is why our land and =
culture is still so alive. We city bred 'educated'=A0people are too=
rational to understand these things. God loves the simple and uncalculatin=
g. By this time I too stood up to do pranam to the fire. Immediately I felt=
as if my body existed only from my
head to my heart, there was nothing be=
low, no legs, no stomach ,=A0as if=A0I was simply floating on thin=A0air! I=
told Manish what happened, he just gave a=A0curt one word reply, "Goo=
d".</div>
<div>=A0</div>
<div>=A0</div>
<div>=A0</div>
<div>As we were=
walking back from Manikarnika Manish suddenly said, "There is a forei=
gner lady who lives close to Manikarnika, who has a lot of desire to perfor=
m sadhanas in the samshan but does not know how to go about it. I saw her w=
hile meditating." For a woman to come and perform these sadhanas is pr=
actically difficult or impossible, unless she is a Yogini or a sadhaka of g=
reat calibre. Ordinary people would not be able to meet the gaze of a Yogin=
i, said Manish. The next morning, when we came to the Lalita Ghat (as I men=
tioned above), I saw a thin, frail, looking foreigner lady sitting on the b=
anks. Manish quitely indicated to me that, that is the lady whom he had see=
n last night in his meditation at the samshan. "She has desire, but di=
rectionless. " At that time there was nothing more we could do. I gues=
s that is why it is so important to keep doing some sadhana on your own, in=
stead of merely contemplating which is of no good,=A0so that you are
ready=
when Nature decides to give you a push. </div>
<div>=A0</div>
<div>After p=
assing the Lalita Ghat, next afternoon,=A0we stood and observed Manikarnika=
from a distance. We were dressed like any other tourist, specially with Ma=
nish's camera hanging from his neck=A0and the=A0tripod. Manish smiled a=
nd said let us not go too close to Manikarnika, what if the doms recognize =
us! They would be shell shocked seeing us dressed as tourists, wondering wh=
at is going on.</div>
<div>=A0</div>
<div>Thus ended my second day of obse=
rving a Chandi homa on a funeral pyre at the famed Manikarnika Ghats of Kas=
hi.</div>
<div>=A0</div>
<div>-Regards</div>
<div>Rajarshi</div>
<div>=A0</=
div><br>
<div><i><b>
<div class=3D"MsoNormal"><b><span style=3D"font-size: =
10pt; color: navy; font-family: Verdana;"><font color=3D"#000000" face=3D"C=
ourier" size=3D"3"><font color=3D"#00007f">Rama Naam Satya Hai</font></font=
></span></b></div></b></i></div>
<br><br></td></tr></tbody></table><br>
<hr=
size=3D"1">
The INTERNET now has a personality. YOURS! <a href=3D"http://i=
n.rd.yahoo.com/tagline_yyi_1/*http://in.yahoo.com/" rel=3D"nofollow" target=
=3D"_blank">See your Yahoo! Homepage</a>.
<div></div></div></div></div></b=
lockquote></td></tr></tbody></table><br>
<hr size=3D"1">
The INTE=
RNET now ha
(Message over 64 KB, truncated)
From pvr108@... Wed Feb 17 11:08:36 2016

Message-ID: <573908.44444.qm@...>
X-YMail-OSG:
Y64ws.kVM1mIJGrQjnfr0Xuj3tzLxUNsG2g7MfbSzvGalaBNdd5_bgr5cl8ugGLAlHhxvEozopSednjKV5B
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-
Jan 2010 12:04:28 PST
Date: Mon, 18 Jan 2010 12:04:28 -0800 (PST)
In-Reply-To: <hj0p9i+st7i@...>
MIME-Version: 1.0
y=8uaIDpuBv2khtvDe4x0pC1W3LuduyLWoXE80QUziLukT
--0-900301956-1263845068=:44444
Namaste,
The issue is not just lack of emotion or excitement. The real thi=
ng is ego and self-identification. If one thinks "I am so and so person. I.=
I am doing so and so action", then the action creates karma.
The case of =
a person without any I-ness is tough to imagine and very rare. Most soldier=
s who kill opponents in war do incur karma for it. Their I-ness is attached=
to a body-name-entity. Even if one following orders, one is following one'=
s order because one is doing a job. One may be doing a job because one need=
s money. One may need money to take care of the body-name-entity that I-nes=
s attaches to and people associated with it (family).
Even Arjuna had an I=

-ness and thought "Why should *I* kill gurus and relatives". That is why Kr=
ishna taught him Aatma jnaana (self-knowledge) and made him a realized pers=
on, before he was to kill his gurus and relatives.
Unless one has a sadgur=

u (like Krishna in the case of Arjuna) who takes away one's I-ness from lim=
ited entities, one is very likely to be operate with a limited I-ness and i=
ncur new karmas with all actions, even the ones performed calmly, coolly an=
d without any emotion.
Best regards,
Narasimha
---------------------------=
----------------------------------------
=C2=A0 Free Jyotish Software, Free=
Jyotish Lessons, Jyotish Writings,
"Do It Yourself" ritual manuals for sho=
strologer.org
/SaraswatiFilms.org
---------------------------------------------------=
----------------
=C2=A0
--- On Sun, 1/17/10, vemparlaramkishore <vemparlara=
mkishore@...> wrote:
From: vemparlaramkishore <vemparlaramkishore@yah=
oo.com>
Subject: [vedic-wisdom] Re: Unforgivable Karmas-3 Vimalananda
To: v=
=
=C2=A0
Narasimha Ji
Thank you for resp=

onding with a succint and clear answer. However one last question lingers i=
n my mind...
If a person truly does an act without an sense of emotion a=

ttached or I ness as mentioned by you and does not create any fresh karma .=
.
This also explains to me the actions of the Great Trailing Swami who p=
erforms a puja to Kashi Vishweswara with his own offal as mentioned in book=
1 and yet Shiva does not punish him. Also the great Gajanan maharaj's actio=
ns on similar lines which I read from Pandit ji's website.
In the case o=
f an solider on the battlefield this above theory clarifies a lot because t=
he soldier is only performing his duty and there is a good chance in certai=
n cases he will act emotionlessly. ..Eg: He sees a wounded enemy ...if give=
n an order he will still go for the kill and do his predetermined dharma.Se=
en from an outsiders moral tinted lens all the above actions will seem wron=
g...
Now if the needle is flipped to the other extreme...If an killer do=

es an murder cold bloodedly without emotion....say as an contract killing a=
nd years of killing has hardened his nerves and he no longer feels emotions=
..he is simply doing it as an job...
Would this mean he is also not incu=

rring karma ...
Please forgive my repeated childish questions, just tryi=

ng to clarify some things for my understanding thats all.
Pranams
Vem=
parla Ram Kishore
--- In vedic-wisdom@ yahoogroups. com, "Narasimha P.V=

.R. Rao" <pvr108@...> wrote:
>
> Namaste,
> =C3=82=C2=A0
> Karma is a c=
ycle.
> =C3=82=C2=A0
> If X was mad at Y and hit Y in last life, that is =

a karma committed by X. In this birth, reborn Y will encounter a situation =
where he can be mad at reborn X and hit reborn X. If reborn Y does it, it w=
ill be a payback for X's previous karma, FROM the perspective of reborn X.
=
> =C3=82=C2=A0
> However, it is a fresh karma from the perspective of reb=

orn Y, if reborn Y *identified* with that action, i.e. if the limited I-nes=
s of reborn Y felt the emotions associated with that action and "engaged" i=
n the action. If Y is a liberated being with no limited I-ness engaging in =
actions non-volitionally, then no new karma is generated for Y.
> =C3=82=
=C2=A0
> Until one overcomes attachment to a limited I-ness, all of one's =

actions generate new karmas.
> =C3=82=C2=A0
> Best regards,
> Narasimha
=
> ------------ --------- --------- --------- --------- --------- -
> =C3=
=82=C2=A0 Free Jyotish Software, Free Jyotish Lessons, Jyotish Writings,
>=
> =C3=
=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=
=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=
=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0 http://www.VedicAst rol=
oger.org
> =C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0 Films that mak=

e a difference: http://SaraswatiFil ms.org
> =C3=82=C2=A0=C3=82=C2=A0=C3=
=82=C2=A0=C3=82=C2=A0 Spirituality: http://groups. yahoo.com/ group/vedic- =
wisdom
> =C3=82=C2=A0 Jyotish writings: http://groups. yahoo.com/ group/Jy=

otishWri tings
> ------------ --------- --------- --------- --------- ----=

----- -
>
> --- On Fri, 1/15/10, vemparlaramkishore <vemparlaramkishore =

@...> wrote:
> From: vemparlaramkishore <vemparlaramkishore @...>
> Subje=
ct: [vedic-wisdom] Unforgivable Karmas-3 Vimalananda
> To: vedic-wisdom@ y=

ahoogroups. com
> Date: Friday, January 15, 2010, 7:09 PM
>
>
>
>
=
>
>
>
> =C3=82=C2=A0
>
>
>
>
>
>
>
>
> =
> Narasimha Ji
>
>
>
> I have just finished reading th=

e third book " the law of karma " by Aghori Vimalananda . It is no doubt as=
you said written by a great being . Vimalananda in his book mentions three=
karmas which cannot be easily gotten rid of and are very terrible by natur=
e and might take an immense amount of lifetimes to even clear.
>
>
>
=
> The two I remember are Killing of one's guru and rape .
>
>
>
> =
Now the doubt that has arisen in my mind is this
>
>
>
> 1.How do we=

know whether a thing that is happening now is an reaction to an past actio=
n or a fresh action being set forth in this lifetime...
>
>
>
> The =
learned gurujan's on the board might question ..Is there really a use by kn=
owing that since either way the action is taking place and cannot be stoppe=
d.
>
>
>
> The reason I ask this is ...the mother goddess is descri=

bed as
>
>
>
> " Ati Soumyati Roudrayai Nathastasyai namo namah "
>=
>
>
> She is the most pleasing among beautiful things and the most f=
erocious among terrible things ...There is no relative scale of good or bad=
for nature ( Ramarkrishna' s parable of Devi Kali bringing up a child and =
killing it ) ....I fully understand good or bad exists only in the human mi=
nd.
>
>
>
> But if a certain act right now is not happening as a rea=

ction to a past act... What on earth can possibly cause a person to do such=
a severe act.
>
>
>
> :( And how should one console a person who =

has undergone such a punishment.. ..
>
>
>
> One more reason for me =

asking this is ...A lot of great gurus have always said " Whatever happenin=
g in the world right now is Mangala and the very form of Shiva himself "
>=
>
>
> How can I reconcile such acts of violence happening in this ka=
li yuga as Mangala especially some of the henious acts ....which brings bac=
k my original question...Are these happening more in number in kali yuga as=
a reaction of the souls who needed this punishment being born in greater n=
umbers now...or are these a fresh set of acts.
>
>
>
> I do not know=

whether my questions would make sense. If you could answer them would help=
me in clearing some confusion.
>
>
>
> Pranams
>
>
>
> Vempa=
rla Ram Kishore
>
--0-900301956-1263845068=:44444

top" style=3D"font: inherit;">Namaste,<br><br>The issue is not just lack of=
emotion or excitement. The real thing is ego and self-identification. If o=
ne thinks "I am so and so person. I. I am doing so and so action", then the=
action creates karma.<br><br>The case of a person without any I-ness is to=
ugh to imagine and very rare. Most soldiers who kill opponents in war do in=
cur karma for it. Their I-ness is attached to a body-name-entity. Even if o=
ne following orders, one is following one's order because one is doing a jo=
b. One may be doing a job because one needs money. One may need money to ta=
ke care of the body-name-entity that I-ness attaches to and people associat=
ed with it (family).<br><br>Even Arjuna had an I-ness and thought "Why shou=
ld *I* kill gurus and relatives". That is why Krishna taught him Aatma jnaa=
na (self-knowledge) and made him a realized person, before he was to kill h=
is
gurus and relatives.<br><br>Unless one has a sadguru (like Krishna in t=
he case of Arjuna) who takes away one's I-ness from limited entities, one i=
s very likely to be operate with a limited I-ness and incur new karmas with=
all actions, even the ones performed calmly, coolly and without any emotio=
n.<br><br>Best regards,<br>Narasimha<br>-----------------------------------=
--------------------------------<br> Free Jyotish Software, Free Jyot=
ish Lessons, Jyotish Writings,<br>"Do It Yourself" ritual manuals for short=
Homam and Pitri Tarpana:<br> &nbs=
p; http://www.VedicAs=
trologer.org<br> Films that make a difference: http=
://SaraswatiFilms.org <br> Spirituality: http://gro=
ups.yahoo.com/group/vedic-wisdom<br> Jyotish writings:
http://groups=
.yahoo.com/group/JyotishWritings<br>---------------------------------------=
----------------------------<br> <br>--- On <b>Sun, 1/17/10, vemparlar=
amkishore <i><vemparlaramkishore@...></i></b> wrote:<br><blockq=
uote style=3D"border-left: 2px solid rgb(16, 16, 255); margin-left: 5px; pa=
dding-left: 5px;">From: vemparlaramkishore <vemparlaramkishore@...=
><br>Subject: [vedic-wisdom] Re: Unforgivable Karmas-3 Vimalananda<br>To=
: vedic-wisdom@yahoogroups.com<br>Date: Sunday, January 17, 2010, 11:49 PM<=
br><br><div id=3D"yiv2063086631">
<span style=3D"display: none;"> =

;</span>
<p>Narasimha Ji<=
br>
<br>
Thank you for responding with a succint and clear answer. However =
one last question lingers in my mind...<br>
<br>
If a person truly does an =
act without an sense of emotion attached or I ness as mentioned by you and =
does not create any fresh karma ..<br>
<br>
This also explains to me the ac=
tions of the Great Trailing Swami who performs a puja to Kashi Vishweswara =
with his own offal as mentioned in book1 and yet Shiva does not punish him.=
Also the great Gajanan maharaj's actions on similar lines which I read fro=
m Pandit ji's website.<br>
<br>
In the case of an solider on the battlefiel=
d this above theory clarifies a lot because the soldier is only performing =
his duty and there is a good chance in certain cases he will act emotionles=
sly. ..Eg: He sees a wounded enemy ...if given an order he will still go fo=
r the kill and do his predetermined dharma.Seen from an outsiders moral tin=
ted lens all the above actions will seem wrong...<br>
<br>
Now if the needl=
e is flipped to the other extreme...If an killer does an murder cold bloode=
dly without emotion....say as an contract killing and years of killing has =
hardened his nerves and he no longer feels emotions..he is simply doing it =
as an job...<br>
<br>
Would this mean he is also not incurring karma ...<br=
>
<br>
Please forgive my repeated childish questions, just trying to clarif=
y some things for my understanding thats all.<br>
<br>
Pranams<br>
<br>
Vem=
parla Ram Kishore <br>
<br>
--- In <a rel=3D"nofollow" ymailto=3D"mailto:ve=
dic-wisdom%40yahoogroups.com" target=3D"_blank" href=3D"/mc/compose?to=3Dve=
dic-wisdom%40yahoogroups.com">vedic-wisdom@ yahoogroups. com</a>, "Narasimh=
a P.V.R. Rao" <pvr108@...> wrote:<br>
><br>
> Namaste,<br>
>=
=C3=82 <br>
> Karma is a cycle.<br>
> =C3=82 <br>
> If =
X was mad at Y and hit Y in last life, that is a karma committed by X. In t=
his birth, reborn Y will encounter a situation where he can be mad at rebor=
n X and hit reborn X. If reborn Y does it, it will be a payback for X's pre=
vious karma, FROM the perspective of reborn X.<br>
> =C3=82 <br>
&g=
t; However, it is a fresh karma from the perspective of reborn Y, if reborn=
Y *identified* with that action, i.e. if the limited I-ness of reborn Y fe=
lt the emotions associated with that action and "engaged" in the action. If=
Y is a liberated being with no limited I-ness engaging in actions non-voli=
tionally, then no new karma is generated for Y.<br>
> =C3=82 <br>
&=
gt; Until one overcomes attachment to a limited I-ness, all of one's action=
s generate new karmas.<br>
> =C3=82 <br>
> Best regards,<br>
>=
; Narasimha<br>
> ------------ --------- --------- --------- --------- -=
-------- -<br>
> =C3=82 Free Jyotish Software, Free Jyotish Lesson=
s, Jyotish Writings,<br>
> "Do It Yourself" ritual manuals for short Hom=
am and Pitri Tarpana:<br>
> =C3=82 =C3=82 =C3=82 =C3=82&n=
bsp;=C3=82 =C3=82 =C3=82 =C3=82 =C3=82 =C3=82 =
;=C3=82 =C3=82 =C3=82 =C3=82 =C3=82 =C3=82 =
=C3=82 <a rel=3D"nofollow" target=3D"_blank" href=3D"http://www.Vedic=
Astrologer.org">http://www.VedicAst rologer.org</a><br>
> =C3=82 =
=C3=82 =C3=82 =C3=82 Films that make a difference: <a rel=
=3D"nofollow" target=3D"_blank" href=3D"http://SaraswatiFilms.org">http://S=
araswatiFil ms.org</a> <br>
> =C3=82 =C3=82 =C3=82 =C3=82=
Spirituality: <a rel=3D"nofollow" target=3D"_blank" href=3D"http://g=
roups.yahoo.com/group/vedic-wisdom">http://groups. yahoo.com/ group/vedic- =
wisdom</a><br>
> =C3=82 Jyotish writings: <a rel=3D"nofollow" targ=
et=3D"_blank" href=3D"http://groups.yahoo.com/group/JyotishWritings">http:/=
/groups. yahoo.com/ group/JyotishWri tings</a><br>
> ------------ ------=
--- --------- --------- --------- --------- -<br>
> <br>
> --- On Fri=
, 1/15/10, vemparlaramkishore <vemparlaramkishore @...> wrote:<br>
&g=
t; From: vemparlaramkishore <vemparlaramkishore @...><br>
> Subjec=
t: [vedic-wisdom] Unforgivable Karmas-3 Vimalananda<br>
> To: <a rel=3D"=
nofollow" ymailto=3D"mailto:vedic-wisdom%40yahoogroups.com" target=3D"_blan=
k" href=3D"/mc/compose?to=3Dvedic-wisdom%40yahoogroups.com">vedic-wisdom@ y=
ahoogroups. com</a><br>
> Date: Friday, January 15, 2010, 7:09 PM<br>
&g=
t; <br>
> <br>
> <br>
> <br>
> <br>
> <br>
> <br>
> =
=C3=82 <br>
> <br>
> <br>
> <br>
> <br>
> <br>
> <=
br>
> <br>
> <br>
> <br>
> Narasimha Ji<b=
r>
> <br>
> <br>
> <br>
> I have just finished reading the thir=
d book " the law of karma " by Aghori Vimalananda . It is no doubt as you s=
aid written by a great being . Vimalananda in his book mentions three karma=
s which cannot be easily gotten rid of and are very terrible by nature and =
might take an immense amount of lifetimes to even clear.<br>
> <br>
>=
<br>
> <br>
> The two I remember are Killing of one's guru and rape =
. <br>
> <br>
> <br>
> <br>
> Now the doubt that has arisen in =
my mind is this<br>
> <br>
> <br>
> <br>
> 1.How do we know whe=
ther a thing that is happening now is an reaction to an past action or a fr=
esh action being set forth in this lifetime...<br>
> <br>
> <br>
>=
<br>
> The learned gurujan's on the board might question ..Is there rea=
lly a use by knowing that since either way the action is taking place and c=
annot be stopped.<br>
> <br>
> <br>
> <br>
> The reason I ask t=
his is ...the mother goddess is described as<br>
> <br>
> <br>
> =
<br>
> " Ati Soumyati Roudrayai Nathastasyai namo namah "<br>
> <br>
=
> <br>
> <br>
> She is the most pleasing among beautiful things an=
d the most ferocious among terrible things ...There is no relative scale of=
good or bad for nature ( Ramarkrishna' s parable of Devi Kali bringing up =
a child and killing it ) ....I fully understand good or bad exists only in =
the human mind.<br>
> <br>
> <br>
> <br>
> But if a certain act=
right now is not happening as a reaction to a past act... What on earth ca=
n possibly cause a person to do such a severe act. <br>
> <br>
> <br=
>
> <br>
> :( And how should one console a person who has undergone s=
uch a punishment.. ..<br>
> <br>
> <br>
> <br>
> One more reaso=
n for me asking this is ...A lot of great gurus have always said " Whatever=
happening in the world right now is Mangala and the very form of Shiva him=
self "<br>
> <br>
> <br>
> <br>
> How can I reconcile such acts=
of violence happening in this kali yuga as Mangala especially some of the =
henious acts ....which brings back my original question...Are these happeni=
ng more in number in kali yuga as a reaction of the souls who needed this p=
unishment being born in greater numbers now...or are these a fresh set of a=
cts.<br>
> <br>
> <br>
> <br>
> I do not know whether my questi=
ons would make sense. If you could answer them would help me in clearing so=
me confusion.<br>
> <br>
> <br>
> <br>
> Pranams<br>
> <br>
=
> <br>
> <br>
> Vemparla Ram Kishore<br>
><br>
<br>
</p>
<=
/div>
--0-900301956-1263845068=:44444--

Jan 2010 22:23:35 -0000
2010 22:23:35 -0000
Date: Mon, 18 Jan 2010 22:23:33 -0000
Message-ID: <hj2n15+6b16@...>
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MIME-Version: 1.0
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7WPpbiQHogELkb_pqn5QDYpwSSQt37RAScNDy_A
Dear Narasimhaji,
Thank you for your reply. My replies inlined, please see=

..
>
> *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *=C2=A0=C2=A0=C2=A0=
=C2=A0=C2=A0=C2=A0=C2=A0 *
>
> You said "matter is all that can be sensed =
(by the 5 senses)". I want to make a clarification on this from the Upanish=
adic perspective.
>
> In Vedic paradigm, senses do not mean physical sense=
s. Sensory organs (jnaanedriyas) are not part of the physical body (annamay=
a kosha), but part of the mental body (manomaya kosha).
>
> I may "see" a =
picture of Sri MahaLakshmi in front of me now. When I close my eyes and med=
itate, I may "see" something else. When I sleep and get a dream, I may "see=
" something else. The jnaanendriya of vision is a part of the mind and not =
body. It may connect to the physical eye and "see" some objects or connect =
to something else and "see" some other objects. In Upanishadic paradigm, we=
do not consider one of them to be superior to the other.
Sundeep> I'm puz=

zled. Simply because the jnanendriyas are *part* of the manomaya kosa doesn=
t *automatically* (i.e. using logical inference) mean that they *sense* the=
contents of the chitta (i.e. the memory "aspect" of antahakarana). Or are =
you asserting that this is true? This is new information to me. It seemed t=
o me, from virtually all the sources that I have examined, that the manas i=
s the seat of "samkalpa/vikalpa" where I understand vikalpa to mean "to con=
ceive"/"form a conception of" (a memory/material object). Jnanendriyas woul=
d be one set of inputs to the manas (leading to the conception of ideas of =
pancha mahabuta reality i.e. "matter" in the western sense of the word), an=
d of course the other set of inputs would be memory or chitta (or at least =
a part of it). If what you imply is true (that all ideation necessarily goe=
s through jnanendriyas), then jnanendriyas would be awake in dream sleep. A=
re they? Also, then people would worship some symbolism of jnanendriyas in =
order to get deeper knowledge of their chitta. Is this correct too? In any =
case, how exactly is this relevant to the discussion at hand. Please elabor=
ate.
> =C2=A0
> *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *=C2=A0=C2=A0=
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *
>
> Instead of using the terms matter and=
proto-matter, let us use the word "dual consciousness" to describe all obj=
ects in the field of duality. This includes objects that can be perceived b=
y the physical senses ("matter" in your terminology) and objects that canno=
t be perceived by the physical senses ("proto-matter" in your terminology).=
>
> The abstraction in Upanishadic paradigm is this:
>
> There exists "n=
on-dual consciousness", which is sat-chid-aananda (pure truth, pure awarene=
ss, pure bliss) as you say. This is represented by Shiva. Then there exists=
"dual consciousness", which is represented by Shakti. Dual consciousness h=
as boundaries and infinite objects in it, while non-dual consciousness is u=
ndivided.
> =C2=A0
> However, if one takes the dual consciousness in its en=
tirety, it is non-different from non-dual consciousness. This fact is also =
represented by saying that Shiva and Shakti are in reality one and not two.=
If one self-identifies with the ENTIRE "dual consciousness", then one is a=
bsorbed in the dual-consciousness in its entirety, which is non-different f=
rom non-dual consciousness. In other words, one is absorbed in non-dual con=
sciousness. That is Nirvikalpa Samadhi.
>
> The problem is not dual consci=
ousness. Dual consciousness is identical to non-dual consciousness in the a=
bsence of self-identification with any limited objects of dual consciousnes=
s. Hence the problem is not dual consciousness, but the self-identification=
or I-ness or egosense or ahamkaara or asmitaa, to a limited aspect of dual=
consciousness.
Sundeep> Narasimhaji, you are playing word games with me.=
The reason I coined "proto-matter" was specifically to bring clearly into =
view the logical quandary that exists in the notion of I - a concept that h=
as validity/basis ONLY in the "world" of dual consciousness. You seek to sw=
eep that VERY distinction back under the carpet, and no wonder you lose sig=
ht of the question I ask. Ok, so I'll let it go. Then we're back to square =
one: Who/what is this "one" that is absorbed in non-dual consciousness? Qua=
ntify it exactly, please.
>
> *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=
>
> A normal person's=
self-identification is symbolized by one's Kundalini shakti. When Kundalin=
i is asleep, one is instinctively identifying with a body-name-entity and s=
tuck in the delusion of duality. As Kundalini wakes up and starts rising, o=
ne's self-identification is refined further and further.
Sundeep> Narasim=
haji, quantify this "one" please? What are the boundaries of this "self ide=
ntification". When you say self identification, you implicitly, unbeknownst=
to yourself, are creating a distinction between an inner I and an outer I.=
When the inner I assumes that the outer I is part of itself, you call it s=
elf identification. When it doesnt, you call it self knowledge. I want to k=
now what this inner I is in vedic terms. Is it simply Ahamkara? Is Ahamkara=
a single indivisible entity - either there or not there? Is it conscious o=
f itself - list, in vedic terminology, the quantities/materials/things it i=
s conscious of, and how those quantities change as kundalini rises? Is it (=
Ahamkara) the one that enters into NVKS, or does it progressively decay as =
it becomes more conscious of itself (in which it case it is not an indivisi=
ble entity)? If you agree with the preceding statement, then Ahamkara, AND =
CONSEQUENTLY THE SUBJECT/EXPERIENCER/OBSERVER, terminate upon reaching NVKS=
, thereby not leaving a "one" who can come out of the NVKS.
>Some also =
say that one's shakti is getting purified further and >further. Even when K=
undalini is at Ajna or one of the chakras >between Ajna and Sahasrara, one'=
s self-identification is with a >subset of dual consciousness and nor with =
the entirety of dual >consciousness. There are still notions of I and other=
s, current >time, past, future etc. When Kundalini is at Sahasraara, we say=
that >Kundalini shakti is perfectly purified. In other words, one's >self-=
identification is with the entire dual consciousness and there is no >I and=
others, current time, past and future etc. One identifies with
Sundeep> =
In order for the correct logical exposition of your ideas, you must define =
in terms of vedic terminology, who this "one" is that is identified with th=
e entire dual consciousness. You imply some hazy form of expanded individua=
lity - which needs to be brought out of the haze of implied understanding. =
Name and quantify (in vedic terms) the contents of that individuality.
Reg=
ards,
Sundeep
From yrskmohan@... Wed Feb 17 11:08:36 2016

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Dear everyone,
I am part of a group of friends who have launched a website=

http://vedakalpataru.com
The site is dedicated to deissemination of basic=

principles and higher philosophical ideals of Hinduism. This initiative wa=
s taken at the behest of a great saint and also as our response to great ap=
athy among Hindus in India and across the world the basic principles and hi=
gher philosophical ideals of Hinduism.
I request all the friends to visit=

the site and give me a frank opinion so that we can improve our work. Ever=
yone is also welcome to contribute articles, suggestions etc.
Thanks,
Rajm=
ohan
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Date: Mon, 18 Jan 2010 20:10:04 -0800 (PST)
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Subject: On Manish and Sadhana (Re: Resected Narasimhaji)
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--0-752456362-1263874204=:26782
Namaste friends,
Thanks to Rajarshi for the well-written, inspiring and ex=

cellent series on his experiences with Manish at Kashi.
Krishnendu, I can =
understand where you are coming from. However, there is one more angle to c=
onsider.
Manish told me long back that we should guard against focusing on=
"personalities" and building awe. He said we should focus on sadhana. He s=
aid, "my message is not that I am special, but it is that everyone is speci=
al. My assertion is not that I found god, but it is that everyone can and s=
hould find god. I am a normal person. If I could find god, anybody could. A=
s people do homam sincerely and unselfishly for a few years, there will be =
many people who make great progress. World will be a changed place."
Manis=
h said, "people should do sadhana. Don't waste time when you are on earth. =
Never give the excuse that you don't know how to do sadhana. Do whatever yo=
u can. If you know how to do homam, do homam. Otherwise do japam. Or you ca=
n sit down and do a bhajan chanting god's name. Do some sadhana or the othe=
r for as much time as you can. Don't worry about the results, but keep doin=
g sadhana to the best of your ability."
*=A0=A0=A0=A0=A0=A0 *=A0=A0=A0=A0=
=A0=A0 *
I have personally seen clear indications that Manish operates on =

a different plane compared to most people. I will give a few small examples=
in this writeup. However, I want to re-iterate that Manish does not see hi=
mself as a special person or a "man of god" as you say, but sees himself as=
a small instrument of Nature.
When I mention any supernatural things invo=

lving Manish, the goal is to show that such things are possible even now an=
d not just limited to books and stories. As Rajarshi wisely said, we "educa=
ted city people" lack faith. True, skepticism is useful as a lot of fake pe=
ople do exploit the blind faith of people, but the pendulum has swung too f=
ar and educated people have lost faith so completely that it is almost cyni=
cal.
This is like lazy people of a village who do not have the energy and =
patience to climb a hill next to the village refusing to believe that anybo=
dy can climb that hill. Thus, if someone climbs the hill, finds something n=
ice on the hill and wants to inspire others to climb it, such accounts will=
be inspiring.
The goal is to inspire and enable a group of spiritual aspi=

rants to do sadhana, become powerful instruments of Nature and end up inspi=
ring many more people. The ultimate goal is to uphold Veda dharma of rishis=
in the world.
*=A0=A0=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0 *
When we went to =
Calcutta to visit Dakshineshwar, we stayed near the Kalighat temple. We cou=
ld not find a hotel room as hotels were full and someone at a temple referr=
ed us to a nearby house that was being converted to a lodge. House owners l=
ived upstairs. We checked in our luggage downstairs. Manish told me, "we ha=
ve a rina with this couple. His wife is very sincere and spiritual. We need=
to do something." We met his wife later and saw her horoscope. She was ind=
eed quite spiritual. She is a worshipper of Sarada Mata and Ramakrishna Par=
amahamsa and a regular visitor of Ramakrishna Mutt.
Manish showed a very t=

all wall on one side of that property and asked them, "is there a smashaan =
(cemetary) on the other side of that wall". They said no. Manish said, "hmm=
, it somehow feels like that." That person clarified then, "it is a house a=
nd not a smashaan, but this house was a small mosque several decades ago an=
d they supposedly buried several people of that large family in the backyar=
d itself." After all, Manish's "perception" was correct.
BTW, we two ended=

up doing two simultaneous Ganapathi homas on the next night next to that w=
all.
*=A0=A0=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0 *
On his advice, one lady st=

arted chanting Chandipath everyday to solve some problem with her son, whic=
h was bothering her very much.
Oneday Manish talked to her daughter. He as=

ked her, "what is your mother doing? She is doing Chandipath alright, but s=
he is asking for weird things. Check with her and ask her to stop asking th=
ose things."
When she cornered her mother on what she was asking, her moth=
er finally revealed that she was frustrated with the situation with her son=
and so was asking Devi at the time of Chandipath to take her life so that =
she does not have to see her son's situation.
Her daughter straightened he=

r out and she stopped that. As a postscript, her son's problem was solved a=
fter she did Chandipath for a few more weeks.
*=A0=A0=A0=A0=A0=A0 *=A0=A0=
=A0=A0=A0=A0 *
Manish told me a few times that he "knows" when someone thi=

nks of him.
When we were staying at a hotel in Kurukshetra, Manish said to=

me one evening, "the hotel owner is thinking of me right now. He is thinki=
ng about me and money." Interestingly, phone in the room rang in a minute a=
nd it was the hotel owner. He called to ask if we wanted to pay for the nex=
t day ahead instead of paying in the morning.
*=A0=A0=A0=A0=A0=A0 *=A0=A0=
=A0=A0=A0=A0 *
Manish came to Seatle, USA for a conference in fall 2005 an=

d I met him physically for the first time then. After lunch, we were walkin=
g around. Suddenly, Manish declared, "there is a rudraaksha maalaa meant fo=
r your son close to here. I can sense it. Let us go and find it." We walked=
quite a distance. Then he said, "this is the place." There was a big count=
ry market kind of place in a small shopping complex. We went in, but found =
nothing. We came out of the complex. Manish looked around and said, "no, th=
is is the place. I was confused by the smell from the fish market inside th=
is complex. Let us try again." We went in again and this time Manish took m=
e inside a small alley and there was a small mom & pop kind of shop selling=
some Tibetan things. They had several Rudraaksha maalaas. Manish picked on=
e, bought it and gave it for my son.
*=A0=A0=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=
=A0 *
I mentioned this earlier. Manish told me oneday that he "saw me" doi=
ng my daily Chandi homam while he was driving fast on a highway in UK. He l=
ifted one hand in abhaya mudra (blessing pose) while driving. His wife aske=
d what he was doing. He said he told her, "Narasimha is doing homam right n=
ow. I am blessing him."
When he mentioned this, I wanted to verify it. I n=

ormally wear red or yellow or white veshti and anga vastram (lower cloth an=
d upper cloth) for my homam. That day I was wearing a blue veshti and a blu=
e T-shirt. I was gifted that blue veshti by a priest and wore it only twice=
until now. So one is unlikely to *guess* this. I asked him, "if you saw me=
, tell me what kind of clothes I was wearing." He said, "Narasimha, it seem=
ed like some shade of blue. You were wearing a T-shirt and it was also anot=
her shade of blue." He was correct. If one was merely guessing it, the prob=
ability of getting is correct was very very small - almost zero.
*=A0=A0=
=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0 *
When we went to Pune, Delhi and Kuruksh=

etra for the Krishna movie shooting, it rained heavily. In May, it was a bi=
t early for the monsoon rains. When we reached the temple at Mayapur, Manis=
h said that nature was pleased with the work on Krishna and rains wherever =
we went was a sign. Sometimes Manish says big-sounding things like this, wh=
ich may give an impression that he is proud. But I realized that it is not =
because of pride, but he was simply making observations from the plane he i=
s in. From where others are, they may sound weird or proud or pretentious.
=
I kind of dismissed him, "well, it could be a coincidence. It is very hot =

here right now and I see no clouds anywhere. If it rains here today, I will=
believe your theory."
Manish seriously looked at the sky and nodded his h=

ead. Because it was too hot, we retired into our room at the accommodation =
there, unpacked our stuff and got tripod etc ready. Within ten minutes, we =
heard loud thunders. In a few minutes, there was a heavy thunderstorm that =
lasted half an hour. There were puddles of water everywhere. Manish remarke=
d, "see, it rained here also. Gods are happy with this work. This film is a=
n important work." The rest of the day and next day was perfect and we shot=
what we wanted.
*=A0=A0=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0 *
During March =
2006 Shata Chandi homam at the Kaalikambal temple in Chennai where Mother g=
ave a darshan to Manish and asked to start a homam movement, I was meditati=
ng in the garbhalaya one evening, sitting in front of Manish. We were both =
meditating on Savitri Gayatri mantra. After half hour or so, I lost normal =
awareness of my body and I felt like I was some all-pervading orange light.=
I saw that there was a person at the center of that light, who was emiting=
that light. When I looked closer, it was Manish. After a little time, he s=
uddenly transformed into a very famous saint from the past. I wondered "why=
did Manish change into that saint". That disturbed my focus and my regular=
self-awareness returned and I became aware that I was Narasimha meditating=
in that garbhalaya and Manish was sitting in front of me. I opened my eyes=
. At the same time, Manish also opened his eyes. Without my saying anything=
, he asked "you saw me, no?" I was surprised that he
knew it. However, wha=
t baffled me the most was why he transformed into that saint. I stuttered, =
"but...". Without my finishing it, he remarked, "you see Narasimha, the ble=
ssings of my guru of last life are still with me. That is why you saw him i=
n me!" He not only knew what I saw, but explained it succintly.
*=A0=A0=A0=
=A0=A0=A0 *=A0=A0=A0=A0=A0=A0 *
I was sleeping oneday. In the middle of th=
e night, I woke up. When I was still on the bed and partially awake, my sha=
kti rose. In other words, my self-awareness got refined. I first perceived =
a tremendous bolt of electricity going up in my back. Then, in a split seco=
nd, my perception of that electricity changed from "shakti inside me" to "I=
inside shakti". My changed perception was that there was a tremendous amou=
nt of shakti that was surging up like an ocean wave and encompassing everyt=
hing that was there and that I was a very tiny particle in that tremendous =
wave. Moreover, I also "heard" a specific beejaakshara being chanted togeth=
er by millions of people, who were all tiny particles in that wave. That wa=
ve reverberated with the sound of that beejaakshara and I perceived that I =
too was chanting that beejaakshara along with all. My mind was filled with =
that sound and a kind of bliss. My self-awareness was that of a tiny partic=
le filled with that sound
and joy and nothing else. I was unaware of anyth=
ing else. Compared to my normal mental state, it was a very simple and yet =
fantastic state to be in. I was in that state for a while. Suddenly a thoug=
ht that can be loosely expressed as "Amn't I on the bed in a room? How am I=
hearing this loud sound? Are there people in the room" came to my mind. Th=
at thought disturbed the state of my mind and my shakti came down. In other=
words, I returned to the regular level of self-awareness and again perceiv=
ed that I was a body lying on a bed in a room. The bliss was gone and mind =
was again filled with hundreds of thoughts as usual.
=A0
I mentioned this i=
ncident a few days later to Manish. When this happened, it was the middle o=
f the night for me and morning for Manish. When I mentioned the incident an=
d said that I heard the sound of a beejaakshara reverberating in the wave i=
n which I was a small particle, Manish immediately said he knew it and also=
mentioned the specific beejaakshara and asked "that is what you heard, rig=
ht?" That was indeed correct. Moreover, I had never meditated with that bee=
jaakshara before and it is not something one would expect me to have a myst=
ical experience with.
When I confirmed that was the beejaakshara I heard, =

Manish shed some light: "I was at that time meditating with that beejaaksha=
ra. So and so deity came and filled my consciousness. I then went into a ni=
ce samadhi. Some people close to me may also have experienced that deity at=
that time. But we should realize that this is all Her play and we are just=
nimittas. What she does and why she does, she knows and we do not. We are =
just dummies observing what comes our way. We neither make anything happen =
nor should we desire anything to happen. Just be and observe. Do not be att=
racted or repelled by anything."
*=A0=A0=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0 *=
When Manish called me in mid-2004, he told me, "You are doing good work b=
y giving free astrology software and doing several poojas, but you are not =
experiencing anything. Time has now come for your Kundalini to awaken and f=
or you to start experiencing things". I thought he was crazy. He sent me a =
Rudraaksha maalaa and asked me to do 2x108 times Gayatri mantra everyday us=
ing that maalaa while maintaining brahmacharya (celibacy) and keeping the b=
ack straight and without any body movement at all. I ignored the Rudraaksha=
maalaa sent by him for many months before starting the practice he wanted =
in May 2005. I experienced something very intense, powerful, profound and l=
ife changing within 18 days of starting the practice.
When I mentioned wha=
t happened to him, he laughed and said, "now an irreversible transformation=
has been kicked off". He said, "we two were born together many times. Even=
if you think I am crazy, you cannot leave me and will be pulled towards me=
. Such is our relationship. You don't know who you are and who I am, but I =
do." He also told me then about his first phone call to me in 2004: "I did =
not have your phone number but wanted to connect with you. When I was in a =
trance after meditation, I simply picked up the phone and dialed whatever d=
igits my hand felt like pressing. Then I got you on the phone."
Though I s=
till thought he was crazy, I knew that what I had experienced was too profo=
und and the coincidence that it happened soon after starting to use his maa=
laa was too strong, to ignore. I started to wonder if he was genuine after =
all, but his manner of speaking was still too weird for me. I never hid my =
thoughts from him and shared freely.
My journey since then has been very i=

nteresting and I have shared parts of it on this yahoogroup. Someone said R=
ajarshi's mails reminded of Vimalananda. There is indeed something Vimalana=
nda-like about Manish. In fact, Manish says he is like a spiritual son to V=
imalananda and holds Vimalananda in great esteem. I don't know Vimalananda,=
but I know Manish and I can imagine several things mentioned by Vimalanand=
a in "Aghora" series books being correct.
Despite some of his supernatural=

abilities that I have seen, like the ability to create a specific mystical=
experience in someone thousands of miles away, he insists that Devi does e=
verything and he is just a small instrument and an observer of Devi's leela=
a and a small player in the big game of chess being played by Devi. In fact=
, his main teaching to me was to improve devotion, faith and surrender and =
give up doership of my actions.
His teachings are sublime and yet practica=

l. He is not content to explain theory, but practically demonstrates the we=
aknesses of mind and how to overcome them. Instead of swimming in modern ps=
eudo-vedanta, he made me understand and appreciate duality and non-duality =
at the same time. He made me understand things through experience. He broug=
ht great change in my attitude and thinking in the last 5.5 years of intera=
ction. He destroyed my biases and expanded the horizons of my understanding=
and gave a much better perspective.
Most importantly, using me as an inst=

rument, he enabled many sincere spiritual seekers to embrace the ancient Ve=
dic sadhana of rishis - homam or fire ritual for saattwik purposes. He tell=
s me that one lakh (one hundred thousand) people will be doing homam on a r=
egular basis one hundred years from now.
As I said at the beginning of thi=

s email, inspiring sadhana is more important than inspiring awe regarding s=
pecific personalities, though the latter sometimes helps with the former.
=
*=A0=A0=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0 *
I will conclude with Manish's wo=

rds I mentioned before:
"My message is not that I am special, but it is th=

at everyone is special. My assertion is not that I found god, but it is tha=
t everyone can and should find god. I am a normal person. If I could find g=
od, anybody could. As people do homam sincerely and unselfishly for a few y=
ears, there will be many people who make great progress. World will be a ch=
anged place."
"People should do sadhana. Don't waste time when you are on =

earth. Never give the excuse that you don't know how to do sadhana. Do what=
ever you can. If you know how to do homam, do homam. Otherwise do japam. Or=
you can sit down and do a bhajan chanting god's name. Do some sadhana or t=
he other for as much time as you can. Don't worry about the results, but ke=
ep doing sadhana to the best of your ability."
Best regards,
Narasimha
---=
----------------------------------------------------------------
=A0 Free J=
yotish Software, Free Jyotish Lessons, Jyotish Writings,
"Do It Yourself" r=
itual manuals for short Homam and Pitri Tarpana:
=A0=A0=A0=A0=A0=A0=A0=A0=
=A0=A0=A0=A0=A0=A0=A0=A0=A0 http://www.VedicAstrologer.org
=A0=A0=A0=A0 Fil=
ms that make a difference: http://SaraswatiFilms.org
=A0=A0=A0=A0 Spiritual=
ity: http://groups.yahoo.com/group/vedic-wisdom
=A0 Jyotish writings: http:=
//groups.yahoo.com/group/JyotishWritings
----------------------------------=
---------------------------------
--- On Mon, 1/18/10, chaudhuri.krishnend=

u <krishnenduchdhr@...> wrote:
From: chaudhuri.krishnendu <krishnendu=
chdhr@...>
Subject: [vedic-wisdom] Resected Narasimhaji
To: vedic-wis=
dom@yahoogroups.com
=A0
From time to time various sayings and incident=

s related to Manishji are scattered in this forum and maybe at other places=
.His site also contains
some valuable materials.Will it not be nice to arc=

hive them as i feel they are great pieces of inspiration. We r immensely lu=
cky that we have amongst us a "man of god" of his stature.I may have overam=
plified the thing but from very first when i read about his gayatri sadhana=
procedure it felt me that he was someone special i dont know why and the r=
ecent experiences of rajarshi just asserted that to a lot.
--0-752456362-1263874204=:26782

top" style=3D"font: inherit;">Namaste friends,<br><br>Thanks to Rajarshi fo=
r the well-written, inspiring and excellent series on his experiences with =
Manish at Kashi.<br><br>Krishnendu, I can understand where you are coming f=
rom. However, there is one more angle to consider.<br><br>Manish told me lo=
ng back that we should guard against focusing on "personalities" and buildi=
ng awe. He said we should focus on sadhana. He said, "my message is not tha=
t I am special, but it is that everyone is special. My assertion is not tha=
t I found god, but it is that everyone can and should find god. I am a norm=
al person. If I could find god, anybody could. As people do homam sincerely=
and unselfishly for a few years, there will be many people who make great =
progress. World will be a changed place."<br><br>Manish said, "people shoul=
d do sadhana. Don't waste time when you are on earth. Never give the excuse=
that you don't know how to do sadhana. Do whatever you can. If you know h=
ow to do homam, do homam. Otherwise do japam. Or you can sit down and do a =
bhajan chanting god's name. Do some sadhana or the other for as much time a=
s you can. Don't worry about the results, but keep doing sadhana to the bes=
t of your ability."<br><br>* * &nb=
sp; *<br><br>I have personally seen clear indicatio=
ns that Manish operates on a different plane compared to most people. I wil=
l give a few small examples in this writeup. However, I want to re-iterate =
that Manish does not see himself as a special person or a "man of god" as y=
ou say, but sees himself as a small instrument of Nature.<br><br>When I men=
tion any supernatural things involving Manish, the goal is to show that suc=
h things are possible even now and not just limited to books and stories. A=
s Rajarshi wisely said, we "educated city people" lack faith. True,
skepti=
cism is useful as a lot of fake people do exploit the blind faith of people=
, but the pendulum has swung too far and educated people have lost faith so=
completely that it is almost cynical.<br><br>This is like lazy people of a=
village who do not have the energy and patience to climb a hill next to th=
e village refusing to believe that anybody can climb that hill. Thus, if so=
meone climbs the hill, finds something nice on the hill and wants to inspir=
e others to climb it, such accounts will be inspiring.<br><br>The goal is t=
o inspire and enable a group of spiritual aspirants to do sadhana, become p=
owerful instruments of Nature and end up inspiring many more people. The ul=
timate goal is to uphold Veda dharma of rishis in the world.<br><br>* =
* *<br><=
br>When we went to Calcutta to visit Dakshineshwar, we stayed near the Kali=
ghat temple. We could not find a hotel room as hotels were
full and someon=
e at a temple referred us to a nearby house that was being converted to a l=
odge. House owners lived upstairs. We checked in our luggage downstairs. Ma=
nish told me, "we have a rina with this couple. His wife is very sincere an=
d spiritual. We need to do something." We met his wife later and saw her ho=
roscope. She was indeed quite spiritual. She is a worshipper of Sarada Mata=
and Ramakrishna Paramahamsa and a regular visitor of Ramakrishna Mutt.<br>=
<br>Manish showed a very tall wall on one side of that property and asked t=
hem, "is there a smashaan (cemetary) on the other side of that wall". They =
said no. Manish said, "hmm, it somehow feels like that." That person clarif=
ied then, "it is a house and not a smashaan, but this house was a small mos=
que several decades ago and they supposedly buried several people of that l=
arge family in the backyard itself." After all, Manish's "perception" was c=
orrect.<br><br>BTW, we two ended up doing two
simultaneous Ganapathi homas=
on the next night next to that wall.<br><br>* =
; * *<br><br>On his advice, one l=
ady started chanting Chandipath everyday to solve some problem with her son=
, which was bothering her very much.<br><br>Oneday Manish talked to her dau=
ghter. He asked her, "what is your mother doing? She is doing Chandipath al=
right, but she is asking for weird things. Check with her and ask her to st=
op asking those things."<br><br>When she cornered her mother on what she wa=
s asking, her mother finally revealed that she was frustrated with the situ=
ation with her son and so was asking Devi at the time of Chandipath to take=
her life so that she does not have to see her son's situation.<br><br>Her =
daughter straightened her out and she stopped that. As a postscript, her so=
n's problem was solved after she did Chandipath for a few more weeks.<br><b=
r>*
* &nb=
sp; *<br><br>Manish told me a few times that he "knows" when someone thinks=
of him.<br><br>When we were staying at a hotel in Kurukshetra, Manish said=
to me one evening, "the hotel owner is thinking of me right now. He is thi=
nking about me and money." Interestingly, phone in the room rang in a minut=
e and it was the hotel owner. He called to ask if we wanted to pay for the =
next day ahead instead of paying in the morning.<br><br>* =
* *<br><br>Manish ca=
me to Seatle, USA for a conference in fall 2005 and I met him physically fo=
r the first time then. After lunch, we were walking around. Suddenly, Manis=
h declared, "there is a rudraaksha maalaa meant for your son close to here.=
I can sense it. Let us go and find it." We walked quite a distance. Then h=
e said, "this is the place." There was a big country market kind of place i=
n a small shopping complex. We
went in, but found nothing. We came out of =
the complex. Manish looked around and said, "no, this is the place. I was c=
onfused by the smell from the fish market inside this complex. Let us try a=
gain." We went in again and this time Manish took me inside a small alley a=
nd there was a small mom & pop kind of shop selling some Tibetan things=
. They had several Rudraaksha maalaas. Manish picked one, bought it and gav=
e it for my son.<br><br>* * =
*<br><br>I mentioned this earlier. Manish told me =
oneday that he "saw me" doing my daily Chandi homam while he was driving fa=
st on a highway in UK. He lifted one hand in abhaya mudra (blessing pose) w=
hile driving. His wife asked what he was doing. He said he told her, "Naras=
imha is doing homam right now. I am blessing him."<br><br>When he mentioned=
this, I wanted to verify it. I normally wear red or yellow or white veshti=
and anga vastram (lower
cloth and upper cloth) for my homam. That day I w=
as wearing a blue veshti and a blue T-shirt. I was gifted that blue veshti =
by a priest and wore it only twice until now. So one is unlikely to *guess*=
this. I asked him, "if you saw me, tell me what kind of clothes I was wear=
ing." He said, "Narasimha, it seemed like some shade of blue. You were wear=
ing a T-shirt and it was also another shade of blue." He was correct. If on=
e was merely guessing it, the probability of getting is correct was very ve=
ry small - almost zero.<br><br>* * =
; *<br><br>When we went to Pune, Delhi and Ku=
rukshetra for the Krishna movie shooting, it rained heavily. In May, it was=
a bit early for the monsoon rains. When we reached the temple at Mayapur, =
Manish said that nature was pleased with the work on Krishna and rains wher=
ever we went was a sign. Sometimes Manish says big-sounding things like thi=
s, which may give
an impression that he is proud. But I realized that it i=
s not because of pride, but he was simply making observations from the plan=
e he is in. From where others are, they may sound weird or proud or pretent=
ious.<br><br>I kind of dismissed him, "well, it could be a coincidence. It =
is very hot here right now and I see no clouds anywhere. If it rains here t=
oday, I will believe your theory."<br><br>Manish seriously looked at the sk=
y and nodded his head. Because it was too hot, we retired into our room at =
the accommodation there, unpacked our stuff and got tripod etc ready. Withi=
n ten minutes, we heard loud thunders. In a few minutes, there was a heavy =
thunderstorm that lasted half an hour. There were puddles of water everywhe=
re. Manish remarked, "see, it rained here also. Gods are happy with this wo=
rk. This film is an important work." The rest of the day and next day was p=
erfect and we shot what we wanted. <br><br>* &=
nbsp;
* *<br><br>During March 2006 Sha=
ta Chandi homam at the Kaalikambal temple in Chennai where Mother gave a da=
rshan to Manish and asked to start a homam movement, I was meditating in th=
e garbhalaya one evening, sitting in front of Manish. We were both meditati=
ng on Savitri Gayatri mantra. After half hour or so, I lost normal awarenes=
s of my body and I felt like I was some all-pervading orange light. I saw t=
hat there was a person at the center of that light, who was emiting that li=
ght. When I looked closer, it was Manish. After a little time, he suddenly =
transformed into a very famous saint from the past. I wondered "why did Man=
ish change into that saint". That disturbed my focus and my regular self-aw=
areness returned and I became aware that I was Narasimha meditating in that=
garbhalaya and Manish was sitting in front of me. I opened my eyes. At the=
same time, Manish also opened his eyes. Without my saying anything, he
as=
ked "you saw me, no?" I was surprised that he knew it. However, what baffle=
d me the most was why he transformed into that saint. I stuttered, "but..."=
. Without my finishing it, he remarked, "you see Narasimha, the blessings o=
f my guru of last life are still with me. That is why you saw him in me!" H=
e not only knew what I saw, but explained it succintly.<br><br>* =
; * *<br><br>I =
was sleeping oneday. In the middle of the night, I woke up. When I was stil=
l on the bed and partially awake, my shakti rose. In other words, my self-a=
wareness got refined. I first perceived a tremendous bolt of electricity go=
ing up in my back. Then, in a split second, my perception of that electrici=
ty changed from "shakti inside me" to "I inside shakti". My changed percept=
ion was that there was a tremendous amount of shakti that was surging up li=
ke an ocean wave and encompassing everything that was there and
that I was=
a very tiny particle in that tremendous wave. Moreover, I also "heard" a s=
pecific beejaakshara being chanted together by millions of people, who were=
all tiny particles in that wave. That wave reverberated with the sound of =
that beejaakshara and I perceived that I too was chanting that beejaakshara=
along with all. My mind was filled with that sound and a kind of bliss. My=
self-awareness was that of a tiny particle filled with that sound and joy =
and nothing else. I was unaware of anything else. Compared to my normal men=
tal state, it was a very simple and yet fantastic state to be in. I was in =
that state for a while. Suddenly a thought that can be loosely expressed as=
"Amn't I on the bed in a room? How am I hearing this loud sound? Are there=
people in the room" came to my mind. That thought disturbed the state of m=
y mind and my shakti came down. In other words, I returned to the regular l=
evel of self-awareness and again perceived that I was a
body lying on a be=
d in a room. The bliss was gone and mind was again filled with hundreds of =
thoughts as usual.<br> <br>I mentioned this incident a few days later =
to Manish. When this happened, it was the middle of the night for me and mo=
rning for Manish. When I mentioned the incident and said that I heard the s=
ound of a beejaakshara reverberating in the wave in which I was a small par=
ticle, Manish immediately said he knew it and also mentioned the specific b=
eejaakshara and asked "that is what you heard, right?" That was indeed corr=
ect. Moreover, I had never meditated with that beejaakshara before and it i=
s not something one would expect me to have a mystical experience with.<br>=
<br>When I confirmed that was the beejaakshara I heard, Manish shed some li=
ght: "I was at that time meditating with that beejaakshara. So and so deity=
came and filled my consciousness. I then went into a nice samadhi. Some pe=
ople close to me may also have experienced that
deity at that time. But we=
should realize that this is all Her play and we are just nimittas. What sh=
e does and why she does, she knows and we do not. We are just dummies obser=
ving what comes our way. We neither make anything happen nor should we desi=
re anything to happen. Just be and observe. Do not be attracted or repelled=
by anything."<br><br>* * &n=
bsp; *<br><br>When Manish called me in mid-2004, he told =
me, "You are doing good work by giving free astrology software and doing se=
veral poojas, but you are not experiencing anything. Time has now come for =
your Kundalini to awaken and for you to start experiencing things". I thoug=
ht he was crazy. He sent me a Rudraaksha maalaa and asked me to do 2x108 ti=
mes Gayatri mantra everyday using that maalaa while maintaining brahmachary=
a (celibacy) and keeping the back straight and without any body movement at=
all. I ignored the Rudraaksha maalaa
sent by him for many months before s=
tarting the practice he wanted in May 2005. I experienced something very in=
tense, powerful, profound and life changing within 18 days of starting the =
practice.<br><br>When I mentioned what happened to him, he laughed and said=
, "now an irreversible transformation has been kicked off". He said, "we tw=
o were born together many times. Even if you think I am crazy, you cannot l=
eave me and will be pulled towards me. Such is our relationship. You don't =
know who you are and who I am, but I do." He also told me then about his fi=
rst phone call to me in 2004: "I did not have your phone number but wanted =
to connect with you. When I was in a trance after meditation, I simply pick=
ed up the phone and dialed whatever digits my hand felt like pressing. Then=
I got you on the phone."<br><br>Though I still thought he was crazy, I kne=
w that what I had experienced was too profound and the coincidence that it =
happened soon after starting to
use his maalaa was too strong, to ignore. =
I started to wonder if he was genuine after all, but his manner of speaking=
was still too weird for me. I never hid my thoughts from him and shared fr=
eely.<br><br>My journey since then has been very interesting and I have sha=
red parts of it on this yahoogroup. Someone said Rajarshi's mails reminded =
of Vimalananda. There is indeed something Vimalananda-like about Manish. In=
fact, Manish says he is like a spiritual son to Vimalananda and holds Vima=
lananda in great esteem. I don't know Vimalananda, but I know Manish and I =
can imagine several things mentioned by Vimalananda in "Aghora" series book=
s being correct.<br><br>Despite some of his supernatural abilities that I h=
ave seen, like the ability to create a specific mystical experience in some=
one thousands of miles away, he insists that Devi does everything and he is=
just a small instrument and an observer of Devi's leelaa and a small playe=
r in the big game of
chess being played by Devi. In fact, his main teachin=
g to me was to improve devotion, faith and surrender and give up doership o=
f my actions.<br><br>His teachings are sublime and yet practical. He is not=
content to explain theory, but practically demonstrates the weaknesses of =
mind and how to overcome them. Instead of swimming in modern pseudo-vedanta=
, he made me understand and appreciate duality and non-duality at the same =
time. He made me understand things through experience. He brought great cha=
nge in my attitude and thinking in the last 5.5 years of interaction. He de=
stroyed my biases and expanded the horizons of my understanding and gave a =
much better perspective.<br><br>Most importantly, using me as an instrument=
, he enabled many sincere spiritual seekers to embrace the ancient Vedic sa=
dhana of rishis - homam or fire ritual for saattwik purposes. He tells me t=
hat one lakh (one hundred thousand) people will be doing homam on a regular=
basis one
hundred years from now.<br><br>As I said at the beginning of th=
is email, inspiring sadhana is more important than inspiring awe regarding =
specific personalities, though the latter sometimes helps with the former.<=
br><br>* * =
; *<br><br>I will conclude with Manish's words I mentioned before:<br=
><br>"My message is not that I am special, but it is that everyone is speci=
al. My assertion is not that I found god, but it is that everyone can and s=
hould find god. I am a normal person. If I could find god, anybody could. A=
s people do homam sincerely and unselfishly for a few years, there will be =
many people who make great progress. World will be a changed place."<br><br=
>"People should do sadhana. Don't waste time when you are on earth. Never g=
ive the excuse that you don't know how to do sadhana. Do whatever you can. =
If you know how to do homam, do homam. Otherwise do japam. Or you can sit d=
own
and do a bhajan chanting god's name. Do some sadhana or the other for =
as much time as you can. Don't worry about the results, but keep doing sadh=
ana to the best of your ability."<br><br>Best regards,<br>Narasimha<br>----=
---------------------------------------------------------------<br> F=
ree Jyotish Software, Free Jyotish Lessons, Jyotish Writings,<br>"Do It You=
rself" ritual manuals for short Homam and Pitri Tarpana:<br> &nb=
sp; =
http://www.VedicAstrologer.org<br> Fil=
ms that make a difference: http://SaraswatiFilms.org<br> &=
nbsp; Spirituality: http://groups.yahoo.com/group/vedic-wisdom<br> Jy=
otish writings: http://groups.yahoo.com/group/JyotishWritings<br>----------=
---------------------------------------------------------<br><br>--- On <b>=
Mon, 1/18/10, chaudhuri.krishnendu
<i><krishnenduchdhr@...></i=
></b> wrote:<br><blockquote style=3D"border-left: 2px solid rgb(16, 16, 255=
); margin-left: 5px; padding-left: 5px;">From: chaudhuri.krishnendu <kri=
shnenduchdhr@...><br>Subject: [vedic-wisdom] Resected Narasimhaji<=
br>To: vedic-wisdom@yahoogroups.com<br>Date: Monday, January 18, 2010, 2:06=
PM<br><br><div id=3D"yiv630583455">
<span style=3D"display: none;">&n=
bsp;</span>
<p>From time =
to time various sayings and incidents related to Manishji are scattered in =
this forum and maybe at other places.His site also contains<br>
some valuab=
le materials.Will it not be nice to archive them as i feel they are great p=
ieces of inspiration. We r immensely lucky that we have amongst us a "man o=
f god" of his stature.I may have overamplified the thing but from very firs=
t when i read about his gayatri sadhana procedure it felt me that he was so=
meone special i dont know why and the recent experiences of rajarshi just a=
sserted that to a lot.<br></p></div></div></div>
</div></blockquote></=
td></tr></table>
--0-752456362-1263874204=:26782--
From biswa1975@... Wed Feb 17 11:08:36 2016

Return-Path: <biswa1975@...>
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Jan 2010 04:45:34 -0000
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NAMASKAR,
Dear Rajarshi,
These writings are really *PRASADA* to every dev=

otee...these write-ups are so good that seems to like a feelings of first h=
and real experience to the reader,...surely,there is the energy of god in c=
ombination of alphabets, words, sentences, timings...and nature choose the =
readers too...you and all the readers got the blessings of god...
best re=
gards,
biswajit das
--- In vedic-wisdom@yahoogroups.com, rajarshi nandy <=

rajarshi14@...> wrote:
>
> Namaste All,
> =C2=A0
> While re reading my mail=
s after I sent them to the list, I found many silly errors of spelling and =
grammer. I was writing in a flow and never checked what I wrote. Kindly par=
don such errors and read through them. As they say, "Bhavnayoko samjho!".
>=
=C2=A0
> =C2=A0
> =C2=A0
> During the day time, we roamed around shooting =
at different places. In this 3 days we never visited any of the temples in =
Kasi. I asked him, "What about the temples? Won't we visit them?". Manish r=
etorted immediately, "=C2=A0Aren't we=C2=A0going to the most powerful templ=
e in Kasi every night?"! I silently agreed. This is something about Manish =
I have observed. He rarely enters temples or standard places of worship, bu=
t suddenly he might see a small roadside temple and stand and stare for som=
etimes, even do a pranam and then remark, "There is something here."
> =C2=
=A0
> During evening we went to visit the Kinnaram Ashram. Kinnaram Baba wa=
s a Aghori who lived in Kasi=C2=A0during the 16th century. The place is cal=
led Aghor-sthal. Before entering Manish bought some bel leaves. As we walke=
d inside the Ashram, Manish became silent, then said there are strong energ=
ies in here. Inside we meditated for sometime, Manish did=C2=A0 pranam=C2=
=A0at the samadhi of Baba Bhagwan Ram who was the 11th head of the Ashram. =
Baba Bhagwan Ram had entered Nirvikalpa Samadhi while meditating for 3 cont=
inuous days at the Manikarnika Samshan.=C2=A0 Manish, on being=C2=A0questio=
ned, said that many sadhanas have been done here in this place for long by =
people with no mundane desires. Therefore, the energies are strong here. Wh=
ile looking around the Ashram we found some quotations which were written i=
n small wooden boards. Manish called Arunisha and me and pointed to one quo=
tation. Translated to English, it read, "If you have to give your head off =
to get a sadguru, you
> have=C2=A0got it cheap".
> =C2=A0
> By 8 PM we sat=
for dinner. We used to have early dinners, so that we had sufficient time =
before going to the samshan. Ideally you should have an empty stomach while=
performing any sadhana to get the best effects. The amount of fire in the =
body is fixed. There is one that digests food - Jathara Agni. One that dige=
sts ideas/concepts/experiences - Bhuta Agni (existential fire) which exists=
in the subtle body. It is the second which must increase in order for one =
to "digest" various experiences/ideas/etc. It can only increase when the Ja=
thara Agni is less, i.e. you do not have a full stomach. When we are extrem=
ely focused on something and working intently on the same, we forget food, =
we do not feel hungry. This is due to the increase in Bhuta Agni and decrea=
se in Jathara Agni.
> =C2=A0
> As we sat eating our food and talking on dif=
ferent topics, we discussed history.The conversation mentioned here is a th=
read picked up from an earlier conversation that we (Manish, Arunisha and=
=C2=A0me) had before coming to Kasi.
> =C2=A0
> Manish said, "It is the sa=
me set of=C2=A0souls who come back=C2=A0again and again in different bodies=
and personalities at different times, who=C2=A0are responsible for this la=
nd. There was Chadragupta and Chanakya, there was Prithviraj, there was Akb=
ar, Shankaracharya, Ramakrishna etc." He continued, "They can come as kings=
, yogis, or any other form which is necessary for them to accomplish their =
dharma. And their dharma is connected to this land=C2=A0which we call India=
=C2=A0today.This land is connected to the Rishis. This is Rishi bhoomi. And=
Rishis sent people when needed.=C2=A0Prithviraj made one mistake, of pardo=
ning Ghori. Imagine what happened to that woman who made Prithiviraj disobe=
y his Guru?".I silently contemplated her fate.=C2=A0
> =C2=A0
> "One very s=
enior Rishi has decided to=C2=A0change this land back to a Rishi bhoomi. An=
d so shall it happen.=C2=A0Ved=C2=A0Dharma will be re established here alon=
g the length and breadth. Nothing, however powerful or mightly, be it an in=
dividual or=C2=A0group,=C2=A0can stand against the will of a Rishi."=C2=A0 =
Arunisha asked a pertinent question here. "What were the Rishis doing for=
=C2=A0one thousand years?". Manish laughed and said, " A Rishi can very wel=
l spend a thousand years simply in samadhi, meditating. Then suddenly=C2=A0=
one day=C2=A0wake up from meditation=C2=A0and see that Rishi bhoomi is gone=
=C2=A0and all sorts of non-spiritual things going on here. So He decides, i=
t is time to get back and re create the Rishi bhoomi. You guys have no clue=
about=C2=A0what a Rishi can do. One Rishi is enough to change a universe, =
changing a country is child's play for Him." Wow. I let all these sink insi=
de me slowly. Therefore it is so important to keep doing sadhana, in some m=
anner or the other.
> =C2=A0
> As night approached midnight, Manish and I l=
eft for the Manikarnika again. This was going be our last night of Chandi h=
oma at Manikarnika, for now. We walked long the=C2=A0deserted ghats, slient=
ly. I asked him if it is ok doing a=C2=A0homa of Shiva/Bhairava on a pyre. =
He said=C2=A0yes why not, but without Shakti, there will be no Shiva. Worsh=
ipping the divine feminie is the most practical strategy of sadhana. Shiva =
is the state of highest consciousness, and to reach that stage one must dev=
elop his body and mind such that it can hold shakti=C2=A0for which=C2=A0wor=
shipping the divine Mother is the best way.=C2=A0That is why Vimalananda sa=
ys, "Let the Mother show you the face of the Father". The topic drifted to =
Vimalananda. Manish said, "Kala Bhairava is very strong in Manikarnika, whe=
re as Mahakala exists powerfully in the cremation grouds at Ujjain. But Vim=
alananda did Mahakala sadhana here in Manikarnika." Then staring at the pit=
ch black ganges, Manish chuckled lightly and
> added, "That man was someth=
ing." This was again an old conversation we had started=C2=A0before which M=
ainsh continued, "All these babas of today would wet their pants if Vimalan=
anda were to stand infornt of them. Those three books have the power of a d=
eity flowing through them. Without being physically present, Vimalananda ha=
s created a army of sadhakas!". I interjected, "The books=C2=A0are like a B=
ible=C2=A0for sadhakas,=C2=A0arn't they?". "Yes" said Manish. Later on I as=
ked him if it was possible for someone to meet Vimalanada, to which Manish =
replied that yes it was, if one does serious sadhana. However, the importan=
t question is whether one will be able to recognize him. I fell silent hear=
ing this. Interestingly, in the 2nd book of the Aghora series, Vimalanda do=
es mention that a time will come when his "children" would spread homas. St=
range, or maybe not so. Who knows how deep things run.
> =C2=A0
> We reach=
ed the samshan by half past twelve. This time we sat at the same place wher=
e we had sat on the first day of homa. The fire was low. Most of the body h=
ad been burnt already. Manish started the homa. As usual, all the dogs came=
and sat peacefully around the fire. Now this did not surprise me any more.=
In the middle of the homa Manish would slowly lift his=C2=A0palm upwards=
=C2=A0and with the next ahuti=C2=A0immediately the fire would leap higher. =
He did this quite a few times, when=C2=A0the flames were getting weaker. I =
countinued with the Chandi path and passing on the samagri to him as and wh=
en he required anything. One dom who was working on a pyre nearby, came tow=
ards us and exclaimed,"Jai Mahadev". Manish too responded back, "Jai Mahade=
v". This homa was faster. He did not use any "samputs", but a direct, strai=
ght Chandi homa. Again in the middle I got up and stroked the pyre a bit, p=
ushing around some of the coconut pieces to make them burn properly. I was
=
> enjoying it. A few people came and sat near us, listening to the path. I=
n Kasi there is a rule that whatever comes in the Samshan is the property o=
f the Dom Raja (the head of doms). No one has any further claim on it. In o=
ld times, one Dom Raja was called Kallu Dom. He was an Aghori and a contemp=
orary of Kinnaram Baba. It is said he could raise the dead back to life. Ma=
ybe it is because of this tradition that Manikarnika is such an apt place f=
or these sadhanas. I was at one point mentally wondering why are there so m=
any people in the samshan. The Manish said, if a Nath came here in his garb=
, everyone will run away from the samshan scared. But there is a reason why=
there are people here even so late in the night.
> =C2=A0
> Once the final=
purnahuti was given, we sat for meditation. Though this homa got over fast=
er than previous days, the meditation that happened, for me, was superb. At=
one point I felt as if my mind would just burst forth and expand across th=
e length and breadth of the Ganges. My focus was good, but I had to open my=
eyes after every 20 minutes or so. Manish continued meditating for nearly =
an hour. Not the slightest movement from him. Nothing. Still like a stone. =
Then a cow came and slightly nudged Manish on his feet. That made him open =
his eyes. Manish remarked, " I could have just left my body and gone off. I=
t did not matter that I had a flight to catch the next day, or anything els=
e. I was on the verge of death. Just at that moment the cow and brought me =
back." Smiling he added, "What a sight it would have been for the people to=
see, how the body can be left at will".=C2=A0 I did not know what to say. =
> =C2=A0
> We stood there watching another pyre in front. The body was hal=
f burnt. The torso had become black with deep=C2=A0red patches all over. Th=
e dom came forward, and with the bamboo stick inserted it (the bamboo stick=
)=C2=A0from the side of the corpse, lifting up the burning torso into the a=
ir and placing it again, strategically, in the middle of the pyre. The smoo=
th=C2=A0motion of lifting up the half burnt torso, sticking out from one en=
d of the bamboo stick,=C2=A0into the thin, dark, night-air reminded me of h=
ow we use a fork to lift pieces of food - meat=C2=A0or vegetables, both dea=
d -=C2=A0from our plates to our mouths. Manish asked me smiling, "Maza aya?=
". I smiled back in acknowledgement. Then he commented=C2=A0that I should w=
rite about this experience in the coming days. Let people know.
> =C2=A0
> =
By this time I remembered that when I was sitting and doing the Chandi path=
, one dog=C2=A0had run off with one of my chappals. I informed Manish. He e=
xclaimed, " Kya baat hai! Leave the other chappal here as well." Manish sai=
d we had a rna with this samshan. We had been here before, in some life.
> =
=C2=A0
> As we were returning, Manish said one of the point (the three peak=
s)=C2=A0of Shiva's trishul passes through the Manikarkina. Therefore, it is=
a "safe" samshan. Anyone who tries anything negative here will face troubl=
es. The trishul of Shiva guards this place. No spirit will cause any unnece=
ssary disturbance inside the samshan. That is also why there are people her=
e even at 2 am in the morning. There is safety in numbers. As long as ones =
intentions are genuine and good, Manikarnika is a wonderful place to do sad=
hana.
> =C2=A0
> While walking along the ghats=C2=A0which were=C2=A0totally=
deserted, Manish instructed me not to stop. The knot in my red lungi was b=
ecoming loose, I caught hold of it=C2=A0with one=C2=A0hand and kept moving =
fast, trying to keep pace with Manish. Later Manish asked me if I had got s=
ome smell. I thought and recollected that yes, I did get a faint smell of h=
eena. Twice. Manish told me it was a "Mokul". A muslim spirit of similar le=
vel as a Yaksha or a Yakshini. Once the ritual is over, and you are out of =
the samshan, do not wait along the banks, he instructed. Do not move too cl=
ose to the water=C2=A0late in the nightt. There are things in the water. Ge=
nerally they may not do anything, but why take a chance. The protection of =
Shiva is only inside the Manikarnika Ghat. Then he added, Deoriya Baba (I m=
ay have mis-spelt the name) used to live in the middle of this Ganges 24/7.=
This is a city of saints. Here God-intoxicated Paramhamsas would roam arou=
nd naked. It is their city.
> =C2=A0
> Next morning, as we sat recollecting=
the previous night's homa, Manish talked about Vedas.=C2=A0Few sadhaks, if=
ever, are equally comfortable with both paths of=C2=A0Aghora and Vedas. Fo=
r a Veda mantra to show its effects, one must get the intonation perfect. T=
his age most people cannot do that. I=C2=A0enquired that I had heard from s=
omeone that a certain procedure needs to be done before one starts any sadh=
ana in the samshan. Manish=C2=A0laughed and replied,=C2=A0"Karna to sab kuc=
h chahiye, par mujhe to kuch nehi aata!".=C2=A0I was dumbstruck.=C2=A0
> =
=C2=A0
> While talking about Ramayana with Arunisha, his eyes suddenly beco=
me half closed. He voice became slow and heavy,=C2=A0"The color of Rama's b=
ody is deep blue with a golden tinge all=C2=A0around him. Like a sun blazin=
g. That=C2=A0was the kavacha given to Rama by Vishwamitra, the real Gayatri=
with two special samputs. It was impenetrable. And when he shot his arrows=
, the motion of his hands=C2=A0is so fast that a normal human eye will not =
able to observe. In 12 hours he had destroyed a forest of Ashuras.=C2=A0Rav=
ana had a Chandrahaas khadga. It was a=C2=A0mantra shakti he had acquired t=
ly off to kill mercilessly at the slightest=C2=A0command from his mind. Suc=
h was the calibre of the enemy.
> =C2=A0
> And Rama removed even=C2=A0his =
Gayatri Kavacha, and fought like a normal human being when he defeated Rava=
na which=C2=A0means; he even removed the last vestige of his ego of being a=
God, and fought like a human. Is it any wonder then, that the whole of nor=
th India goes crazy at the mere mention of the name of Sri Rama?".
> =C2=
=A0
> He spoke with such an energy which cannot be defined, as if he was th=
ere and seen it all. Rama Naam Satya Hai.
> =C2=A0
> Thus ends my recountin=
g of our fascinating trip to Kasi.
> =C2=A0
> -Regards
> =C2=A0Rajarshi
>
=
>
>
>
> --- On Sat, 16/1/10, rajarshi nandy <ra=
jarshi14@...> wrote:
>
>
> Subjec=
t: [vedic-wisdom] Rama Naam Satya Hai - 2
> To: vedic-wisdom@...=
m
> Date: Saturday, 16 January, 2010, 11:25 PM
>
>
> =C2=A0
>
>
>
>
=
>
>
>
>
> Dear Narasimha
> =C2=A0
> It may sound weird, but this is wha=
t happens in real life all the time. You, I, all these people are pieces in=
another kind of chess game.
> =C2=A0
> Great analogy. Manish had given th=
is analogy to us after he=C2=A0completed a beautiful=C2=A0Ganapati homa las=
t August. There is=C2=A0one divine chess player, and it is totally His game=
.
> =C2=A0
> Before I continue with the narration, I would like to mention=
> =
=C2=A0
>
> At the end of the third day of Chandi homa at Manikarnika samsh=
an, we were standing and watching the pyres burn, when Manish suddenly said=
, in the coming days you will write about this experience in a public forum=
. Therefore my mails.
> =C2=A0
>
> Caveat: A homa on a funeral pyre is an =
extreme Aghor=C2=A0sadhana, and it is not entirely risk free. Infact, in ma=
ny paramparas it is said=C2=A0only someone who has a direct agya from Samsh=
an Kali or Mahakala can try this procedure, or someone who has agya from a =
powerful Guru. It was Manish who was doing the homa, (giving ahutis)=C2=A0I=
was only doing the Chandi Path. Therefore, by reading this accounts one sh=
ould not, on his own, try out this sadhana.
> =C2=A0
>
> Many people have=
a negative=C2=A0bias towards Aghor sadhanas and Aghoris. This is party due=
to lack of knowledge or understanding of the philosophy and efficacy of th=
ese sadhanas. Moreover, in recent time some TV channels too have made films=
etc of Aghoris, potraying them as perverted individuals. This is grossly i=
ncorrect. They have no clue what they are talking about, and their accounts=
start with many preconcieved biases. Aghora is one of the many path to the=
reach the same goals - Self-realization. It is neither bad nor good. It is=
a path. Some like it, some don't. Which is ok. We must follow our chosen p=
ath but at the same time have a healthy respect for other paths too. Many g=
reat saints and spiritual giants have taken this path. Guru Dattatreya is c=
onsidered the first Aghori. The 9 great Naths were all Aghoris. Sri Trilang=
a Swami was an Aghori too. Vimalanada was a master Aghori. My mails are int=
ended to give a first hand objective=C2=A0account of how a
> powerful sadh=
ana in the samshan is performed. Nothing more. I am just the cronicler.
> =
=C2=A0
>
> There are many people in this age who have a desire for these s=
adhanas, who feel an attraction for this kind of a path, but have no clue h=
ow to go about it. These accounts are ment to tell such=C2=A0people that th=
ese sadhanas can and do happen even today, it is not a figment of imaginati=
on. The Manikarnika is still as powerful as it was thousands of years ago. =
But to go about it and=C2=A0actually be able to do this sadhana, just like =
everything else in life, there is no fixed procedures or rules. Keep doing =
sadhana in whatever condition you are in right now=C2=A0and let Nature deci=
e arrangements. This is the eternal promise to every individual=C2=A0becaus=
e for Her, NOTHING IS IMPOSSIBLE. And She is so=C2=A0kind.=C2=A0 In the int=
ruduction to "Aghora - At the left hand of God", Vimalanada says :
>
>
> =
"Publish this book after I am gone. Let people know the truth. Let them kno=
w what is what. Out of the thousands who may read it at least a few will be=
sincere. They will try to learn more, and then Nature Herself will make ar=
rangements for them to learn just as She did for me, and they will be taugh=
t according to their capabilities. The progression will go on; there is not=
hing to fear".
> Therefore have faith, do sadhana.=C2=A0
>
> =C2=A0
> Bac=
k to the narration. The second day was Astami Tithi of Krishna Paksha. Mani=
sh said it is a powerful night for chita homa. Various shaktis are availabl=
e on this night which can destroy Ashuras.=C2=A0Past midnight we were walki=
ng towards Manikarnika along the ghats. Not a single person was to be seen =
anywhere on any of the multitude of ghats which we crossed. Suddenly we fou=
nd a pack of dogs, fighting among each other, blocking our path. We stopped=
, wondering if there was any alternate route to the samshan. I started ment=
ally chanting a mantra I knew and praying to the deity to make our journey =
smooth. Coincidentally, just at that moment we saw a man coming from the ot=
her side who chased the dogs away.=C2=A0Without looking at me=C2=A0Manish s=
aid, "Sometimes a simple prayer can work wonders but never become to big fo=
r your breeches".
> =C2=A0
> As we passed the Lalita Ghat Manish said this =
is a wonderful place.=C2=A0I did not think too much about it then since my =
mind was already pre occupied with the thoughts of what is to come. The nex=
t day morning when we again came to the Lalita Ghat for some shooting, I su=
ddenly felt a pressure on my head, and then everything became calm. Manish =
smiled at me and said this is where Trilanga Swami did his tapashya and the=
energies are still here. I was little skeptical mentally, since I knew tha=
t the samadhi of Trilanga Swami was at a different ghat, however I did not =
say anything.=C2=A0Later on returning to Mumbai I spoke to someone who was =
from Beneras and that person confirmed that indeed Trilanga Swami used to s=
tay at the Lalita Ghat and do his sadhana. Conclusion, I am a confirmed idi=
ot.
> =C2=A0
> Back to midnight. We reached Manikarnika and again it was fi=
lled with people. But this time we did not wait. We went right inside, and =
Manish kept looking for a suitable chita. As we came in, again people start=
ed staring at us, but they respectfully made way for us to pass through to =
the middle of the samshan. We stood exactly at the middle, with Manish obse=
rving the different chitas. There were about 8/10 of them burning. It is sa=
id in thousands of years there has not been a single minute when there has =
not been a body burning in here. Therefore it is one of the Mahasamshans in=
India. There was one chita to my right which Manish was observing, when su=
ddenly I found a mega size bull come and stand right next to the fire. I di=
d not want to sit there, the bull looked dangerous. Before I could voice my=
concern, Manish said let us go to the other side of the samshan. It not on=
ly the bull,=C2=A0 but there is something else as well. I did not ask him w=
hat. So we
> went to another side. The dom there came forward and said to =
Manish, "Baba,aap log=C2=A0kaun se chita me baithna chahate ho?". Manish in=
dicated one at the end, the dome then went ahead and asked the people stand=
ing around the chita to make space for us to sit. He said the heat from the=
fire is too stong, but Manish said it's ok, we'll sit here itself. There w=
ere many curious onlookers, but all made space for us to sit comfortably. I=
could hear the dom instructing others not to disturb the pyre we were sitt=
ing at. This is something very unique about Manikarnika. IN any other city,=
people would have objected, but not here. Manish later said, it is a tradi=
tion of this place, Aghor sadhanas have been done in here for countless cen=
turies. Therefore the domes have either themsleves seen these things or hea=
rd from their families and thus they do not disturb.
> =C2=A0
> The homa, =
as usual was awesome. The pyre was larger than the one previous night. The =
heat was very strong. My focus was stronger. My mind was much calmer than t=
he previous night. Within ten minutes again a pack of dogs came and sat aro=
und this pyre. This was strange because=C2=A0there were at least ten pyres =
burning, and all of them chose this specific pyre for some inexplicable rea=
son. Dogs have a far subtler sense perception than average humans like me. =
This homa was extended longer. Every now and then Manish would suddenly loo=
k at a certain direction intently for a few second. I too would turn and lo=
ok that way but saw nothing. But, everytime Manish looked at a specific dir=
ection or made some gestures, the dogs too would start barking at that dire=
ction. At one point I almost felt a bit jealous of the dogs, they could see=
/sense things which I=C2=A0 - being such an=C2=A0ordinary person -=C2=A0obv=
iously had no clue about. In the middle of the Chandi path=C2=A0I could hea=
r
> chants of "Ram Nam Satya Hai" and relatives wailing as new bodies were=
being brought in.
> =C2=A0
> Suddenly to my right there was a sound and q=
uite abit of smoke, I saw a transformer bursting. The dogs immediately star=
ted barking at that. Later Manish said the Goddess was moving around, enter=
ing the fire and leaving the fire. The bursting of the transformer had a li=
nk to this. As the Path was going on - the Chandi was in my right hand - I =
saw a human shadow pass over=C2=A0the pages of the=C2=A0book. I thought it =
was some relative who was standing behind me.=C2=A0I looked back and was a =
shocked to find there was no one behind me. And the shadow passed over my b=
ook once again. This time I did not look back. Just kept chanting with more=
vigor and saying to myself "all iz well"-:).=C2=A0 Manish later said, as o=
ne does sadhana the deity often comes to observe and make his/her presence =
felt, even if slightly.=C2=A0It is not an imagination but reality and this =
can=C2=A0happen not just in a samshan but in any sadhana anywhere. The idea=
is to keep doing sadhana.
> =C2=A0
> While offering coconuts into the fire=
, one coconut rolled off from the pyre. So I took a long bamboo stick which=
the domes use to stroke the fire and pushed the coconut piece inside.I won=
dered if I=C2=A0had been a dom in any of my past lives, because I strangely=
felt natural stroking the pyre=C2=A0the way the domes do. I even wondered =
if=C2=A0there was any company which would may me for this kind of a job, I =
would happily take it. What better way to do sadhana than become a dom at M=
anikarkina!=C2=A0Interestingly, I then remembered that Manish had bought on=
e extra coconut while buying the samagri to tonight's homas. Now I understo=
od why.
> =C2=A0
> In the middle of the homa, suddenly Manish called one of=
the relatives who was standing nearby and told him=C2=A0that the person wh=
os body was in the pyre has just left and that=C2=A0they (relatives) do not=
have to wait any more. It was already late in the night. The person did no=
t know what to say. Suddenly Manish explained to him, do not worry, there i=
s nothing evil or bad being done here. We are only praying to Ma Durga. I g=
uess the person was mentally wondering about what is going on. Then another=
of the relatives came forward and said, "Baba, hum log ahsirwad leke hi ja=
yenge". So Manish said ok and asked them to sit down and continued with the=
in on the corpse=C2=A0 I saw the skin on the face had caught fire and was b=
urning. It was a sight to see!
> =C2=A0
> There is a tradition of pouring G=
anges water=C2=A0at the end to finsh the fire. But I could hear the domes t=
elling the relatives not to pour water on the pyre or do anything there wit=
hout permissin from Manish. Finally at the end they came to Manish and=C2=
=A0asked if they could pour some Ganges water. Manish said ok, but in a low=
voice told me nothing will happen to the fire, it won't die. They poured a=
large mud kalash full of water but nothing happened to the fire. It kept b=
urning. After some times, after some more ahutis, Manish called the people =
and said, " Devi=C2=A0samne khadi hai. App log pranam kijiye". At least 10/=
15 people came forward and reventially bowed to the fire. Then they wanted =
to touch=C2=A0Manish's feet, but Manish would not let them do so. They aske=
d for his blessings. He distributed some flower petals we had and told them=
to go home, since it was very late in the night. Suddenly the man, who had=
some doubts (whom Manish had addressed earlier) came
> running with tears=
in his eyes asking for forgiveness for having doubted. Manish consoled him=
, told him nothing to worry, he has done no wrong, everything is all right.=
=C2=A0 Later Manish said, if it was some other time of the day he would hav=
e brought the man along for a cup of tea. Another person suddenly came to M=
anish and asked him if he was a certain saint (a famous saint)=C2=A0who use=
d to live in Kasi. Manish without responding to his query asked him where w=
as he from, the person replied interior=C2=A0Bihar. Manish advised him to g=
o back home as it was late in the night. The faith of the ordinary people o=
f this land is what makes India so unique, that is why our land and culture=
is still so alive. We city bred 'educated'=C2=A0people are too rational to=
understand these things. God loves the simple and uncalculating. By this t=
ime I too stood up to do pranam to the fire. Immediately I felt as if my bo=
dy existed only from my head to my heart, there was nothing
> below, no le=
gs, no stomach ,=C2=A0as if=C2=A0I was simply floating on thin=C2=A0air! I =
told Manish what happened, he just gave a=C2=A0curt one word reply, "Good".=
> =C2=A0
> =C2=A0
> =C2=A0
> As we were walking back from Manikarnika Mani=
sh suddenly said, "There is a foreigner lady who lives close to Manikarnika=
, who has a lot of desire to perform sadhanas in the samshan but does not k=
now how to go about it. I saw her while meditating." For a woman to come an=
d perform these sadhanas is practically difficult or impossible, unless she=
is a Yogini or a sadhaka of great calibre. Ordinary people would not be ab=
le to meet the gaze of a Yogini, said Manish. The next morning, when we cam=
e to the Lalita Ghat (as I mentioned above), I saw a thin, frail, looking f=
oreigner lady sitting on the banks. Manish quitely indicated to me that, th=
at is the lady whom he had seen last night in his meditation at the samshan=
. "She has desire, but directionless. " At that time there was nothing more=
we could do. I guess that is why it is so important to keep doing some sad=
hana on your own, instead of merely contemplating which is of no good,=C2=
=A0so that you are ready when
> =C2=
=A0
> After passing the Lalita Ghat, next afternoon,=C2=A0we stood and obse=
rved Manikarnika from a distance. We were dressed like any other tourist, s=
pecially with Manish's camera hanging from his neck=C2=A0and the=C2=A0tripo=
d. Manish smiled and said let us not go too close to Manikarnika, what if t=
he doms recognize us! They would be shell shocked seeing us dressed as tour=
ists, wondering what is going on.
> =C2=A0
> Thus ended my second day of ob=
serving a Chandi homa on a funeral pyre at the famed Manikarnika Ghats of K=
ashi.
> =C2=A0
> -Regards
> Rajarshi
> =C2=A0
>
>
>=
>
>
>
> The INTERNET now has a personality. YOURS! See your Yahoo! Hom=
epage.
>
>
>
>
>
>
>
>
>
From reality_v@... Wed Feb 17 11:08:36 2016

Return-Path: <reality_v@...>
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Jan 2010 04:44:15 -0000
Jan 2010 04:44:15 -0000
Date: Tue, 19 Jan 2010 04:44:13 -0000
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From: "vreality_au" <reality_v@...>
y=Adtgnq7JPUgp9AcowgNN4YbgTheL8Snq1nfd2xtUGx371cgnamU
X-Yahoo-Profile: vreality_au
"people should do sadhana. Don't waste time when you are on earth. Never gi=
ve the excuse that you don't know how to do sadhana. Do whatever you can. I=
f you know how to do homam, do homam. Otherwise do japam. Or you can sit do=
wn and do a bhajan chanting god's name. Do some sadhana or the other for as=
much time as you can. Don't worry about the results, but keep doing sadhan=
a to the best of your ability."
Even if this alone is posted on a weekly b=

asis on this forum its more than enough. There ought to be fridge magnets =
and bumper stickers made with these words.
[My mother used to 'nag' me wi=

th these exact words. She is far away now, it was nice to read it.]
thank =
you
Su
--- In vedic-wisdom@yahoogroups.com, "Narasimha P.V.R. Rao" <pvr10=

8@...> wrote:
>
> Namaste friends,
>
> Thanks to Rajarshi for the well-wri=
tten, inspiring and excellent series on his experiences with Manish at Kash=
i.
>
> Krishnendu, I can understand where you are coming from. However, th=
ere is one more angle to consider.
>
> Manish told me long back that we sh=
ould guard against focusing on "personalities" and building awe. He said we=
should focus on sadhana. He said, "my message is not that I am special, bu=
t it is that everyone is special. My assertion is not that I found god, but=
it is that everyone can and should find god. I am a normal person. If I co=
uld find god, anybody could. As people do homam sincerely and unselfishly f=
or a few years, there will be many people who make great progress. World wi=
ll be a changed place."
>
> Manish said, "people should do sadhana. Don't =
waste time when you are on earth. Never give the excuse that you don't know=
how to do sadhana. Do whatever you can. If you know how to do homam, do ho=
mam. Otherwise do japam. Or you can sit down and do a bhajan chanting god's=
name. Do some sadhana or the other for as much time as you can. Don't worr=
y about the results, but keep doing sadhana to the best of your ability."
>=
> *=A0=A0=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0 *

>
> I have personally seen c=
lear indications that Manish operates on a different plane compared to most=
people. I will give a few small examples in this writeup. However, I want =
to re-iterate that Manish does not see himself as a special person or a "ma=
n of god" as you say, but sees himself as a small instrument of Nature.
>
=
> When I mention any supernatural things involving Manish, the goal is to s=
how that such things are possible even now and not just limited to books an=
d stories. As Rajarshi wisely said, we "educated city people" lack faith. T=
rue, skepticism is useful as a lot of fake people do exploit the blind fait=
h of people, but the pendulum has swung too far and educated people have lo=
st faith so completely that it is almost cynical.
>
> This is like lazy pe=
ople of a village who do not have the energy and patience to climb a hill n=
ext to the village refusing to believe that anybody can climb that hill. Th=
us, if someone climbs the hill, finds something nice on the hill and wants =
to inspire others to climb it, such accounts will be inspiring.
>
> The go=
al is to inspire and enable a group of spiritual aspirants to do sadhana, b=
ecome powerful instruments of Nature and end up inspiring many more people.=
The ultimate goal is to uphold Veda dharma of rishis in the world.
>
> *=
=A0=A0=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0 *
>
> When we went to Calcutta to v=
isit Dakshineshwar, we stayed near the Kalighat temple. We could not find a=
hotel room as hotels were full and someone at a temple referred us to a ne=
arby house that was being converted to a lodge. House owners lived upstairs=
. We checked in our luggage downstairs. Manish told me, "we have a rina wit=
h this couple. His wife is very sincere and spiritual. We need to do someth=
ing." We met his wife later and saw her horoscope. She was indeed quite spi=
ritual. She is a worshipper of Sarada Mata and Ramakrishna Paramahamsa and =
a regular visitor of Ramakrishna Mutt.
>
> Manish showed a very tall wall =
on one side of that property and asked them, "is there a smashaan (cemetary=
) on the other side of that wall". They said no. Manish said, "hmm, it some=
how feels like that." That person clarified then, "it is a house and not a =
smashaan, but this house was a small mosque several decades ago and they su=
pposedly buried several people of that large family in the backyard itself.=
" After all, Manish's "perception" was correct.
>
> BTW, we two ended up d=
oing two simultaneous Ganapathi homas on the next night next to that wall.
=
>
> *=A0=A0=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0 *
>
> On his advice, one lady=
started chanting Chandipath everyday to solve some problem with her son, w=
hich was bothering her very much.
>
> Oneday Manish talked to her daughter=
. He asked her, "what is your mother doing? She is doing Chandipath alright=
, but she is asking for weird things. Check with her and ask her to stop as=
king those things."
>
> When she cornered her mother on what she was askin=
g, her mother finally revealed that she was frustrated with the situation w=
ith her son and so was asking Devi at the time of Chandipath to take her li=
fe so that she does not have to see her son's situation.
>
> Her daughter =
straightened her out and she stopped that. As a postscript, her son's probl=
em was solved after she did Chandipath for a few more weeks.
>
> *=A0=A0=
=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0 *
>
> Manish told me a few times that he =
"knows" when someone thinks of him.
>
> When we were staying at a hotel in=
Kurukshetra, Manish said to me one evening, "the hotel owner is thinking o=
f me right now. He is thinking about me and money." Interestingly, phone in=
the room rang in a minute and it was the hotel owner. He called to ask if =
we wanted to pay for the next day ahead instead of paying in the morning.
>=
> *=A0=A0=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0 *

>
> Manish came to Seatle, U=
SA for a conference in fall 2005 and I met him physically for the first tim=
e then. After lunch, we were walking around. Suddenly, Manish declared, "th=
ere is a rudraaksha maalaa meant for your son close to here. I can sense it=
. Let us go and find it." We walked quite a distance. Then he said, "this i=
s the place." There was a big country market kind of place in a small shopp=
ing complex. We went in, but found nothing. We came out of the complex. Man=
ish looked around and said, "no, this is the place. I was confused by the s=
mell from the fish market inside this complex. Let us try again." We went i=
n again and this time Manish took me inside a small alley and there was a s=
mall mom & pop kind of shop selling some Tibetan things. They had several R=
udraaksha maalaas. Manish picked one, bought it and gave it for my son.
>
=
> *=A0=A0=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0 *
>
> I mentioned this earlier. =
Manish told me oneday that he "saw me" doing my daily Chandi homam while he=
was driving fast on a highway in UK. He lifted one hand in abhaya mudra (b=
lessing pose) while driving. His wife asked what he was doing. He said he t=
old her, "Narasimha is doing homam right now. I am blessing him."
>
> When=
he mentioned this, I wanted to verify it. I normally wear red or yellow or=
white veshti and anga vastram (lower cloth and upper cloth) for my homam. =
That day I was wearing a blue veshti and a blue T-shirt. I was gifted that =
blue veshti by a priest and wore it only twice until now. So one is unlikel=
y to *guess* this. I asked him, "if you saw me, tell me what kind of clothe=
s I was wearing." He said, "Narasimha, it seemed like some shade of blue. Y=
ou were wearing a T-shirt and it was also another shade of blue." He was co=
rrect. If one was merely guessing it, the probability of getting is correct=
was very very small - almost zero.
>
> *=A0=A0=A0=A0=A0=A0 *=A0=A0=A0=A0=
=A0=A0 *
>
> When we went to Pune, Delhi and Kurukshetra for the Krishna m=
ovie shooting, it rained heavily. In May, it was a bit early for the monsoo=
n rains. When we reached the temple at Mayapur, Manish said that nature was=
pleased with the work on Krishna and rains wherever we went was a sign. So=
metimes Manish says big-sounding things like this, which may give an impres=
sion that he is proud. But I realized that it is not because of pride, but =
he was simply making observations from the plane he is in. From where other=
s are, they may sound weird or proud or pretentious.
>
> I kind of dismiss=
ed him, "well, it could be a coincidence. It is very hot here right now and=
I see no clouds anywhere. If it rains here today, I will believe your theo=
ry."
>
> Manish seriously looked at the sky and nodded his head. Because i=
t was too hot, we retired into our room at the accommodation there, unpacke=
d our stuff and got tripod etc ready. Within ten minutes, we heard loud thu=
nders. In a few minutes, there was a heavy thunderstorm that lasted half an=
hour. There were puddles of water everywhere. Manish remarked, "see, it ra=
ined here also. Gods are happy with this work. This film is an important wo=
rk." The rest of the day and next day was perfect and we shot what we wante=
d.
>
> *=A0=A0=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0 *
>
> During March 2006 S=
hata Chandi homam at the Kaalikambal temple in Chennai where Mother gave a =
darshan to Manish and asked to start a homam movement, I was meditating in =
the garbhalaya one evening, sitting in front of Manish. We were both medita=
ting on Savitri Gayatri mantra. After half hour or so, I lost normal awaren=
ess of my body and I felt like I was some all-pervading orange light. I saw=
that there was a person at the center of that light, who was emiting that =
light. When I looked closer, it was Manish. After a little time, he suddenl=
y transformed into a very famous saint from the past. I wondered "why did M=
anish change into that saint". That disturbed my focus and my regular self-=
awareness returned and I became aware that I was Narasimha meditating in th=
at garbhalaya and Manish was sitting in front of me. I opened my eyes. At t=
he same time, Manish also opened his eyes. Without my saying anything, he a=
sked "you saw me, no?" I was surprised that he
> knew it. However, what ba=
ffled me the most was why he transformed into that saint. I stuttered, "but=
...". Without my finishing it, he remarked, "you see Narasimha, the blessin=
gs of my guru of last life are still with me. That is why you saw him in me=
!" He not only knew what I saw, but explained it succintly.
>
> *=A0=A0=A0=
=A0=A0=A0 *=A0=A0=A0=A0=A0=A0 *
>
> I was sleeping oneday. In the middle o=
f the night, I woke up. When I was still on the bed and partially awake, my=
shakti rose. In other words, my self-awareness got refined. I first percei=
ved a tremendous bolt of electricity going up in my back. Then, in a split =
second, my perception of that electricity changed from "shakti inside me" t=
o "I inside shakti". My changed perception was that there was a tremendous =
amount of shakti that was surging up like an ocean wave and encompassing ev=
erything that was there and that I was a very tiny particle in that tremend=
ous wave. Moreover, I also "heard" a specific beejaakshara being chanted to=
gether by millions of people, who were all tiny particles in that wave. Tha=
t wave reverberated with the sound of that beejaakshara and I perceived tha=
t I too was chanting that beejaakshara along with all. My mind was filled w=
ith that sound and a kind of bliss. My self-awareness was that of a tiny pa=
rticle filled with that sound
> and joy and nothing else. I was unaware of=
anything else. Compared to my normal mental state, it was a very simple an=
d yet fantastic state to be in. I was in that state for a while. Suddenly a=
thought that can be loosely expressed as "Amn't I on the bed in a room? Ho=
w am I hearing this loud sound? Are there people in the room" came to my mi=
nd. That thought disturbed the state of my mind and my shakti came down. In=
other words, I returned to the regular level of self-awareness and again p=
erceived that I was a body lying on a bed in a room. The bliss was gone and=
mind was again filled with hundreds of thoughts as usual.
> =A0
> I mentio=
ned this incident a few days later to Manish. When this happened, it was th=
e middle of the night for me and morning for Manish. When I mentioned the i=
ncident and said that I heard the sound of a beejaakshara reverberating in =
the wave in which I was a small particle, Manish immediately said he knew i=
t and also mentioned the specific beejaakshara and asked "that is what you =
heard, right?" That was indeed correct. Moreover, I had never meditated wit=
h that beejaakshara before and it is not something one would expect me to h=
ave a mystical experience with.
>
> When I confirmed that was the beejaaks=
hara I heard, Manish shed some light: "I was at that time meditating with t=
hat beejaakshara. So and so deity came and filled my consciousness. I then =
went into a nice samadhi. Some people close to me may also have experienced=
that deity at that time. But we should realize that this is all Her play a=
nd we are just nimittas. What she does and why she does, she knows and we d=
o not. We are just dummies observing what comes our way. We neither make an=
ything happen nor should we desire anything to happen. Just be and observe.=
Do not be attracted or repelled by anything."
>
> *=A0=A0=A0=A0=A0=A0 *=
=A0=A0=A0=A0=A0=A0 *
>
> When Manish called me in mid-2004, he told me, "Y=
ou are doing good work by giving free astrology software and doing several =
poojas, but you are not experiencing anything. Time has now come for your K=
undalini to awaken and for you to start experiencing things". I thought he =
was crazy. He sent me a Rudraaksha maalaa and asked me to do 2x108 times Ga=
yatri mantra everyday using that maalaa while maintaining brahmacharya (cel=
ibacy) and keeping the back straight and without any body movement at all. =
I ignored the Rudraaksha maalaa sent by him for many months before starting=
the practice he wanted in May 2005. I experienced something very intense, =
powerful, profound and life changing within 18 days of starting the practic=
e.
>
> When I mentioned what happened to him, he laughed and said, "now an=
irreversible transformation has been kicked off". He said, "we two were bo=
rn together many times. Even if you think I am crazy, you cannot leave me a=
nd will be pulled towards me. Such is our relationship. You don't know who =
you are and who I am, but I do." He also told me then about his first phone=
call to me in 2004: "I did not have your phone number but wanted to connec=
t with you. When I was in a trance after meditation, I simply picked up the=
phone and dialed whatever digits my hand felt like pressing. Then I got yo=
u on the phone."
>
> Though I still thought he was crazy, I knew that what=
I had experienced was too profound and the coincidence that it happened so=
on after starting to use his maalaa was too strong, to ignore. I started to=
wonder if he was genuine after all, but his manner of speaking was still t=
oo weird for me. I never hid my thoughts from him and shared freely.
>
> M=
y journey since then has been very interesting and I have shared parts of i=
t on this yahoogroup. Someone said Rajarshi's mails reminded of Vimalananda=
. There is indeed something Vimalananda-like about Manish. In fact, Manish =
says he is like a spiritual son to Vimalananda and holds Vimalananda in gre=
at esteem. I don't know Vimalananda, but I know Manish and I can imagine se=
veral things mentioned by Vimalananda in "Aghora" series books being correc=
t.
>
> Despite some of his supernatural abilities that I have seen, like t=
he ability to create a specific mystical experience in someone thousands of=
miles away, he insists that Devi does everything and he is just a small in=
strument and an observer of Devi's leelaa and a small player in the big gam=
e of chess being played by Devi. In fact, his main teaching to me was to im=
prove devotion, faith and surrender and give up doership of my actions.
>
=
> His teachings are sublime and yet practical. He is not content to explain=
theory, but practically demonstrates the weaknesses of mind and how to ove=
rcome them. Instead of swimming in modern pseudo-vedanta, he made me unders=
tand and appreciate duality and non-duality at the same time. He made me un=
derstand things through experience. He brought great change in my attitude =
and thinking in the last 5.5 years of interaction. He destroyed my biases a=
nd expanded the horizons of my understanding and gave a much better perspec=
tive.
>
> Most importantly, using me as an instrument, he enabled many sin=
cere spiritual seekers to embrace the ancient Vedic sadhana of rishis - hom=
am or fire ritual for saattwik purposes. He tells me that one lakh (one hun=
dred thousand) people will be doing homam on a regular basis one hundred ye=
ars from now.
>
> As I said at the beginning of this email, inspiring sadh=
ana is more important than inspiring awe regarding specific personalities, =
though the latter sometimes helps with the former.
>
> *=A0=A0=A0=A0=A0=A0=
*=A0=A0=A0=A0=A0=A0 *
>
> I will conclude with Manish's words I mentioned=
before:
>
> "My message is not that I am special, but it is that everyone=
is special. My assertion is not that I found god, but it is that everyone =
can and should find god. I am a normal person. If I could find god, anybody=
could. As people do homam sincerely and unselfishly for a few years, there=
will be many people who make great progress. World will be a changed place=
."
>
> "People should do sadhana. Don't waste time when you are on earth. =
Never give the excuse that you don't know how to do sadhana. Do whatever yo=
u can. If you know how to do homam, do homam. Otherwise do japam. Or you ca=
n sit down and do a bhajan chanting god's name. Do some sadhana or the othe=
r for as much time as you can. Don't worry about the results, but keep doin=
g sadhana to the best of your ability."
>
> Best regards,
> Narasimha
> --=
-----------------------------------------------------------------
> =A0 Fre=
e Jyotish Software, Free Jyotish Lessons, Jyotish Writings,
> "Do It Yourse=
> =A0=A0=A0=A0=A0=A0=
=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0 http://www.VedicAstrologer.org
> =A0=A0=
=A0=A0 Films that make a difference: http://SaraswatiFilms.org
> =A0=A0=A0=
=A0 Spirituality: http://groups.yahoo.com/group/vedic-wisdom
> =A0 Jyotish =
writings: http://groups.yahoo.com/group/JyotishWritings
> -----------------=
--------------------------------------------------
>
> --- On Mon, 1/18/10=
, chaudhuri.krishnendu <krishnenduchdhr@...> wrote:
> From: chaudhuri.krish=
nendu <krishnenduchdhr@...>
> Subject: [vedic-wisdom] Resected Narasimhaji
=
> Date: Monday, January 18, 2010, 2:06 P=
M
>
>
>
>
>
>
>
> =A0
>
>
>
>
>
>
>
>
>
>=
From time to time various sayings and incidents related to Manishji =
are scattered in this forum and maybe at other places.His site also contain=
s
>
> some valuable materials.Will it not be nice to archive them as i fee=
l they are great pieces of inspiration. We r immensely lucky that we have a=
mongst us a "man of god" of his stature.I may have overamplified the thing =
but from very first when i read about his gayatri sadhana procedure it felt=
me that he was someone special i dont know why and the recent experiences =
of rajarshi just asserted that to a lot.
>

Message-ID: <531510.84405.qm@...>
X-YMail-OSG:
axIZqKsVM1lr7a2IRDaY60w1URoTvnJUDduBGZfn5_mFciD3XFapg7hP8kf0dQKshvb_4zxw4EtgZbDY3lj
bvI1OpQw4Q1BVCRyARiD7L_ZYVWL89S9SAT_Ohf77bz.Dzmh7qmoP1f2syRR_S_rNXZrddtvZfQvVOXgcbx
yq0qmYIk4ygID.qrLLP.v6XofUUpfa1Q0Vk7O41sWljCkSUWx7RGmIxxTYOotT6FfZs1zdCJoVaiKYk6UfM
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2QpaOxbo_e73MyNo.Iu6mdn3ghUtEi5WDBAii.ryWAwUsKQEgJR2cpGIFOjMH_M8TvTZzMsm75BAMkRH8P6
soYtGm3cPoYIUu2HrUj8sDePpsPajfO4e7yfnbD4oKvvTi0lyXYEU13xEssgDhDZ831x460viXXfU5jS8XX
1NjUGuZN85HgF6DWUERF6RozE4l.oc9vD6EglbAT0-
Jan 2010 21:21:57 PST
Date: Mon, 18 Jan 2010 21:21:57 -0800 (PST)
In-Reply-To: <202377.26782.qm@...>
MIME-Version: 1.0
Subject: Re: [vedic-wisdom] On Manish and Sadhana (Re: Resected Narasimhaji)
X-Yahoo-Group-Post: member; u=81614907; y=LhK3IoOyxMc_PLEOXeOc1scS2M48GzWfy43RbM-
BSb5q2w
--0-1667554194-1263878517=:84405
Hooooo...can there be any words after this!!!!!!!

=C2=A0
I' consider myse=
lf to be one among those most luckiest people choosen for the holy act of p=
erforming Homam...what a blessing this has been from thee almight and her i=
nstruments(Manish, Narasimha.......)
=C2=A0
may we all drink=C2=A0this nect=
ar forever..
=C2=A0
Cheers
KK
--- On Tue, 1/19/10, Narasimha P.V.R. Rao <p=

vr108@...> wrote:
From: Narasimha P.V.R. Rao <pvr108@...>

Sub=
ject: [vedic-wisdom] On Manish and Sadhana (Re: Resected Narasimhaji)
To: v=
Date: Tuesday, January 19, 2010, 9:40 AM
=C2=
=A0
Namaste friends,
Thanks to Rajarshi for the well-written, insp=

iring and excellent series on his experiences with Manish at Kashi.
Krishn=
endu, I can understand where you are coming from. However, there is one mor=
e angle to consider.
Manish told me long back that we should guard against=

focusing on "personalities" and building awe. He said we should focus on s=
adhana. He said, "my message is not that I am special, but it is that every=
one is special. My assertion is not that I found god, but it is that everyo=
ne can and should find god. I am a normal person. If I could find god, anyb=
ody could. As people do homam sincerely and unselfishly for a few years, th=
ere will be many people who make great progress. World will be a changed pl=
ace."
Manish said, "people should do sadhana. Don't waste time when you ar=
e on earth. Never give the excuse that you don't know how to do sadhana. Do=
whatever you can. If you know how to do homam, do homam. Otherwise do japa=
m. Or you can sit down and do a bhajan chanting god's name. Do some sadhana=
or the other for as much time as you can. Don't worry about the results, b=
ut keep doing sadhana to the best of your ability."
*=C2=A0=C2=A0=C2=A0=C2=
=A0=C2=A0=C2=A0 *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *
I have personally =
seen clear indications that Manish operates on a different plane compared t=
o most people. I will give a few small examples in this writeup. However, I=
want to re-iterate that Manish does not see himself as a special person or=
a "man of god" as you say, but sees himself as a small instrument of Natur=
e.
When I mention any supernatural things involving Manish, the goal is to=
show that such things are possible even now and not just limited to books =
and stories. As Rajarshi wisely said, we "educated city people" lack faith.=
True, skepticism is useful as a lot of fake people do exploit the blind fa=
ith of people, but the pendulum has swung too far and educated people have =
lost faith so completely that it is almost cynical.
This is like lazy peop=

le of a village who do not have the energy and patience to climb a hill nex=
t to the village refusing to believe that anybody can climb that hill. Thus=
, if someone climbs the hill, finds something nice on the hill and wants to=
inspire others to climb it, such accounts will be inspiring.
The goal is =
to inspire and enable a group of spiritual aspirants to do sadhana, become =
powerful instruments of Nature and end up inspiring many more people. The u=
ltimate goal is to uphold Veda dharma of rishis in the world.
*=C2=A0=C2=
=A0=C2=A0=C2=A0=C2=A0=C2=A0 *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *
When w=
e went to Calcutta to visit Dakshineshwar, we stayed near the Kalighat temp=
le. We could not find a hotel room as hotels were full and someone at a tem=
ple referred us to a nearby house that was being converted to a lodge. Hous=
e owners lived upstairs. We checked in our luggage downstairs. Manish told =
me, "we have a rina with this couple. His wife is very sincere and spiritua=
l. We need to do something." We met his wife later and saw her horoscope. S=
he was indeed quite spiritual. She is a worshipper of Sarada Mata and Ramak=
rishna Paramahamsa and a regular visitor of Ramakrishna Mutt.
Manish showe=
d a very tall wall on one side of that property and asked them, "is there a=
smashaan (cemetary) on the other side of that wall". They said no. Manish =
said, "hmm, it somehow feels like that." That person clarified then, "it is=
a house and not a smashaan, but this house was a small mosque several deca=
des ago and they supposedly buried several people of that large family in t=
he backyard itself." After all, Manish's "perception" was correct.
BTW, we=
two ended up doing two simultaneous Ganapathi homas on the next night next=
to that wall.
*=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *=C2=A0=C2=A0=C2=A0=
=C2=A0=C2=A0=C2=A0 *
On his advice, one lady started chanting Chandipath e=

veryday to solve some problem with her son, which was bothering her very mu=
ch.
Oneday Manish talked to her daughter. He asked her, "what is your moth=
er doing? She is doing Chandipath alright, but she is asking for weird thin=
gs. Check with her and ask her to stop asking those things."
When she corn=

ered her mother on what she was asking, her mother finally revealed that sh=
e was frustrated with the situation with her son and so was asking Devi at =
the time of Chandipath to take her life so that she does not have to see he=
r son's situation.
Her daughter straightened her out and she stopped that.=

As a postscript, her son's problem was solved after she did Chandipath for=
a few more weeks.
*=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *=C2=A0=C2=A0=C2=
=A0=C2=A0=C2=A0=C2=A0 *
Manish told me a few times that he "knows" when so=

meone thinks of him.
When we were staying at a hotel in Kurukshetra, Manis=

h said to me one evening, "the hotel owner is thinking of me right now. He =
is thinking about me and money." Interestingly, phone in the room rang in a=
minute and it was the hotel owner. He called to ask if we wanted to pay fo=
r the next day ahead instead of paying in the morning.
*=C2=A0=C2=A0=C2=A0=
=C2=A0=C2=A0=C2=A0 *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *
Manish came to =
Seatle, USA for a conference in fall 2005 and I met him physically for the =
first time then. After lunch, we were walking around. Suddenly, Manish decl=
ared, "there is a rudraaksha maalaa meant for your son close to here. I can=
sense it. Let us go and find it." We walked quite a distance. Then he said=
, "this is the place." There was a big country market kind of place in a sm=
all shopping complex. We went in, but found nothing. We came out of the com=
plex. Manish looked around and said, "no, this is the place. I was confused=
by the smell from the fish market inside this complex. Let us try again." =
We went in again and this time Manish took me inside a small alley and ther=
e was a small mom & pop kind of shop selling some Tibetan things. They had =
several Rudraaksha maalaas. Manish picked one, bought it and gave it for my=
son.
*=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *=C2=A0=C2=A0=C2=A0=C2=A0=C2=
=A0=C2=A0 *
I mentioned this earlier. Manish told me oneday that he "saw m=

e" doing my daily Chandi homam while he was driving fast on a highway in UK=
. He lifted one hand in abhaya mudra (blessing pose) while driving. His wif=
e asked what he was doing. He said he told her, "Narasimha is doing homam r=
ight now. I am blessing him."
When he mentioned this, I wanted to verify i=

t. I normally wear red or yellow or white veshti and anga vastram (lower cl=
oth and upper cloth) for my homam. That day I was wearing a blue veshti and=
a blue T-shirt. I was gifted that blue veshti by a priest and wore it only=
twice until now. So one is unlikely to *guess* this. I asked him, "if you =
saw me, tell me what kind of clothes I was wearing." He said, "Narasimha, i=
t seemed like some shade of blue. You were wearing a T-shirt and it was als=
o another shade of blue." He was correct. If one was merely guessing it, th=
e probability of getting is correct was very very small - almost zero.
*=
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 =
*
When we went to Pune, Delhi and Kurukshetra for the Krishna movie shooti=
ng, it rained heavily. In May, it was a bit early for the monsoon rains. Wh=
en we reached the temple at Mayapur, Manish said that nature was pleased wi=
th the work on Krishna and rains wherever we went was a sign. Sometimes Man=
ish says big-sounding things like this, which may give an impression that h=
e is proud. But I realized that it is not because of pride, but he was simp=
ly making observations from the plane he is in. From where others are, they=
may sound weird or proud or pretentious.
I kind of dismissed him, "well, =

it could be a coincidence. It is very hot here right now and I see no cloud=
s anywhere. If it rains here today, I will believe your theory."
Manish se=
riously looked at the sky and nodded his head. Because it was too hot, we r=
etired into our room at the accommodation there, unpacked our stuff and got=
tripod etc ready. Within ten minutes, we heard loud thunders. In a few min=
utes, there was a heavy thunderstorm that lasted half an hour. There were p=
uddles of water everywhere. Manish remarked, "see, it rained here also. God=
s are happy with this work. This film is an important work." The rest of th=
e day and next day was perfect and we shot what we wanted.
*=C2=A0=C2=A0=
=C2=A0=C2=A0=C2=A0=C2=A0 *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *
During Ma=
rch 2006 Shata Chandi homam at the Kaalikambal temple in Chennai where Moth=
er gave a darshan to Manish and asked to start a homam movement, I was medi=
tating in the garbhalaya one evening, sitting in front of Manish. We were b=
oth meditating on Savitri Gayatri mantra. After half hour or so, I lost nor=
mal awareness of my body and I felt like I was some all-pervading orange li=
ght. I saw that there was a person at the center of that light, who was emi=
ting that light. When I looked closer, it was Manish. After a little time, =
he suddenly transformed into a very famous saint from the past. I wondered =
"why did Manish change into that saint". That disturbed my focus and my reg=
ular self-awareness returned and I became aware that I was Narasimha medita=
ting in that garbhalaya and Manish was sitting in front of me. I opened my =
eyes. At the same time, Manish also opened his eyes. Without my saying anyt=
hing, he asked "you saw me, no?" I was surprised that he
knew it. However,=
what baffled me the most was why he transformed into that saint. I stutter=
ed, "but...". Without my finishing it, he remarked, "you see Narasimha, the=
blessings of my guru of last life are still with me. That is why you saw h=
im in me!" He not only knew what I saw, but explained it succintly.
*=C2=
=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *
=
I was sleeping oneday. In the middle of the night, I woke up. When I was st=
ill on the bed and partially awake, my shakti rose. In other words, my self=
-awareness got refined. I first perceived a tremendous bolt of electricity =
going up in my back. Then, in a split second, my perception of that electri=
city changed from "shakti inside me" to "I inside shakti". My changed perce=
ption was that there was a tremendous amount of shakti that was surging up =
like an ocean wave and encompassing everything that was there and that I wa=
s a very tiny particle in that tremendous wave. Moreover, I also "heard" a =
specific beejaakshara being chanted together by millions of people, who wer=
e all tiny particles in that wave. That wave reverberated with the sound of=
that beejaakshara and I perceived that I too was chanting that beejaakshar=
a along with all. My mind was filled with that sound and a kind of bliss. M=
y self-awareness was that of a tiny particle filled with that sound
and jo=
y and nothing else. I was unaware of anything else. Compared to my normal m=
ental state, it was a very simple and yet fantastic state to be in. I was i=
n that state for a while. Suddenly a thought that can be loosely expressed =
as "Amn't I on the bed in a room? How am I hearing this loud sound? Are the=
re people in the room" came to my mind. That thought disturbed the state of=
my mind and my shakti came down. In other words, I returned to the regular=
level of self-awareness and again perceived that I was a body lying on a b=
ed in a room. The bliss was gone and mind was again filled with hundreds of=
thoughts as usual.
=C2=A0
I mentioned this incident a few days later to Ma=
nish. When this happened, it was the middle of the night for me and morning=
for Manish. When I mentioned the incident and said that I heard the sound =
of a beejaakshara reverberating in the wave in which I was a small particle=
, Manish immediately said he knew it and also mentioned the specific beejaa=
kshara and asked "that is what you heard, right?" That was indeed correct. =
Moreover, I had never meditated with that beejaakshara before and it is not=
something one would expect me to have a mystical experience with.
When I =
confirmed that was the beejaakshara I heard, Manish shed some light: "I was=
at that time meditating with that beejaakshara. So and so deity came and f=
illed my consciousness. I then went into a nice samadhi. Some people close =
to me may also have experienced that deity at that time. But we should real=
ize that this is all Her play and we are just nimittas. What she does and w=
hy she does, she knows and we do not. We are just dummies observing what co=
mes our way. We neither make anything happen nor should we desire anything =
to happen. Just be and observe. Do not be attracted or repelled by anything=
."
*=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=
=C2=A0 *
When Manish called me in mid-2004, he told me, "You are doing goo=
d work by giving free astrology software and doing several poojas, but you =
are not experiencing anything. Time has now come for your Kundalini to awak=
en and for you to start experiencing things". I thought he was crazy. He se=
nt me a Rudraaksha maalaa and asked me to do 2x108 times Gayatri mantra eve=
ryday using that maalaa while maintaining brahmacharya (celibacy) and keepi=
ng the back straight and without any body movement at all. I ignored the Ru=
draaksha maalaa sent by him for many months before starting the practice he=
wanted in May 2005. I experienced something very intense, powerful, profou=
nd and life changing within 18 days of starting the practice.
When I menti=
oned what happened to him, he laughed and said, "now an irreversible transf=
ormation has been kicked off". He said, "we two were born together many tim=
es. Even if you think I am crazy, you cannot leave me and will be pulled to=
wards me. Such is our relationship. You don't know who you are and who I am=
, but I do." He also told me then about his first phone call to me in 2004:=
"I did not have your phone number but wanted to connect with you. When I w=
as in a trance after meditation, I simply picked up the phone and dialed wh=
atever digits my hand felt like pressing. Then I got you on the phone."
Th=
ough I still thought he was crazy, I knew that what I had experienced was t=
oo profound and the coincidence that it happened soon after starting to use=
his maalaa was too strong, to ignore. I started to wonder if he was genuin=
e after all, but his manner of speaking was still too weird for me. I never=
hid my thoughts from him and shared freely.
My journey since then has bee=

n very interesting and I have shared parts of it on this yahoogroup. Someon=
e said Rajarshi's mails reminded of Vimalananda. There is indeed something =
Vimalananda- like about Manish. In fact, Manish says he is like a spiritual=
son to Vimalananda and holds Vimalananda in great esteem. I don't know Vim=
alananda, but I know Manish and I can imagine several things mentioned by V=
imalananda in "Aghora" series books being correct.
Despite some of his sup=

ernatural abilities that I have seen, like the ability to create a specific=
mystical experience in someone thousands of miles away, he insists that De=
vi does everything and he is just a small instrument and an observer of Dev=
i's leelaa and a small player in the big game of chess being played by Devi=
. In fact, his main teaching to me was to improve devotion, faith and surre=
nder and give up doership of my actions.
His teachings are sublime and yet=

practical. He is not content to explain theory, but practically demonstrat=
es the weaknesses of mind and how to overcome them. Instead of swimming in =
modern pseudo-vedanta, he made me understand and appreciate duality and non=
-duality at the same time. He made me understand things through experience.=
He brought great change in my attitude and thinking in the last 5.5 years =
of interaction. He destroyed my biases and expanded the horizons of my unde=
rstanding and gave a much better perspective.
Most importantly, using me a=

s an instrument, he enabled many sincere spiritual seekers to embrace the a=
ncient Vedic sadhana of rishis - homam or fire ritual for saattwik purposes=
. He tells me that one lakh (one hundred thousand) people will be doing hom=
am on a regular basis one hundred years from now.
As I said at the beginni=

ng of this email, inspiring sadhana is more important than inspiring awe re=
garding specific personalities, though the latter sometimes helps with the =
former.
*=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *=C2=A0=C2=A0=C2=A0=C2=A0=C2=
=A0=C2=A0 *
I will conclude with Manish's words I mentioned before:
"My m=
essage is not that I am special, but it is that everyone is special. My ass=
ertion is not that I found god, but it is that everyone can and should find=
god. I am a normal person. If I could find god, anybody could. As people d=
o homam sincerely and unselfishly for a few years, there will be many peopl=
e who make great progress. World will be a changed place."
"People should =
do sadhana. Don't waste time when you are on earth. Never give the excuse t=
hat you don't know how to do sadhana. Do whatever you can. If you know how =
to do homam, do homam. Otherwise do japam. Or you can sit down and do a bha=
jan chanting god's name. Do some sadhana or the other for as much time as y=
ou can. Don't worry about the results, but keep doing sadhana to the best o=
f your ability."
Best regards,
Narasimha
------------ --------- --------- =
--------- --------- --------- --------- -
=C2=A0 Free Jyotish Software, Fre=
e Jyotish Lessons, Jyotish Writings,
"Do It Yourself" ritual manuals for sh=
ort Homam and Pitri Tarpana:
st rologer.org
=C2=A0=C2=A0=C2=A0=C2=A0 Films that make a difference: http:=
//SaraswatiFil ms.org
=C2=A0=C2=A0=C2=A0=C2=A0 Spirituality: http://groups.=
yahoo.com/ group/vedic- wisdom
=C2=A0 Jyotish writings: http://groups. yah=
oo.com/ group/JyotishWri tings
------------ --------- --------- --------- -=
-------- --------- --------- -
--- On Mon, 1/18/10, chaudhuri.krishnend u =

<krishnenduchdhr@ gmail.com> wrote:
From: chaudhuri.krishnend u <krishnend=

uchdhr@ gmail.com>
Subject: [vedic-wisdom] Resected Narasimhaji
To: vedic-w=
isdom@ yahoogroups. com
=C2=A0
=
>From time to time various sayings and incidents related to Manishji are sca=
ttered in this forum and maybe at other places.His site also contains
some =
valuable materials.Will it not be nice to archive them as i feel they are g=
reat pieces of inspiration. We r immensely lucky that we have amongst us a =
"man of god" of his stature.I may have overamplified the thing but from ver=
y first when i read about his gayatri sadhana procedure it felt me that he =
was someone special i dont know why and the recent experiences of rajarshi =
just asserted that to a lot.
--0-1667554194-1263878517=:84405

top" style=3D"font: inherit;"><BR>
<DIV>Hooooo...can there be any words aft=
er this!!!!!!!</DIV>
<DIV> </DIV>
<DIV>I' consider myself to be one am=
ong those most luckiest people choosen for the holy act of performing Homam=
...what a blessing this has been from thee almight and her instruments(Mani=
sh, Narasimha.......)</DIV>
<DIV> </DIV>
<DIV>may we all drink th=
is nectar forever..</DIV>
<DIV> </DIV>
<DIV>Cheers</DIV>
<DIV>KK</DIV>=
<BR><BR>--- On <B>Tue, 1/19/10, Narasimha P.V.R. Rao <I><pvr108@...=
m></I></B> wrote:<BR>
<BLOCKQUOTE style=3D"PADDING-LEFT: 5px; MARGIN-LEF=
T: 5px; BORDER-LEFT: rgb(16,16,255) 2px solid"><BR>From: Narasimha P.V.R. R=
ao <pvr108@...><BR>Subject: [vedic-wisdom] On Manish and Sadhan=
a (Re: Resected Narasimhaji)<BR>To: vedic-wisdom@yahoogroups.com<BR>Date: T=
uesday, January 19, 2010, 9:40 AM<BR><BR>
<DIV id=3Dyiv501314949><SPAN styl=
e=3D"DISPLAY: none"> </SPAN>
<DIV>
<TABLE cellSp=
acing=3D0 cellPadding=3D0 border=3D0>
<TBODY>
<TR>
<TD vAlign=3Dtop>Namaste=
friends,<BR><BR>Thanks to Rajarshi for the well-written, inspiring and exc=
ellent series on his experiences with Manish at Kashi.<BR><BR>Krishnendu, I=
can understand where you are coming from. However, there is one more angle=
to consider.<BR><BR>Manish told me long back that we should guard against =
focusing on "personalities" and building awe. He said we should focus on sa=
dhana. He said, "my message is not that I am special, but it is that everyo=
ne is special. My assertion is not that I found god, but it is that everyon=
e can and should find god. I am a normal person. If I could find god, anybo=
dy could. As people do homam sincerely and unselfishly for a few years, the=
re will be many people who make great progress. World will be a changed pla=
ce."<BR><BR>Manish said, "people should do sadhana. Don't waste time when y=
ou are on earth. Never give the excuse that you don't know how to do sadhan=
a. Do whatever you can. If you know how to do
homam, do homam. Otherwise d=
o japam. Or you can sit down and do a bhajan chanting god's name. Do some s=
adhana or the other for as much time as you can. Don't worry about the resu=
lts, but keep doing sadhana to the best of your ability."<BR><BR>* &nb=
sp; * *<BR><BR>=
I have personally seen clear indications that Manish operates on a differen=
t plane compared to most people. I will give a few small examples in this w=
riteup. However, I want to re-iterate that Manish does not see himself as a=
special person or a "man of god" as you say, but sees himself as a small i=
nstrument of Nature.<BR><BR>When I mention any supernatural things involvin=
g Manish, the goal is to show that such things are possible even now and no=
t just limited to books and stories. As Rajarshi wisely said, we "educated =
city people" lack faith. True, skepticism is useful as a lot of fake people=
do exploit the blind faith of people,
but the pendulum has swung too far =
and educated people have lost faith so completely that it is almost cynical=
.<BR><BR>This is like lazy people of a village who do not have the energy a=
nd patience to climb a hill next to the village refusing to believe that an=
ybody can climb that hill. Thus, if someone climbs the hill, finds somethin=
g nice on the hill and wants to inspire others to climb it, such accounts w=
ill be inspiring.<BR><BR>The goal is to inspire and enable a group of spiri=
tual aspirants to do sadhana, become powerful instruments of Nature and end=
up inspiring many more people. The ultimate goal is to uphold Veda dharma =
of rishis in the world.<BR><BR>* * =
; *<BR><BR>When we went to Calcutta to visit =
Dakshineshwar, we stayed near the Kalighat temple. We could not find a hote=
l room as hotels were full and someone at a temple referred us to a nearby =
house that was being converted
to a lodge. House owners lived upstairs. We=
checked in our luggage downstairs. Manish told me, "we have a rina with th=
is couple. His wife is very sincere and spiritual. We need to do something.=
" We met his wife later and saw her horoscope. She was indeed quite spiritu=
al. She is a worshipper of Sarada Mata and Ramakrishna Paramahamsa and a re=
gular visitor of Ramakrishna Mutt.<BR><BR>Manish showed a very tall wall on=
one side of that property and asked them, "is there a smashaan (cemetary) =
on the other side of that wall". They said no. Manish said, "hmm, it someho=
w feels like that." That person clarified then, "it is a house and not a sm=
ashaan, but this house was a small mosque several decades ago and they supp=
osedly buried several people of that large family in the backyard itself." =
After all, Manish's "perception" was correct.<BR><BR>BTW, we two ended up d=
oing two simultaneous Ganapathi homas on the next night next to that
wall.=
<BR><BR>* * &nbs=
p; *<BR><BR>On his advice, one lady started chanting Chandipath every=
day to solve some problem with her son, which was bothering her very much.<=
BR><BR>Oneday Manish talked to her daughter. He asked her, "what is your mo=
ther doing? She is doing Chandipath alright, but she is asking for weird th=
ings. Check with her and ask her to stop asking those things."<BR><BR>When =
she cornered her mother on what she was asking, her mother finally revealed=
that she was frustrated with the situation with her son and so was asking =
Devi at the time of Chandipath to take her life so that she does not have t=
o see her son's situation.<BR><BR>Her daughter straightened her out and she=
stopped that. As a postscript, her son's problem was solved after she did =
Chandipath for a few more weeks.<BR><BR>* &nbs=
p; * *<BR><BR>Manish told
me a few tim=
es that he "knows" when someone thinks of him.<BR><BR>When we were staying =
at a hotel in Kurukshetra, Manish said to me one evening, "the hotel owner =
is thinking of me right now. He is thinking about me and money." Interestin=
gly, phone in the room rang in a minute and it was the hotel owner. He call=
ed to ask if we wanted to pay for the next day ahead instead of paying in t=
he morning.<BR><BR>* * =
; *<BR><BR>Manish came to Seatle, USA for a conference in=
fall 2005 and I met him physically for the first time then. After lunch, w=
e were walking around. Suddenly, Manish declared, "there is a rudraaksha ma=
alaa meant for your son close to here. I can sense it. Let us go and find i=
t." We walked quite a distance. Then he said, "this is the place." There wa=
s a big country market kind of place in a small shopping complex. We went i=
n, but found nothing. We came out of the complex.
Manish looked around and=
said, "no, this is the place. I was confused by the smell from the fish ma=
rket inside this complex. Let us try again." We went in again and this time=
Manish took me inside a small alley and there was a small mom & pop ki=
nd of shop selling some Tibetan things. They had several Rudraaksha maalaas=
. Manish picked one, bought it and gave it for my son.<BR><BR>* =
* *<BR><BR>I m=
entioned this earlier. Manish told me oneday that he "saw me" doing my dail=
y Chandi homam while he was driving fast on a highway in UK. He lifted one =
hand in abhaya mudra (blessing pose) while driving. His wife asked what he =
was doing. He said he told her, "Narasimha is doing homam right now. I am b=
lessing him."<BR><BR>When he mentioned this, I wanted to verify it. I norma=
lly wear red or yellow or white veshti and anga vastram (lower cloth and up=
per cloth) for my homam. That day I was
wearing a blue veshti and a blue T=
-shirt. I was gifted that blue veshti by a priest and wore it only twice un=
til now. So one is unlikely to *guess* this. I asked him, "if you saw me, t=
ell me what kind of clothes I was wearing." He said, "Narasimha, it seemed =
like some shade of blue. You were wearing a T-shirt and it was also another=
shade of blue." He was correct. If one was merely guessing it, the probabi=
lity of getting is correct was very very small - almost zero.<BR><BR>* =
; * *<BR>=
<BR>When we went to Pune, Delhi and Kurukshetra for the Krishna movie shoot=
ing, it rained heavily. In May, it was a bit early for the monsoon rains. W=
hen we reached the temple at Mayapur, Manish said that nature was pleased w=
ith the work on Krishna and rains wherever we went was a sign. Sometimes Ma=
nish says big-sounding things like this, which may give an impression that =
he is proud. But I realized that
it is not because of pride, but he was si=
mply making observations from the plane he is in. From where others are, th=
ey may sound weird or proud or pretentious.<BR><BR>I kind of dismissed him,=
"well, it could be a coincidence. It is very hot here right now and I see =
no clouds anywhere. If it rains here today, I will believe your theory."<BR=
><BR>Manish seriously looked at the sky and nodded his head. Because it was=
too hot, we retired into our room at the accommodation there, unpacked our=
stuff and got tripod etc ready. Within ten minutes, we heard loud thunders=
. In a few minutes, there was a heavy thunderstorm that lasted half an hour=
. There were puddles of water everywhere. Manish remarked, "see, it rained =
here also. Gods are happy with this work. This film is an important work." =
The rest of the day and next day was perfect and we shot what we wanted. <B=
R><BR>* * =
*<BR><BR>During
March 2006 Shata Chandi homam at the Kaalikambal te=
mple in Chennai where Mother gave a darshan to Manish and asked to start a =
homam movement, I was meditating in the garbhalaya one evening, sitting in =
front of Manish. We were both meditating on Savitri Gayatri mantra. After h=
alf hour or so, I lost normal awareness of my body and I felt like I was so=
me all-pervading orange light. I saw that there was a person at the center =
of that light, who was emiting that light. When I looked closer, it was Man=
ish. After a little time, he suddenly transformed into a very famous saint =
from the past. I wondered "why did Manish change into that saint". That dis=
turbed my focus and my regular self-awareness returned and I became aware t=
hat I was Narasimha meditating in that garbhalaya and Manish was sitting in=
front of me. I opened my eyes. At the same time, Manish also opened his ey=
es. Without my saying anything, he asked "you saw me, no?" I was surprised =
that he knew it.
However, what baffled me the most was why he transformed =
into that saint. I stuttered, "but...". Without my finishing it, he remarke=
d, "you see Narasimha, the blessings of my guru of last life are still with=
me. That is why you saw him in me!" He not only knew what I saw, but expla=
ined it succintly.<BR><BR>* * &nbs=
p; *<BR><BR>I was sleeping oneday. In the middle of=
the night, I woke up. When I was still on the bed and partially awake, my =
shakti rose. In other words, my self-awareness got refined. I first perceiv=
ed a tremendous bolt of electricity going up in my back. Then, in a split s=
econd, my perception of that electricity changed from "shakti inside me" to=
"I inside shakti". My changed perception was that there was a tremendous a=
mount of shakti that was surging up like an ocean wave and encompassing eve=
rything that was there and that I was a very tiny particle in that tremendo=
us wave.
Moreover, I also "heard" a specific beejaakshara being chanted to=
gether by millions of people, who were all tiny particles in that wave. Tha=
t wave reverberated with the sound of that beejaakshara and I perceived tha=
t I too was chanting that beejaakshara along with all. My mind was filled w=
ith that sound and a kind of bliss. My self-awareness was that of a tiny pa=
rticle filled with that sound and joy and nothing else. I was unaware of an=
ything else. Compared to my normal mental state, it was a very simple and y=
et fantastic state to be in. I was in that state for a while. Suddenly a th=
ought that can be loosely expressed as "Amn't I on the bed in a room? How a=
m I hearing this loud sound? Are there people in the room" came to my mind.=
That thought disturbed the state of my mind and my shakti came down. In ot=
her words, I returned to the regular level of self-awareness and again perc=
eived that I was a body lying on a bed in a room. The bliss was gone and mi=
nd
was again filled with hundreds of thoughts as usual.<BR> <BR>I men=
tioned this incident a few days later to Manish. When this happened, it was=
the middle of the night for me and morning for Manish. When I mentioned th=
e incident and said that I heard the sound of a beejaakshara reverberating =
in the wave in which I was a small particle, Manish immediately said he kne=
w it and also mentioned the specific beejaakshara and asked "that is what y=
ou heard, right?" That was indeed correct. Moreover, I had never meditated =
with that beejaakshara before and it is not something one would expect me t=
o have a mystical experience with.<BR><BR>When I confirmed that was the bee=
jaakshara I heard, Manish shed some light: "I was at that time meditating w=
ith that beejaakshara. So and so deity came and filled my consciousness. I =
then went into a nice samadhi. Some people close to me may also have experi=
enced that deity at that time. But we should realize that this is all
Her =
play and we are just nimittas. What she does and why she does, she knows an=
d we do not. We are just dummies observing what comes our way. We neither m=
ake anything happen nor should we desire anything to happen. Just be and ob=
serve. Do not be attracted or repelled by anything."<BR><BR>* &n=
bsp; * *<BR><BR>When =
Manish called me in mid-2004, he told me, "You are doing good work by givin=
g free astrology software and doing several poojas, but you are not experie=
ncing anything. Time has now come for your Kundalini to awaken and for you =
to start experiencing things". I thought he was crazy. He sent me a Rudraak=
sha maalaa and asked me to do 2x108 times Gayatri mantra everyday using tha=
t maalaa while maintaining brahmacharya (celibacy) and keeping the back str=
aight and without any body movement at all. I ignored the Rudraaksha maalaa=
sent by him for many months before starting the practice he
wanted in May=
2005. I experienced something very intense, powerful, profound and life ch=
anging within 18 days of starting the practice.<BR><BR>When I mentioned wha=
t happened to him, he laughed and said, "now an irreversible transformation=
has been kicked off". He said, "we two were born together many times. Even=
if you think I am crazy, you cannot leave me and will be pulled towards me=
. Such is our relationship. You don't know who you are and who I am, but I =
do." He also told me then about his first phone call to me in 2004: "I did =
not have your phone number but wanted to connect with you. When I was in a =
trance after meditation, I simply picked up the phone and dialed whatever d=
igits my hand felt like pressing. Then I got you on the phone."<BR><BR>Thou=
gh I still thought he was crazy, I knew that what I had experienced was too=
profound and the coincidence that it happened soon after starting to use h=
is maalaa was too strong, to ignore. I started to
wonder if he was genuine=
after all, but his manner of speaking was still too weird for me. I never =
hid my thoughts from him and shared freely.<BR><BR>My journey since then ha=
s been very interesting and I have shared parts of it on this yahoogroup. S=
omeone said Rajarshi's mails reminded of Vimalananda. There is indeed somet=
hing Vimalananda- like about Manish. In fact, Manish says he is like a spir=
itual son to Vimalananda and holds Vimalananda in great esteem. I don't kno=
w Vimalananda, but I know Manish and I can imagine several things mentioned=
by Vimalananda in "Aghora" series books being correct.<BR><BR>Despite some=
of his supernatural abilities that I have seen, like the ability to create=
a specific mystical experience in someone thousands of miles away, he insi=
sts that Devi does everything and he is just a small instrument and an obse=
rver of Devi's leelaa and a small player in the big game of chess being pla=
yed by Devi. In fact, his main teaching to
me was to improve devotion, fai=
th and surrender and give up doership of my actions.<BR><BR>His teachings a=
re sublime and yet practical. He is not content to explain theory, but prac=
tically demonstrates the weaknesses of mind and how to overcome them. Inste=
ad of swimming in modern pseudo-vedanta, he made me understand and apprecia=
te duality and non-duality at the same time. He made me understand things t=
hrough experience. He brought great change in my attitude and thinking in t=
he last 5.5 years of interaction. He destroyed my biases and expanded the h=
orizons of my understanding and gave a much better perspective.<BR><BR>Most=
importantly, using me as an instrument, he enabled many sincere spiritual =
seekers to embrace the ancient Vedic sadhana of rishis - homam or fire ritu=
al for saattwik purposes. He tells me that one lakh (one hundred thousand) =
people will be doing homam on a regular basis one hundred years from now.<B=
R><BR>As I said at the beginning of
this email, inspiring sadhana is more =
important than inspiring awe regarding specific personalities, though the l=
atter sometimes helps with the former.<BR><BR>* &nbs=
p; * *<BR><BR>I will conclude wit=
h Manish's words I mentioned before:<BR><BR>"My message is not that I am sp=
ecial, but it is that everyone is special. My assertion is not that I found=
god, but it is that everyone can and should find god. I am a normal person=
. If I could find god, anybody could. As people do homam sincerely and unse=
lfishly for a few years, there will be many people who make great progress.=
World will be a changed place."<BR><BR>"People should do sadhana. Don't wa=
ste time when you are on earth. Never give the excuse that you don't know h=
ow to do sadhana. Do whatever you can. If you know how to do homam, do homa=
m. Otherwise do japam. Or you can sit down and do a bhajan chanting god's n=
ame. Do some sadhana or the
other for as much time as you can. Don't worry=
about the results, but keep doing sadhana to the best of your ability."<BR=
><BR>Best regards,<BR>Narasimha<BR>------------ --------- --------- -------=
-- --------- --------- --------- -<BR> Free Jyotish Software, Free Jy=
otish Lessons, Jyotish Writings,<BR>"Do It Yourself" ritual manuals for sho=
rt Homam and Pitri Tarpana:<BR> &n=
bsp; http://www.Vedic=
Ast rologer.org<BR> Films that make a difference: h=
ttp://SaraswatiFil ms.org<BR> Spirituality: http://=
groups. yahoo.com/ group/vedic- wisdom<BR> Jyotish writings: http://g=
roups. yahoo.com/ group/JyotishWri tings<BR>------------ --------- --------=
- --------- --------- --------- --------- -<BR><BR>--- On <B>Mon, 1/18/10, =
chaudhuri.krishnend u <I><krishnenduchdhr@ gmail.com></I></B> wrote:<=
BR>
<BLOCKQUOTE style=3D"BORDER-LEFT: rgb(16,16,255) 2px solid">From: chaud=
huri.krishnend u <krishnenduchdhr@ gmail.com><BR>Subject: [vedic-wisd=
om] Resected Narasimhaji<BR>To: vedic-wisdom@ yahoogroups. com<BR>Date: Mon=
day, January 18, 2010, 2:06 PM<BR><BR>
<DIV id=3Dyiv630583455><SPAN> <=
/SPAN>
<DIV>From time to time various sayings and inc=
idents related to Manishji are scattered in this forum and maybe at other p=
laces.His site also contains<BR>some valuable materials.Will it not be nice=
to archive them as i feel they are great pieces of inspiration. We r immen=
sely lucky that we have amongst us a "man of god" of his stature.I may have=
overamplified the thing but from very first when i read about his gayatri =
sadhana procedure it felt me that he was someone special i dont know why an=
d the recent experiences of rajarshi just asserted that to a lot.<BR></DIV>=
</DIV></DIV></BLOCKQUOTE></TD></TR></TBODY></TABLE></DIV></DIV></DIV></BLOC=
KQUOTE></td></tr></table><br>
--0-1667554194-1263878517=:84405--

Jan 2010 05:58:16 -0000
Jan 2010 05:58:16 -0000
Date: Tue, 19 Jan 2010 05:58:14 -0000
Message-ID: <hj3hlm+q5rl@...>
In-Reply-To: <202377.26782.qm@...>
MIME-Version: 1.0
y=Zv2WY8KkAMoev99sRpFINOifdD5GW0LiP9h3z1x_4F_7FDMq
namaskar
waiting for the time to come...when nature choose me to start the=

journey towards god...
biswajit das
--- In vedic-wisdom@yahoogroups.com,=
"Narasimha P.V.R. Rao" <pvr108@...> wrote:
>
> Namaste friends,
>
> Thank=
s to Rajarshi for the well-written, inspiring and excellent series on his e=
xperiences with Manish at Kashi.
>
> Krishnendu, I can understand where yo=
u are coming from. However, there is one more angle to consider.
>
> Manis=
h told me long back that we should guard against focusing on "personalities=
" and building awe. He said we should focus on sadhana. He said, "my messag=
e is not that I am special, but it is that everyone is special. My assertio=
n is not that I found god, but it is that everyone can and should find god.=
I am a normal person. If I could find god, anybody could. As people do hom=
am sincerely and unselfishly for a few years, there will be many people who=
make great progress. World will be a changed place."
>
> Manish said, "pe=
ople should do sadhana. Don't waste time when you are on earth. Never give =
the excuse that you don't know how to do sadhana. Do whatever you can. If y=
ou know how to do homam, do homam. Otherwise do japam. Or you can sit down =
and do a bhajan chanting god's name. Do some sadhana or the other for as mu=
ch time as you can. Don't worry about the results, but keep doing sadhana t=
o the best of your ability."
>
> *=A0=A0=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0 *=
>
> I have personally seen clear indications that Manish operates on a di=
fferent plane compared to most people. I will give a few small examples in =
this writeup. However, I want to re-iterate that Manish does not see himsel=
f as a special person or a "man of god" as you say, but sees himself as a s=
mall instrument of Nature.
>
> When I mention any supernatural things invo=
lving Manish, the goal is to show that such things are possible even now an=
d not just limited to books and stories. As Rajarshi wisely said, we "educa=
ted city people" lack faith. True, skepticism is useful as a lot of fake pe=
ople do exploit the blind faith of people, but the pendulum has swung too f=
ar and educated people have lost faith so completely that it is almost cyni=
cal.
>
> This is like lazy people of a village who do not have the energy =
and patience to climb a hill next to the village refusing to believe that a=
nybody can climb that hill. Thus, if someone climbs the hill, finds somethi=
ng nice on the hill and wants to inspire others to climb it, such accounts =
will be inspiring.
>
> The goal is to inspire and enable a group of spirit=
ual aspirants to do sadhana, become powerful instruments of Nature and end =
up inspiring many more people. The ultimate goal is to uphold Veda dharma o=
f rishis in the world.
>
> *=A0=A0=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0 *
>
> =
When we went to Calcutta to visit Dakshineshwar, we stayed near the Kaligha=
t temple. We could not find a hotel room as hotels were full and someone at=
a temple referred us to a nearby house that was being converted to a lodge=
. House owners lived upstairs. We checked in our luggage downstairs. Manish=
told me, "we have a rina with this couple. His wife is very sincere and sp=
iritual. We need to do something." We met his wife later and saw her horosc=
ope. She was indeed quite spiritual. She is a worshipper of Sarada Mata and=
Ramakrishna Paramahamsa and a regular visitor of Ramakrishna Mutt.
>
> Ma=
nish showed a very tall wall on one side of that property and asked them, "=
is there a smashaan (cemetary) on the other side of that wall". They said n=
o. Manish said, "hmm, it somehow feels like that." That person clarified th=
en, "it is a house and not a smashaan, but this house was a small mosque se=
veral decades ago and they supposedly buried several people of that large f=
amily in the backyard itself." After all, Manish's "perception" was correct=
.
>
> BTW, we two ended up doing two simultaneous Ganapathi homas on the n=
ext night next to that wall.
>
> *=A0=A0=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0 *=
>
> On his advice, one lady started chanting Chandipath everyday to solve=
some problem with her son, which was bothering her very much.
>
> Oneday =
Manish talked to her daughter. He asked her, "what is your mother doing? Sh=
e is doing Chandipath alright, but she is asking for weird things. Check wi=
th her and ask her to stop asking those things."
>
> When she cornered her=
mother on what she was asking, her mother finally revealed that she was fr=
ustrated with the situation with her son and so was asking Devi at the time=
of Chandipath to take her life so that she does not have to see her son's =
situation.
>
> Her daughter straightened her out and she stopped that. As =
a postscript, her son's problem was solved after she did Chandipath for a f=
ew more weeks.
>
> *=A0=A0=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0 *
>
> Manish t=
old me a few times that he "knows" when someone thinks of him.
>
> When we=
were staying at a hotel in Kurukshetra, Manish said to me one evening, "th=
e hotel owner is thinking of me right now. He is thinking about me and mone=
y." Interestingly, phone in the room rang in a minute and it was the hotel =
owner. He called to ask if we wanted to pay for the next day ahead instead =
of paying in the morning.
>
> *=A0=A0=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0 *
> =
> Manish came to Seatle, USA for a conference in fall 2005 and I met him p=
hysically for the first time then. After lunch, we were walking around. Sud=
denly, Manish declared, "there is a rudraaksha maalaa meant for your son cl=
ose to here. I can sense it. Let us go and find it." We walked quite a dist=
ance. Then he said, "this is the place." There was a big country market kin=
d of place in a small shopping complex. We went in, but found nothing. We c=
ame out of the complex. Manish looked around and said, "no, this is the pla=
ce. I was confused by the smell from the fish market inside this complex. L=
et us try again." We went in again and this time Manish took me inside a sm=
all alley and there was a small mom & pop kind of shop selling some Tibetan=
things. They had several Rudraaksha maalaas. Manish picked one, bought it =
and gave it for my son.
>
> *=A0=A0=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0 *
>
>=
I mentioned this earlier. Manish told me oneday that he "saw me" doing my =
daily Chandi homam while he was driving fast on a highway in UK. He lifted =
one hand in abhaya mudra (blessing pose) while driving. His wife asked what=
he was doing. He said he told her, "Narasimha is doing homam right now. I =
am blessing him."
>
> When he mentioned this, I wanted to verify it. I nor=
mally wear red or yellow or white veshti and anga vastram (lower cloth and =
upper cloth) for my homam. That day I was wearing a blue veshti and a blue =
T-shirt. I was gifted that blue veshti by a priest and wore it only twice u=
ntil now. So one is unlikely to *guess* this. I asked him, "if you saw me, =
tell me what kind of clothes I was wearing." He said, "Narasimha, it seemed=
like some shade of blue. You were wearing a T-shirt and it was also anothe=
r shade of blue." He was correct. If one was merely guessing it, the probab=
ility of getting is correct was very very small - almost zero.
>
> *=A0=A0=
=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0 *
>
> When we went to Pune, Delhi and Kur=
ukshetra for the Krishna movie shooting, it rained heavily. In May, it was =
a bit early for the monsoon rains. When we reached the temple at Mayapur, M=
anish said that nature was pleased with the work on Krishna and rains where=
ver we went was a sign. Sometimes Manish says big-sounding things like this=
, which may give an impression that he is proud. But I realized that it is =
not because of pride, but he was simply making observations from the plane =
he is in. From where others are, they may sound weird or proud or pretentio=
us.
>
> I kind of dismissed him, "well, it could be a coincidence. It is v=
ery hot here right now and I see no clouds anywhere. If it rains here today=
, I will believe your theory."
>
> Manish seriously looked at the sky and =
nodded his head. Because it was too hot, we retired into our room at the ac=
commodation there, unpacked our stuff and got tripod etc ready. Within ten =
minutes, we heard loud thunders. In a few minutes, there was a heavy thunde=
rstorm that lasted half an hour. There were puddles of water everywhere. Ma=
nish remarked, "see, it rained here also. Gods are happy with this work. Th=
is film is an important work." The rest of the day and next day was perfect=
and we shot what we wanted.
>
> *=A0=A0=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0 =
*
>
> During March 2006 Shata Chandi homam at the Kaalikambal temple in Ch=
ennai where Mother gave a darshan to Manish and asked to start a homam move=
ment, I was meditating in the garbhalaya one evening, sitting in front of M=
anish. We were both meditating on Savitri Gayatri mantra. After half hour o=
r so, I lost normal awareness of my body and I felt like I was some all-per=
vading orange light. I saw that there was a person at the center of that li=
ght, who was emiting that light. When I looked closer, it was Manish. After=
a little time, he suddenly transformed into a very famous saint from the p=
ast. I wondered "why did Manish change into that saint". That disturbed my =
focus and my regular self-awareness returned and I became aware that I was =
Narasimha meditating in that garbhalaya and Manish was sitting in front of =
me. I opened my eyes. At the same time, Manish also opened his eyes. Withou=
t my saying anything, he asked "you saw me, no?" I was surprised that he
> =
knew it. However, what baffled me the most was why he transformed into tha=
t saint. I stuttered, "but...". Without my finishing it, he remarked, "you =
see Narasimha, the blessings of my guru of last life are still with me. Tha=
t is why you saw him in me!" He not only knew what I saw, but explained it =
succintly.
>
> *=A0=A0=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0 *
>
> I was sleepi=
ng oneday. In the middle of the night, I woke up. When I was still on the b=
ed and partially awake, my shakti rose. In other words, my self-awareness g=
ot refined. I first perceived a tremendous bolt of electricity going up in =
my back. Then, in a split second, my perception of that electricity changed=
from "shakti inside me" to "I inside shakti". My changed perception was th=
at there was a tremendous amount of shakti that was surging up like an ocea=
n wave and encompassing everything that was there and that I was a very tin=
y particle in that tremendous wave. Moreover, I also "heard" a specific bee=
jaakshara being chanted together by millions of people, who were all tiny p=
articles in that wave. That wave reverberated with the sound of that beejaa=
kshara and I perceived that I too was chanting that beejaakshara along with=
all. My mind was filled with that sound and a kind of bliss. My self-aware=
ness was that of a tiny particle filled with that sound
> and joy and noth=
ing else. I was unaware of anything else. Compared to my normal mental stat=
e, it was a very simple and yet fantastic state to be in. I was in that sta=
te for a while. Suddenly a thought that can be loosely expressed as "Amn't =
I on the bed in a room? How am I hearing this loud sound? Are there people =
in the room" came to my mind. That thought disturbed the state of my mind a=
nd my shakti came down. In other words, I returned to the regular level of =
self-awareness and again perceived that I was a body lying on a bed in a ro=
om. The bliss was gone and mind was again filled with hundreds of thoughts =
as usual.
> =A0
> I mentioned this incident a few days later to Manish. Whe=
n this happened, it was the middle of the night for me and morning for Mani=
sh. When I mentioned the incident and said that I heard the sound of a beej=
aakshara reverberating in the wave in which I was a small particle, Manish =
immediately said he knew it and also mentioned the specific beejaakshara an=
d asked "that is what you heard, right?" That was indeed correct. Moreover,=
I had never meditated with that beejaakshara before and it is not somethin=
g one would expect me to have a mystical experience with.
>
> When I confi=
rmed that was the beejaakshara I heard, Manish shed some light: "I was at t=
hat time meditating with that beejaakshara. So and so deity came and filled=
my consciousness. I then went into a nice samadhi. Some people close to me=
may also have experienced that deity at that time. But we should realize t=
hat this is all Her play and we are just nimittas. What she does and why sh=
e does, she knows and we do not. We are just dummies observing what comes o=
ur way. We neither make anything happen nor should we desire anything to ha=
ppen. Just be and observe. Do not be attracted or repelled by anything."
> =
> *=A0=A0=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0 *
>
> When Manish called me in =
mid-2004, he told me, "You are doing good work by giving free astrology sof=
tware and doing several poojas, but you are not experiencing anything. Time=
has now come for your Kundalini to awaken and for you to start experiencin=
g things". I thought he was crazy. He sent me a Rudraaksha maalaa and asked=
me to do 2x108 times Gayatri mantra everyday using that maalaa while maint=
aining brahmacharya (celibacy) and keeping the back straight and without an=
y body movement at all. I ignored the Rudraaksha maalaa sent by him for man=
y months before starting the practice he wanted in May 2005. I experienced =
something very intense, powerful, profound and life changing within 18 days=
of starting the practice.
>
> When I mentioned what happened to him, he l=
aughed and said, "now an irreversible transformation has been kicked off". =
He said, "we two were born together many times. Even if you think I am craz=
y, you cannot leave me and will be pulled towards me. Such is our relations=
hip. You don't know who you are and who I am, but I do." He also told me th=
en about his first phone call to me in 2004: "I did not have your phone num=
ber but wanted to connect with you. When I was in a trance after meditation=
, I simply picked up the phone and dialed whatever digits my hand felt like=
pressing. Then I got you on the phone."
>
> Though I still thought he was=
crazy, I knew that what I had experienced was too profound and the coincid=
ence that it happened soon after starting to use his maalaa was too strong,=
to ignore. I started to wonder if he was genuine after all, but his manner=
of speaking was still too weird for me. I never hid my thoughts from him a=
nd shared freely.
>
> My journey since then has been very interesting and =
I have shared parts of it on this yahoogroup. Someone said Rajarshi's mails=
reminded of Vimalananda. There is indeed something Vimalananda-like about =
Manish. In fact, Manish says he is like a spiritual son to Vimalananda and =
holds Vimalananda in great esteem. I don't know Vimalananda, but I know Man=
ish and I can imagine several things mentioned by Vimalananda in "Aghora" s=
eries books being correct.
>
> Despite some of his supernatural abilities =
that I have seen, like the ability to create a specific mystical experience=
in someone thousands of miles away, he insists that Devi does everything a=
nd he is just a small instrument and an observer of Devi's leelaa and a sma=
ll player in the big game of chess being played by Devi. In fact, his main =
teaching to me was to improve devotion, faith and surrender and give up doe=
rship of my actions.
>
> His teachings are sublime and yet practical. He i=
s not content to explain theory, but practically demonstrates the weaknesse=
s of mind and how to overcome them. Instead of swimming in modern pseudo-ve=
danta, he made me understand and appreciate duality and non-duality at the =
same time. He made me understand things through experience. He brought grea=
t change in my attitude and thinking in the last 5.5 years of interaction. =
He destroyed my biases and expanded the horizons of my understanding and ga=
ve a much better perspective.
>
> Most importantly, using me as an instrum=
ent, he enabled many sincere spiritual seekers to embrace the ancient Vedic=
sadhana of rishis - homam or fire ritual for saattwik purposes. He tells m=
e that one lakh (one hundred thousand) people will be doing homam on a regu=
lar basis one hundred years from now.
>
> As I said at the beginning of th=
is email, inspiring sadhana is more important than inspiring awe regarding =
specific personalities, though the latter sometimes helps with the former.
=
>
> *=A0=A0=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0 *
>
> I will conclude with Ma=
nish's words I mentioned before:
>
> "My message is not that I am special,=
but it is that everyone is special. My assertion is not that I found god, =
but it is that everyone can and should find god. I am a normal person. If I=
could find god, anybody could. As people do homam sincerely and unselfishl=
y for a few years, there will be many people who make great progress. World=
will be a changed place."
>
> "People should do sadhana. Don't waste time=
when you are on earth. Never give the excuse that you don't know how to do=
sadhana. Do whatever you can. If you know how to do homam, do homam. Other=
wise do japam. Or you can sit down and do a bhajan chanting god's name. Do =
some sadhana or the other for as much time as you can. Don't worry about th=
e results, but keep doing sadhana to the best of your ability."
>
> Best r=
egards,
> Narasimha
> -----------------------------------------------------=
--------------
> =A0 Free Jyotish Software, Free Jyotish Lessons, Jyotish W=
ritings,
> "Do It Yourself" ritual manuals for short Homam and Pitri Tarpan=
a:
> =A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0 http://www.VedicAs=
trologer.org
> =A0=A0=A0=A0 Films that make a difference: http://SaraswatiF=
ilms.org
> =A0=A0=A0=A0 Spirituality: http://groups.yahoo.com/group/vedic-w=
isdom
> =A0 Jyotish writings: http://groups.yahoo.com/group/JyotishWritings=
> -------------------------------------------------------------------
>
>=
--- On Mon, 1/18/10, chaudhuri.krishnendu <krishnenduchdhr@...> wrote:
> F=
rom: chaudhuri.krishnendu <krishnenduchdhr@...>
> Subject: [vedic-wisdom] R=
esected Narasimhaji
> Date: Monday, Janu=
ary 18, 2010, 2:06 PM
>
>
>
>
>
>
>
> =A0
>
>
>
>
>
>
> =
>
>
> From time to time various sayings and incidents =
related to Manishji are scattered in this forum and maybe at other places.H=
is site also contains
>
> some valuable materials.Will it not be nice to a=
rchive them as i feel they are great pieces of inspiration. We r immensely =
lucky that we have amongst us a "man of god" of his stature.I may have over=
amplified the thing but from very first when i read about his gayatri sadha=
na procedure it felt me that he was someone special i dont know why and the=
recent experiences of rajarshi just asserted that to a lot.
>

Message-ID: <101744.91944.qm@...>
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2010 12:49:56 IST
Date: Tue, 19 Jan 2010 12:49:56 +0530 (IST)
In-Reply-To: <hj31g9+ghoc@...>
MIME-Version: 1.0
Subject: Re: [vedic-wisdom] (unknown) (Srauta Agni rituals)
y=LRV0GB28QCNrcerIpINbBsbxwd10BtA43uhJ2aOO_FR1I30Pkg
--0-1551666006-1263885596=:91944
Dear Rajmohan,
=C2=A0
=C2=A0
Nice website. If you could add some more parts=
to the pancha Yaj=C3=B1a section, giving more details about the different =
aspects of the =C5=9Arauta rituals of fire - Agnihotra, Aupasana (new moon/=
full moon rituals)=C2=A0and the bigger ones like Agnistoma - it will be fan=
tastic. I have been very curious about the details of these rituals as cond=
ucted by Nambuduris of Kerala.
=C2=A0
Is there any fire sacrifice which can=
be performed for pitris in Srauta tradition?
=C2=A0
=C2=A0
-Regards
=C2=
=A0Rajarshi
=C2=A0
=C2=A0
=C2=A0
=C2=A0
--- On T=
ue, 19/1/10, rajmohan <yrskmohan@...> wrote:
From: rajmohan <y=

rskmohan@...>
Subject: [vedic-wisdom] (unknown)
To: vedic-wisdom=
@yahoogroups.com
Date: Tuesday, 19 January, 2010, 6:52 AM
=C2=A0
Dear=
everyone,
I am part of a group of friends who have launched a website htt=

p://vedakalpatar u.com
The site is dedicated to deissemination of basic pr=

inciples and higher philosophical ideals of Hinduism. This initiative was t=
aken at the behest of a great saint and also as our response to great apath=
y among Hindus in India and across the world the basic principles and highe=
r philosophical ideals of Hinduism.
I request all the friends to visit th=

e site and give me a frank opinion so that we can improve our work. Everyon=
e is also welcome to contribute articles, suggestions etc.
Thanks,
Rajmoha=
n
The INTERNET now has a personality. YOURS! See your Yahoo!=

Homepage. http://in.yahoo.com/
--0-1551666006-1263885596=:91944

top" style=3D"font: inherit;"><DIV>Dear Rajmohan,</DIV>
<DIV> </DIV>
<=
DIV> </DIV>
<DIV>Nice website. If you could add some more parts to the=
pancha <EM>Yaj=C3=B1a</EM> section, giving more details about the differen=
t aspects of the <SPAN class=3DUnicode lang=3Dsa-Latn title=3D"Internationa=
l Alphabet of Sanskrit Transliteration" style=3D"WHITE-SPACE: normal; TEXT-=
DECORATION: none" xml:lang=3D"sa-Latn">=C5=9Arauta</SPAN> rituals of fire -=
Agnihotra, Aupasana (new moon/full moon rituals) and the bigger ones =
like Agnistoma - it will be fantastic. I have been very curious about the d=
etails of these rituals as conducted by Nambuduris of Kerala.</DIV>
<DIV>&n=
bsp;</DIV>
<DIV>Is there any fire sacrifice which can be performed for pitr=
is in Srauta tradition? </DIV>
<DIV> </DIV>
<DIV> </DIV>
<DIV>-Re=
gards</DIV>
<DIV> </DIV>
<DIV> </DIV>
<=
DIV> </DIV>
<DIV><BR><BR> </DIV>
<DIV><EM><STRONG>
<DIV class=3DM=
soNormal><STRONG><SPAN style=3D"FONT-SIZE: 10pt; COLOR: navy; FONT-FAMILY: =
Verdana"><FONT face=3DCourier color=3D#000000 size=3D3><FONT color=3D#00007=
f>Rama Naama Satya Hai..</FONT></FONT></SPAN></STRONG></DIV></STRONG></EM><=
/DIV><BR><BR>--- On <B>Tue, 19/1/10, rajmohan <I><yrskmohan@rediffmail.c=
om></I></B> wrote:<BR>
<BLOCKQUOTE style=3D"PADDING-LEFT: 5px; MARGIN-LE=
FT: 5px; BORDER-LEFT: rgb(16,16,255) 2px solid"><BR>From: rajmohan <yrsk=
mohan@...><BR>Subject: [vedic-wisdom] (unknown)<BR>To: vedic-=
wisdom@yahoogroups.com<BR>Date: Tuesday, 19 January, 2010, 6:52 AM<BR><BR>
=
<DIV id=3Dyiv560219724><SPAN style=3D"DISPLAY: none"> </SPAN>
<DIV id=
=3Dygrp-text>
<DIV>Dear everyone,<BR><BR>I am part of a group of friends wh=
o have launched a website <A href=3D"http://vedakalpataru.com/" target=3D_b=
lank rel=3Dnofollow>http://vedakalpatar u.com</A><BR><BR>The site is dedica=
ted to deissemination of basic principles and higher philosophical ideals o=
f Hinduism. This initiative was taken at the behest of a great saint and al=
so as our response to great apathy among Hindus in India and across the wor=
ld the basic principles and higher philosophical ideals of Hinduism. <BR><B=
R>I request all the friends to visit the site and give me a frank opinion s=
o that we can improve our work. Everyone is also welcome to contribute arti=
cles, suggestions etc.<BR><BR>Thanks,<BR>Rajmohan<BR><BR></DIV></DIV></DIV>=
</BLOCKQUOTE></td></tr></table><br>
<hr size=3D1></hr>
Th=
e INTERNET now has a personality. YOURS! <a href=3D"http://in.rd.yahoo.com/=
tagline_yyi_1/*http://in.yahoo.com/" target=3D"_blank">See your Yahoo! Home=
page</a>.
--0-1551666006-1263885596=:91944--

MIME-Version: 1.0
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19 Jan 2010 01:00:04 -0800 (PST)
Date: Tue, 19 Jan 2010 09:00:04 +0000
Message-ID: <90bdd2131001190100o43cff3as2c8e3688265151e5@...>
Content-Type: multipart/alternative; boundary=000e0cd13bd2284c38047d80b285
Subject: Sri RamaKrishna says one needs images and symbols so long as God is
not realized in His true form
y=Gf2Htm5JfMU4inG8agNLSxNZGLdS0zGUAxBfXQIXRLepHBTj-0055g
--000e0cd13bd2284c38047d80b285
The disciple asked: "Bhagavan, one may believe that God is with form, but
surely He is not in the earthen images that are worshipped?" Sri Ramakrishna
replied: "My dear sir, why do you say earthen images? The image of the
Divine Being is made of the spirit."
The disciple could not understand the meaning of this, but answered: "Yet
should it not be one's duty to make clear to those who worship images that
God is not the same as the images and that at the time of worship they
should think of God Himself and not of the image made of clay?"
The Bhagavan said: "The Lord of the universe teaches mankind. He who has
made the sun and moon, men and brutes; He who has created things for them to
live upon, parents to tend and rear them; He who has done so many things
will surely do something to bring them to the light. [p. 63]
The Lord dwells in the temple of the human body. He knows our innermost
thoughts. If there is anything wrong in image worship, does He not know that
all worship is meant for Him? He will be pleased to accept it knowing that
it is for Him. Why should you worry yourself about things which are beyond
your reach? Try to realize God and love Him. This is your first duty. "You
speak of images made of clay.
Well, there often comes a necessity for worshipping such images and symbols.
In Vedanta it is said, the absolute Existence-Intelligence-Bliss pervades
the universe and manifests itself through all forms. What harm is done by
worshipping the Absolute through images and symbols? We see little girls
with their dolls.
How long do they play with them? So long as they are not married. After
marriage they put away those dolls. Similarly, one needs images and symbols
so long as God is not realized in His true form. It is God Himself who has
provided these various forms of worship. [p. 64]
The Master of the universe has done all this to suit different men in
different stages of spiritual growth and knowledge. The mother so arranges
the food for her children that each one gets what is best for him. Suppose a
mother has five children with one fish to cook for all. She will make
different dishes of it that she may give to each just what suits him,-- the
rich pulao for one, soup for another, fried fish for a third, fish with sour
tamarind for a fourth and so on, exactly according to the power of digestion
of each.
Source: THE GOSPEL OF RAMAKRISHNA Revised by SWAMI ABHEDANANDA
--
Prasanth Jalasutram
Love And Love Alone
--000e0cd13bd2284c38047d80b285

ht:1.3em">
The disciple asked: "Bhagavan, one may believe that God is =
with form, but surely He is not in the earthen images that are worshipped?&=
quot; Sri Ramakrishna replied: "My dear sir, why do you say earthen im=
ages? The image of the Divine Being is made of the spirit."=A0<br>
<b=
r>The disciple could not understand the meaning of this, but answered: &quo=
t;Yet should it not be one's duty to make clear to those who worship im=
ages that God is not the same as the images and that at the time of worship=
they should think of God Himself and not of the image made of clay?"=
=A0<br>
<br>The Bhagavan said: "The Lord of the universe teaches mank=

ind. He who has made the sun and moon, men and brutes; He who has created t=
hings for them to live upon, parents to tend and rear them; He who has done=
so many things will surely do something to bring them to the light. [p. 63=
]<br>
<br><span style=3D"font-weight:bold">The Lord dwells in the temple o=

f the human body. He knows our innermost thoughts. If there is anything wro=
ng in image worship, does He not know that all worship is meant for Him? He=
will be pleased to accept it knowing that it is for Him. Why should you wo=
rry yourself about things which are beyond your reach? Try to realize God a=
nd love Him. This is your first duty. "You speak of images made of cla=
y.=A0</span><br>
<br>Well, there often comes a necessity for worshipping s=

uch images and symbols. In Vedanta it is said, the absolute Existence-Intel=
ligence-Bliss pervades the universe and manifests itself through all forms.=
What harm is done by worshipping the Absolute through images and symbols? =
We see little girls with their dolls.=A0<br>
<br>How long do they play wit=

h them? So long as they are not married. After marriage they put away those=
dolls.=A0<span style=3D"font-weight:bold">Similarly, one needs images and =
symbols so long as God is not realized in His true form.</span>=A0It is God=
Himself who has provided these various forms of worship. [p. 64]<br>
<br>=
<span style=3D"font-weight:bold">The Master of the universe has done all th=
is to suit different men in different stages of spiritual growth and knowle=
dge. The mother so arranges the food for her children that each one gets wh=
at is best for him. Suppose a mother has five children with one fish to coo=
k for all. She will make different dishes of it that she may give to each j=
ust what suits him,-- the rich pulao for one, soup for another, fried fish =
for a third, fish with sour tamarind for a fourth and so on, exactly accord=
ing to the power of digestion of each.</span><br>
weight:bold">Source</span>: THE GOSPEL OF RAMAKRISHNA Revised by SWAMI ABHE=
DANANDA<div style=3D"clear:both;margin-top:0px;margin-right:0px;margin-bott=
om:0.75em;margin-left:0px;line-height:1.3em">
</div></div><div style=3D"col=
or:rgb(51, 51, 51);font-size:87%;margin-top:0px;margin-right:0px;margin-bot=
tom:0.75em;margin-left:0px;line-height:1.3em"></div></span><br>-- <br>Om Na=
mo Bhagavate Sri Ramanaya<br>
Prasanth Jalasutram<br><br>Love And Love Alon=
e<br><br>
--000e0cd13bd2284c38047d80b285--
Message-ID: <664038.62459.qm@...>
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Il3KcxMVM1kPrbqWmRglWEozJfektCy_rQrrEvOmYK7tQ9_NHSS2sewdyUmTTqxuOobktJ99rEwoIn5c_yY
u6jeAP9kFCVg2tK8Ole7iKv7LntTOiiysrpNo0JBkLb2Xu6Okyh4U3vwOcYvq17joTQw0.heC1Fo_.6C6ko
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clwyDhADuSnBe_ccY772AFDrbcWQ2xU4hZAyPN30mZIsd7OyEl7RfmDNSdT7rw1YQDjQhAz
2010 15:14:01 IST
Date: Tue, 19 Jan 2010 15:14:01 +0530 (IST)
In-Reply-To: <90bdd2131001190100o43cff3as2c8e3688265151e5@...>
MIME-Version: 1.0
Subject: Re: [vedic-wisdom] Sri RamaKrishna says one needs images and symbols so
long as God is not realized in His true form
y=e1piDYGfjsRexDTOZTyzMClUMLG0V7IuFW6e6RLZctLJajy4Ew
--0-1813233743-1263894241=:62459
The Lord dwells in the temple of the human body. He knows our innermost tho=
ughts. If there is anything wrong in image worship, does He not know that a=
ll worship is meant for Him? He will be pleased to accept it knowing that i=
t is for Him.=C2=A0=C2=A0
So true. If only people could understand this si=

mple logic stated above.
--- On Tue, 19/1/10, P=

rasanth Jalasutram <jvrsprasanth@...> wrote:
From: Prasanth Jalasut=

ram <jvrsprasanth@...>
Subject: [vedic-wisdom] Sri RamaKrishna says o=
ne needs images and symbols so long as God is not realized in His true form=
To:
Date: Tuesday, 19 January, 2010, 2:30 PM
=C2=A0
The disciple a=
sked: "Bhagavan, one may believe that God is with form, but surely He is no=
t in the earthen images that are worshipped?" Sri Ramakrishna replied: "My =
dear sir, why do you say earthen images? The image of the Divine Being is m=
ade of the spirit."=C2=A0
The disciple could not understand the meaning of=

this, but answered: "Yet should it not be one's duty to make clear to thos=
e who worship images that God is not the same as the images and that at the=
time of worship they should think of God Himself and not of the image made=
of clay?"=C2=A0
The Bhagavan said: "The Lord of the universe teaches mank=

ind. He who has made the sun and moon, men and brutes; He who has created t=
hings for them to live upon, parents to tend and rear them; He who has done=
so many things will surely do something to bring them to the light. [p. 63=
]
The Lord dwells in the temple of the human body. He knows our innermost =
thoughts. If there is anything wrong in image worship, does He not know tha=
t all worship is meant for Him? He will be pleased to accept it knowing tha=
t it is for Him. Why should you worry yourself about things which are beyon=
d your reach? Try to realize God and love Him. This is your first duty. "Yo=
u speak of images made of clay.=C2=A0
Well, there often comes a necessity =

for worshipping such images and symbols. In Vedanta it is said, the absolut=
e Existence-Intellige nce-Bliss pervades the universe and manifests itself =
through all forms. What harm is done by worshipping the Absolute through im=
ages and symbols? We see little girls with their dolls.=C2=A0
How long do =
they play with them? So long as they are not married. After marriage they p=
ut away those dolls.=C2=A0Similarly, one needs images and symbols so long a=
s God is not realized in His true form.=C2=A0It is God Himself who has prov=
ided these various forms of worship. [p. 64]
The Master of the universe ha=

s done all this to suit different men in different stages of spiritual grow=
th and knowledge. The mother so arranges the food for her children that eac=
h one gets what is best for him. Suppose a mother has five children with on=
e fish to cook for all. She will make different dishes of it that she may g=
ive to each just what suits him,-- the rich pulao for one, soup for another=
, fried fish for a third, fish with sour tamarind for a fourth and so on, e=
xactly according to the power of digestion of each.
Source: THE GOSPEL OF =

RAMAKRISHNA Revised by SWAMI ABHEDANANDA
--
Om Namo Bhagavate Sri Ramana=
ya
Prasanth Jalasutram
Love And Love Alone
The INTERNET now=

has a personality. YOURS! See your Yahoo! Homepage. http://in.yahoo.com/
--0-1813233743-1263894241=:62459

top" style=3D"font: inherit;"><DIV><SPAN style=3D"FONT-WEIGHT: bold"><U>The=
Lord dwells in the temple of the human body. He knows our innermost though=
ts. If there is anything wrong in image worship, does He not know that all =
worship is meant for Him? He will be pleased to accept it knowing that it i=
s for Him.</U> </SPAN></DIV>
<DIV><BR>So true. If only people co=
uld understand this simple logic stated above. <BR><BR></DIV>
<DIV><EM><STR=
ONG>
<DIV class=3DMsoNormal><STRONG><SPAN style=3D"FONT-SIZE: 10pt; COLOR: =
navy; FONT-FAMILY: Verdana"><FONT face=3DCourier color=3D#000000 size=3D3><=
FONT color=3D#00007f>Rama Naama Satya Hai..</FONT></FONT></SPAN></STRONG></=
DIV></STRONG></EM></DIV><BR><BR>--- On <B>Tue, 19/1/10, Prasanth Jalasutram=
<I><jvrsprasanth@...></I></B> wrote:<BR>
<BLOCKQUOTE style=3D"=
PADDING-LEFT: 5px; MARGIN-LEFT: 5px; BORDER-LEFT: rgb(16,16,255) 2px solid"=
><BR>From: Prasanth Jalasutram <jvrsprasanth@...><BR>Subject: [=
vedic-wisdom] Sri RamaKrishna says one needs images and symbols so long as =
God is not realized in His true form<BR>To: <BR>Date: Tuesday, 19 January, =
2010, 2:30 PM<BR><BR>
<DIV id=3Dyiv22616373><SPAN style=3D"DISPLAY: none">&=
nbsp;</SPAN>
<DIV><SPAN style=3D"COLOR: rgb(51,51,51)=
; FONT-FAMILY: Verdana">
<DIV>The disciple asked: "Bhagavan, one may believ=
e that God is with form, but surely He is not in the earthen images that ar=
e worshipped?" Sri Ramakrishna replied: "My dear sir, why do you say earthe=
n images? The image of the Divine Being is made of the spirit." <BR><B=
R>The disciple could not understand the meaning of this, but answered: "Yet=
should it not be one's duty to make clear to those who worship images that=
God is not the same as the images and that at the time of worship they sho=
uld think of God Himself and not of the image made of clay?" <BR><BR>T=
he Bhagavan said: "The Lord of the universe teaches mankind. He who has mad=
e the sun and moon, men and brutes; He who has created things for them to l=
ive upon, parents to tend and rear them; He who has done so many things wil=
l surely do something to bring them to the light. [p. 63]<BR><BR><SPAN styl=
e=3D"FONT-WEIGHT: bold">The Lord dwells in the temple of the human body. He=
knows our innermost
thoughts. If there is anything wrong in image worship=
, does He not know that all worship is meant for Him? He will be pleased to=
accept it knowing that it is for Him. Why should you worry yourself about =
things which are beyond your reach? Try to realize God and love Him. This i=
s your first duty. "You speak of images made of clay. </SPAN><BR><BR>W=
ell, there often comes a necessity for worshipping such images and symbols.=
In Vedanta it is said, the absolute Existence-Intellige nce-Bliss pervades=
the universe and manifests itself through all forms. What harm is done by =
worshipping the Absolute through images and symbols? We see little girls wi=
th their dolls. <BR><BR>How long do they play with them? So long as th=
ey are not married. After marriage they put away those dolls. <SPAN st=
yle=3D"FONT-WEIGHT: bold">Similarly, one needs images and symbols so long a=
s God is not realized in His true form.</SPAN> It is God Himself who h=
as provided
these various forms of worship. [p. 64]<BR><BR><SPAN style=3D"=
FONT-WEIGHT: bold">The Master of the universe has done all this to suit dif=
ferent men in different stages of spiritual growth and knowledge. The mothe=
r so arranges the food for her children that each one gets what is best for=
him. Suppose a mother has five children with one fish to cook for all. She=
will make different dishes of it that she may give to each just what suits=
him,-- the rich pulao for one, soup for another, fried fish for a third, f=
ish with sour tamarind for a fourth and so on, exactly according to the pow=
er of digestion of each.</SPAN><BR><BR><SPAN style=3D"FONT-WEIGHT: bold">So=
urce</SPAN>: THE GOSPEL OF RAMAKRISHNA Revised by SWAMI ABHEDANANDA
<DIV></=
DIV></DIV>
<DIV style=3D"FONT-SIZE: 87%; COLOR: rgb(51,51,51)"></DIV></SPAN=
><BR>-- <BR>Om Namo Bhagavate Sri Ramanaya<BR>Prasanth Jalasutram<BR><BR>Lo=
ve And Love Alone<BR><BR></DIV></DIV></BLOCKQUOTE></td></tr></table><br>
<hr size=3D1></hr>
The INTERNET now has a personality. YOUR=
S! <a href=3D"http://in.rd.yahoo.com/tagline_yyi_1/*http://in.yahoo.com/" t=
arget=3D"_blank">See your Yahoo! Homepage</a>.
--0-1813233743-1263894241=:62459--

Message-ID: <380371.58024.qm@...>
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oWxbs7U9EJxg9AdnmmQp8Mo_ouyYTMw93QihqYGw0z9YbSQ6RzVnp_AXRxRU8bfyVz8HunpsuhGdXCTlRQW
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2010 16:41:04 IST
Date: Tue, 19 Jan 2010 16:41:04 +0530 (IST)
Cc: sbt_ravi@...
MIME-Version: 1.0
Subject: Fw: Re: [vedic-wisdom] Rama Naam Satya Hai
y=b_zGudhO0iqtptckSdqGomaJf9CQJD9iTBoRuLPbUejTM6be0w
--0-7507595-1263899464=:58024
--0-1486437885-1263899464=:58024
Thanks Ravi for doing the spell checks and compiling them together.=C2=A0 I=
am forwading it to the group.
--- On Tue, 19/1/=

10, Ravi Gollapalli <sbt_ravi@...> wrote:
From: Ravi Gollapalli <sb=

t_ravi@...>
To: r=
ajarshi14@...
Dear =
Rajarshi,
Thank you very much for taking time to elaborate your experiences=
with Manish Ji.
=C2=A0
I hope you don't mind, I put all three narrations =
in to a word document and did some spell check etc. for the benefit of all =
the list members. If you approve, please forward the attachment to the Vedi=
c-Wisdom group.
=C2=A0
Thanks again,
Ravi Gollapalli.
--- On Mon, 1/18/10=

, rajarshi nandy <rajarshi14@...> wrote:
From: rajarshi nandy <ra=

jarshi14@...>
T=
o: vedic-wisdom@yahoogroups.com
Date=
: Monday, January 18, 2010, 6:16 AM
=C2=A0
Namaste All,
=C2=A0
W=
hile re reading my mails after I sent them to the list, I found many silly =
errors of spelling and grammer. I was writing in a flow and never checked w=
hat I wrote. Kindly pardon such errors and read through them. As they say, =
"Bhavnayoko samjho!".
=C2=A0
=C2=A0
=C2=A0
During the day time, we roamed a=
round shooting at different places. In this 3 days we never visited any of =
the temples in Kasi. I asked him, "What about the temples? Won't we visit t=
hem?". Manish retorted immediately, "=C2=A0Aren't we=C2=A0going to the most=
powerful temple in Kasi every night?"! I silently agreed. This is somethin=
g about Manish I have observed. He rarely enters temples or standard places=
of worship, but suddenly he might see a small roadside temple and stand an=
d stare for sometimes, even do a pranam and then remark, "There is somethin=
g here."
=C2=A0
During evening we went to visit the Kinnaram Ashram. Kinnar=
am Baba was a Aghori who lived in Kasi=C2=A0during the 16th century. The pl=
ace is called Aghor-sthal. Before entering Manish bought some bel leaves. A=
s we walked inside the Ashram, Manish became silent, then said there are st=
rong energies in here. Inside we meditated for sometime, Manish did=C2=A0 p=
ranam=C2=A0at the samadhi of Baba Bhagwan Ram who was the 11th head of the =
Ashram. Baba Bhagwan Ram had entered Nirvikalpa Samadhi while meditating fo=
r 3 continuous days at the Manikarnika Samshan.=C2=A0 Manish, on being=C2=
=A0questioned, said that many sadhanas have been done here in this place fo=
r long by people with no mundane desires. Therefore, the energies are stron=
g here. While looking around the Ashram we found some quotations which were=
written in small wooden boards. Manish called Arunisha and me and pointed =
to one quotation. Translated to English, it read, "If you have to give your=
head off to get a sadguru, you
have=C2=A0got it cheap".
=C2=A0
By 8 PM we=
sat for dinner. We used to have early dinners, so that we had sufficient t=
ime before going to the samshan. Ideally you should have an empty stomach w=
hile performing any sadhana to get the best effects. The amount of fire in =
the body is fixed. There is one that digests food - Jathara Agni. One that =
digests ideas/concepts/ experiences - Bhuta Agni (existential fire) which e=
xists in the subtle body. It is the second which must increase in order for=
one to "digest" various experiences/ ideas/etc. It can only increase when =
the Jathara Agni is less, i.e. you do not have a full stomach. When we are =
extremely focused on something and working intently on the same, we forget =
food, we do not feel hungry. This is due to the increase in Bhuta Agni and =
decrease in Jathara Agni.
=C2=A0
As we sat eating our food and talking on d=
ifferent topics, we discussed history.The conversation mentioned here is a =
thread picked up from an earlier conversation that we (Manish, Arunisha and=
=C2=A0me) had before coming to Kasi.
=C2=A0
Manish said, "It is the same s=
et of=C2=A0souls who come back=C2=A0again and again in different bodies and=
personalities at different times, who=C2=A0are responsible for this land. =
There was Chadragupta and Chanakya, there was Prithviraj, there was Akbar, =
Shankaracharya, Ramakrishna etc." He continued, "They can come as kings, yo=
gis, or any other form which is necessary for them to accomplish their dhar=
ma. And their dharma is connected to this land=C2=A0which we call India=C2=
=A0today.This land is connected to the Rishis. This is Rishi bhoomi. And Ri=
shis sent people when needed.=C2=A0Prithviraj made one mistake, of pardonin=
g Ghori. Imagine what happened to that woman who made Prithiviraj disobey h=
is Guru?".I silently contemplated her fate.=C2=A0
=C2=A0
"One very senior R=
ishi has decided to=C2=A0change this land back to a Rishi bhoomi. And so sh=
all it happen.=C2=A0Ved=C2=A0Dharma will be re established here along the l=
ength and breadth. Nothing, however powerful or mightly, be it an individua=
l or=C2=A0group,=C2=A0can stand against the will of a Rishi."=C2=A0 Arunish=
a asked a pertinent question here. "What were the Rishis doing for=C2=A0one=
thousand years?". Manish laughed and said, " A Rishi can very well spend a=
thousand years simply in samadhi, meditating. Then suddenly=C2=A0one day=
=C2=A0wake up from meditation=C2=A0and see that Rishi bhoomi is gone=C2=A0a=
nd all sorts of non-spiritual things going on here. So He decides, it is ti=
me to get back and re create the Rishi bhoomi. You guys have no clue about=
=C2=A0what a Rishi can do. One Rishi is enough to change a universe, changi=
ng a country is child's play for Him." Wow. I let all these sink inside me =
slowly. Therefore it is so important to keep doing sadhana, in some manner =
or the other.
=C2=A0
As night approached midnight, Manish and I left for th=
e Manikarnika again. This was going be our last night of Chandi homa at Man=
ikarnika, for now. We walked long the=C2=A0deserted ghats, sliently. I aske=
d him if it is ok doing a=C2=A0homa of Shiva/Bhairava on a pyre. He said=C2=
=A0yes why not, but without Shakti, there will be no Shiva. Worshipping the=
divine feminie is the most practical strategy of sadhana. Shiva is the sta=
te of highest consciousness, and to reach that stage one must develop his b=
ody and mind such that it can hold shakti=C2=A0for which=C2=A0worshipping t=
he divine Mother is the best way.=C2=A0That is why Vimalananda says, "Let t=
he Mother show you the face of the Father". The topic drifted to Vimalanand=
a. Manish said, "Kala Bhairava is very strong in Manikarnika, where as Maha=
kala exists powerfully in the cremation grouds at Ujjain. But Vimalananda d=
id Mahakala sadhana here in Manikarnika. " Then staring at the pitch black =
ganges, Manish chuckled lightly and
added, "That man was something." This =
was again an old conversation we had started=C2=A0before which Mainsh conti=
nued, "All these babas of today would wet their pants if Vimalananda were t=
o stand infornt of them. Those three books have the power of a deity flowin=
g through them. Without being physically present, Vimalananda has created a=
army of sadhakas!". I interjected, "The books=C2=A0are like a Bible=C2=A0f=
or sadhakas,=C2=A0arn't they?". "Yes" said Manish. Later on I asked him if =
it was possible for someone to meet Vimalanada, to which Manish replied tha=
t yes it was, if one does serious sadhana. However, the important question =
is whether one will be able to recognize him. I fell silent hearing this. I=
nterestingly, in the 2nd book of the Aghora series, Vimalanda does mention =
that a time will come when his "children" would spread homas. Strange, or m=
aybe not so. Who knows how deep things run.
=C2=A0
We reached the samshan =
by half past twelve. This time we sat at the same place where we had sat on=
the first day of homa. The fire was low. Most of the body had been burnt a=
lready. Manish started the homa. As usual, all the dogs came and sat peacef=
ully around the fire. Now this did not surprise me any more. In the middle =
of the homa Manish would slowly lift his=C2=A0palm upwards=C2=A0and with th=
e next ahuti=C2=A0immediately the fire would leap higher. He did this quite=
a few times, when=C2=A0the flames were getting weaker. I countinued with t=
he Chandi path and passing on the samagri to him as and when he required an=
ything. One dom who was working on a pyre nearby, came towards us and excla=
imed,"Jai Mahadev". Manish too responded back, "Jai Mahadev". This homa was=
faster. He did not use any "samputs", but a direct, straight Chandi homa. =
Again in the middle I got up and stroked the pyre a bit, pushing around som=
e of the coconut pieces to make them burn properly. I was
enjoying it. A f=
ew people came and sat near us, listening to the path. In Kasi there is a r=
ule that whatever comes in the Samshan is the property of the Dom Raja (the=
head of doms). No one has any further claim on it. In old times, one Dom R=
aja was called Kallu Dom. He was an Aghori and a contemporary of Kinnaram B=
aba. It is said he could raise the dead back to life. Maybe it is because o=
f this tradition that Manikarnika is such an apt place for these sadhanas. =
I was at one point mentally wondering why are there so many people in the s=
amshan. The Manish said, if a Nath came here in his garb, everyone will run=
away from the samshan scared. But there is a reason why there are people h=
ere even so late in the night.
=C2=A0
Once the final purnahuti was given, w=
e sat for meditation. Though this homa got over faster than previous days, =
the meditation that happened, for me, was superb. At one point I felt as if=
my mind would just burst forth and expand across the length and breadth of=
the Ganges. My focus was good, but I had to open my eyes after every 20 mi=
nutes or so. Manish continued meditating for nearly an hour. Not the slight=
est movement from him. Nothing. Still like a stone. Then a cow came and sli=
ghtly nudged Manish on his feet. That made him open his eyes. Manish remark=
ed, " I could have just left my body and gone off. It did not matter that I=
had a flight to catch the next day, or anything else. I was on the verge o=
f death. Just at that moment the cow and brought me back." Smiling he added=
, "What a sight it would have been for the people to see, how the body can =
be left at will".=C2=A0 I did not know what to say.
=C2=A0
We stood there =
watching another pyre in front. The body was half burnt. The torso had beco=
me black with deep=C2=A0red patches all over. The dom came forward, and wit=
h the bamboo stick inserted it (the bamboo stick)=C2=A0from the side of the=
corpse, lifting up the burning torso into the air and placing it again, st=
rategically, in the middle of the pyre. The smooth=C2=A0motion of lifting u=
p the half burnt torso, sticking out from one end of the bamboo stick,=C2=
=A0into the thin, dark, night-air reminded me of how we use a fork to lift =
pieces of food - meat=C2=A0or vegetables, both dead -=C2=A0from our plates =
to our mouths. Manish asked me smiling, "Maza aya?". I smiled back in ackno=
wledgement. Then he commented=C2=A0that I should write about this experienc=
e in the coming days. Let people know.
=C2=A0
By this time I remembered tha=
t when I was sitting and doing the Chandi path, one dog=C2=A0had run off wi=
th one of my chappals. I informed Manish. He exclaimed, " Kya baat hai! Lea=
ve the other chappal here as well." Manish said we had a rna with this sams=
han. We had been here before, in some life.
=C2=A0
As we were returning, Ma=
nish said one of the point (the three peaks)=C2=A0of Shiva's trishul passes=
through the Manikarkina. Therefore, it is a "safe" samshan. Anyone who tri=
es anything negative here will face troubles. The trishul of Shiva guards t=
his place. No spirit will cause any unnecessary disturbance inside the sams=
han. That is also why there are people here even at 2 am in the morning. Th=
ere is safety in numbers. As long as ones intentions are genuine and good, =
Manikarnika is a wonderful place to do sadhana.
=C2=A0
While walking along =
the ghats=C2=A0which were=C2=A0totally deserted, Manish instructed me not t=
o stop. The knot in my red lungi was becoming loose, I caught hold of it=C2=
=A0with one=C2=A0hand and kept moving fast, trying to keep pace with Manish=
. Later Manish asked me if I had got some smell. I thought and recollected =
that yes, I did get a faint smell of heena. Twice. Manish told me it was a =
"Mokul". A muslim spirit of similar level as a Yaksha or a Yakshini. Once t=
he ritual is over, and you are out of the samshan, do not wait along the ba=
nks, he instructed. Do not move too close to the water=C2=A0late in the nig=
htt. There are things in the water. Generally they may not do anything, but=
why take a chance. The protection of Shiva is only inside the Manikarnika =
Ghat. Then he added, Deoriya Baba (I may have mis-spelt the name) used to l=
ive in the middle of this Ganges 24/7. This is a city of saints. Here God-i=
ntoxicated Paramhamsas would roam around naked. It is their city.
=C2=A0
Ne=
xt morning, as we sat recollecting the previous night's homa, Manish talked=
about Vedas.=C2=A0Few sadhaks, if ever, are equally comfortable with both =
paths of=C2=A0Aghora and Vedas. For a Veda mantra to show its effects, one =
must get the intonation perfect. This age most people cannot do that. I=C2=
=A0enquired that I had heard from someone that a certain procedure needs to=
be done before one starts any sadhana in the samshan. Manish=C2=A0laughed =
and replied,=C2=A0"Karna to sab kuch chahiye, par mujhe to kuch nehi aata!"=
.=C2=A0I was dumbstruck.=C2=A0
=C2=A0
While talking about Ramayana with Aru=
nisha, his eyes suddenly become half closed. He voice became slow and heavy=
,=C2=A0"The color of Rama's body is deep blue with a golden tinge all=C2=A0=
around him. Like a sun blazing. That=C2=A0was the kavacha given to Rama by =
Vishwamitra, the real Gayatri with two special samputs. It was impenetrable=
. And when he shot his arrows, the motion of his hands=C2=A0is so fast that=
a normal human eye will not able to observe. In 12 hours he had destroyed =
a forest of Ashuras.=C2=A0Ravana had a Chandrahaas khadga. It was a=C2=A0ma=
ntra shakti he had acquired through sadhana. The Khadga had become part of =
his right hand, which would fly off to kill mercilessly at the slightest=C2=
=A0command from his mind. Such was the calibre of the enemy.
=C2=A0
And Ra=
ma removed even=C2=A0his Gayatri Kavacha, and fought like a normal human be=
ing when he defeated Ravana which=C2=A0means; he even removed the last vest=
ige of his ego of being a God, and fought like a human. Is it any wonder th=
en, that the whole of north India goes crazy at the mere mention of the nam=
e of Sri Rama?".
=C2=A0
He spoke with such an energy which cannot be defin=
ed, as if he was there and seen it all. Rama Naam Satya Hai.
=C2=A0
Thus en=
ds my recounting of our fascinating trip to Kasi.
=C2=A0
-Regards
=C2=A0Raj=
arshi
--- On Sat, 16/1/10, rajarshi nandy <rajar=

shi14@yahoo. co.in> wrote:
From: rajarshi nandy <rajarshi14@yahoo. co.in>=
Subject: [vedic-wisdom] Rama Naam Satya Hai - 2

To: vedic-wisdom@ yahoogro=
ups. com
Date: Saturday, 16 January, 2010, 11:25 PM
=C2=A0
Dear Na=
rasimha
=C2=A0
It may sound weird, but this is what happens in real life al=
l the time. You, I, all these people are pieces in another kind of chess ga=
me.
=C2=A0
Great analogy. Manish had given this analogy to us after he=C2=
=A0completed a beautiful=C2=A0Ganapati homa last August. There is=C2=A0one =
divine chess player, and it is totally His game.
=C2=A0
Before I continue =
with the narration, I would like to mention a few points which I found I ha=
d not clearly mentioned in my last mail:
=C2=A0
At the end of the third da=

y of Chandi homa at Manikarnika samshan, we were standing and watching the =
pyres burn, when Manish suddenly said, in the coming days you will write ab=
out this experience in a public forum. Therefore my mails.
=C2=A0
Caveat: =
A homa on a funeral pyre is an extreme Aghor=C2=A0sadhana, and it is not en=
tirely risk free. Infact, in many paramparas it is said=C2=A0only someone w=
ho has a direct agya from Samshan Kali or Mahakala can try this procedure, =
or someone who has agya from a powerful Guru. It was Manish who was doing t=
he homa, (giving ahutis)=C2=A0I was only doing the Chandi Path. Therefore, =
by reading this accounts one should not, on his own, try out this sadhana. =
=C2=A0
Many people have a negative=C2=A0bias towards Aghor sadhanas and A=

ghoris. This is party due to lack of knowledge or understanding of the phil=
osophy and efficacy of these sadhanas. Moreover, in recent time some TV cha=
nnels too have made films etc of Aghoris, potraying them as perverted indiv=
iduals. This is grossly incorrect. They have no clue what they are talking =
about, and their accounts start with many preconcieved biases. Aghora is on=
e of the many path to the reach the same goals - Self-realization. It is ne=
ither bad nor good. It is a path. Some like it, some don't. Which is ok. We=
must follow our chosen path but at the same time have a healthy respect fo=
r other paths too. Many great saints and spiritual giants have taken this p=
ath. Guru Dattatreya is considered the first Aghori. The 9 great Naths were=
all Aghoris. Sri Trilanga Swami was an Aghori too. Vimalanada was a master=
Aghori. My mails are intended to give a first hand objective=C2=A0account =
of how a
powerful sadhana in the samshan is performed. Nothing more. I am =
just the cronicler.
=C2=A0
There are many people in this age who have a de=

sire for these sadhanas, who feel an attraction for this kind of a path, bu=
t have no clue how to go about it. These accounts are ment to tell such=C2=
=A0people that these sadhanas can and do happen even today, it is not a fig=
ment of imagination. The Manikarnika is still as powerful as it was thousan=
ds of years ago. But to go about it and=C2=A0actually be able to do this sa=
dhana, just like everything else in life, there is no fixed procedures or r=
ules. Keep doing sadhana in whatever condition you are in right now=C2=A0an=
d let Nature decide. Like Sai Baba says, Shradha and Saburi. Respect and pa=
tience. If the desire is genuine and deep, and one is ready to wait, Nature=
will one day make arrangements. This is the eternal promise to every indiv=
idual=C2=A0because for Her, NOTHING IS IMPOSSIBLE. And She is so=C2=A0kind.=
=C2=A0 In the intruduction to "Aghora - At the left hand of God", Vimalanad=
a says :
"Publish this book after I am gone. Let people know the truth. L=
et them know what is what. Out of the thousands who may read it at least a =
few will be sincere. They will try to learn more, and then Nature Herself w=
ill make arrangements for them to learn just as She did for me, and they wi=
ll be taught according to their capabilities. The progression will go on; t=
here is nothing to fear".
Therefore have faith, do sadhana.=C2=A0
=C2=A0
=
Back to the narration. The second day was Astami Tithi of Krishna Paksha. M=
anish said it is a powerful night for chita homa. Various shaktis are avail=
able on this night which can destroy Ashuras.=C2=A0Past midnight we were wa=
lking towards Manikarnika along the ghats. Not a single person was to be se=
en anywhere on any of the multitude of ghats which we crossed. Suddenly we =
found a pack of dogs, fighting among each other, blocking our path. We stop=
ped, wondering if there was any alternate route to the samshan. I started m=
entally chanting a mantra I knew and praying to the deity to make our journ=
ey smooth. Coincidentally, just at that moment we saw a man coming from the=
other side who chased the dogs away.=C2=A0Without looking at me=C2=A0Manis=
for your breeches".
=C2=A0
As we passed the Lalita Ghat Manish said this i=
s a wonderful place.=C2=A0I did not think too much about it then since my m=
ind was already pre occupied with the thoughts of what is to come. The next=
day morning when we again came to the Lalita Ghat for some shooting, I sud=
denly felt a pressure on my head, and then everything became calm. Manish s=
miled at me and said this is where Trilanga Swami did his tapashya and the =
energies are still here. I was little skeptical mentally, since I knew that=
the samadhi of Trilanga Swami was at a different ghat, however I did not s=
ay anything.=C2=A0Later on returning to Mumbai I spoke to someone who was f=
rom Beneras and that person confirmed that indeed Trilanga Swami used to st=
ay at the Lalita Ghat and do his sadhana. Conclusion, I am a confirmed idio=
t.
=C2=A0
Back to midnight. We reached Manikarnika and again it was filled =
with people. But this time we did not wait. We went right inside, and Manis=
h kept looking for a suitable chita. As we came in, again people started st=
aring at us, but they respectfully made way for us to pass through to the m=
iddle of the samshan. We stood exactly at the middle, with Manish observing=
the different chitas. There were about 8/10 of them burning. It is said in=
thousands of years there has not been a single minute when there has not b=
een a body burning in here. Therefore it is one of the Mahasamshans in Indi=
a. There was one chita to my right which Manish was observing, when suddenl=
y I found a mega size bull come and stand right next to the fire. I did not=
want to sit there, the bull looked dangerous. Before I could voice my conc=
ern, Manish said let us go to the other side of the samshan. It not only th=
e bull,=C2=A0 but there is something else as well. I did not ask him what. =
So we
went to another side. The dom there came forward and said to Manish,=
"Baba,aap log=C2=A0kaun se chita me baithna chahate ho?". Manish indicated=
one at the end, the dome then went ahead and asked the people standing aro=
und the chita to make space for us to sit. He said the heat from the fire i=
s too stong, but Manish said it's ok, we'll sit here itself. There were man=
y curious onlookers, but all made space for us to sit comfortably. I could =
hear the dom instructing others not to disturb the pyre we were sitting at.=
This is something very unique about Manikarnika. IN any other city, people=
would have objected, but not here. Manish later said, it is a tradition of=
this place, Aghor sadhanas have been done in here for countless centuries.=
Therefore the domes have either themsleves seen these things or heard from=
their families and thus they do not disturb.
=C2=A0
The homa, as usual wa=
s awesome. The pyre was larger than the one previous night. The heat was ve=
ry strong. My focus was stronger. My mind was much calmer than the previous=
night. Within ten minutes again a pack of dogs came and sat around this py=
re. This was strange because=C2=A0there were at least ten pyres burning, an=
d all of them chose this specific pyre for some inexplicable reason. Dogs h=
ave a far subtler sense perception than average humans like me. This homa w=
as extended longer. Every now and then Manish would suddenly look at a cert=
ain direction intently for a few second. I too would turn and look that way=
but saw nothing. But, everytime Manish looked at a specific direction or m=
ade some gestures, the dogs too would start barking at that direction. At o=
ne point I almost felt a bit jealous of the dogs, they could see/sense thin=
gs which I=C2=A0 - being such an=C2=A0ordinary person -=C2=A0obviously had =
no clue about. In the middle of the Chandi path=C2=A0I could hear
chants o=
f "Ram Nam Satya Hai" and relatives wailing as new bodies were being brough=
t in.
=C2=A0
Suddenly to my right there was a sound and quite abit of smok=
e, I saw a transformer bursting. The dogs immediately started barking at th=
at. Later Manish said the Goddess was moving around, entering the fire and =
leaving the fire. The bursting of the transformer had a link to this. As th=
e Path was going on - the Chandi was in my right hand - I saw a human shado=
w pass over=C2=A0the pages of the=C2=A0book. I thought it was some relative=
who was standing behind me.=C2=A0I looked back and was a shocked to find t=
here was no one behind me. And the shadow passed over my book once again. T=
his time I did not look back. Just kept chanting with more vigor and saying=
to myself "all iz well"-:).=C2=A0 Manish later said, as one does sadhana t=
he deity often comes to observe and make his/her presence felt, even if sli=
ghtly.=C2=A0It is not an imagination but reality and this can=C2=A0happen n=
ot just in a samshan but in any sadhana anywhere. The idea is to keep doing=
sadhana.
=C2=A0
While offering coconuts into the fire, one coconut rolled =
off from the pyre. So I took a long bamboo stick which the domes use to str=
oke the fire and pushed the coconut piece inside.I wondered if I=C2=A0had b=
een a dom in any of my past lives, because I strangely felt natural strokin=
g the pyre=C2=A0the way the domes do. I even wondered if=C2=A0there was any=
company which would may me for this kind of a job, I would happily take it=
. What better way to do sadhana than become a dom at Manikarkina!=C2=A0Inte=
restingly, I then remembered that Manish had bought one extra coconut while=
buying the samagri to tonight's homas. Now I understood why.
=C2=A0
In the=
middle of the homa, suddenly Manish called one of the relatives who was st=
anding nearby and told him=C2=A0that the person whos body was in the pyre h=
as just left and that=C2=A0they (relatives) do not have to wait any more. I=
t was already late in the night. The person did not know what to say. Sudde=
nly Manish explained to him, do not worry, there is nothing evil or bad bei=
ng done here. We are only praying to Ma Durga. I guess the person was menta=
lly wondering about what is going on. Then another of the relatives came fo=
rward and said, "Baba, hum log ahsirwad leke hi jayenge". So Manish said ok=
and asked them to sit down and continued with the homa. In the middle of t=
he homa suddenly Manish asked me to observe the skin on the corpse=C2=A0 I =
saw the skin on the face had caught fire and was burning. It was a sight to=
see!
=C2=A0
There is a tradition of pouring Ganges water=C2=A0at the end t=
o finsh the fire. But I could hear the domes telling the relatives not to p=
our water on the pyre or do anything there without permissin from Manish. F=
inally at the end they came to Manish and=C2=A0asked if they could pour som=
e Ganges water. Manish said ok, but in a low voice told me nothing will hap=
pen to the fire, it won't die. They poured a large mud kalash full of water=
but nothing happened to the fire. It kept burning. After some times, after=
some more ahutis, Manish called the people and said, " Devi=C2=A0samne kha=
di hai. App log pranam kijiye". At least 10/15 people came forward and reve=
ntially bowed to the fire. Then they wanted to touch=C2=A0Manish's feet, bu=
t Manish would not let them do so. They asked for his blessings. He distrib=
uted some flower petals we had and told them to go home, since it was very =
late in the night. Suddenly the man, who had some doubts (whom Manish had a=
ddressed earlier) came
running with tears in his eyes asking for forgivene=
ss for having doubted. Manish consoled him, told him nothing to worry, he h=
as done no wrong, everything is all right.=C2=A0 Later Manish said, if it w=
as some other time of the day he would have brought the man along for a cup=
of tea. Another person suddenly came to Manish and asked him if he was a c=
ertain saint (a famous saint)=C2=A0who used to live in Kasi. Manish without=
responding to his query asked him where was he from, the person replied in=
terior=C2=A0Bihar. Manish advised him to go back home as it was late in the=
night. The faith of the ordinary people of this land is what makes India s=
o unique, that is why our land and culture is still so alive. We city bred =
'educated'=C2=A0people are too rational to understand these things. God lov=
es the simple and uncalculating. By this time I too stood up to do pranam t=
o the fire. Immediately I felt as if my body existed only from my head to m=
y heart, there was nothing
below, no legs, no stomach ,=C2=A0as if=C2=A0I =
was simply floating on thin=C2=A0air! I told Manish what happened, he just =
gave a=C2=A0curt one word reply, "Good".
=C2=A0
=C2=A0
=C2=A0
As we were wa=
lking back from Manikarnika Manish suddenly said, "There is a foreigner lad=
y who lives close to Manikarnika, who has a lot of desire to perform sadhan=
as in the samshan but does not know how to go about it. I saw her while med=
itating." For a woman to come and perform these sadhanas is practically dif=
ficult or impossible, unless she is a Yogini or a sadhaka of great calibre.=
Ordinary people would not be able to meet the gaze of a Yogini, said Manis=
h. The next morning, when we came to the Lalita Ghat (as I mentioned above)=
, I saw a thin, frail, looking foreigner lady sitting on the banks. Manish =
quitely indicated to me that, that is the lady whom he had seen last night =
in his meditation at the samshan. "She has desire, but directionless. " At =
that time there was nothing more we could do. I guess that is why it is so =
important to keep doing some sadhana on your own, instead of merely contemp=
lating which is of no good,=C2=A0so that you are ready when
Nature decides=
to give you a push.
=C2=A0
After passing the Lalita Ghat, next afternoon,=
=C2=A0we stood and observed Manikarnika from a distance. We were dressed li=
ke any other tourist, specially with Manish's camera hanging from his neck=
=C2=A0and the=C2=A0tripod. Manish smiled and said let us not go too close t=
o Manikarnika, what if the doms recognize us! They would be shell shocked s=
eeing us dressed as tourists, wondering what is going on.
=C2=A0
Thus ended=
my second day of observing a Chandi homa on a funeral pyre at the famed Ma=
nikarnika Ghats of Kashi.
=C2=A0
-Regards
Rajarshi
=C2=A0
Rama Naam Satya=

Hai
The INTERNET now has a personality. YOURS! See your Yahoo! Homepag=
e.
The INTERNET now has a personality. YOURS! See your Yahoo! Homepage.=
The INTERNET now has a personality. YOURS! See your Yahoo!=

--0-1486437885-1263899464=:58024

top" style=3D"font: inherit;">Thanks Ravi for doing the spell checks and co=
mpiling them together. I am forwading it to the group.<BR><BR>
<DIV><=
EM><STRONG>
<DIV class=3DMsoNormal><STRONG><SPAN style=3D"FONT-SIZE: 10pt; =
COLOR: navy; FONT-FAMILY: Verdana"><FONT face=3DCourier color=3D#000000 siz=
e=3D3><FONT color=3D#00007f>Rama Naama Satya Hai..</FONT></FONT></SPAN></ST=
RONG></DIV></STRONG></EM></DIV><BR><BR>--- On <B>Tue, 19/1/10, Ravi Gollapa=
lli <I><sbt_ravi@...></I></B> wrote:<BR>
<BLOCKQUOTE style=3D"P=
ADDING-LEFT: 5px; MARGIN-LEFT: 5px; BORDER-LEFT: rgb(16,16,255) 2px solid">=
<BR>From: Ravi Gollapalli <sbt_ravi@...><BR>Subject: Re: [vedic=
-wisdom] Rama Naam Satya Hai - 3<BR>To: rajarshi14@...<BR>Date: Tue=
sday, 19 January, 2010, 4:11 PM<BR><BR>
<DIV id=3Dyiv1812994624>
<TABLE cel=
lSpacing=3D0 cellPadding=3D0 border=3D0>
<TBODY>
<TR>
<TD vAlign=3Dtop>
<DI=
V>Dear Rajarshi,</DIV>
<DIV>Thank you very much for taking time to elaborat=
e your experiences with Manish Ji. </DIV>
<DIV> </DIV>
<DIV>I hope you=
don't mind, I put all three narrations in to a word document and did some =
spell check etc. for the benefit of all the list members. If you approve, p=
lease forward the attachment to the Vedic-Wisdom group.</DIV>
<DIV> </=
DIV>
<DIV>Thanks again,</DIV>
<DIV><BR>Ravi Gollapalli.<BR><BR>--- On <B>Mo=
n, 1/18/10, rajarshi nandy <I><rajarshi14@...></I></B> wrote:=
<BR></DIV>
<BLOCKQUOTE style=3D"PADDING-LEFT: 5px; MARGIN-LEFT: 5px; BORDER=
-LEFT: rgb(16,16,255) 2px solid"><BR>From: rajarshi nandy <rajarshi14@ya=
hoo.co.in><BR>Subject: Re: [vedic-wisdom] Rama Naam Satya Hai - 3<BR>To:=
vedic-wisdom@yahoogroups.com<BR>Cc: pvr@..., rporuri@...<BR>=
Date: Monday, January 18, 2010, 6:16 AM<BR><BR>
<DIV id=3Dyiv484408832><SPA=
N style=3D"DISPLAY: none"> </SPAN>
<DIV>
<TABLE c=
ellSpacing=3D0 cellPadding=3D0 border=3D0>
<TBODY>
<TR>
<TD vAlign=3Dtop>
<=
DIV>Namaste All,</DIV>
<DIV> </DIV>
<DIV>While re reading my mails aft=
er I sent them to the list, I found many silly errors of spelling and gramm=
er. I was writing in a flow and never checked what I wrote. Kindly pardon s=
uch errors and read through them. As they say, "Bhavnayoko samjho!".</DIV>
=
<DIV> </DIV>
<DIV> </DIV>
<DIV> </DIV>
<DIV>During the day t=
ime, we roamed around shooting at different places. In this 3 days we never=
visited any of the temples in Kasi. I asked him, "What about the temples? =
Won't we visit them?". Manish retorted immediately, " Aren't we g=
oing to the most powerful temple in Kasi every night?"! I silently agreed. =
This is something about Manish I have observed. He rarely enters temples or=
standard places of worship, but suddenly he might see a small roadside tem=
ple and stand and stare for sometimes, even do a pranam and then remark, "T=
here is something here."</DIV>
<DIV> </DIV>
<DIV>During evening we wen=
t to visit the Kinnaram Ashram. Kinnaram Baba was a Aghori who lived in Kas=
i during the 16th century. The place is called Aghor-sthal. Before ent=
ering Manish bought some bel leaves. As we walked inside the Ashram, Manish=
became silent, then said there are strong energies in here. Inside we medi=
tated for sometime, Manish did pranam at the samadhi of Baba Bha=
gwan Ram who was the 11th head of the Ashram. Baba Bhagwan Ram had entered =
Nirvikalpa Samadhi while meditating for 3 continuous days at the Manikarnik=
a Samshan. Manish, on being questioned, said that many sadhanas =
have been done here in this place for long by people with no mundane desire=
s. Therefore, the energies are strong here. While looking around the Ashram=
we found some quotations which were written in small wooden boards. Manish=
called Arunisha and me and pointed to one quotation. Translated to English=
, it read, "If you have to give your head
off to get a sadguru, you have&n=
bsp;got it cheap".</DIV>
<DIV> </DIV>
<DIV>By 8 PM we sat for dinner. =
We used to have early dinners, so that we had sufficient time before going =
to the samshan. Ideally you should have an empty stomach while performing a=
ny sadhana to get the best effects. The amount of fire in the body is fixed=
. There is one that digests food - Jathara Agni. One that digests ideas/con=
cepts/ experiences - Bhuta Agni (existential fire) which exists in the subt=
le body. It is the second which must increase in order for one to "digest" =
various experiences/ ideas/etc. It can only increase when the Jathara Agni =
is less, i.e. you do not have a full stomach. When we are extremely focused=
on something and working intently on the same, we forget food, we do not f=
eel hungry. This is due to the increase in Bhuta Agni and decrease in Jatha=
ra Agni.</DIV>
<DIV> </DIV>
<DIV>As we sat eating our food and talking=
on different topics, we discussed history.The conversation mentioned here =
is a thread picked up from an earlier conversation that we (Manish, Arunish=
a and me) had before coming to Kasi. </DIV>
<DIV> </DIV>
<DIV>Man=
ish said, "It is the same set of souls who come back again and ag=
ain in different bodies and personalities at different times, who are =
responsible for this land. There was Chadragupta and Chanakya, there was Pr=
ithviraj, there was Akbar, Shankaracharya, Ramakrishna etc." He continued, =
"They can come as kings, yogis, or any other form which is necessary for th=
em to accomplish their dharma. And their dharma is connected to this land&n=
bsp;which we call India today.This land is connected to the Rishis. Th=
is is Rishi bhoomi. And Rishis sent people when needed. Prithviraj mad=
e one mistake, of pardoning Ghori. Imagine what happened to that woman who =
made Prithiviraj disobey his Guru?".I silently contemplated her fate. =
</DIV>
<DIV> </DIV>
<DIV>"One very senior Rishi has decided to ch=
ange this land back to a Rishi bhoomi. And so shall it happen. Ved&nbs=
p;Dharma will be re established here along the length and breadth. Nothing,=
however powerful or mightly, be it an individual or group, can s=
tand against the will of a Rishi." Arunisha asked a pertinent questio=
n here. "What were the Rishis doing for one thousand years?". Manish l=
aughed and said, " A Rishi can very well spend a thousand years simply in s=
amadhi, meditating. Then suddenly one day wake up from meditation=
and see that Rishi bhoomi is gone and all sorts of non-spiritual=
things going on here. So He decides, it is time to get back and re create =
the Rishi bhoomi. You guys have no clue about what a Rishi can do. One=
Rishi is enough to change a universe, changing a country is child's play f=
or Him." Wow. I let all these sink inside me slowly. Therefore it is so imp=
ortant to keep
doing sadhana, in some manner or the other.</DIV>
<DIV>&nbs=
p;</DIV>
<DIV>As night approached midnight, Manish and I left for the Manik=
arnika again. This was going be our last night of Chandi homa at Manikarnik=
a, for now. We walked long the deserted ghats, sliently. I asked him i=
f it is ok doing a homa of Shiva/Bhairava on a pyre. He said yes =
why not, but without Shakti, there will be no Shiva. Worshipping the divine=
feminie is the most practical strategy of sadhana. Shiva is the state of h=
ighest consciousness, and to reach that stage one must develop his body and=
mind such that it can hold shakti for which worshipping the divi=
ne Mother is the best way. That is why Vimalananda says, "Let the Moth=
er show you the face of the Father". The topic drifted to Vimalananda. Mani=
sh said, "Kala Bhairava is very strong in Manikarnika, where as Mahakala ex=
ists powerfully in the cremation grouds at Ujjain. But Vimalananda did Maha=
kala sadhana here in Manikarnika. " Then staring at the pitch black ganges,=
Manish chuckled lightly and added, "That man was something." This was aga=
in an old conversation we had started before which Mainsh continued, "=
All these babas of today would wet their pants if Vimalananda were to stand=
infornt of them. Those three books have the power of a deity flowing throu=
gh them. Without being physically present, Vimalananda has created a army o=
f sadhakas!". I interjected, "The books are like a Bible for sadh=
akas, arn't they?". "Yes" said Manish. Later on I asked him if it was =
possible for someone to meet Vimalanada, to which Manish replied that yes i=
t was, if one does serious sadhana. However, the important question is whet=
her one will be able to recognize him. I fell silent hearing this. Interest=
ingly, in the 2nd book of the Aghora series, Vimalanda does mention that a =
time will come when his "children" would spread homas. Strange, or maybe no=
t so. Who knows how deep things run. </DIV>
<DIV> </DIV>
<DIV>We reach=
ed the samshan by half past twelve. This time we sat at the same place wher=
e we had sat on the first day of homa. The fire was low. Most of the body h=
ad been burnt already. Manish started the homa. As usual, all the dogs came=
and sat peacefully around the fire. Now this did not surprise me any more.=
In the middle of the homa Manish would slowly lift his palm upwards&n=
bsp;and with the next ahuti immediately the fire would leap higher. He=
did this quite a few times, when the flames were getting weaker. I co=
untinued with the Chandi path and passing on the samagri to him as and when=
he required anything. One dom who was working on a pyre nearby, came towar=
ds us and exclaimed,"Jai Mahadev". Manish too responded back, "Jai Mahadev"=
. This homa was faster. He did not use any "samputs", but a direct, straigh=
t Chandi homa. Again in the middle I got up and stroked the pyre a bit, pus=
hing around some of the coconut pieces to make them
burn properly. I was e=
njoying it. A few people came and sat near us, listening to the path. In Ka=
si there is a rule that whatever comes in the Samshan is the property of th=
e Dom Raja (the head of doms). No one has any further claim on it. In old t=
imes, one Dom Raja was called Kallu Dom. He was an Aghori and a contemporar=
y of Kinnaram Baba. It is said he could raise the dead back to life. Maybe =
it is because of this tradition that Manikarnika is such an apt place for t=
hese sadhanas. I was at one point mentally wondering why are there so many =
people in the samshan. The Manish said, if a Nath came here in his garb, ev=
eryone will run away from the samshan scared. But there is a reason why the=
re are people here even so late in the night.</DIV>
<DIV> </DIV>
<DIV>=
Once the final purnahuti was given, we sat for meditation. Though this homa=
got over faster than previous days, the meditation that happened, for me, =
was superb. At one point I felt as if my mind would just burst forth and ex=
pand across the length and breadth of the Ganges. My focus was good, but I =
had to open my eyes after every 20 minutes or so. Manish continued meditati=
ng for nearly an hour. Not the slightest movement from him. Nothing. Still =
like a stone. Then a cow came and slightly nudged Manish on his feet. That =
made him open his eyes. Manish remarked, " I could have just left my body a=
nd gone off. It did not matter that I had a flight to catch the next day, o=
r anything else. I was on the verge of death. Just at that moment the cow a=
nd brought me back." Smiling he added, "What a sight it would have been for=
the people to see, how the body can be left at will". I did not know=
what to say. </DIV>
<DIV> </DIV>
<DIV>We stood there watching another=
pyre in front. The body was half burnt. The torso had become black with de=
ep red patches all over. The dom came forward, and with the bamboo sti=
ck inserted it (the bamboo stick) from the side of the corpse, lifting=
up the burning torso into the air and placing it again, strategically, in =
the middle of the pyre. The smooth motion of lifting up the half burnt=
torso, sticking out from one end of the bamboo stick, into the thin, =
dark, night-air reminded me of how we use a fork to lift pieces of food - m=
eat or vegetables, both dead - from our plates to our mouths. Man=
ish asked me smiling, "Maza aya?". I smiled back in acknowledgement. Then h=
e commented that I should write about this experience in the coming da=
ys. Let people know.</DIV>
<DIV> </DIV>
<DIV>By this time I remembered=
that when I was sitting and doing the Chandi path, one dog had run of=
f with one of my chappals. I informed Manish. He exclaimed, " Kya baat hai!=
Leave the other chappal here as well." Manish said we had a rna with this =
samshan. We had been here before, in some life.</DIV>
<DIV> </DIV>
<DI=
V>As we were returning, Manish said one of the point (the three peaks) =
;of Shiva's trishul passes through the Manikarkina. Therefore, it is a "saf=
e" samshan. Anyone who tries anything negative here will face troubles. The=
trishul of Shiva guards this place. No spirit will cause any unnecessary d=
isturbance inside the samshan. That is also why there are people here even =
at 2 am in the morning. There is safety in numbers. As long as ones intenti=
ons are genuine and good, Manikarnika is a wonderful place to do sadhana.</=
DIV>
<DIV> </DIV>
<DIV>While walking along the ghats which were&n=
bsp;totally deserted, Manish instructed me not to stop. The knot in my red =
lungi was becoming loose, I caught hold of it with one hand and k=
ept moving fast, trying to keep pace with Manish. Later Manish asked me if =
I had got some smell. I thought and recollected that yes, I did get a faint=
smell of heena. Twice. Manish told me it was a "Mokul". A muslim spirit of=
similar level as a Yaksha or a Yakshini. Once the ritual is over, and you =
are out of the samshan, do not wait along the banks, he instructed. Do not =
move too close to the water late in the nightt. There are things in th=
e water. Generally they may not do anything, but why take a chance. The pro=
tection of Shiva is only inside the Manikarnika Ghat. Then he added, Deoriy=
a Baba (I may have mis-spelt the name) used to live in the middle of this G=
anges 24/7. This is a city of saints. Here God-intoxicated Paramhamsas woul=
d roam around
<DIV> </DIV>
<DIV>Next m=
orning, as we sat recollecting the previous night's homa, Manish talked abo=
ut Vedas. Few sadhaks, if ever, are equally comfortable with both path=
s of Aghora and Vedas. For a Veda mantra to show its effects, one must=
get the intonation perfect. This age most people cannot do that. I en=
quired that I had heard from someone that a certain procedure needs to be d=
one before one starts any sadhana in the samshan. Manish laughed and r=
eplied, "Karna to sab kuch chahiye, par mujhe to kuch nehi aata!".&nbs=
p;I was dumbstruck. </DIV>
<DIV> </DIV>
<DIV>While talking about =
Ramayana with Arunisha, his eyes suddenly become half closed. He voice beca=
me slow and heavy, "The color of Rama's body is deep blue with a golde=
n tinge all around him. Like a sun blazing. That was the kavacha =
given to Rama by Vishwamitra, the real Gayatri with two special samputs. It=
was impenetrable. And when he shot his arrows, the motion of his hands&nbs=
p;is so fast that a normal human eye will not able to observe. In 12 hours =
he had destroyed a forest of Ashuras. Ravana had a Chandrahaas khadga.=
It was a mantra shakti he had acquired through sadhana. The Khadga ha=
d become part of his right hand, which would fly off to kill mercilessly at=
the slightest command from his mind. Such was the calibre of the enem=
y. </DIV>
<DIV> </DIV>
<DIV>And Rama removed even his Gayatri Kav=
acha, and fought like a normal human being when he defeated Ravana which&nb=
sp;means; he even removed the last vestige of his ego of being a God, and f=
ought like a human. Is it any wonder then, that the whole of north India go=
es crazy at the mere mention of the name of Sri Rama?". </DIV>
<DIV> <=
/DIV>
<DIV>He spoke with such an energy which cannot be defined, as if he w=
as there and seen it all. Rama Naam Satya Hai.</DIV>
<DIV> </DIV>
<DIV=
>Thus ends my recounting of our fascinating trip to Kasi.</DIV>
<DIV> =
</DIV>
<DIV>-Regards</DIV>
<DIV> Rajarshi</DIV><BR><BR>
<DIV><EM><STRO=
NG>
<DIV class=3DMsoNormal><STRONG><SPAN style=3D"FONT-SIZE: 10pt; COLOR: n=
avy; FONT-FAMILY: Verdana"><FONT face=3DCourier color=3D#000000 size=3D3><F=
ONT color=3D#00007f>Rama Naama Satya Hai..</FONT></FONT></SPAN></STRONG></D=
IV></STRONG></EM></DIV><BR><BR>--- On <B>Sat, 16/1/10, rajarshi nandy <I>&l=
t;rajarshi14@yahoo. co.in></I></B> wrote:<BR>
<BLOCKQUOTE style=3D"BORDE=
R-LEFT: rgb(16,16,255) 2px solid"><BR>From: rajarshi nandy <rajarshi14@y=
ahoo. co.in><BR>Subject: [vedic-wisdom] Rama Naam Satya Hai - 2<BR>To: v=
edic-wisdom@ yahoogroups. com<BR>Date: Saturday, 16 January, 2010, 11:25 PM=
<BR><BR>
<=
DIV>
<TBODY>
<TR>
<TD vA=
lign=3Dtop>
<DIV>Dear Narasimha</DIV>
<DIV> </DIV>
<DIV><EM>It may sou=
nd weird, but this is what happens in real life all the time. You, I, all t=
hese people are pieces in another kind of chess game. </EM></DIV>
<DIV>&nbs=
p;</DIV>
<DIV>Great analogy. Manish had given this analogy to us after he&n=
bsp;completed a beautiful Ganapati homa last August. There is one=
divine chess player, and it is totally His game. </DIV>
<DIV> </DIV>
=
<DIV>Before I continue with the narration, I would like to mention a few po=
ints which I found I had not clearly mentioned in my last mail:</DIV>
<DIV>=
</DIV>
<UL>
<LI>At the end of the third day of Chandi homa at Manikar=
nika samshan, we were standing and watching the pyres burn, when Manish sud=
denly said, in the coming days you will write about this experience in a pu=
blic forum. Therefore my mails.</LI></UL>
<DIV> </DIV>
<UL>
<LI><STRON=
G>Caveat</STRONG>: A homa on a funeral pyre is an extreme Aghor sadhan=
a, and it is not entirely risk free. Infact, in many paramparas it is said&=
nbsp;only someone who has a direct agya from Samshan Kali or Mahakala can t=
ry this procedure, or someone who has agya from a powerful Guru. It was Man=
ish who was doing the homa, (giving ahutis) I was only doing the Chand=
i Path. Therefore, by reading this accounts one should not, on his own, try=
out this sadhana. </LI></UL>
<DIV> </DIV>
<UL>
<LI>Many people have a=
negative bias towards Aghor sadhanas and Aghoris. This is party due t=
o lack of knowledge or understanding of the philosophy and efficacy of thes=
e sadhanas. Moreover, in recent time some TV channels too have made films e=
tc of Aghoris, potraying them as perverted individuals. This is grossly inc=
orrect. They have no clue what they are talking about, and their accounts s=
tart with many preconcieved biases. Aghora is one of the many path to the r=
each the same goals - Self-realization. It is neither bad nor good. It is a=
path. Some like it, some don't. Which is ok. We must follow our chosen pat=
h but at the same time have a healthy respect for other paths too. Many gre=
at saints and spiritual giants have taken this path. Guru Dattatreya is con=
sidered the first Aghori. The 9 great Naths were all Aghoris. Sri Trilanga =
Swami was an Aghori too. Vimalanada was a master Aghori. My mails are inten=
ded to give a first hand
objective account of how a powerful sadhana =
in the samshan is performed. Nothing more. I am just the cronicler.</LI></U=
L>
<DIV> </DIV>
<UL>
<LI>There are many people in this age who have a =
desire for these sadhanas, who feel an attraction for this kind of a path, =
but have no clue how to go about it. These accounts are ment to tell such&n=
bsp;people that these sadhanas can and do happen even today, it is not a fi=
gment of imagination. The Manikarnika is still as powerful as it was thousa=
nds of years ago. But to go about it and actually be able to do this s=
adhana, just like everything else in life, there is no fixed procedures or =
rules. Keep doing sadhana in whatever condition you are in right now a=
nd let Nature decide. Like Sai Baba says, Shradha and Saburi. Respect and p=
atience. If the desire is genuine and deep, and one is ready to wait, Natur=
e will one day make arrangements. This is the eternal promise to every indi=
vidual because for Her, NOTHING IS IMPOSSIBLE. And She is so kind=
. In the intruduction to "Aghora - At the left hand of God", Vimalana=
da says :</LI></UL>
<DIV>"Pub=
lish this book after I am gone. Let people know the truth. Let them know wh=
at is what. Out of the thousands who may read it at least a few will be sin=
cere. They will try to learn more, and then Nature Herself will make arrang=
ements for them to learn just as She did for me, and they will be taught ac=
cording to their capabilities. <U>The progression will go on; there is noth=
ing to fear</U>".</DIV></BLOCKQUOTE>
<P dir=3Dltr>Therefore have faith, do =
sadhana.
<DIV> </DIV>
<DIV>Back to the=
narration. The second day was Astami Tithi of Krishna Paksha. Manish said =
it is a powerful night for chita homa. Various shaktis are available on thi=
s night which can destroy Ashuras. Past midnight we were walking towar=
ds Manikarnika along the ghats. Not a single person was to be seen anywhere=
on any of the multitude of ghats which we crossed. Suddenly we found a pac=
k of dogs, fighting among each other, blocking our path. We stopped, wonder=
ing if there was any alternate route to the samshan. I started mentally cha=
nting a mantra I knew and praying to the deity to make our journey smooth. =
Coincidentally, just at that moment we saw a man coming from the other side=
who chased the dogs away. Without looking at me Manish said, "So=
metimes a simple prayer can work wonders but never become to big for your b=
reeches".</DIV>
<DIV> </DIV>
<DIV>As we passed the Lalita Ghat Manish =
said this is a wonderful place. I did not think too much about it then=
since my mind was already pre occupied with the thoughts of what is to com=
e. The next day morning when we again came to the Lalita Ghat for some shoo=
ting, I suddenly felt a pressure on my head, and then everything became cal=
m. Manish smiled at me and said this is where Trilanga Swami did his tapash=
ya and the energies are still here. I was little skeptical mentally, since =
I knew that the samadhi of Trilanga Swami was at a different ghat, however =
I did not say anything. Later on returning to Mumbai I spoke to someon=
e who was from Beneras and that person confirmed that indeed Trilanga Swami=
used to stay at the Lalita Ghat and do his sadhana. Conclusion, I am a con=
firmed idiot.</DIV>
<DIV> </DIV>
<DIV>Back to midnight. We reached Man=
ikarnika and again it was filled with people. But this time we did not wait=
. We went right inside, and Manish kept looking for a suitable chita. As we=
came in, again people started staring at us, but they respectfully made wa=
y for us to pass through to the middle of the samshan. We stood exactly at =
the middle, with Manish observing the different chitas. There were about 8/=
10 of them burning. It is said in thousands of years there has not been a s=
ingle minute when there has not been a body burning in here. Therefore it i=
s one of the Mahasamshans in India. There was one chita to my right which M=
anish was observing, when suddenly I found a mega size bull come and stand =
right next to the fire. I did not want to sit there, the bull looked danger=
ous. Before I could voice my concern, Manish said let us go to the other si=
de of the samshan. It not only the bull, but there is something else =
as well. I did not ask him
what. So we went to another side. The dom there=
came forward and said to Manish, "Baba,aap log kaun se chita me baith=
na chahate ho?". Manish indicated one at the end, the dome then went ahead =
and asked the people standing around the chita to make space for us to sit.=
He said the heat from the fire is too stong, but Manish said it's ok, we'l=
l sit here itself. There were many curious onlookers, but all made space fo=
r us to sit comfortably. I could hear the dom instructing others not to dis=
turb the pyre we were sitting at. This is something very unique about Manik=
arnika. IN any other city, people would have objected, but not here. Manish=
later said, it is a tradition of this place, Aghor sadhanas have been done=
in here for countless centuries. Therefore the domes have either themsleve=
s seen these things or heard from their families and thus they do not distu=
rb. </DIV>
<DIV> </DIV>
<DIV>The homa, as usual was awesome. The pyre =
because there were at least ten pyres burning, and all of them chose =
this specific pyre for some inexplicable reason. Dogs have a far subtler se=
nse perception than average humans like me. This homa was extended longer. =
Every now and then Manish would suddenly look at a certain direction intent=
ly for a few second. I too would turn and look that way but saw nothing. Bu=
t, everytime Manish looked at a specific direction or made some gestures, t=
he dogs too would start barking at that direction. At one point I almost fe=
lt a bit jealous of the dogs, they could see/sense things which I - b=
eing such an ordinary person - obviously had no clue about. In th=
e middle of the Chandi
path I could hear chants of "Ram Nam Satya Hai=
" and relatives wailing as new bodies were being brought in. </DIV>
<DIV>&n=
bsp;</DIV>
<DIV>Suddenly to my right there was a sound and quite abit of sm=
oke, I saw a transformer bursting. The dogs immediately started barking at =
that. Later Manish said the Goddess was moving around, entering the fire an=
d leaving the fire. The bursting of the transformer had a link to this. As =
the Path was going on - the Chandi was in my right hand - I saw a human sha=
dow pass over the pages of the book. I thought it was some relati=
ve who was standing behind me. I looked back and was a shocked to find=
there was no one behind me. And the shadow passed over my book once again.=
This time I did not look back. Just kept chanting with more vigor and sayi=
ng to myself "all iz well"-:). Manish later said, as one does sadhana=
the deity often comes to observe and make his/her presence felt, even if s=
lightly. It is not an imagination but reality and this can happen=
not just in a samshan but in any sadhana anywhere. The idea is to keep doi=
ng
sadhana.</DIV>
<DIV> </DIV>
<DIV>While offering coconuts into the =
fire, one coconut rolled off from the pyre. So I took a long bamboo stick w=
hich the domes use to stroke the fire and pushed the coconut piece inside.I=
wondered if I had been a dom in any of my past lives, because I stran=
gely felt natural stroking the pyre the way the domes do. I even wonde=
red if there was any company which would may me for this kind of a job=
, I would happily take it. What better way to do sadhana than become a dom =
at Manikarkina! Interestingly, I then remembered that Manish had bough=
t one extra coconut while buying the samagri to tonight's homas. Now I unde=
rstood why.</DIV>
<DIV> </DIV>
<DIV>In the middle of the homa, suddenl=
y Manish called one of the relatives who was standing nearby and told him&n=
bsp;that the person whos body was in the pyre has just left and that t=
hey (relatives) do not have to wait any more. It was already late in the ni=
ght. The person did not know what to say. Suddenly Manish explained to him,=
do not worry, there is nothing evil or bad being done here. We are only pr=
aying to Ma Durga. I guess the person was mentally wondering about what is =
going on. Then another of the relatives came forward and said, "Baba, hum l=
og ahsirwad leke hi jayenge". So Manish said ok and asked them to sit down =
and continued with the homa. In the middle of the homa suddenly Manish aske=
d me to observe the skin on the corpse I saw the skin on the face had=
caught fire and was burning. It was a sight to see!</DIV>
<DIV> </DIV=
>
<DIV>There is a tradition of pouring Ganges water at the end to fins=
h the fire. But I could hear the domes telling the relatives not to pour wa=
ter on the pyre or do anything there without permissin from Manish. Finally=
at the end they came to Manish and asked if they could pour some Gang=
es water. Manish said ok, but in a low voice told me nothing will happen to=
the fire, it won't die. They poured a large mud kalash full of water but n=
othing happened to the fire. It kept burning. After some times, after some =
more ahutis, Manish called the people and said, " Devi samne khadi hai=
. App log pranam kijiye". At least 10/15 people came forward and reventiall=
y bowed to the fire. Then they wanted to touch Manish's feet, but Mani=
sh would not let them do so. They asked for his blessings. He distributed s=
ome flower petals we had and told them to go home, since it was very late i=
n the night. Suddenly the man, who had some doubts (whom Manish had
addres=
sed earlier) came running with tears in his eyes asking for forgiveness for=
having doubted. Manish consoled him, told him nothing to worry, he has don=
e no wrong, everything is all right. Later Manish said, if it was som=
e other time of the day he would have brought the man along for a cup of te=
a. Another person suddenly came to Manish and asked him if he was a certain=
saint (a famous saint) who used to live in Kasi. Manish without respo=
nding to his query asked him where was he from, the person replied interior=
Bihar. Manish advised him to go back home as it was late in the night=
. The faith of the ordinary people of this land is what makes India so uniq=
ue, that is why our land and culture is still so alive. We city bred 'educa=
ted' people are too rational to understand these things. God loves the=
simple and uncalculating. By this time I too stood up to do pranam to the =
fire. Immediately I felt as if my body existed only from my
head to my hea=
rt, there was nothing below, no legs, no stomach , as if I was si=
mply floating on thin air! I told Manish what happened, he just gave a=
curt one word reply, "Good".</DIV>
<DIV> </DIV>
<DIV> </DIV=
>
<DIV> </DIV>
<DIV>As we were walking back from Manikarnika Manish su=
ddenly said, "There is a foreigner lady who lives close to Manikarnika, who=
has a lot of desire to perform sadhanas in the samshan but does not know h=
ow to go about it. I saw her while meditating." For a woman to come and per=
form these sadhanas is practically difficult or impossible, unless she is a=
Yogini or a sadhaka of great calibre. Ordinary people would not be able to=
meet the gaze of a Yogini, said Manish. The next morning, when we came to =
the Lalita Ghat (as I mentioned above), I saw a thin, frail, looking foreig=
ner lady sitting on the banks. Manish quitely indicated to me that, that is=
the lady whom he had seen last night in his meditation at the samshan. "Sh=
e has desire, but directionless. " At that time there was nothing more we c=
ould do. I guess that is why it is so important to keep doing some sadhana =
on your own, instead of merely contemplatin

Jan 2010 12:03:58 -0000
2010 12:03:58 -0000
Date: Tue, 19 Jan 2010 12:03:56 -0000
Message-ID: <hj473c+7n2b@...>
In-Reply-To: <202377.26782.qm@...>
MIME-Version: 1.0
X-Yahoo-Post-IP: 117.194.234.97
y=_1AP9YUJzmg2HeWgGL3LFrtL7L_AjHXpGkgzC7LvjiEbC8iLvKljRhko1m9MUUQ
Many will judge differently but i am sure Manish is an incarnation of a div=

ine soul.If you ask me why i cant say anything it is that i just feel it an=
d its a strong feeling.i have looked at his picture in his site, just have =
a look at those eyes-spellbinding(it surely has some deep message hiding in=
it)We would be at great loss if we dont take this oppurtunity.May Lord Shi=
va and divine mother give me just one chance in this life to see this divin=
e "man of god".
Manish bhai sata koti pranaam apka charan me.
--- In vedic=
-wisdom@yahoogroups.com, "Narasimha P.V.R. Rao" <pvr108@...> wrote:
>
> Nam=
aste friends,
>
> Thanks to Rajarshi for the well-written, inspiring and e=
xcellent series on his experiences with Manish at Kashi.
>
> Krishnendu, I=
can understand where you are coming from. However, there is one more angle=
to consider.
>
> Manish told me long back that we should guard against fo=
cusing on "personalities" and building awe. He said we should focus on sadh=
ana. He said, "my message is not that I am special, but it is that everyone=
is special. My assertion is not that I found god, but it is that everyone =
can and should find god. I am a normal person. If I could find god, anybody=
could. As people do homam sincerely and unselfishly for a few years, there=
will be many people who make great progress. World will be a changed place=
."
>
> Manish said, "people should do sadhana. Don't waste time when you a=
re on earth. Never give the excuse that you don't know how to do sadhana. D=
o whatever you can. If you know how to do homam, do homam. Otherwise do jap=
am. Or you can sit down and do a bhajan chanting god's name. Do some sadhan=
a or the other for as much time as you can. Don't worry about the results, =
but keep doing sadhana to the best of your ability."
>
> *=A0=A0=A0=A0=A0=
=A0 *=A0=A0=A0=A0=A0=A0 *
>
> I have personally seen clear indications tha=
t Manish operates on a different plane compared to most people. I will give=
a few small examples in this writeup. However, I want to re-iterate that M=
anish does not see himself as a special person or a "man of god" as you say=
, but sees himself as a small instrument of Nature.
>
> When I mention any=
supernatural things involving Manish, the goal is to show that such things=
are possible even now and not just limited to books and stories. As Rajars=
hi wisely said, we "educated city people" lack faith. True, skepticism is u=
seful as a lot of fake people do exploit the blind faith of people, but the=
pendulum has swung too far and educated people have lost faith so complete=
ly that it is almost cynical.
>
> This is like lazy people of a village wh=
o do not have the energy and patience to climb a hill next to the village r=
efusing to believe that anybody can climb that hill. Thus, if someone climb=
s the hill, finds something nice on the hill and wants to inspire others to=
climb it, such accounts will be inspiring.
>
> The goal is to inspire and=
enable a group of spiritual aspirants to do sadhana, become powerful instr=
uments of Nature and end up inspiring many more people. The ultimate goal i=
s to uphold Veda dharma of rishis in the world.
>
> *=A0=A0=A0=A0=A0=A0 *=
=A0=A0=A0=A0=A0=A0 *
>
> When we went to Calcutta to visit Dakshineshwar, =
we stayed near the Kalighat temple. We could not find a hotel room as hotel=
s were full and someone at a temple referred us to a nearby house that was =
being converted to a lodge. House owners lived upstairs. We checked in our =
luggage downstairs. Manish told me, "we have a rina with this couple. His w=
ife is very sincere and spiritual. We need to do something." We met his wif=
e later and saw her horoscope. She was indeed quite spiritual. She is a wor=
shipper of Sarada Mata and Ramakrishna Paramahamsa and a regular visitor of=
Ramakrishna Mutt.
>
> Manish showed a very tall wall on one side of that =
property and asked them, "is there a smashaan (cemetary) on the other side =
of that wall". They said no. Manish said, "hmm, it somehow feels like that.=
" That person clarified then, "it is a house and not a smashaan, but this h=
ouse was a small mosque several decades ago and they supposedly buried seve=
ral people of that large family in the backyard itself." After all, Manish'=
s "perception" was correct.
>
> BTW, we two ended up doing two simultaneou=
s Ganapathi homas on the next night next to that wall.
>
> *=A0=A0=A0=A0=
=A0=A0 *=A0=A0=A0=A0=A0=A0 *
>
> On his advice, one lady started chanting =
Chandipath everyday to solve some problem with her son, which was bothering=
her very much.
>
> Oneday Manish talked to her daughter. He asked her, "w=
hat is your mother doing? She is doing Chandipath alright, but she is askin=
g for weird things. Check with her and ask her to stop asking those things.=
"
>
> When she cornered her mother on what she was asking, her mother fina=
lly revealed that she was frustrated with the situation with her son and so=
was asking Devi at the time of Chandipath to take her life so that she doe=
s not have to see her son's situation.
>
> Her daughter straightened her o=
ut and she stopped that. As a postscript, her son's problem was solved afte=
r she did Chandipath for a few more weeks.
>
> *=A0=A0=A0=A0=A0=A0 *=A0=A0=
=A0=A0=A0=A0 *
>
> Manish told me a few times that he "knows" when someone=
thinks of him.
>
> When we were staying at a hotel in Kurukshetra, Manish=
said to me one evening, "the hotel owner is thinking of me right now. He i=
s thinking about me and money." Interestingly, phone in the room rang in a =
minute and it was the hotel owner. He called to ask if we wanted to pay for=
the next day ahead instead of paying in the morning.
>
> *=A0=A0=A0=A0=A0=
=A0 *=A0=A0=A0=A0=A0=A0 *
>
> Manish came to Seatle, USA for a conference =
in fall 2005 and I met him physically for the first time then. After lunch,=
we were walking around. Suddenly, Manish declared, "there is a rudraaksha =
maalaa meant for your son close to here. I can sense it. Let us go and find=
it." We walked quite a distance. Then he said, "this is the place." There =
was a big country market kind of place in a small shopping complex. We went=
in, but found nothing. We came out of the complex. Manish looked around an=
d said, "no, this is the place. I was confused by the smell from the fish m=
arket inside this complex. Let us try again." We went in again and this tim=
e Manish took me inside a small alley and there was a small mom & pop kind =
of shop selling some Tibetan things. They had several Rudraaksha maalaas. M=
anish picked one, bought it and gave it for my son.
>
> *=A0=A0=A0=A0=A0=
=A0 *=A0=A0=A0=A0=A0=A0 *
>
> I mentioned this earlier. Manish told me one=
day that he "saw me" doing my daily Chandi homam while he was driving fast =
on a highway in UK. He lifted one hand in abhaya mudra (blessing pose) whil=
e driving. His wife asked what he was doing. He said he told her, "Narasimh=
a is doing homam right now. I am blessing him."
>
> When he mentioned this=
, I wanted to verify it. I normally wear red or yellow or white veshti and =
anga vastram (lower cloth and upper cloth) for my homam. That day I was wea=
ring a blue veshti and a blue T-shirt. I was gifted that blue veshti by a p=
riest and wore it only twice until now. So one is unlikely to *guess* this.=
I asked him, "if you saw me, tell me what kind of clothes I was wearing." =
He said, "Narasimha, it seemed like some shade of blue. You were wearing a =
T-shirt and it was also another shade of blue." He was correct. If one was =
merely guessing it, the probability of getting is correct was very very sma=
ll - almost zero.
>
> *=A0=A0=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0 *
>
> When =
we went to Pune, Delhi and Kurukshetra for the Krishna movie shooting, it r=
ained heavily. In May, it was a bit early for the monsoon rains. When we re=
ached the temple at Mayapur, Manish said that nature was pleased with the w=
ork on Krishna and rains wherever we went was a sign. Sometimes Manish says=
big-sounding things like this, which may give an impression that he is pro=
ud. But I realized that it is not because of pride, but he was simply makin=
g observations from the plane he is in. From where others are, they may sou=
nd weird or proud or pretentious.
>
> I kind of dismissed him, "well, it c=
ould be a coincidence. It is very hot here right now and I see no clouds an=
ywhere. If it rains here today, I will believe your theory."
>
> Manish se=
riously looked at the sky and nodded his head. Because it was too hot, we r=
etired into our room at the accommodation there, unpacked our stuff and got=
tripod etc ready. Within ten minutes, we heard loud thunders. In a few min=
utes, there was a heavy thunderstorm that lasted half an hour. There were p=
uddles of water everywhere. Manish remarked, "see, it rained here also. God=
s are happy with this work. This film is an important work." The rest of th=
e day and next day was perfect and we shot what we wanted.
>
> *=A0=A0=A0=
=A0=A0=A0 *=A0=A0=A0=A0=A0=A0 *
>
> During March 2006 Shata Chandi homam a=
t the Kaalikambal temple in Chennai where Mother gave a darshan to Manish a=
nd asked to start a homam movement, I was meditating in the garbhalaya one =
evening, sitting in front of Manish. We were both meditating on Savitri Gay=
atri mantra. After half hour or so, I lost normal awareness of my body and =
I felt like I was some all-pervading orange light. I saw that there was a p=
erson at the center of that light, who was emiting that light. When I looke=
d closer, it was Manish. After a little time, he suddenly transformed into =
a very famous saint from the past. I wondered "why did Manish change into t=
hat saint". That disturbed my focus and my regular self-awareness returned =
and I became aware that I was Narasimha meditating in that garbhalaya and M=
anish was sitting in front of me. I opened my eyes. At the same time, Manis=
h also opened his eyes. Without my saying anything, he asked "you saw me, n=
o?" I was surprised that he
> knew it. However, what baffled me the most w=
as why he transformed into that saint. I stuttered, "but...". Without my fi=
nishing it, he remarked, "you see Narasimha, the blessings of my guru of la=
st life are still with me. That is why you saw him in me!" He not only knew=
what I saw, but explained it succintly.
>
> *=A0=A0=A0=A0=A0=A0 *=A0=A0=
=A0=A0=A0=A0 *
>
> I was sleeping oneday. In the middle of the night, I wo=
ke up. When I was still on the bed and partially awake, my shakti rose. In =
other words, my self-awareness got refined. I first perceived a tremendous =
bolt of electricity going up in my back. Then, in a split second, my percep=
tion of that electricity changed from "shakti inside me" to "I inside shakt=
i". My changed perception was that there was a tremendous amount of shakti =
that was surging up like an ocean wave and encompassing everything that was=
there and that I was a very tiny particle in that tremendous wave. Moreove=
r, I also "heard" a specific beejaakshara being chanted together by million=
s of people, who were all tiny particles in that wave. That wave reverberat=
ed with the sound of that beejaakshara and I perceived that I too was chant=
ing that beejaakshara along with all. My mind was filled with that sound an=
d a kind of bliss. My self-awareness was that of a tiny particle filled wit=
h that sound
> and joy and nothing else. I was unaware of anything else. C=
ompared to my normal mental state, it was a very simple and yet fantastic s=
tate to be in. I was in that state for a while. Suddenly a thought that can=
be loosely expressed as "Amn't I on the bed in a room? How am I hearing th=
is loud sound? Are there people in the room" came to my mind. That thought =
disturbed the state of my mind and my shakti came down. In other words, I r=
eturned to the regular level of self-awareness and again perceived that I w=
as a body lying on a bed in a room. The bliss was gone and mind was again f=
illed with hundreds of thoughts as usual.
> =A0
> I mentioned this incident=
a few days later to Manish. When this happened, it was the middle of the n=
ight for me and morning for Manish. When I mentioned the incident and said =
that I heard the sound of a beejaakshara reverberating in the wave in which=
I was a small particle, Manish immediately said he knew it and also mentio=
ned the specific beejaakshara and asked "that is what you heard, right?" Th=
at was indeed correct. Moreover, I had never meditated with that beejaaksha=
ra before and it is not something one would expect me to have a mystical ex=
perience with.
>
> When I confirmed that was the beejaakshara I heard, Man=
ish shed some light: "I was at that time meditating with that beejaakshara.=
So and so deity came and filled my consciousness. I then went into a nice =
samadhi. Some people close to me may also have experienced that deity at th=
at time. But we should realize that this is all Her play and we are just ni=
mittas. What she does and why she does, she knows and we do not. We are jus=
t dummies observing what comes our way. We neither make anything happen nor=
should we desire anything to happen. Just be and observe. Do not be attrac=
ted or repelled by anything."
>
> *=A0=A0=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0 =
*
>
> When Manish called me in mid-2004, he told me, "You are doing good w=
ork by giving free astrology software and doing several poojas, but you are=
not experiencing anything. Time has now come for your Kundalini to awaken =
and for you to start experiencing things". I thought he was crazy. He sent =
me a Rudraaksha maalaa and asked me to do 2x108 times Gayatri mantra everyd=
ay using that maalaa while maintaining brahmacharya (celibacy) and keeping =
the back straight and without any body movement at all. I ignored the Rudra=
aksha maalaa sent by him for many months before starting the practice he wa=
nted in May 2005. I experienced something very intense, powerful, profound =
and life changing within 18 days of starting the practice.
>
> When I ment=
ioned what happened to him, he laughed and said, "now an irreversible trans=
formation has been kicked off". He said, "we two were born together many ti=
mes. Even if you think I am crazy, you cannot leave me and will be pulled t=
owards me. Such is our relationship. You don't know who you are and who I a=
m, but I do." He also told me then about his first phone call to me in 2004=
: "I did not have your phone number but wanted to connect with you. When I =
was in a trance after meditation, I simply picked up the phone and dialed w=
hatever digits my hand felt like pressing. Then I got you on the phone."
> =
> Though I still thought he was crazy, I knew that what I had experienced =
was too profound and the coincidence that it happened soon after starting t=
o use his maalaa was too strong, to ignore. I started to wonder if he was g=
enuine after all, but his manner of speaking was still too weird for me. I =
never hid my thoughts from him and shared freely.
>
> My journey since the=
n has been very interesting and I have shared parts of it on this yahoogrou=
p. Someone said Rajarshi's mails reminded of Vimalananda. There is indeed s=
omething Vimalananda-like about Manish. In fact, Manish says he is like a s=
piritual son to Vimalananda and holds Vimalananda in great esteem. I don't =
know Vimalananda, but I know Manish and I can imagine several things mentio=
ned by Vimalananda in "Aghora" series books being correct.
>
> Despite som=
e of his supernatural abilities that I have seen, like the ability to creat=
e a specific mystical experience in someone thousands of miles away, he ins=
ists that Devi does everything and he is just a small instrument and an obs=
erver of Devi's leelaa and a small player in the big game of chess being pl=
ayed by Devi. In fact, his main teaching to me was to improve devotion, fai=
th and surrender and give up doership of my actions.
>
> His teachings are=
sublime and yet practical. He is not content to explain theory, but practi=
cally demonstrates the weaknesses of mind and how to overcome them. Instead=
of swimming in modern pseudo-vedanta, he made me understand and appreciate=
duality and non-duality at the same time. He made me understand things thr=
ough experience. He brought great change in my attitude and thinking in the=
last 5.5 years of interaction. He destroyed my biases and expanded the hor=
izons of my understanding and gave a much better perspective.
>
> Most imp=
ortantly, using me as an instrument, he enabled many sincere spiritual seek=
ers to embrace the ancient Vedic sadhana of rishis - homam or fire ritual f=
or saattwik purposes. He tells me that one lakh (one hundred thousand) peop=
le will be doing homam on a regular basis one hundred years from now.
>
> =
As I said at the beginning of this email, inspiring sadhana is more importa=
nt than inspiring awe regarding specific personalities, though the latter s=
ometimes helps with the former.
>
> *=A0=A0=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=
=A0 *
>
> I will conclude with Manish's words I mentioned before:
>
> "My=
message is not that I am special, but it is that everyone is special. My a=
ssertion is not that I found god, but it is that everyone can and should fi=
nd god. I am a normal person. If I could find god, anybody could. As people=
do homam sincerely and unselfishly for a few years, there will be many peo=
ple who make great progress. World will be a changed place."
>
> "People s=
hould do sadhana. Don't waste time when you are on earth. Never give the ex=
cuse that you don't know how to do sadhana. Do whatever you can. If you kno=
w how to do homam, do homam. Otherwise do japam. Or you can sit down and do=
a bhajan chanting god's name. Do some sadhana or the other for as much tim=
e as you can. Don't worry about the results, but keep doing sadhana to the =
best of your ability."
>
> Best regards,
> Narasimha
> -------------------=
------------------------------------------------
> =A0 Free Jyotish Softwar=
e, Free Jyotish Lessons, Jyotish Writings,
> "Do It Yourself" ritual manual=
> =A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=
=A0=A0=A0=A0=A0 http://www.VedicAstrologer.org
> =A0=A0=A0=A0 Films that ma=
ke a difference: http://SaraswatiFilms.org
> =A0=A0=A0=A0 Spirituality: htt=
p://groups.yahoo.com/group/vedic-wisdom
> =A0 Jyotish writings: http://grou=
ps.yahoo.com/group/JyotishWritings
> --------------------------------------=
-----------------------------
>
> --- On Mon, 1/18/10, chaudhuri.krishnend=
u <krishnenduchdhr@...> wrote:
> From: chaudhuri.krishnendu <krishnenduchdh=
r@...>
> Subject: [vedic-wisdom] Resected Narasimhaji
> To: vedic-wisdom@ya=
hoogroups.com
> Date: Monday, January 18, 2010, 2:06 PM
>
>
>
>
>
>
>=
> =A0
>
>
>
>
>
>
>
>
>
> From time to t=
ime various sayings and incidents related to Manishji are scattered in this=
forum and maybe at other places.His site also contains
>
> some valuable =
materials.Will it not be nice to archive them as i feel they are great piec=
es of inspiration. We r immensely lucky that we have amongst us a "man of g=
od" of his stature.I may have overamplified the thing but from very first w=
hen i read about his gayatri sadhana procedure it felt me that he was someo=
ne special i dont know why and the recent experiences of rajarshi just asse=
rted that to a lot.
>
From acharyulug@... Wed Feb 17 11:08:36 2016

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Cc: vedic-wisdom@yahoogroups.com, pvr@...
In-Reply-To: <hj473c+7n2b@...>
MIME-Version: 1.0
From: Acharyulu <acharyulug@...>
Subject: On the experiences at Varanasi...
y=TAgG1PzDuvqTUt5taCdIumS2FK3H8N9J9iA32wkJizYNUk7vgw
X-Yahoo-Profile: acharyulug
--0-223899030-1263904945=:10147
Dear Rajarshi,
=A0 Namaste. What an inspiring recitation of the experience=

s. After reading the third day's experience about the "MOKUL", I wonder, is=
there religion among SPIRITS also.....I mean there are spirits of all reli=
gions floating around....I was, in my limited knowledge, thinking that the =
religion is only to the body...Please shed some light on this...
=A0 Naras=
imhaji, can you please enlighten on this...
=A0 Thanks a lot for sharing t=

hese experiences..
Acharyulu
--0-223899030-1263904945=:10147

top" style=3D"font: inherit;"><div id=3D"yiv343321393">Dear Rajarshi,<br><b=
r> Namaste. What an inspiring recitation of the experiences. After re=
ading the third day's experience about the "MOKUL", I wonder, is there reli=
gion among SPIRITS also.....I mean there are spirits of all religions float=
ing around....I was, in my limited knowledge, thinking that the religion is=
only to the body...Please shed some light on this...<br><br> Narasim=
haji, can you please enlighten on this...<br><br> Thanks a lot for sh=
aring these experiences..<br><br>Acharyulu<br>
</div></td></tr></table=
><br>
--0-223899030-1263904945=:10147--

Jan 2010 16:33:24 -0000
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16:33:24 -0000
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Date: Tue, 19 Jan 2010 08:33:24 -0800 (PST)
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MIME-Version: 1.0
Subject: cow dung cakes
y=CaFYHaK0MVGa_9UdWaMN8QOc5eTiYE4seMToyg9BW4jeksyEhV8
--0-1625603754-1263918804=:51808
I must thank the owner of this group for explaining how to do homam
i was wondering how to do it and it was a blessing to find this group
as I happen to have a cow which i feed with grass from our own farm which is pure
vegeterian and with out any artifical medicine
i have made cakes to size of 6 cm diameter
if anyone wants to have cow dung cakes i will send it to them at the least cost
i will start with rs 1 per cake + courier charges which will be rs 12 per kg within
tamilnadu and more for other indian states + shipping cost may be rs 10 per kg
i will sell only to this group members
Maha
--0-1625603754-1263918804=:51808
Content-Type: text/html; charset=us-ascii
<html><head><style type="text/css"></style></head><body><div style="font-family:times new roman,new
york,times,serif;font-size:12pt">I must thank the owner of this group for
explaining how to do homam<br>i was wondering how to do it and it was a blessing to
find this group<br>as I happen to have a cow which i feed with grass from our own
farm which is pure vegeterian and with out any artifical medicine<br>i have made
cakes to size of 6 cm diameter<br>if anyone wants to have cow dung cakes i will
send it to them at the least cost<br>i will start with rs 1 per cake + courier
charges which will be rs 12 per kg within tamilnadu and more for other indian
states + shipping cost may be rs 10 per kg<br>i will sell only to this group
members<br>Maha<br><br></div><br>
</body></html>
--0-1625603754-1263918804=:51808--

Jan 2010 18:57:31 -0000
2010 18:57:31 -0000
Date: Tue, 19 Jan 2010 18:57:31 -0000
Message-ID: <hj4var+bp0l@...>
MIME-Version: 1.0
X-Yahoo-Post-IP: 117.194.232.136
Subject: Manish Pandit picture
y=mFNutPLOBwcbS1UEAFup6XQcC6sRKkCUG4BxPgdzU3S8FYFY3Yabi2H7dWDqaf8
i have enlarged his pic from his site and uploaded in the files section.
no=
w anybody can download the picture of this great "man of god".
N.B. just h=
ave a look at those spelbinding eyes.his eyes say what he really is.
From kgopu_24@... Wed Feb 17 11:08:36 2016

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From: K Gopu <kgopu_24@...>
Subject: Re: [vedic-wisdom] On the experiences at Varanasi...
X-Yahoo-Group-Post: member; u=85726580; y=PrT5TxOgrjiySbNj60AFkQsTOwDoUaujASHVl-
IXyuhjGdg
X-Yahoo-Profile: kgopu_24
--0-468603678-1263952147=:64435
Dear shri narasimhaji and shri Rajarishis nandiji,

After going thro the exp=
eriences of Shri Manish at Kasi, I am wonderstruck.
I also like to add to t=
he query raised by SHri Acharayalu.
Only in Hindu religion(most of the cast=
es) they cremate the body whereas
in other religions they are buried after =
doing the last religious rites. Does
their soul wander? Can a similair sadh=
ana is possible on a body which is
buried and not creamted?
I also llike t=
o add from one of the mails in another group wherein the writer
has said th=
at the entire Kasi is filled up with shiva linga ie wherever u dig
the grou=
nd after some depth u find Shiva lingam and that is the reason
the whole of=
Kasi is energised and also in spite of caracass floating in
Ganges at Kasi=
yet the water is never polluted because of presence
of shiva lingam.
=C2=
=A0
regards,
k.gopu
--- On Tue, 1/19/10, Acharyulu <acharyulug@...=
> wrote:

Subject: [vedic-wisdom] O=
n the experiences at Varanasi...
To: rajarshi14@...
Cc: vedic-wisdo=
m@yahoogroups.com, pvr@...
Date: Tuesday, January 19, 2010, 6:12 PM=
=C2=A0
Dear Rajarshi,
=C2=A0 Namaste. What an inspiring recita=

tion of the experiences. After reading the third day's experience about the=
"MOKUL", I wonder, is there religion among SPIRITS also.....I mean there a=
re spirits of all religions floating around....I was, in my limited knowled=
ge, thinking that the religion is only to the body...Please shed some light=
on this...
=C2=A0 Narasimhaji, can you please enlighten on this...
=C2=
=A0 Thanks a lot for sharing these experiences. .
Acharyulu
--0-468603678-1263952147=:64435

top" style=3D"font: inherit;"><DIV>Dear shri narasimhaji and shri Rajarishi=
s nandiji,</DIV>
<DIV>After going thro the experiences of Shri Manish at Ka=
si, I am wonderstruck.</DIV>
<DIV>I also like to add to the query raised by=
SHri Acharayalu.</DIV>
<DIV>Only in Hindu religion(most of the castes) the=
y cremate the body whereas</DIV>
<DIV>in other religions they are buried af=
ter doing the last religious rites. Does</DIV>
<DIV>their soul wander? Can =
a similair sadhana is possible on a body which is </DIV>
<DIV>buried and no=
t creamted?</DIV>
<DIV>I also llike to add from one of the mails in another=
group wherein the writer</DIV>
<DIV>has said that the entire Kasi is fille=
d up with shiva linga ie wherever u dig</DIV>
<DIV>the ground after some de=
pth u find Shiva lingam and that is the reason</DIV>
<DIV>the whole of Kasi=
is energised and also in spite of caracass floating in</DIV>
<DIV>Ganges a=
t Kasi yet the water is never polluted because of presence</DIV>
<DIV>of sh=
iva lingam.</DIV>
<DIV> </DIV>
<DIV>regards,</DIV>
<DIV>k.gopu<BR><BR>=
<BR><BR>--- On <B>Tue, 1/19/10, Acharyulu <I><acharyulug@...></=
I></B> wrote:<BR></DIV>
<BLOCKQUOTE style=3D"PADDING-LEFT: 5px; MARGIN-LEFT=
: 5px; BORDER-LEFT: rgb(16,16,255) 2px solid"><BR>From: Acharyulu <achar=
yulug@...><BR>Subject: [vedic-wisdom] On the experiences at Varana=
si...<BR>To: rajarshi14@...<BR>Cc: vedic-wisdom@yahoogroups.com, pv=
r@...<BR>Date: Tuesday, January 19, 2010, 6:12 PM<BR><BR>
<DIV id=
=3Dyiv995066514><SPAN style=3D"DISPLAY: none"> </SPAN>
<DIV id=3Dygrp=
-text>
<DIV>
<TBODY>
<TR=
>
<TD vAlign=3Dtop>
<DIV id=3Dyiv343321393>Dear Rajarshi,<BR><BR> Nam=
aste. What an inspiring recitation of the experiences. After reading the th=
ird day's experience about the "MOKUL", I wonder, is there religion among S=
PIRITS also.....I mean there are spirits of all religions floating around..=
..I was, in my limited knowledge, thinking that the religion is only to the=
body...Please shed some light on this...<BR><BR> Narasimhaji, can yo=
u please enlighten on this...<BR><BR> Thanks a lot for sharing these =
experiences. .<BR><BR>Acharyulu<BR></DIV></TD></TR></TBODY></TABLE><BR></DI=
V></DIV></DIV></BLOCKQUOTE></td></tr></table><br>
--0-468603678-1263952147=:64435--

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--0-1708745899-1263964830=:63968
Namaste,
=C2=A0
Only in Hindu religion(most of the castes) they cremate the=
body whereas
in other religions they are buried after doing the last relig=
ious rites. Does
their soul wander? Can a similair sadhana is possible on a=
body which is
=C2=A0
=C2=A0
This specific sadhan=
a is basically a homa. So a fire is a must. Therefore it can be done only i=
n a body that is being cremated.
=C2=A0
Those who are expert in Aghor sadha=
nas, can and do perform many other kinds of sadhanas as well with a corpse,=
which do not require a fire. Like a Shav Sadhana etc. These can be done - =
so I have been told - on any fresh corpse (with some more specific requirem=
ents) irrespective of the religion of the person who died.
=C2=A0
I also l=
like to add from one of the mails in another group wherein the writer
has s=
aid that the entire Kasi is filled up with shiva linga ie wherever u dig
th=
e ground after some depth u find Shiva lingam and that is the reason
the wh=
ole of Kasi is energised
=C2=A0
The whole of Kashi is indeed energized. I h=
ad asked Manish this question. He said that scientifically speaking, Varana=
si exists between two rivers, Varuna and Asi. These flow in clockwise and a=
nti-clockwise directions around Kashi, therefore creating some subtle curre=
nt which pervade this whole city. However, a bigger query is whether this=
=C2=A0is an accidental creation of nature, or someone, something deliberate=
ly created the city in this way so that energies exist.
=C2=A0
-Regards
=C2=
=A0Rajarshi
--- On Wed, 20/1/10, K Gopu <kgopu_2=

4@...> wrote:

Subject: Re: [v=
edic-wisdom] On the experiences at Varanasi...
To: vedic-wisdom@yahoogroups=
.com
Date: Wednesday, 20 January, 2010, 7:19 AM
=C2=A0
Dear shri=
narasimhaji and shri Rajarishis nandiji,
After going thro the experiences =
of Shri Manish at Kasi, I am wonderstruck.
I also like to add to the query =
raised by SHri Acharayalu.
Only in Hindu religion(most of the castes) they =
cremate the body whereas
in other religions they are buried after doing the=
last religious rites. Does
their soul wander? Can a similair sadhana is po=
ssible on a body which is
I also llike to add fro=
m one of the mails in another group wherein the writer
has said that the en=
tire Kasi is filled up with shiva linga ie wherever u dig
the ground after =
some depth u find Shiva lingam and that is the reason
the whole of Kasi is =
energised and also in spite of caracass floating in
Ganges at Kasi yet the =
water is never polluted because of presence
of shiva lingam.
=C2=A0
regards=
,
k.gopu
--- On Tue, 1/19/10, Acharyulu <acharyulug@yahoo. com> wrote:
From: Acharyulu <acharyulug@yahoo. com>

Subject: [vedic-wisdom] On the exp=
eriences at Varanasi...
To: rajarshi14@yahoo. co.in
Cc: vedic-wisdom@ yahoo=
groups. com, pvr@charter. net
Date: Tuesday, January 19, 2010, 6:12 PM
=
=C2=A0
Dear Rajarshi,
=C2=A0 Namaste. What an inspiring recitation =

of the experiences. After reading the third day's experience about the "MOK=
UL", I wonder, is there religion among SPIRITS also.....I mean there are sp=
irits of all religions floating around....I was, in my limited knowledge, t=
hinking that the religion is only to the body...Please shed some light on t=
his...
=C2=A0 Narasimhaji, can you please enlighten on this...
=C2=A0 Tha=
nks a lot for sharing these experiences. .
Acharyulu
The I=
NTERNET now has a personality. YOURS! See your Yahoo! Homepage. http://in.y=
ahoo.com/
--0-1708745899-1263964830=:63968

top" style=3D"font: inherit;"><DIV>Namaste,</DIV>
<DIV> </DIV>
<DIV><E=
M>Only in Hindu religion(most of the castes) they cremate the body whereas<=
/EM></DIV>
<DIV><EM>in other religions they are buried after doing the last=
religious rites. Does</EM></DIV>
<DIV><EM>their soul wander? Can a similai=
r sadhana is possible on a body which is </EM></DIV>
<DIV><EM>buried and no=
t creamted?</EM></DIV>
<DIV><EM></EM> </DIV=
>
<DIV>This specific sadhana is basically a homa. So a fire is a must. Ther=
efore it can be done only in a body that is being cremated.</DIV>
<DIV>&nbs=
p;</DIV>
<DIV>Those who are expert in Aghor sadhanas, can and do perform ma=
ny other kinds of sadhanas as well with a corpse, which do not require a fi=
re. Like a Shav Sadhana etc. These can be done - so I have been told - on a=
ny fresh corpse (with some more specific requirements) irrespective of the =
religion of the person who died.</DIV>
<DIV><BR> </DIV>
<DIV><EM>I als=
o llike to add from one of the mails in another group wherein the writer</E=
M></DIV>
<DIV><EM>has said that the entire Kasi is filled up with shiva lin=
ga ie wherever u dig</EM></DIV>
<DIV><EM>the ground after some depth u find=
Shiva lingam and that is the reason</EM></DIV>
<DIV><EM>the whole of Kasi =
is energised</EM></DIV>
<DIV> </DIV>
<DIV>The whole of Kashi is indeed=
energized. I had asked Manish this question. He said that scientifically s=
peaking, Varanasi exists between two rivers, Varuna and Asi. These flow in =
clockwise and anti-clockwise directions around Kashi, therefore creating so=
me subtle current which pervade this whole city. However, a bigger query is=
whether this is an accidental creation of nature, or someone, somethi=
ng deliberately created the city in this way so that energies exist.</DIV>
=
<DIV> </DIV>
<DIV>-Regards</DIV>
<DIV><BR></=
DIV>
<DIV><EM><STRONG>
<DIV class=3DMsoNormal><STRONG><SPAN style=3D"FONT-S=
IZE: 10pt; COLOR: navy; FONT-FAMILY: Verdana"><FONT face=3DCourier color=3D=
#000000 size=3D3><FONT color=3D#00007f>Rama Naama Satya Hai..</FONT></FONT>=
</SPAN></STRONG></DIV></STRONG></EM></DIV><BR><BR>--- On <B>Wed, 20/1/10, K=
Gopu <I><kgopu_24@...></I></B> wrote:<BR>
<BLOCKQUOTE style=
=3D"PADDING-LEFT: 5px; MARGIN-LEFT: 5px; BORDER-LEFT: rgb(16,16,255) 2px so=
lid"><BR>From: K Gopu <kgopu_24@...><BR>Subject: Re: [vedic-w=
isdom] On the experiences at Varanasi...<BR>To: vedic-wisdom@...=
m<BR>Date: Wednesday, 20 January, 2010, 7:19 AM<BR><BR>
<DIV id=3Dyiv186244=
9860><SPAN style=3D"DISPLAY: none"> </SPAN>
<DIV=
>
<TBODY>
<TR>
<TD vAlig=
n=3Dtop>
<DIV>Dear shri narasimhaji and shri Rajarishis nandiji,</DIV>
<DIV=
>After going thro the experiences of Shri Manish at Kasi, I am wonderstruck=
.</DIV>
<DIV>I also like to add to the query raised by SHri Acharayalu.</DI=
V>
<DIV>Only in Hindu religion(most of the castes) they cremate the body wh=
ereas</DIV>
<DIV>in other religions they are buried after doing the last re=
ligious rites. Does</DIV>
<DIV>their soul wander? Can a similair sadhana is=
possible on a body which is </DIV>
<DIV>buried and not creamted?</DIV>
<DI=
V>I also llike to add from one of the mails in another group wherein the wr=
iter</DIV>
<DIV>has said that the entire Kasi is filled up with shiva linga=
ie wherever u dig</DIV>
<DIV>the ground after some depth u find Shiva ling=
am and that is the reason</DIV>
<DIV>the whole of Kasi is energised and als=
o in spite of caracass floating in</DIV>
<DIV>Ganges at Kasi yet the water =
is never polluted because of presence</DIV>
<DIV>of shiva lingam.</DIV>
<DI=
V> </DIV>
<DIV>regards,</DIV>
<DIV>k.gopu<BR><BR><BR><BR>--- On <B>Tue=
, 1/19/10, Acharyulu <I><acharyulug@yahoo. com></I></B> wrote:<BR></D=
IV>
<BLOCKQUOTE style=3D"BORDER-LEFT: rgb(16,16,255) 2px solid"><BR>From: A=
charyulu <acharyulug@yahoo. com><BR>Subject: [vedic-wisdom] On the ex=
periences at Varanasi...<BR>To: rajarshi14@yahoo. co.in<BR>Cc: vedic-wisdom=
@ yahoogroups. com, pvr@charter. net<BR>Date: Tuesday, January 19, 2010, 6:=
12 PM<BR><BR>
<DIV id=3Dygrp-te=
xt>
<DIV>
<TBODY>
<TR>
<=
TD vAlign=3Dtop>
<DIV id=3Dyiv343321393>Dear Rajarshi,<BR><BR> Namast=
e. What an inspiring recitation of the experiences. After reading the third=
day's experience about the "MOKUL", I wonder, is there religion among SPIR=
ITS also.....I mean there are spirits of all religions floating around....I=
was, in my limited knowledge, thinking that the religion is only to the bo=
dy...Please shed some light on this...<BR><BR> Narasimhaji, can you p=
lease enlighten on this...<BR><BR> Thanks a lot for sharing these exp=
eriences. .<BR><BR>Acharyulu<BR></DIV></TD></TR></TBODY></TABLE><BR></DIV><=
/DIV></DIV></BLOCKQUOTE></TD></TR></TBODY></TABLE><BR></DIV></DIV></DIV></B=
LOCKQUOTE></td></tr></table><br>
<hr size=3D1></hr>
The I=
NTERNET now has a personality. YOURS! <a href=3D"http://in.rd.yahoo.com/tag=
line_yyi_1/*http://in.yahoo.com/" target=3D"_blank">See your Yahoo! Homepag=
e</a>.
--0-1708745899-1263964830=:63968--

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Jan 2010 10:40:52 IST
Date: Wed, 20 Jan 2010 10:40:52 +0530 (IST)
In-Reply-To: <432440.10147.qm@...>
MIME-Version: 1.0
y=f5FVXVXqNbvxLTKeaJWfzginjeXFjS8Y2H74HCHiqQ7N07Acig
--0-1090177787-1263964252=:26671
Namaste Acharyulu,
=C2=A0
I can only take a guess at replying to this. What=
I say may or maynot be correct.=C2=A0
=C2=A0
Generally, what is called a =
Yaksha/Yakshini, an Angel in Christianity and a Mokul in Islam, are beings =
of similar potential.=C2=A0 In different religions, we will find that the d=
escriptions of different planes like heaven and hell are provided different=
ly, and it is not just people who reach=C2=A0there after death, but there a=
re beings in different realms who are born in these planes and exist their =
in totality. If they were all equal, why are descriptions provided of these=
places different in different cultures? Maybe because, in the world of dua=
lity there is much more than what meets the five human senses.
=C2=A0
The =
mind that we have, may not end when the body ends, similar at the different=
realms there could well be a similar operating software (like our human mi=
nd) through which things are percieved and things appear as diverse or more=
than what we experience in this realm. The world of duality is indeed comp=
lex. Often what happens in this plane has a precursor in the astral worlds,=
good or bad, it is said. Aurobindo mentions this in his writings clearly. =
So it is possible that there are ethereal beings in different realms who se=
lf identify with different astral aspects of our world.=C2=A0Bottomline, th=
e world of duality is immensely complex.=C2=A0=C2=A0
=C2=A0
I am not sure i=
f it answers your query apty, but I just gave it a honest shot.
=C2=A0
-Reg=
ards
=C2=A0Rajarshi
--- On Tue, 19/1/10, Achary=

ulu <acharyulug@...> wrote:

=
Subject: [vedic-wisdom] On the experiences at Varanasi...
To: rajarshi14@ya=
hoo.co.in
Cc: vedic-wisdom@yahoogroups.com, pvr@...
Date: Tuesday, =
19 January, 2010, 6:12 PM
=C2=A0
Dear Rajarshi,
=C2=A0 Namaste.=
What an inspiring recitation of the experiences. After reading the third d=
ay's experience about the "MOKUL", I wonder, is there religion among SPIRIT=
S also.....I mean there are spirits of all religions floating around....I w=
as, in my limited knowledge, thinking that the religion is only to the body=
...Please shed some light on this...
=C2=A0 Narasimhaji, can you please en=

lighten on this...
=C2=A0 Thanks a lot for sharing these experiences. .
A=
charyulu
The INTERNET now has a personality. YOURS! See your=

Yahoo! Homepage. http://in.yahoo.com/
--0-1090177787-1263964252=:26671

top" style=3D"font: inherit;"><DIV>Namaste Acharyulu,</DIV>
<DIV> </DI=
V>
<DIV>I can only take a guess at replying to this. What I say may or mayn=
ot be correct. </DIV>
<DIV> </DIV>
<DIV>Generally, what is calle=
d a Yaksha/Yakshini, an Angel in Christianity and a Mokul in Islam, are bei=
ngs of similar potential. In different religions, we will find that t=
he descriptions of different planes like heaven and hell are provided diffe=
rently, and it is not just people who reach there after death, but the=
re are beings in different realms who are born in these planes and exist th=
eir in totality. If they were all equal, why are descriptions provided of t=
hese places different in different cultures? Maybe because, in the world of=
duality there is much more than what meets the five human senses. </DIV>
<=
DIV> </DIV>
<DIV>The mind that we have, may not end when the body ends=
, similar at the different realms there could well be a similar operating s=
oftware (like our human mind) through which things are percieved and things=
appear as diverse or more than what we experience in this realm. The world=
of duality is indeed complex. Often what happens in this plane has a precu=
rsor in the astral worlds, good or bad, it is said. Aurobindo mentions this=
in his writings clearly. So it is possible that there are ethereal beings =
in different realms who self identify with different astral aspects of our =
world. Bottomline, the world of duality is immensely complex. &nb=
sp;</DIV>
<DIV> </DIV>
<DIV>I am not sure if it answers your query apt=
y, but I just gave it a honest shot.</DIV>
<DIV> </DIV>
<DIV>-Regards<=
/DIV>
<DIV> Rajarshi<BR><BR><BR></DIV>
<DIV><EM><STRONG>
<DIV class=3D=
MsoNormal><STRONG><SPAN style=3D"FONT-SIZE: 10pt; COLOR: navy; FONT-FAMILY:=
Verdana"><FONT face=3DCourier color=3D#000000 size=3D3><FONT color=3D#0000=
7f>Rama Naama Satya Hai..</FONT></FONT></SPAN></STRONG></DIV></STRONG></EM>=
</DIV><BR><BR>--- On <B>Tue, 19/1/10, Acharyulu <I><acharyulug@...=
></I></B> wrote:<BR>
<BLOCKQUOTE style=3D"PADDING-LEFT: 5px; MARGIN-LEFT=
: 5px; BORDER-LEFT: rgb(16,16,255) 2px solid"><BR>From: Acharyulu <achar=
yulug@...><BR>Subject: [vedic-wisdom] On the experiences at Varana=
si...<BR>To: rajarshi14@...<BR>Cc: vedic-wisdom@yahoogroups.com, pv=
r@...<BR>Date: Tuesday, 19 January, 2010, 6:12 PM<BR><BR>
<DIV id=
=3Dyiv790855799><SPAN style=3D"DISPLAY: none"> </SPAN>
<DIV id=3Dygrp=
-text>
<DIV>
<TBODY>
<TR=
>
<TD vAlign=3Dtop>
<DIV id=3Dyiv343321393>Dear Rajarshi,<BR><BR> Nam=
aste. What an inspiring recitation of the experiences. After reading the th=
ird day's experience about the "MOKUL", I wonder, is there religion among S=
PIRITS also.....I mean there are spirits of all religions floating around..=
..I was, in my limited knowledge, thinking that the religion is only to the=
body...Please shed some light on this...<BR><BR> Narasimhaji, can yo=
u please enlighten on this...<BR><BR> Thanks a lot for sharing these =
experiences. .<BR><BR>Acharyulu<BR></DIV></TD></TR></TBODY></TABLE><BR></DI=
V></DIV></DIV></BLOCKQUOTE></td></tr></table><br>
<hr size=
=3D1></hr>
The INTERNET now has a personality. YOURS! <a href=3D"http://in=
.rd.yahoo.com/tagline_yyi_1/*http://in.yahoo.com/" target=3D"_blank">See yo=
ur Yahoo! Homepage</a>.
--0-1090177787-1263964252=:26671--
From kgopu_24@... Wed Feb 17 11:08:36 2016

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--0-1354088171-1263966378=:58083
dear Sri Rajarshi nandy,

thank u very much for ur clarification.
=C2=A0
reg=
ards,
k.gopu
--- On Wed, 1/20/10, rajarshi nandy <rajarshi14@...=

> wrote:

Subject: Re: [vedi=
c-wisdom] On the experiences at Varanasi...
To: vedic-wisdom@...=
m
=C2=A0
Namaste,
=
=C2=A0
Only in Hindu religion(most of the castes) they cremate the body whe=
reas
in other religions they are buried after doing the last religious rite=
s. Does
their soul wander? Can a similair sadhana is possible on a body whi=
ch is
=C2=A0
=C2=A0
This specific sadhana is basi=
cally a homa. So a fire is a must. Therefore it can be done only in a body =
that is being cremated.
=C2=A0
Those who are expert in Aghor sadhanas, can =
and do perform many other kinds of sadhanas as well with a corpse, which do=
not require a fire. Like a Shav Sadhana etc. These can be done - so I have=
been told - on any fresh corpse (with some more specific requirements) irr=
espective of the religion of the person who died.
=C2=A0
I also llike to a=
dd from one of the mails in another group wherein the writer
has said that =
the entire Kasi is filled up with shiva linga ie wherever u dig
the ground =
after some depth u find Shiva lingam and that is the reason
the whole of Ka=
si is energised
=C2=A0
The whole of Kashi is indeed energized. I had asked =
Manish this question. He said that scientifically speaking, Varanasi exists=
between two rivers, Varuna and Asi. These flow in clockwise and anti-clock=
wise directions around Kashi, therefore creating some subtle current which =
pervade this whole city. However, a bigger query is whether this=C2=A0is an=
accidental creation of nature, or someone, something deliberately created =
the city in this way so that energies exist.
=C2=A0
-Regards
=C2=A0Rajarshi=
--- On Wed, 20/1/10, K Gopu <kgopu_24@yahoo. co=

.uk> wrote:
From: K Gopu <kgopu_24@yahoo. co.uk>

Subject: Re: [vedic-wisd=
om] On the experiences at Varanasi...
Da=
te: Wednesday, 20 January, 2010, 7:19 AM
=C2=A0
Dear shri narasimh=

aji and shri Rajarishis nandiji,
After going thro the experiences of Shri M=
anish at Kasi, I am wonderstruck.
I also like to add to the query raised by=
SHri Acharayalu.
Only in Hindu religion(most of the castes) they cremate t=
he body whereas
in other religions they are buried after doing the last rel=
igious rites. Does
their soul wander? Can a similair sadhana is possible on=
a body which is
I also llike to add from one of =
the mails in another group wherein the writer
has said that the entire Kasi=
is filled up with shiva linga ie wherever u dig
the ground after some dept=
h u find Shiva lingam and that is the reason
the whole of Kasi is energised=
and also in spite of caracass floating in
Ganges at Kasi yet the water is =
never polluted because of presence
of shiva lingam.
=C2=A0
regards,
k.gopu
=
--- On Tue, 1/19/10, Acharyulu <acharyulug@yahoo. com> wrote:
From: Ac=
haryulu <acharyulug@yahoo. com>
Subject: [vedic-wisdom] On the experiences =
at Varanasi...
Cc: vedic-wisdom@ yahoogroups. c=
om, pvr@charter. net
=C2=A0
=
Dear Rajarshi,
=C2=A0 Namaste. What an inspiring recitation of the expe=

riences. After reading the third day's experience about the "MOKUL", I wond=
er, is there religion among SPIRITS also.....I mean there are spirits of al=
l religions floating around....I was, in my limited knowledge, thinking tha=
t the religion is only to the body...Please shed some light on this...
=C2=
=A0 Narasimhaji, can you please enlighten on this...
=C2=A0 Thanks a lot f=

or sharing these experiences. .
Acharyulu
The INTERNET now has a pers=

onality. YOURS! See your Yahoo! Homepage.
--0-1354088171-1263966378=:58083

top" style=3D"font: inherit;"><DIV>dear Sri Rajarshi nandy,</DIV>
<DIV>than=
k u very much for ur clarification.</DIV>
<DIV> </DIV>
<DIV>regards,</=
DIV>
<DIV>k.gopu<BR><BR><BR><BR>--- On <B>Wed, 1/20/10, rajarshi nandy <I>&=
lt;rajarshi14@...></I></B> wrote:<BR></DIV>
<BLOCKQUOTE style=3D=
"PADDING-LEFT: 5px; MARGIN-LEFT: 5px; BORDER-LEFT: rgb(16,16,255) 2px solid=
"><BR>From: rajarshi nandy <rajarshi14@...><BR>Subject: Re: [=
vedic-wisdom] On the experiences at Varanasi...<BR>To: vedic-wisdom@yahoogr=
oups.com<BR>Date: Wednesday, January 20, 2010, 10:50 AM<BR><BR>
<DIV id=3Dy=
iv1628445768><SPAN style=3D"DISPLAY: none"> </SPAN>
<DIV id=3Dygrp-te=
xt>
<DIV>
<TBODY>
<TR>
<=
TD vAlign=3Dtop>
<DIV>Namaste,</DIV>
<DIV> </DIV>
<DIV><EM>Only in Hin=
du religion(most of the castes) they cremate the body whereas</EM></DIV>
<D=
IV><EM>in other religions they are buried after doing the last religious ri=
tes. Does</EM></DIV>
<DIV><EM>their soul wander? Can a similair sadhana is =
possible on a body which is </EM></DIV>
<DIV><EM>buried and not creamted?</=
EM></DIV>
<DIV>This s=
pecific sadhana is basically a homa. So a fire is a must. Therefore it can =
be done only in a body that is being cremated.</DIV>
<DIV> </DIV>
<DIV=
>Those who are expert in Aghor sadhanas, can and do perform many other kind=
s of sadhanas as well with a corpse, which do not require a fire. Like a Sh=
av Sadhana etc. These can be done - so I have been told - on any fresh corp=
se (with some more specific requirements) irrespective of the religion of t=
he person who died.</DIV>
<DIV><BR> </DIV>
<DIV><EM>I also llike to ad=
d from one of the mails in another group wherein the writer</EM></DIV>
<DIV=
><EM>has said that the entire Kasi is filled up with shiva linga ie whereve=
r u dig</EM></DIV>
<DIV><EM>the ground after some depth u find Shiva lingam=
and that is the reason</EM></DIV>
<DIV><EM>the whole of Kasi is energised<=
/EM></DIV>
<DIV> </DIV>
<DIV>The whole of Kashi is indeed energized. I=
had asked Manish this question. He said that scientifically speaking, Vara=
nasi exists between two rivers, Varuna and Asi. These flow in clockwise and=
anti-clockwise directions around Kashi, therefore creating some subtle cur=
rent which pervade this whole city. However, a bigger query is whether this=
is an accidental creation of nature, or someone, something deliberate=
ly created the city in this way so that energies exist.</DIV>
<DIV> </=
DIV>
<DIV>-Regards</DIV>
<DIV><BR></DIV>
<DIV><EM=
><STRONG>
<DIV class=3DMsoNormal><STRONG><SPAN style=3D"FONT-SIZE: 10pt; CO=
LOR: navy; FONT-FAMILY: Verdana"><FONT face=3DCourier color=3D#000000 size=
=3D3><FONT color=3D#00007f>Rama Naama Satya Hai..</FONT></FONT></SPAN></STR=
ONG></DIV></STRONG></EM></DIV><BR><BR>--- On <B>Wed, 20/1/10, K Gopu <I><=
;kgopu_24@yahoo. co.uk></I></B> wrote:<BR>
<BLOCKQUOTE style=3D"BORDER-L=
EFT: rgb(16,16,255) 2px solid"><BR>From: K Gopu <kgopu_24@yahoo. co.uk&g=
t;<BR>Subject: Re: [vedic-wisdom] On the experiences at Varanasi...<BR>To: =
vedic-wisdom@ yahoogroups. com<BR>Date: Wednesday, 20 January, 2010, 7:19 A=
M<BR><BR>
<DIV id=3Dygrp-text>=
<DIV>
<TBODY>
<TR>
<TD =
vAlign=3Dtop>
<DIV>Dear shri narasimhaji and shri Rajarishis nandiji,</DIV>=
<DIV>After going thro the experiences of Shri Manish at Kasi, I am wonders=

truck.</DIV>
<DIV>I also like to add to the query raised by SHri Acharayalu=
.</DIV>
<DIV>Only in Hindu religion(most of the castes) they cremate the bo=
dy whereas</DIV>
<DIV>in other religions they are buried after doing the la=
st religious rites. Does</DIV>
<DIV>their soul wander? Can a similair sadha=
na is possible on a body which is </DIV>
<DIV>buried and not creamted?</DIV=
>
<DIV>I also llike to add from one of the mails in another group wherein t=
he writer</DIV>
<DIV>has said that the entire Kasi is filled up with shiva =
linga ie wherever u dig</DIV>
<DIV>the ground after some depth u find Shiva=
lingam and that is the reason</DIV>
<DIV>the whole of Kasi is energised an=
d also in spite of caracass floating in</DIV>
<DIV>Ganges at Kasi yet the w=
ater is never polluted because of presence</DIV>
<DIV>of shiva lingam.</DIV=
>
<DIV> </DIV>
<DIV>regards,</DIV>
<DIV>k.gopu<BR><BR><BR><BR>--- On <=
B>Tue, 1/19/10, Acharyulu <I><acharyulug@yahoo. com></I></B> wrote:<B=
R></DIV>
<BLOCKQUOTE style=3D"BORDER-LEFT: rgb(16,16,255) 2px solid"><BR>Fr=
om: Acharyulu <acharyulug@yahoo. com><BR>Subject: [vedic-wisdom] On t=
he experiences at Varanasi...<BR>To: rajarshi14@yahoo. co.in<BR>Cc: vedic-w=
isdom@ yahoogroups. com, pvr@charter. net<BR>Date: Tuesday, January 19, 201=
0, 6:12 PM<BR><BR>
<DIV id=3Dyg=
rp-text>
<DIV>
<TBODY>
<=
TR>
<TD vAlign=3Dtop>
<DIV id=3Dyiv343321393>Dear Rajarshi,<BR><BR> N=
amaste. What an inspiring recitation of the experiences. After reading the =
third day's experience about the "MOKUL", I wonder, is there religion among=
SPIRITS also.....I mean there are spirits of all religions floating around=
....I was, in my limited knowledge, thinking that the religion is only to t=
he body...Please shed some light on this...<BR><BR> Narasimhaji, can =
you please enlighten on this...<BR><BR> Thanks a lot for sharing thes=
e experiences. .<BR><BR>Acharyulu<BR></DIV></TD></TR></TBODY></TABLE><BR></=
DIV></DIV></DIV></BLOCKQUOTE></TD></TR></TBODY></TABLE><BR></DIV></DIV></DI=
V></BLOCKQUOTE></TD></TR></TBODY></TABLE><BR>
<HR SIZE=3D1>
The INTERNET no=
w has a personality. YOURS! <A href=3D"http://in.rd.yahoo.com/tagline_yyi_1=
/*http://in.yahoo.com/" target=3D_blank rel=3Dnofollow>See your Yahoo! Home=
page</A>.
<DIV></DIV></DIV></DIV></BLOCKQUOTE></td></tr></table><br>
--0-1354088171-1263966378=:58083--

Message-ID: <442325.85481.qm@...>
X-YMail-OSG:
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1OtgyMdEGuagZOkttSuAu_2h_wn2OU5ds_Aq2.JpL3H4b0d5GBbRu1_exKN3xoIGaG6VJuR_4kGcYw6RRsV
9lY8JuByRsVe9D9GmnxTXLeww6cWzJ_rWzKPzjsgi6n9S93sGiN4YiWH_Ybhkm5L1NK
Jan 2010 00:29:34 PST
Date: Wed, 20 Jan 2010 00:29:34 -0800 (PST)
In-Reply-To: <73106.26671.qm@...>
MIME-Version: 1.0
y=KYGYwXfDWtJtx6MG1Tx5p_1gwtlsESSFknSeAuxAsS4UlwpvZw
--0-1355569662-1263976174=:85481
Dear Rajarshi Ji,
=C2=A0 Thanks indeed for the reply. O.K. I understand th=

at the Yakshas / Mokuls/ Angels are all different beings altogether as you =
have said.... that leads me to more confusion about oneness of God. Then, w=
ho is the highest God?
=C2=A0 Also, I have another query about the presenc=

e of the "Mighty Bull". Did Manish Ji tell anything about not choosing that=
place and chosen other end of the shamshan. My query is when Manikarnika w=
as entirely protected by Shiva as it was revealed by Manish Ji , what was i=
t causing this situation wherein you felt uncomfortable and Manish Ji lead =
you to the other end of the Shamshan.
=C2=A0 Thank you very much in advan=

ce for answering the query which lead me to more profound confusion. Thanks=
again,
Acharyulu
--- On Tue, 1/19/10, rajarshi nandy <rajarshi14@yahoo.c=

o.in> wrote:

Subject: Re: [v=
edic-wisdom] On the experiences at Varanasi...
To: vedic-wisdom@yahoogroups=
.com
=C2=A0
=
Namaste Acharyulu,
=C2=A0
I can only take a guess at repl=
ying to this. What I say may or maynot be correct.=C2=A0
=C2=A0
Generally,=
what is called a Yaksha/Yakshini, an Angel in Christianity and a Mokul in =
Islam, are beings of similar potential.=C2=A0 In different religions, we wi=
ll find that the descriptions of different planes like heaven and hell are =
provided differently, and it is not just people who reach=C2=A0there after =
death, but there are beings in different realms who are born in these plane=
s and exist their in totality. If they were all equal, why are descriptions=
provided of these places different in different cultures? Maybe because, i=
n the world of duality there is much more than what meets the five human se=
nses.
=C2=A0
The mind that we have, may not end when the body ends, simila=
r at the different realms there could well be a similar operating software =
(like our human mind) through which things are percieved and things appear =
as diverse or more than what we experience in this realm. The world of dual=
ity is indeed complex. Often what happens in this plane has a precursor in =
the astral worlds, good or bad, it is said. Aurobindo mentions this in his =
writings clearly. So it is possible that there are ethereal beings in diffe=
rent realms who self identify with different astral aspects of our world.=
=C2=A0Bottomline, the world of duality is immensely complex.=C2=A0=C2=A0
=
=C2=A0
I am not sure if it answers your query apty, but I just gave it a ho=
nest shot.
=C2=A0
-Regards
=C2=A0Rajarshi
--- O=
n Tue, 19/1/10, Acharyulu <acharyulug@yahoo. com> wrote:
From: Acharyulu =
<acharyulug@yahoo. com>
Subject: [vedic-wisdom] On the experiences at Varan=
asi...
Cc: vedic-wisdom@ yahoogroups. com, pvr@=
charter. net
=C2=A0
Dear =
Rajarshi,
=C2=A0 Namaste. What an inspiring recitation of the experiences.=

After reading the third day's experience about the "MOKUL", I wonder, is t=
here religion among SPIRITS also.....I mean there are spirits of all religi=
ons floating around....I was, in my limited knowledge, thinking that the re=
ligion is only to the body...Please shed some light on this...
=C2=A0 Nara=
simhaji, can you please enlighten on this...
=C2=A0 Thanks a lot for shari=

ng these experiences. .
Acharyulu
The INTERNET now has a per=

sonality. YOURS! See your Yahoo! Homepage.
--0-1355569662-1263976174=:85481

top" style=3D"font: inherit;">Dear Rajarshi Ji,<br><br> Thanks indeed=
for the reply. O.K. I understand that the Yakshas / Mokuls/ Angels are all=
different beings altogether as you have said.... that leads me to more con=
fusion about oneness of God. Then, who is the highest God?<br><br> Al=
so, I have another query about the presence of the "Mighty Bull". Did Manis=
h Ji tell anything about not choosing that place and chosen other end of th=
e shamshan. My query is when Manikarnika was entirely protected by Shiva as=
it was revealed by Manish Ji , what was it causing this situation wherein =
you felt uncomfortable and Manish Ji lead you to the other end of the Shams=
han. <br><br> Thank you very much in advance for answering the query =
which lead me to more profound confusion. Thanks again,<br><br>Acharyulu<br=
><br>--- On <b>Tue, 1/19/10, rajarshi nandy
<i><rajarshi14@...&=
gt;</i></b> wrote:<br><blockquote style=3D"border-left: 2px solid rgb(16, 1=
6, 255); margin-left: 5px; padding-left: 5px;"><br>From: rajarshi nandy <=
;rajarshi14@...><br>Subject: Re: [vedic-wisdom] On the experienc=
es at Varanasi...<br>To: vedic-wisdom@yahoogroups.com<br>Date: Tuesday, Jan=
uary 19, 2010, 9:10 PM<br><br><div id=3D"yiv768325081">
<span style=3D=
"display: none;"> </span>
=
<p><table border=3D"0" cellpadding=3D"0" cellspacing=3D"0"><tbody><tr=
><td style=3D"font-family: inherit; font-style: inherit; font-variant: inhe=
rit; font-weight: inherit; font-size: inherit; line-height: inherit; font-s=
ize-adjust: inherit; font-stretch: inherit; -x-system-font: none;" valign=
=3D"top"><div>Namaste Acharyulu,</div>
<div> </div>
<div>I can only ta=
ke a guess at replying to this. What I say may or maynot be correct. =
</div>
<div> </div>
<div>Generally, what is called a Yaksha/Yakshini, =
an Angel in Christianity and a Mokul in Islam, are beings of similar potent=
ial. In different religions, we will find that the descriptions of di=
fferent planes like heaven and hell are provided differently, and it is not=
just people who reach there after death, but there are beings in diff=
erent realms who are born in these planes and exist their in totality. If t=
hey were all equal, why are descriptions provided of these places different=
in different cultures? Maybe because, in the world of duality there is muc=
h more than what meets the five human senses. </div>
<div> </div>
<div=
>The mind that we have, may not end when the body ends, similar at the diff=
erent realms there could well be a similar operating software (like our hum=
an mind) through which things are percieved and things appear as diverse or=
more than what we experience in this realm. The world of duality is indeed=
complex. Often what happens in this plane has a precursor in the astral wo=
rlds, good or bad, it is said. Aurobindo mentions this in his writings clea=
rly. So it is possible that there are ethereal beings in different realms w=
ho self identify with different astral aspects of our world. Bottomlin=
e, the world of duality is immensely complex. </div>
<div> =
</div>
<div>I am not sure if it answers your query apty, but I just gave it=
a honest shot.</div>
<div> </div>
<div>-Regards</div>
<div> Raja=
rshi<br><br><br></div>
<div><em><strong>
<div class=3D"MsoNormal"><strong><=
span style=3D"font-size: 10pt; color: navy; font-family: Verdana;"><font si=
ze=3D"3" color=3D"#000000" face=3D"Courier"><font color=3D"#00007f">Rama Na=
ama Satya Hai..</font></font></span></strong></div></strong></em></div><br>=
<br>--- On <b>Tue, 19/1/10, Acharyulu <i><acharyulug@yahoo. com></i><=
/b> wrote:<br>
<blockquote style=3D"border-left: 2px solid rgb(16, 16, 255)=
;"><br>From: Acharyulu <acharyulug@yahoo. com><br>Subject: [vedic-wis=
dom] On the experiences at Varanasi...<br>To: rajarshi14@yahoo. co.in<br>Cc=
: vedic-wisdom@ yahoogroups. com, pvr@charter. net<br>Date: Tuesday, 19 Jan=
uary, 2010, 6:12 PM<br><br>
<=
div id=3D"ygrp-text">
<div>
<table border=3D"0" cellpadding=3D"0" cellspaci=
ng=3D"0">
<tbody>
<tr>
<td valign=3D"top">
<div id=3D"yiv343321393">Dear Ra=
jarshi,<br><br> Namaste. What an inspiring recitation of the experien=
ces. After reading the third day's experience about the "MOKUL", I wonder, =
is there religion among SPIRITS also.....I mean there are spirits of all re=
ligions floating around....I was, in my limited knowledge, thinking that th=
e religion is only to the body...Please shed some light on this...<br><br>&=
nbsp; Narasimhaji, can you please enlighten on this...<br><br> Thanks=
a lot for sharing these experiences. .<br><br>Acharyulu<br></div></td></tr=
></tbody></table><br></div></div></div></blockquote></td></tr></tbody></tab=
le><br>
</p><hr size=3D"1">
OURS! <a rel=3D"nofollow" target=3D"_blank" href=3D"http://in.rd.yahoo.com/=
tagline_yyi_1/*http://in.yahoo.com/">See your Yahoo! Homepage</a>.<p></p>
=
</div>
--0-1355569662-1263976174=:85481--

Message-ID: <728873.39645.qm@...>
X-YMail-OSG:
hLx1YRoVM1kvQ_IC7x4HPW9v.rEn.qxOlstp8po.WXlvMou3nSaUhhXo7xJGBPNwntNCSQ7xr38gMnorLjR
m3mrcBs7hz3KAp_idSsN68rev6SComb8h8uKLfpJniT9PXK2fONLG8ybXISvHQX.7T0UoUj_2mFatAfZy13
V6t8TdtJXJ4dbbeTnrVNU6tpDHJNFhSyHz0LGLob1PcSVEiKlaDk5EZBoRvqoHe9ZC9mXDvzg_o0tcIQ3A0
Km5RnTx_Rt_2MxK_OIju2DpDpj6V7PBrfQr5so-
2010 14:42:10 IST
Date: Wed, 20 Jan 2010 14:42:10 +0530 (IST)
In-Reply-To: <442325.85481.qm@...>
MIME-Version: 1.0
X-Yahoo-Group-Post: member; u=216162964; y=UPa-
RFLSlUs7xhElVp29u0v28dI7eWOtKqyXu9axh1ME8lk-dA
--0-593337902-1263978730=:39645
Dear Acharyulu,
=C2=A0
Let me try again. Please understand that my understa=
nding of these matters maybe entirely flawed. I have as much clue about the=
se things as probably you have. Remember, I am merely a cronicler.
=C2=A0
=
=C2=A0
Then, who is the highest God?
=C2=A0
Often a=C2=A0deity may=C2=A0man=
ifest in different cultures and people may look at it differently. In ancie=
nt Egypt, Sekhmet was a warrior Goddess who rode a lion, the cult of Sekhme=
t worshippers were similar to the Shaktas of India. But that is at the real=
m of deities.
=C2=A0
A Yaksha or a Yakshni is much lower than a deity. It =
is not a self realized being though it has a far higher energy than an aver=
age human being.=C2=A0It has - I believe - its own conditionings.
=C2=A0
D=
id Manish Ji tell anything about not choosing that place and chosen other e=
nd of the shamshan.
=C2=A0
Firstly, by no means should one mistake these m=
ails to be a comprehensive guide book of such sadhanas. It is merely to sho=
w people that these are possible.
=C2=A0
The fire where the bull was stand=
ing had some water puddle=C2=A0nearby. Also, its position was inconvenient =
to sit at. Manish said as one does more of these sadhanas, when one enters =
a samshan one gets some hint of which chita is the most suitable.
=C2=A0
J=
ust=C2=A0by reading=C2=A0these accounts, by itself no one can do this sadha=
na. However what one can possibly do is to do some sadhana in whatever cond=
ition he or she=C2=A0is in. As Narasimha says, do a homa, do japa, do kirta=
n, anything.=C2=A0THAT is the key.
=C2=A0
-Regards
=C2=A0Rajarshi
=C2=A0
=
=C2=A0
=C2=A0
=C2=A0
--- On Wed, 20/1/10, Acha=

ryulu <acharyulug@...> wrote:
From: Acharyulu <acharyulug@...=

>
To: vedic-w=
isdom@yahoogroups.com
=C2=A0
=
Dear Rajarshi Ji,
=C2=A0 Thanks indeed for the reply. O.K. I unders=

tand that the Yakshas / Mokuls/ Angels are all different beings altogether =
as you have said.... that leads me to more confusion about oneness of God. =
=C2=A0 Also, I have another query about the =

presence of the "Mighty Bull". Did Manish Ji tell anything about not choosi=
ng that place and chosen other end of the shamshan. My query is when Manika=
rnika was entirely protected by Shiva as it was revealed by Manish Ji , wha=
t was it causing this situation wherein you felt uncomfortable and Manish J=
i lead you to the other end of the Shamshan.
=C2=A0 Thank you very much i=

n advance for answering the query which lead me to more profound confusion.=
Thanks again,
Acharyulu
--- On Tue, 1/19/10, rajarshi nandy <rajarshi14@=

yahoo. co.in> wrote:
From: rajarshi nandy <rajarshi14@yahoo. co.in>

Subje=
ct: Re: [vedic-wisdom] On the experiences at Varanasi...
To: vedic-wisdom@ =
yahoogroups. com
=C2=A0
N=
amaste Acharyulu,
=C2=A0
I can only take a guess at replying to this. What =
I say may or maynot be correct.=C2=A0
=C2=A0
Generally, what is called a Y=
aksha/Yakshini, an Angel in Christianity and a Mokul in Islam, are beings o=
f similar potential.=C2=A0 In different religions, we will find that the de=
scriptions of different planes like heaven and hell are provided differentl=
y, and it is not just people who reach=C2=A0there after death, but there ar=
e beings in different realms who are born in these planes and exist their i=
n totality. If they were all equal, why are descriptions provided of these =
places different in different cultures? Maybe because, in the world of dual=
ity there is much more than what meets the five human senses.
=C2=A0
The m=
ind that we have, may not end when the body ends, similar at the different =
realms there could well be a similar operating software (like our human min=
d) through which things are percieved and things appear as diverse or more =
than what we experience in this realm. The world of duality is indeed compl=
ex. Often what happens in this plane has a precursor in the astral worlds, =
good or bad, it is said. Aurobindo mentions this in his writings clearly. S=
o it is possible that there are ethereal beings in different realms who sel=
f identify with different astral aspects of our world.=C2=A0Bottomline, the=
world of duality is immensely complex.=C2=A0=C2=A0
=C2=A0
I am not sure if=
it answers your query apty, but I just gave it a honest shot.
=C2=A0
-Rega=
rds
=C2=A0Rajarshi
--- On Tue, 19/1/10, Acharyu=

lu <acharyulug@yahoo. com> wrote:
From: Acharyulu <acharyulug@yahoo. com>=

To: rajarshi14@y=
ahoo. co.in
Cc: vedic-wisdom@ yahoogroups. com, pvr@charter. net
Date: Tues=
day, 19 January, 2010, 6:12 PM
=C2=A0
Dear Rajarshi,
=C2=A0 Namas=
te. What an inspiring recitation of the experiences. After reading the thir=
d day's experience about the "MOKUL", I wonder, is there religion among SPI=
RITS also.....I mean there are spirits of all religions floating around....=
I was, in my limited knowledge, thinking that the religion is only to the b=
ody...Please shed some light on this...
=C2=A0 Narasimhaji, can you please=

enlighten on this...
=C2=A0 Thanks a lot for sharing these experiences. .=
Acharyulu
The INTERNET now has a personality. YOURS! See your Yahoo! =

Homepage.
The INTERNET now has a personality. YOURS! See you=
r Yahoo! Homepage. http://in.yahoo.com/
--0-593337902-1263978730=:39645

top" style=3D"font: inherit;"><DIV>Dear Acharyulu,</DIV>
<DIV> </DIV>
=
<DIV>Let me try again. Please understand that my understanding of these mat=
ters maybe entirely flawed. I have as much clue about these things as proba=
bly you have. Remember, I am merely a cronicler.</DIV>
<DIV> </DIV>
<D=
IV> </DIV>
<DIV><EM>Then, who is the highest God?</EM></DIV>
<DIV><EM>=
</EM> </DIV>
<DIV>Often a deity may manifest in different cu=
ltures and people may look at it differently. In ancient Egypt, Sekhmet was=
a warrior Goddess who rode a lion, the cult of Sekhmet worshippers were si=
milar to the Shaktas of India. But that is at the realm of deities. </DIV>
=
<DIV> </DIV>
<DIV>A Yaksha or a Yakshni is much lower than a deity. It=
is not a self realized being though it has a far higher energy than an ave=
rage human being. It has - I believe - its own conditionings. </DIV>
<=
DIV> </DIV>
<DIV><EM>Did Manish Ji tell anything about not choosing th=
at place and chosen other end of the shamshan.</EM> </DIV>
<DIV> </DIV=
>
<DIV>Firstly, by no means should one mistake these mails to be a comprehe=
nsive guide book of such sadhanas. It is merely to show people that these a=
re possible. </DIV>
<DIV> </DIV>
<DIV>The fire where the bull was stan=
ding had some water puddle nearby. Also, its position was inconvenient=
to sit at. Manish said as one does more of these sadhanas, when one enters=
a samshan one gets some hint of which chita is the most suitable. </DIV>
<=
DIV> </DIV>
<DIV>Just by reading these accounts, by itself n=
o one can do this sadhana. However what one can possibly do is to do <EM>so=
me</EM> sadhana in whatever condition he or she is in. As Narasimha sa=
ys, do a homa, do japa, do kirtan, anything. THAT is the key. </DIV>
<=
DIV> </DIV>
<DIV>-Regards</DIV>
<DIV> <=
/DIV>
<DIV> </DIV>
<DIV> </DIV>
<DIV> </DIV>
<DIV><BR><BR><B=
R></DIV>
<DIV><EM><STRONG>
<DIV class=3DMsoNormal><STRONG><SPAN style=3D"FO=
NT-SIZE: 10pt; COLOR: navy; FONT-FAMILY: Verdana"><FONT face=3DCourier colo=
r=3D#000000 size=3D3><FONT color=3D#00007f>Rama Naama Satya Hai..</FONT></F=
ONT></SPAN></STRONG></DIV></STRONG></EM></DIV><BR><BR>--- On <B>Wed, 20/1/1=
0, Acharyulu <I><acharyulug@...></I></B> wrote:<BR>
<BLOCKQUOTE=
style=3D"PADDING-LEFT: 5px; MARGIN-LEFT: 5px; BORDER-LEFT: rgb(16,16,255) =
2px solid"><BR>From: Acharyulu <acharyulug@...><BR>Subject: Re:=
[vedic-wisdom] On the experiences at Varanasi...<BR>To: vedic-wisdom@yahoo=
groups.com<BR>Date: Wednesday, 20 January, 2010, 1:59 PM<BR><BR>
<DIV id=3D=
yiv645122942><SPAN style=3D"DISPLAY: none"> </SPAN>
<DIV id=3Dygrp-te=
xt>
<DIV>
<TBODY>
<TR>
<=
TD vAlign=3Dtop>Dear Rajarshi Ji,<BR><BR> Thanks indeed for the reply=
. O.K. I understand that the Yakshas / Mokuls/ Angels are all different bei=
ngs altogether as you have said.... that leads me to more confusion about o=
neness of God. Then, who is the highest God?<BR><BR> Also, I have ano=
ther query about the presence of the "Mighty Bull". Did Manish Ji tell anyt=
hing about not choosing that place and chosen other end of the shamshan. My=
query is when Manikarnika was entirely protected by Shiva as it was reveal=
ed by Manish Ji , what was it causing this situation wherein you felt uncom=
fortable and Manish Ji lead you to the other end of the Shamshan. <BR><BR>&=
nbsp; Thank you very much in advance for answering the query which lead me =
to more profound confusion. Thanks again,<BR><BR>Acharyulu<BR><BR>--- On <B=
>Tue, 1/19/10, rajarshi nandy <I><rajarshi14@yahoo. co.in></I></B> wr=
ote:<BR>
<BLOCKQUOTE style=3D"BORDER-LEFT: rgb(16,16,255) 2px solid"><BR>Fr=
om: rajarshi nandy <rajarshi14@yahoo. co.in><BR>Subject: Re: [vedic-w=
isdom] On the experiences at Varanasi...<BR>To: vedic-wisdom@ yahoogroups. =
com<BR>Date: Tuesday, January 19, 2010, 9:10 PM<BR><BR>
081><SPAN> </SPAN>
<DIV>
<TABLE cellSpacing=3D0 =
cellPadding=3D0 border=3D0>
<TBODY>
<TR>
<TD style=3D"FONT-FAMILY: inherit;=
font-size-adjust: inherit; font-stretch: inherit" vAlign=3Dtop>
<DIV>Namas=
te Acharyulu,</DIV>
<DIV> </DIV>
<DIV>I can only take a guess at reply=
ing to this. What I say may or maynot be correct. </DIV>
<DIV> <=
/DIV>
<DIV>Generally, what is called a Yaksha/Yakshini, an Angel in Christi=
anity and a Mokul in Islam, are beings of similar potential. In diffe=
rent religions, we will find that the descriptions of different planes like=
heaven and hell are provided differently, and it is not just people who re=
ach there after death, but there are beings in different realms who ar=
e born in these planes and exist their in totality. If they were all equal,=
why are descriptions provided of these places different in different cultu=
res? Maybe because, in the world of duality there is much more than what me=
ets the five human senses. </DIV>
<DIV> </DIV>
<DIV>The mind that we h=
ave, may not end when the body ends, similar at the different realms there =
could well be a similar operating software (like our human mind) through wh=
ich things are percieved and things appear as diverse or more than what we =
experience in this realm. The world of duality is indeed complex. Often wha=
t happens in this plane has a precursor in the astral worlds, good or bad, =
it is said. Aurobindo mentions this in his writings clearly. So it is possi=
ble that there are ethereal beings in different realms who self identify wi=
th different astral aspects of our world. Bottomline, the world of dua=
lity is immensely complex. </DIV>
<DIV> </DIV>
<DIV>I am no=
t sure if it answers your query apty, but I just gave it a honest shot.</DI=
V>
<DIV> </DIV>
<DIV>-Regards</DIV>
<DIV> Rajarshi<BR><BR><BR></D=
IV>
<DIV><EM><STRONG>
<DIV class=3DMsoNormal><STRONG><SPAN style=3D"FONT-SI=
ZE: 10pt; COLOR: navy; FONT-FAMILY: Verdana"><FONT face=3DCourier color=3D#=
000000 size=3D3><FONT color=3D#00007f>Rama Naama Satya Hai..</FONT></FONT><=
/SPAN></STRONG></DIV></STRONG></EM></DIV><BR><BR>--- On <B>Tue, 19/1/10, Ac=
haryulu <I><acharyulug@yahoo. com></I></B> wrote:<BR>
<BLOCKQUOTE sty=
le=3D"BORDER-LEFT: rgb(16,16,255) 2px solid"><BR>From: Acharyulu <achary=
ulug@yahoo. com><BR>Subject: [vedic-wisdom] On the experiences at Varana=
si...<BR>To: rajarshi14@yahoo. co.in<BR>Cc: vedic-wisdom@ yahoogroups. com,=
pvr@charter. net<BR>Date: Tuesday, 19 January, 2010, 6:12 PM<BR><BR>
<DIV =
id=3Dyiv790855799><SPAN> </SPAN>
<DIV>
<TABLE ce=
llSpacing=3D0 cellPadding=3D0 border=3D0>
<TBODY>
<TR>
<TD vAlign=3Dtop>
<D=
IV id=3Dyiv343321393>Dear Rajarshi,<BR><BR> Namaste. What an inspirin=
g recitation of the experiences. After reading the third day's experience a=
bout the "MOKUL", I wonder, is there religion among SPIRITS also.....I mean=
there are spirits of all religions floating around....I was, in my limited=
knowledge, thinking that the religion is only to the body...Please shed so=
me light on this...<BR><BR> Narasimhaji, can you please enlighten on =
this...<BR><BR> Thanks a lot for sharing these experiences. .<BR><BR>=
Acharyulu<BR></DIV></TD></TR></TBODY></TABLE><BR></DIV></DIV></DIV></BLOCKQ=
UOTE></TD></TR></TBODY></TABLE><BR></DIV>
<HR SIZE=3D1>
The INTERNET now ha=
s a personality. YOURS! <A href=3D"http://in.rd.yahoo.com/tagline_yyi_1/*ht=
tp://in.yahoo.com/" target=3D_blank rel=3Dnofollow>See your Yahoo! Homepage=
</A>.
<DIV></DIV></DIV></DIV></BLOCKQUOTE></TD></TR></TBODY></TABLE><BR></D=
IV></DIV></DIV></BLOCKQUOTE></td></tr></table><br>
<hr siz=
e=3D1></hr>
n.rd.yahoo.com/tagline_yyi_1/*http://in.yahoo.com/" target=3D"_blank">See y=
our Yahoo! Homepage</a>.
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Subject: Part 1- The Recollections of Ramana Maharshi Devotee N. Balaram Reddy
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--000e0cd292127bbb65047d95397a
In 1931, after reading about Sri Aurobindo, and also hearing about him fro=
m
others, I made my way to his ashrama in Pondicherry. Immediately upon my
=
arrival I was struck by the spiritual atmosphere of the place. On August
15=
th of that year, I had my first darshan of Sri Aurobindo. This was one of
t=
hree times in a year that he gave darshan. I found Sri Aurobindo and Mother=
to be powerful spiritual personalities, as they seemed to have the ability=
to work on the development of their disciples in a silent and invisible

ma=
nner. All of Aurobindo's philosophical writings cannot convey his or the
Mo=
ther's power as spiritual embodiments.
While I was in Aurobindo Ashrama I =

met Kapali Sastriar, the esteemed
disciple of both Aurobindo and Ganapati M=
uni. As he was now and then
visiting Sri Ramanasramam, he would describe to=
me the Maharshi and his
ashrama. His intriguing descriptions, along with t=
he reading of B. V.
Narasimhaswami's biography of the Maharshi, is what pro=
mpted my first visit
to Ramanasramam in 1933.
Before this second visit to =

Ramanasramam I once again read Bhagavan's
biography. In it I found a passag=
e relating to the possibility of changing
one's guru. I had a doubt about t=
his and addressed it to the Maharshi. He
told me, "Yes. Certainly. One can =
change his guru. What of that?"
In Aurobindo Ashrama our daily life, to a =

large extent, was regulated and
controlled. For instance, even to take a si=
mple trip into town we had to
obtain permission. In contrast, here in Raman=
asramam it was totally
different. I experienced a liberating feeling of fre=
edom, informality and
spontaneity. Everything was so natural and at the sam=
e time elevating.
Also, in Aurobindo Ashrama, disciples were generally per=

mitted to visit all
other saints and ashramas, with the exception of the Ma=
harshi and Sri
Ramanasramam. It was believed that the Maharshi had the powe=
r to undo years
of spiritual preparation that the Mother and Aurobindo were=
effecting on the
psyche of their followers. In other words, they considere=
d the Maharshi too
powerful an influence. Bhagavan was aware of this and on=
ce when I was alone
with him he told me, "Yes, I know of that place. They a=
re afraid of me."
Leaving Aurobindo Ashram
I had been with the Mother and=

Aurobindo for five years. During those years
they showered me with kindnes=
s and love, while guiding me on the spiritual
path. My gratitude and regard=
for them compelled me to obtain their
permission and blessings before leav=
ing. This turned out to be much more
difficult than I imagined.
In Aurobin=
do Ashram, it was the practice of the disciples who had doubts or
questions=
to write them in the form of a letter to Sri Aurobindo. All the
letters we=
re daily collected and taken to Aurobindo, who would sit with the
Mother du=
ring the nights and promptly answer them in writing. Sometimes we
would see=
the lights burning all night as they were engaged in this work.
Upon my r=
eturn from Ramanasramam I wrote a letter stating my desire to
receive their=
blessings and permission to live at Ramanasramam. In the
letter to Aurobin=
do I wrote that since your yoga begins with
Self-realization, kindly permit=
me to go to Ramana Maharshi who emphasizes
only Self-realization, a state =
I have not attained, or may not even be
worthy of attaining. Aurobindo's re=
ply was affectionate, but negative in
regards to my leaving his ashram. He =
wrote, "Both Self-realization and the
supra-mental state can be simultaneou=
sly developed and achieved here. There
is no need for you to go there."
I =
was extremely disappointed at his response and consequently became
frustrat=
ed, restless and discouraged. I soon began to have sleepless nights
and fel=
t distraught. I then wrote a second letter to Aurobindo with the same
reque=
st. Again I was denied permission. It took a long five months and a
third l=
etter before Aurobindo and the Mother finally agreed, giving me their
permi=
ssion and blessings. Perhaps they realized I was determined to go and
they =
saw no other recourse but to grant my request.
In Aurobindo's final letter=

to me he wrote, "Since you are determined to
follow a path in which you ca=
n achieve only partial realization, we give you
our blessings, though we be=
lieve it would be better if you stayed on here
and pursued your sadhana whe=
re both the Mother and I can help you."
It was the rule in Aurobindo Ashra=

m that any letter written to or received
from Aurobindo should not leave th=
e ashram premises. So, to comply with this
rule, I burnt all my letters, ex=
cept the final letter I received from
Aurobindo. This I kept with the view =
of showing it to Bhagavan.
Settling at Sri Ramanasramam
During the early =

years there were no houses anywhere near the ashram, as it
was mostly jungl=
e or forest. I eventually found an upstairs room in a
brahmin's house near =
the Arunachala Temple in town. For my meals I would
sometimes cook small it=
ems in my room, sometimes obtain food from somewhere
outside, and somehow m=
anage without feeling inconvenienced.
Daily I would rise at about 3 or 4 a=

.m., walk to the ashram, stay in the
hall with Bhagavan until 10 a.m., retu=
rn to my room, come back again to the
ashram at 3 p.m. and stay there until=
8 p.m. It went on like this during the
first year. If possible, I would al=
ways sit close to Bhagavan so I could
hear all of his precious utterances.
=
S. S. Cohen, after repeatedly hearing about Sri Aurobindo, decided that th=
e
Yogi from Pondicherry must have some greatness. Consequently, one day he
=
travelled to Pondicherry and while there wrote a note to Aurobindo
describi=
ng who he was, what he wanted from life (Self-realization) and where
he was=
then residing (Sri Ramanasramam). Cohen later showed me the reply he
got f=
rom Aurobindo. It said, in brief, that all his aspirations could be
fulfill=
ed at Sri Ramanasramam, where he was then living.
I remember during my sec=

ond visit to Ramanasramam the Maharshi was one day
reading a lengthy book r=
eview from a newspaper. The book being reviewed was
Aurobindo's Lights on Y=
oga. The reviewer was Kapali Sastri and the editor of
this newspaper was Bh=
agavan's devotee, S. M. Kamath. Bhagavan seemed to take
great interest in t=
he review and would occasionally stop reading and comment
on what he had ju=
st read to those sitting around him. When he had concluded
reading it, some=
one who was aware that I had that very book with me, said to
Bhagavan, "Thi=
s man has come from the Aurobindo Ashram and he has that book
with him." Bh=
agavan turned to me and said, "Oh, is that so? Let me have a
look at it."
=
I went back to my room, fetched the book and handed it over to Bhagavan.
Im=
mediately Bhagavan began reading it intently. He kept on reading it well
in=
to the night, with the help of a small oil lamp, until he finished it.
Whe=
n I came into the hall the next day he began discussing the book with me,
t=
elling me that a certain term used in the book might look like something
ne=
w, but it is actually the equivalent of this other term used in such and
su=
ch ancient text, etc. Like this, he went on discussing and comparing
Aurobi=
ndo's philosophy for some time. SoBhagavan thoroughly understood
Aurobindo'=
s philosophy both intellectually and also from the standpoint of
experience=
.
One evening I said to Bhagavan that the major attraction of Aurobindo's

=
teachings is that it professes that immortality of the body can be achieved=
.
Bhagavan made no comment.
The next day, as soon as I walked into the hal=

l and sat down, Bhagavan
looked at me and began saying, "In Kumbhakonam the=
re was one yogi, C. V. V.
Rao, who was proclaiming to all, his doctrine of =
the immortality of the
body. He was even so bold as to declare that Dr. Ann=
ie Besant (a
distinguished public and spiritual personality in India) would=
have to come
to him to learn how to make her body immortal. But, before he=
had a chance
to meet Dr. Annie Besant, he died." This brief story clearly =
illustrated his
point.
On another day, not too long after settling near Sr=

i Ramanasramam, I
approached Bhagavan when no one was in the hall and showe=
d him that last
letter I had received from Aurobindo. Bhagavan asked me to =
give it to him to
read. I told him he would be unable to decipher Aurobindo=
's handwriting, as
it was very illegible and only those who have studied it=
for sometime could
read it. He said, "Give it to me. Let me try."
After l=
ooking into it and realizing he could only make out a few words, he
returne=
d it and asked me to read it out. I began reading it and when I came
to the=
sentence, "Since you are determined to follow a path in which you can
achi=
eve only partial realization . . .", Bhagavan stopped me and said,
"Partial=
realization? If it is partial, it is not realization, and if it is
realiza=
tion, it is not partial."
This was the final blow that silenced all my dou=

bts. I then destroyed this
letter, like all the rest. And because of all th=
e discussions I had had with
Bhagavan I soon felt perfectly established in =
his teachings, having a clear
understanding of where the Maharshi's path an=
d Aurobindo's path diverged and
went different ways. When all the clouds of=
doubts and distractions
dispersed, so did our discussions. Bhagavan then k=
new that I understood and
the foundation work had been done. The purpose of=
all our discussions were
served and so they stopped automatically.
I beli=
eve the most unique characteristic of Bhagavan was the power of his
presenc=
e. Much of what he taught had already been transmitted to the masses
down t=
hrough the ages. In Bhagavan we found a being that was surcharged with
the =
Reality to such an extent that coming into his presence would effect a
dram=
atic change in us.
Sources:
a) http://www.arunachala.org/newsletters/1995=
/?pg=3Dmay-jun
b) http://www.arunachala.org/newsletters/1995/?pg=3Dmar-apr
=
c) http://www.arunachala.org/newsletters/1995/?pg=3Djul-aug
--
=E0=B0=93=
=E0=B0=82 =E0=B0=A8=E0=B0=AE=E0=B1=8B =E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=
=A4=E0=B1=87 =E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =E0=B0=B0=E0=B0=AE=E0=
=B0=A3=E0=B0=BE=E0=B0=AF
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=
=B0=82=E0=B0=A4=E0=B1=8D =E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=E0=
=B1=8D=E0=B0=B0=E0=B0=82
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=B0=AE=E0=
=B1=81
--000e0cd292127bbb65047d95397a

ht:1.3em">
In 1931, after reading about Sri Aurobindo, and also hearing abo=
ut him from others, I made my way to his ashrama in Pondicherry. Immediatel=
y upon my arrival I was struck by the spiritual atmosphere of the place. On=
August 15th of that year, I had my first darshan of Sri Aurobindo. This wa=
s one of three times in a year that he gave darshan. I found Sri Aurobindo =
and Mother to be powerful spiritual personalities, as they seemed to have t=
he ability to work on the development of their disciples in a silent and in=
visible manner. All of Aurobindo's philosophical writings cannot convey=
his or the Mother's power as spiritual embodiments.<br>
<br>While I w=
as in Aurobindo Ashrama I met Kapali Sastriar, the esteemed disciple of bot=
h Aurobindo and Ganapati Muni. As he was now and then visiting Sri Ramanasr=
amam, he would describe to me the Maharshi and his ashrama. His intriguing =
descriptions, along with the reading of B. V. Narasimhaswami's biograph=
y of the Maharshi, is what prompted my first visit to Ramanasramam in 1933.=
<br>
<br>Before this second visit to Ramanasramam I once again read Bhagav=

an's biography. In it I found a passage relating to the possibility of =
changing one's guru. I had a doubt about this and addressed it to the M=
aharshi. He told me, "Yes. Certainly. One can change his guru. What of=
that?"<br>
<br>In Aurobindo Ashrama our daily life, to a large exten=

t, was regulated and controlled. For instance, even to take a simple trip i=
nto town we had to obtain permission. In contrast, here in Ramanasramam it =
was totally different. I experienced a liberating feeling of freedom, infor=
mality and spontaneity. Everything was so natural and at the same time elev=
ating.<br>
<br><span style=3D"font-weight:bold">Also, in Aurobindo Ashrama=

, disciples were generally permitted to visit all other saints and ashramas=
, with the exception of the Maharshi and Sri Ramanasramam. It was believed =
that the Maharshi had the power to undo years of spiritual preparation that=
the Mother and Aurobindo were effecting on the psyche of their followers. =
In other words, they considered the Maharshi too powerful an influence. Bha=
gavan was aware of this and once when I was alone with him he told me, &quo=
t;Yes, I know of that place. They are afraid of me."</span><br>
<br><=
span style=3D"font-weight:bold">Leaving Aurobindo Ashram</span><br><br>I ha=
d been with the Mother and Aurobindo for five years. During those years the=
y showered me with kindness and love, while guiding me on the spiritual pat=
h. My gratitude and regard for them compelled me to obtain their permission=
and blessings before leaving. This turned out to be much more difficult th=
an I imagined.<br>
<br>In Aurobindo Ashram, it was the practice of the dis=

ciples who had doubts or questions to write them in the form of a letter to=
Sri Aurobindo. All the letters were daily collected and taken to Aurobindo=
, who would sit with the Mother during the nights and promptly answer them =
in writing. Sometimes we would see the lights burning all night as they wer=
e engaged in this work.<br>
<br>Upon my return from Ramanasramam I wrote a=

letter stating my desire to receive their blessings and permission to live=
at Ramanasramam. In the letter to Aurobindo I wrote that since your yoga b=
egins with Self-realization, kindly permit me to go to Ramana Maharshi who =
emphasizes only Self-realization, a state I have not attained, or may not e=
ven be worthy of attaining. Aurobindo's reply was affectionate, but neg=
ative in regards to my leaving his ashram. He wrote, "Both Self-realiz=
ation and the supra-mental state can be simultaneously developed and achiev=
ed here. There is no need for you to go there."<br>
<br>I was extreme=

ly disappointed at his response and consequently became frustrated, restles=
s and discouraged. I soon began to have sleepless nights and felt distraugh=
t. I then wrote a second letter to Aurobindo with the same request. Again I=
was denied permission. It took a long five months and a third letter befor=
e Aurobindo and the Mother finally agreed, giving me their permission and b=
lessings. Perhaps they realized I was determined to go and they saw no othe=
r recourse but to grant my request.<br>
<br><span style=3D"font-weight:bol=
d">In Aurobindo's final letter to me he wrote, "Since you are dete=
rmined to follow a path in which you can achieve only partial realization, =
we give you our blessings, though we believe it would be better if you stay=
ed on here and pursued your sadhana where both the Mother and I can help yo=
u."</span><br>
<br>It was the rule in Aurobindo Ashram that any lette=

r written to or received from Aurobindo should not leave the ashram premise=
s. So, to comply with this rule, I burnt all my letters, except the final l=
etter I received from Aurobindo. This I kept with the view of showing it to=
Bhagavan.<br>
<br><span style=3D"font-weight:bold">Settling at Sri Ramana=

sramam</span><br><br><span style=3D"font-weight:bold">During the early year=
s there were no houses anywhere near the ashram, as it was mostly jungle or=
forest.</span>=C2=A0I eventually found an upstairs room in a brahmin's=
house near the Arunachala Temple in town. For my meals I would sometimes c=
ook small items in my room, sometimes obtain food from somewhere outside, a=
nd somehow manage without feeling inconvenienced.<br>
<br>Daily I would ri=

se at about 3 or 4 a.m., walk to the ashram, stay in the hall with Bhagavan=
until 10 a.m., return to my room, come back again to the ashram at 3 p.m. =
and stay there until 8 p.m. It went on like this during the first year. If =
possible, I would always sit close to Bhagavan so I could hear all of his p=
recious utterances.<br>
<br>S. S. Cohen, after repeatedly hearing about Sr=
i Aurobindo, decided that the Yogi from Pondicherry must have some greatnes=
s. Consequently, one day he travelled to Pondicherry and while there wrote =
a note to Aurobindo describing who he was, what he wanted from life (Self-r=
ealization) and where he was then residing (Sri Ramanasramam).=C2=A0<span s=
tyle=3D"font-weight:bold">Cohen later showed me the reply he got from Aurob=
indo. It said, in brief, that all his aspirations could be fulfilled at Sri=
Ramanasramam, where he was then living.</span><br>
<br>I remember during =

my second visit to Ramanasramam the Maharshi was one day reading a lengthy =
book review from a newspaper. The book being reviewed was Aurobindo's L=
ights on Yoga. The reviewer was Kapali Sastri and the editor of this newspa=
per was Bhagavan's devotee, S. M. Kamath. Bhagavan seemed to take great=
interest in the review and would occasionally stop reading and comment on =
what he had just read to those sitting around him. When he had concluded re=
ading it, someone who was aware that I had that very book with me, said to =
Bhagavan, "This man has come from the Aurobindo Ashram and he has that=
book with him." Bhagavan turned to me and said, "Oh, is that so?=
Let me have a look at it."<br>
<br>I went back to my room, fetched t=

he book and handed it over to Bhagavan. Immediately Bhagavan began reading =
it intently. He kept on reading it well into the night, with the help of a =
small oil lamp, until he finished it.<br>
<br>When I came into the hall th=

e next day he began discussing the book with me, telling me that a certain =
term used in the book might look like something new, but it is actually the=
equivalent of this other term used in such and such ancient text, etc. Lik=
e this, he went on discussing and comparing Aurobindo's philosophy for =
some time. So<span style=3D"font-weight:bold">Bhagavan thoroughly understoo=
d Aurobindo's philosophy both intellectually and also from the standpoi=
nt of experience.</span><br>
<br><span style=3D"font-style:italic">One eve=

ning I said to Bhagavan that the major attraction of Aurobindo's teachi=
ngs is that it professes that immortality of the body can be achieved. Bhag=
avan made no comment.<br>
<br>The next day, as soon as I walked into the ha=
ll and sat down, Bhagavan looked at me and began saying, "In Kumbhakon=
am there was one yogi, C. V. V. Rao, who was proclaiming to all, his doctri=
ne of the immortality of the body. He was even so bold as to declare that D=
r. Annie Besant (a distinguished public and spiritual personality in India)=
would have to come to him to learn how to make her body immortal. But, bef=
ore he had a chance to meet Dr. Annie Besant, he died." This brief sto=
ry clearly illustrated his point.</span><br>
<br><span style=3D"font-style=
:italic">On another day, not too long after settling near Sri Ramanasramam,=
I approached Bhagavan when no one was in the hall and showed him that last=
letter I had received from Aurobindo. Bhagavan asked me to give it to him =
to read. I told him he would be unable to decipher Aurobindo's handwrit=
ing, as it was very illegible and only those who have studied it for someti=
me could read it. He said, "Give it to me. Let me try."<br>
<br>=
After looking into it and realizing he could only make out a few words, he =
returned it and asked me to read it out. I began reading it and when I came=
to the sentence, "Since you are determined to follow a path in which =
you can achieve only partial realization . . .", Bhagavan stopped me a=
nd said, "Partial realization? If it is partial, it is not realization=
, and if it is realization, it is not partial."<br>
<br>This was the =

final blow that silenced all my doubts.</span>=C2=A0I then destroyed this l=
etter, like all the rest. And because of all the discussions I had had with=
Bhagavan I soon felt perfectly established in his teachings, having a clea=
r understanding of where the Maharshi's path and Aurobindo's path d=
iverged and went different ways. When all the clouds of doubts and distract=
ions dispersed, so did our discussions. Bhagavan then knew that I understoo=
d and the foundation work had been done. The purpose of all our discussions=
were served and so they stopped automatically.<br>
<br><span style=3D"fon=
t-weight:bold">I believe the most unique characteristic of Bhagavan was the=
power of his presence.</span>=C2=A0Much of what he taught had already been=
transmitted to the masses down through the ages. In Bhagavan we found a be=
ing that was surcharged with the Reality to such an extent that coming into=
his presence would effect a dramatic change in us.=C2=A0<br>
<br><span st=
yle=3D"font-weight:bold">Sources</span>:=C2=A0<br><br>a) <a href=3D"http://=
www.arunachala.org/newsletters/1995/?pg=3Dmay-jun" target=3D"_blank">http:/=
/www.arunachala.org/newsletters/1995/?pg=3Dmay-jun</a><br>b) <a href=3D"htt=
p://www.arunachala.org/newsletters/1995/?pg=3Dmar-apr" target=3D"_blank">ht=
tp://www.arunachala.org/newsletters/1995/?pg=3Dmar-apr</a><br>
c) <a href=
=3D"http://www.arunachala.org/newsletters/1995/?pg=3Djul-aug" target=3D"_bl=
ank">http://www.arunachala.org/newsletters/1995/?pg=3Djul-aug</a><div style=
=3D"clear:both;margin-top:0px;margin-right:0px;margin-bottom:0.75em;margin-=
left:0px;line-height:1.3em">
</div></div><div style=3D"color:rgb(51, 51, 5=

1);font-size:87%;margin-top:0px;margin-right:0px;margin-bottom:0.75em;margi=
n-left:0px;line-height:1.3em"></div></span><br>-- <br>=E0=B0=93=E0=B0=82 =
=C2=A0=E0=B0=A8=E0=B0=AE=E0=B1=8B =C2=A0=E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=
=A4=E0=B1=87 =C2=A0=E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =C2=A0=E0=B0=B0=E0=
=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF =C2=A0 <br>
=E0=B0=AA=E0=B1=8D=E0=B0=B0=
=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=8D =C2=A0=E0=B0=9C=E0=B0=B2=E0=
=B0=B8=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82 <br>=E0=B0=AA=E0=B1=8D=
=E0=B0=B0=E0=B1=87=E0=B0=AE=E0=B1=87 =E0=B0=B6=E0=B0=BE=E0=B0=B6=E0=B1=8D=
=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81 =C2=A0<br><br>
--000e0cd292127bbb65047d95397a--
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Date: Wed, 20 Jan 2010 02:18:01 -0800 (PST)
In-Reply-To: <his9dp+tl3l@...>
MIME-Version: 1.0
From: chetan gossai <truraja4real@...>
Subject: Re: [vedic-wisdom] Ratha Saptami
X-Yahoo-Group-Post: member; u=407827613; y=uXUdEa9CrM4-
Dl8KzgO3YdV0Hdv7m2hvHtEKzHWo8Y0ByoFUO9hz
X-Yahoo-Profile: truraja4real
--0-1302143525-1263982681=:62843
I would say chant the mantras said during surya namaskar, and "Om Ehi Surya=
Sahaasransho Tejo Raashay Jagat Pate, Anukampaya Maam Bhaktaya Grihanaargh=
ya Divaakara" also chant Aditya Hridayam afterwards
Hari Om
Chetan
___=
_____________________________
From: Lakshmi Narayana <blakshminarayana@yaho=
o.com>
Sent: Sat, January 16, 2010 3:54:33=
AM
Subject: [vedic-wisdom] Ratha Saptami
=C2=A0
Ratha Saptami falls on J=
anuary 22, 2010 in India
On this day,many people bathe with leaves of Gia=

nt milkweed (Erukku Plant) on head and worship Sun.
Is there any mantram t=

o be chanted while bathing with seven leaves.
It would be of use if any me=

mber could respond soon.
B.Lakshminarayana
--0-1302143525-1263982681=:62843

ad><body><div style=3D"font-family:times new roman, new york, times, serif;=
font-size:12pt"><DIV>I would say chant the mantras said during surya namask=
ar, and "Om Ehi Surya Sahaasransho Tejo Raashay Jagat Pate, Anukampaya Maam=
Bhaktaya Grihanaarghya Divaakara" also chant Aditya Hridayam afterwards</D=
IV>
<DIV> </DIV>
<DIV>Hari Om</DIV>
<DIV>Chetan<BR></DIV>
<DIV style=
=3D"FONT-FAMILY: times new roman, new york, times, serif; FONT-SIZE: 12pt">=
<BR>
<DIV style=3D"BORDER-LEFT: #1010ff 2px solid; MARGIN: 5px 0px 5px 5px;=
PADDING-LEFT: 5px; FONT-FAMILY: times new roman, new york, times, serif; F=
ONT-SIZE: 12pt"><FONT size=3D2 face=3DTahoma>
<HR SIZE=3D1>
<B><SPAN style=
=3D"FONT-WEIGHT: bold">From:</SPAN></B> Lakshmi Narayana <blakshminaraya=
na@...><BR><B><SPAN style=3D"FONT-WEIGHT: bold">To:</SPAN></B> ved=
ic-wisdom@yahoogroups.com<BR><B><SPAN style=3D"FONT-WEIGHT: bold">Sent:</SP=
AN></B> Sat, January 16, 2010 3:54:33 AM<BR><B><SPAN style=3D"FONT-WEIGHT: =
bold">Subject:</SPAN></B> [vedic-wisdom] Ratha Saptami<BR></FONT><BR>
<META=
content=3Doff http-equiv=3Dx-dns-prefetch-control><SPAN style=3D"DISPLAY: =
none"> </SPAN>
<P>Ratha Saptami falls on January=
22, 2010 in India <BR><BR>On this day,many people bathe with leaves of Gia=
nt milkweed (Erukku Plant) on head and worship Sun.<BR><BR>Is there any man=
tram to be chanted while bathing with seven leaves.<BR><BR>It would be of u=
se if any member could respond soon.<BR><BR>B.Lakshminarayana<BR><BR></P></=
DIV>
<META content=3Don http-equiv=3Dx-dns-prefetch-control></DIV></DIV><!-=
- cg4.c902.mail.ac4.yahoo.com compressed/chunked Wed Jan 20 01:46:20 PST 20=
10 --></div><br>
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--0-1302143525-1263982681=:62843--
From astrologytree@... Wed Feb 17 11:08:37 2016

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Date: Wed, 20 Jan 2010 10:35:46 -0000
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MIME-Version: 1.0
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From: "Dr. A. Bhatla" <astrologytree@...>
Subject: How to recite Mantras in homam
y=3ffVDB5gzOnXiBbzxpEczAIYYUJZ7MKtFYN0WRq8qInew_k
X-Yahoo-Profile: dr_timmi
Respected Narasimha Ji,
I am thinking of starting a homam for Lord Krishna=

at regular basis. I am highly thankful for the Manual and Audio lesson pro=
vided on your site.
Please tell me that when we are reciting mantras, sho=

uld we recite them loudly or should we recite them mentally.
I understand =
that mental recitation or chanting is best when we are doing a japam. What =
is the best method for homam
With Regards
Atul
Message-ID: <829639.92884.qm@...>
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Jan 2010 03:01:50 PST
Date: Wed, 20 Jan 2010 03:01:50 -0800 (PST)
In-Reply-To: <728873.39645.qm@...>
MIME-Version: 1.0
y=jRgl7z_Q_3XaCsuxywXwYtB8XOlphBy_WIkgp3hG7_u6lTkP3Q
--0-1495977763-1263985310=:92884
Dear Rajarshi Ji,
=C2=A0 Thank you very much indeed for all the replies...=
Acharyulu
--- On Wed, 1/20/10, rajarshi nandy <rajarshi14@...> w=

rote:

Subject: Re: [vedic-wi=
sdom] On the experiences at Varanasi...
Da=
te: Wednesday, January 20, 2010, 1:12 AM
=C2=A0
Dear Acharyulu,
=C2=A0
Let me try again. Please understand tha=
t my understanding of these matters maybe entirely flawed. I have as much c=
lue about these things as probably you have. Remember, I am merely a cronic=
ler.
=C2=A0
=C2=A0
=C2=A0
Often a=C2=A0deity =
may=C2=A0manifest in different cultures and people may look at it different=
ly. In ancient Egypt, Sekhmet was a warrior Goddess who rode a lion, the cu=
lt of Sekhmet worshippers were similar to the Shaktas of India. But that is=
at the realm of deities.
=C2=A0
A Yaksha or a Yakshni is much lower than =
a deity. It is not a self realized being though it has a far higher energy =
than an average human being.=C2=A0It has - I believe - its own conditioning=
s.
=C2=A0
Did Manish Ji tell anything about not choosing that place and ch=
osen other end of the shamshan.
=C2=A0
Firstly, by no means should one mis=
take these mails to be a comprehensive guide book of such sadhanas. It is m=
erely to show people that these are possible.
=C2=A0
The fire where the bu=
ll was standing had some water puddle=C2=A0nearby. Also, its position was i=
nconvenient to sit at. Manish said as one does more of these sadhanas, when=
one enters a samshan one gets some hint of which chita is the most suitabl=
e.
=C2=A0
Just=C2=A0by reading=C2=A0these accounts, by itself no one can d=
o this sadhana. However what one can possibly do is to do some sadhana in w=
hatever condition he or she=C2=A0is in. As Narasimha says, do a homa, do ja=
pa, do kirtan, anything.=C2=A0THAT is the key.
=C2=A0
-Regards
=C2=A0Rajar=
shi
=C2=A0
=C2=A0
=C2=A0
=C2=A0
--- On Wed, 20=

/1/10, Acharyulu <acharyulug@yahoo. com> wrote:
From: Acharyulu <acharyul=

ug@yahoo. com>
Subject: Re: [vedic-wisdom] On the experiences at Varanasi..=
.
Date: Wednesday, 20 January, 2010, 1:5=
9 PM
=C2=A0
Dear Rajarshi Ji,
=C2=A0 Thanks indeed for the reply. =

O.K. I understand that the Yakshas / Mokuls/ Angels are all different being=
s altogether as you have said.... that leads me to more confusion about one=
ness of God. Then, who is the highest God?
=C2=A0 Also, I have another que=

ry about the presence of the "Mighty Bull". Did Manish Ji tell anything abo=
ut not choosing that place and chosen other end of the shamshan. My query i=
s when Manikarnika was entirely protected by Shiva as it was revealed by Ma=
nish Ji , what was it causing this situation wherein you felt uncomfortable=
and Manish Ji lead you to the other end of the Shamshan.
=C2=A0 Thank yo=

u very much in advance for answering the query which lead me to more profou=
nd confusion. Thanks again,
Acharyulu
--- On Tue, 1/19/10, rajarshi nandy=

<rajarshi14@yahoo. co.in> wrote:
From: rajarshi nandy <rajarshi14@yahoo.=
co.in>
To: v=
edic-wisdom@ yahoogroups. com
=
=C2=A0
Namaste Acharyulu,
=C2=A0
I can only take a guess at replying=
to this. What I say may or maynot be correct.=C2=A0
=C2=A0
Generally, wha=
t is called a Yaksha/Yakshini, an Angel in Christianity and a Mokul in Isla=
m, are beings of similar potential.=C2=A0 In different religions, we will f=
ind that the descriptions of different planes like heaven and hell are prov=
ided differently, and it is not just people who reach=C2=A0there after deat=
h, but there are beings in different realms who are born in these planes an=
d exist their in totality. If they were all equal, why are descriptions pro=
vided of these places different in different cultures? Maybe because, in th=
e world of duality there is much more than what meets the five human senses=
.
=C2=A0
The mind that we have, may not end when the body ends, similar at=
the different realms there could well be a similar operating software (lik=
e our human mind) through which things are percieved and things appear as d=
iverse or more than what we experience in this realm. The world of duality =
is indeed complex. Often what happens in this plane has a precursor in the =
astral worlds, good or bad, it is said. Aurobindo mentions this in his writ=
ings clearly. So it is possible that there are ethereal beings in different=
realms who self identify with different astral aspects of our world.=C2=A0=
Bottomline, the world of duality is immensely complex.=C2=A0=C2=A0
=C2=A0
I=
am not sure if it answers your query apty, but I just gave it a honest sho=
t.
=C2=A0
-Regards
=C2=A0Rajarshi
--- On Tue, 1=
9/1/10, Acharyulu <acharyulug@yahoo. com> wrote:
From: Acharyulu <acharyu=

lug@yahoo. com>
T=
o: rajarshi14@yahoo. co.in
Cc: vedic-wisdom@ yahoogroups. com, pvr@charter.=
net
=C2=A0
Dear Rajarshi=
,
=C2=A0 Namaste. What an inspiring recitation of the experiences. After r=

eading the third day's experience about the "MOKUL", I wonder, is there rel=
igion among SPIRITS also.....I mean there are spirits of all religions floa=
ting around....I was, in my limited knowledge, thinking that the religion i=
s only to the body...Please shed some light on this...
=C2=A0 Narasimhaji,=
can you please enlighten on this...
=C2=A0 Thanks a lot for sharing these=

experiences. .
Acharyulu


YOURS! See your Yahoo! Homepage.
=
--0-1495977763-1263985310=:92884

top" style=3D"font: inherit;">Dear Rajarshi Ji,<br><br> Thank you ver=
y much indeed for all the replies...<br><br>Acharyulu<br><br>--- On <b>Wed,=
1/20/10, rajarshi nandy <i><rajarshi14@...></i></b> wrote:<b=
r><blockquote style=3D"border-left: 2px solid rgb(16, 16, 255); margin-left=
: 5px; padding-left: 5px;"><br>From: rajarshi nandy <rajarshi14@...=
.in><br>Subject: Re: [vedic-wisdom] On the experiences at Varanasi...<br=
>To: vedic-wisdom@yahoogroups.com<br>Date: Wednesday, January 20, 2010, 1:1=
2 AM<br><br><div id=3D"yiv1265511617">
<span style=3D"display: none;">=

</span>
<p><table b=
order=3D"0" cellpadding=3D"0" cellspacing=3D"0"><tbody><tr><td style=3D"fon=
t-family: inherit; font-style: inherit; font-variant: inherit; font-weight:=
inherit; font-size: inherit; line-height: inherit; font-size-adjust: inher=
it; font-stretch: inherit; -x-system-font: none;" valign=3D"top"><div>Dear =
Acharyulu,</div>
<div> </div>
<div>Let me try again. Please understand=
that my understanding of these matters maybe entirely flawed. I have as mu=
ch clue about these things as probably you have. Remember, I am merely a cr=
onicler.</div>
<div> </div>
<div> </div>
<div><em>Then, who is th=
e highest God?</em></div>
<div><em></em> </div>
<div>Often a deit=
y may manifest in different cultures and people may look at it differe=
ntly. In ancient Egypt, Sekhmet was a warrior Goddess who rode a lion, the =
cult of Sekhmet worshippers were similar to the Shaktas of India. But that =
is at the realm of deities. </div>
<div> </div>
<div>A Yaksha or a Yak=
shni is much lower than a deity. It is not a self realized being though it =
has a far higher energy than an average human being. It has - I believ=
e - its own conditionings. </div>
<div> </div>
<div><em>Did Manish Ji =
tell anything about not choosing that place and chosen other end of the sha=
mshan.</em> </div>
<div> </div>
<div>Firstly, by no means should one m=
istake these mails to be a comprehensive guide book of such sadhanas. It is=
merely to show people that these are possible. </div>
<div> </div>
<d=
iv>The fire where the bull was standing had some water puddle nearby. =
Also, its position was inconvenient to sit at. Manish said as one does more=
of these sadhanas, when one enters a samshan one gets some hint of which c=
hita is the most suitable. </div>
<div> </div>
<div>Just by readi=
ng these accounts, by itself no one can do this sadhana. However what =
one can possibly do is to do <em>some</em> sadhana in whatever condition he=
or she is in. As Narasimha says, do a homa, do japa, do kirtan, anyth=
ing. THAT is the key. </div>
<div> </div>
<div>-Regards</div>
<di=
v> Rajarshi</div>
<div> </div>
<div> </div>
<div> </div=
>
<div> </div>
<div><br><br><br></div>
<div><em><strong>
<div class=3D=
"MsoNormal"><strong><span style=3D"font-size: 10pt; color: navy; font-famil=
y: Verdana;"><font size=3D"3" color=3D"#000000" face=3D"Courier"><font colo=
r=3D"#00007f">Rama Naama Satya Hai..</font></font></span></strong></div></s=
trong></em></div><br><br>--- On <b>Wed, 20/1/10, Acharyulu <i><acharyulu=
g@yahoo. com></i></b> wrote:<br>
<blockquote style=3D"border-left: 2px s=
olid rgb(16, 16, 255);"><br>From: Acharyulu <acharyulug@yahoo. com><b=
r>Subject: Re: [vedic-wisdom] On the experiences at Varanasi...<br>To: vedi=
c-wisdom@ yahoogroups. com<br>Date: Wednesday, 20 January, 2010, 1:59 PM<br=
><br>
=
<div>
<table border=3D"0" cellpadding=3D"0" cellspacing=3D"0">
<tbody>
<tr>=
<td valign=3D"top">Dear Rajarshi Ji,<br><br> Thanks indeed for the r=

eply. O.K. I understand that the Yakshas / Mokuls/ Angels are all different=
beings altogether as you have said.... that leads me to more confusion abo=
ut oneness of God. Then, who is the highest God?<br><br> Also, I have=
another query about the presence of the "Mighty Bull". Did Manish Ji tell =
anything about not choosing that place and chosen other end of the shamshan=
. My query is when Manikarnika was entirely protected by Shiva as it was re=
vealed by Manish Ji , what was it causing this situation wherein you felt u=
ncomfortable and Manish Ji lead you to the other end of the Shamshan. <br><=
br> Thank you very much in advance for answering the query which lead=
me to more profound confusion. Thanks again,<br><br>Acharyulu<br><br>--- O=
n <b>Tue, 1/19/10, rajarshi nandy <i><rajarshi14@yahoo. co.in></i></b=
> wrote:<br>
<blockquote style=3D"border-left: 2px solid rgb(16, 16, 255);"=
><br>From: rajarshi nandy <rajarshi14@yahoo. co.in><br>Subject: Re: [=
vedic-wisdom] On the experiences at Varanasi...<br>To: vedic-wisdom@ yahoog=
roups. com<br>Date: Tuesday, January 19, 2010, 9:10 PM<br><br>
<div id=3D"y=
iv768325081"><span> </span>
<div>
<table borde=
r=3D"0" cellpadding=3D"0" cellspacing=3D"0">
<tbody>
<tr>
<td style=3D"font=
-family: inherit; font-size-adjust: inherit; font-stretch: inherit;" valign=
=3D"top">
<div>Namaste Acharyulu,</div>
<div> </div>
<div>I can only t=
ake a guess at replying to this. What I say may or maynot be correct. =
</div>
<div> </div>
<div>Generally, what is called a Yaksha/Yakshini,=
an Angel in Christianity and a Mokul in Islam, are beings of similar poten=
tial. In different religions, we will find that the descriptions of d=
ifferent planes like heaven and hell are provided differently, and it is no=
t just people who reach there after death, but there are beings in dif=
ferent realms who are born in these planes and exist their in totality. If =
they were all equal, why are descriptions provided of these places differen=
t in different cultures? Maybe because, in the world of duality there is mu=
ch more than what meets the five human senses. </div>
<div> </div>
<di=
v>The mind that we have, may not end when the body ends, similar at the dif=
ferent realms there could well be a similar operating software (like our hu=
man mind) through which things are percieved and things appear as diverse o=
r more than what we experience in this realm. The world of duality is indee=
d complex. Often what happens in this plane has a precursor in the astral w=
orlds, good or bad, it is said. Aurobindo mentions this in his writings cle=
arly. So it is possible that there are ethereal beings in different realms =
who self identify with different astral aspects of our world. Bottomli=
ne, the world of duality is immensely complex. </div>
<div> =
;</div>
<div>I am not sure if it answers your query apty, but I just gave i=
t a honest shot.</div>
<div> </div>
<div>-Regards</div>
<div> Raj=
arshi<br><br><br></div>
<div><em><strong>
<div class=3D"MsoNormal"><strong>=
<span style=3D"font-size: 10pt; color: navy; font-family: Verdana;"><font s=
ize=3D"3" color=3D"#000000" face=3D"Courier"><font color=3D"#00007f">Rama N=
aama Satya Hai..</font></font></span></strong></div></strong></em></div><br=
><br>--- On <b>Tue, 19/1/10, Acharyulu <i><acharyulug@yahoo. com></i>=
</b> wrote:<br>
<blockquote style=3D"border-left: 2px solid rgb(16, 16, 255=
);"><br>From: Acharyulu <acharyulug@yahoo. com><br>Subject: [vedic-wi=
sdom] On the experiences at Varanasi...<br>To: rajarshi14@yahoo. co.in<br>C=
c: vedic-wisdom@ yahoogroups. com, pvr@charter. net<br>Date: Tuesday, 19 Ja=
nuary, 2010, 6:12 PM<br><br>
=
<div>
<table border=3D"0" cellpadding=3D"0" cellspac=
ing=3D"0">
<tbody>
<tr>
<td valign=3D"top">
<div id=3D"yiv343321393">Dear R=
ajarshi,<br><br> Namaste. What an inspiring recitation of the experie=
nces. After reading the third day's experience about the "MOKUL", I wonder,=
is there religion among SPIRITS also.....I mean there are spirits of all r=
eligions floating around....I was, in my limited knowledge, thinking that t=
he religion is only to the body...Please shed some light on this...<br><br>=
Narasimhaji, can you please enlighten on this...<br><br> Thank=
s a lot for sharing these experiences. .<br><br>Acharyulu<br></div></td></t=
r></tbody></table><br></div></div></div></blockquote></td></tr></tbody></ta=
ble><br></div>
<hr size=3D"1">
The INTERNET now has a personality. YOURS! <=
a rel=3D"nofollow" target=3D"_blank" href=3D"http://in.rd.yahoo.com/tagline=
_yyi_1/*http://in.yahoo.com/">See your Yahoo! Homepage</a>.
<div></div></di=
v></div></blockquote></td></tr></tbody></table><br></div></div></div></bloc=
kquote></td></tr></tbody></table><br>
</p><hr size=3D"1">
The INT=
ERNET now has a personality. YOURS! <a rel=3D"nofollow" target=3D"_blank" h=
ref=3D"http://in.rd.yahoo.com/tagline_yyi_1/*http://in.yahoo.com/">See your=
Yahoo! Homepage</a>.<p></p>
</div>
</div></blockquote></=
td></tr></table><br>
--0-1495977763-1263985310=:92884--
From rumki64@... Wed Feb 17 11:08:37 2016
Return-Path: <rumki64@...>
X-Sender: rumki64@...
Jan 2010 11:36:33 -0000
2010 11:36:33 -0000
Date: Wed, 20 Jan 2010 11:36:32 -0000
Message-ID: <hj6ps0+ngm7@...>
In-Reply-To: <420553.308.qm@...>
MIME-Version: 1.0
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From: "rumki" <rumki64@...>
Subject: Re: Rama Naama Satya Hai - 1
X-Yahoo-Group-Post: member; u=295779167; y=l5AGRS7KM_u7YvPGuMY3--
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Respested Sirs,
Th beautiful and vivid description of your experiences =

and the homam transported readers like us to beyond the present. Thank you =
for sharing such experiences. Just by reading the description, one felt one=
self in Manikarnika ghat and view the complete homam accompanied by the vib=
rant chandipath.
pranams
rumki
--- In vedic-wisdom@yahoogroups.com, ra=
jarshi nandy <rajarshi14@...> wrote:
>
> =A0
>=
Rajarshi, I hope you had a nice stay at Varanasi with Manish. I see that y=
our signature changed after the trip.
> =A0
> We had a remarkable time at V=
aranasi.
> =A0
> The moment our flight landed at the Kashi airport which i=
s actually quite outside the main city of Kashi, Manish said there is somet=
hing in here which is different. The energy is palpable throughout. After c=
hecking in at the hotel we spend the time in roaming around the ghats, watc=
hing the evening Ganga Arati and shooting.
> =A0
> By 9 PM Manish decided o=
n doing a Chandi homa, at the famous Manikarnika samshan, on a funeral pyre=
. Sadhana in a samshan bhoomi is something that many great sadhakas in Hind=
uism have done before. Ramakrishna Paramahamsa used to perform various sadh=
anas in a samshan.Sri Trilanga Swami - a great siddha -=A0spent most of his=
days near the Manikarnik Samshan doing sadhana.=A0The effect that a Samsha=
n has on the human consciousness can be apty used, for those who have such =
inclination, to further ones spiritual growth. The fire of a funeral pyre i=
s called kravyada agni, an impure form of fire unlike the fire of a standar=
d homa agni. However, there have been sadhakas, and many in number, who has=
used the samshan agni to perform homas. They chose not to make a distincti=
on between pure and impure.If someone feels that a funeral pyre is "unholy"=
, he or she would be better off not trying anything in such a fire. The mai=
n deities of a samshan bhoomi are Mahakala and
> Mahakali.
> =A0
> =A0We =
went to buy some samagri - til (black and white), couple of=A0full coconuts=
, flowers, incense stick (agabatti), =A0kismis, havan samagri. While buying=
the samagri from a shop inside a lane near the Vishwanath temple, suddenly=
a small begger child came and kept asking for food. There was a sweet shop=
on the other side of the lane, he pointed to the shop asking for food. Man=
ish turned around, bought some food and gave it to the child. The child was=
eating when we turned back towards the shop from where we were buying the =
samagri. In a moment Manish asked me to check for the child, I turned round=
and found no one there. I looked in the lane and there was no child anywhe=
re. Just gone, vanished! I still remember the child very clearly. Manish sm=
iled and said, " The deity of this place wanted to see whether we=A0had bec=
ome so big sadhakas that we=A0are unable to feed a hungry child=A0. That is=
how God comes to test people.=A0Kya pata Narayan kab, kaha aur=A0kis
> ro=
op me mil jaye."
> =A0
> At 11 pm we left for Manikarnik, dressed in a comb=
ination of red and black. Walking along the ghats we reached the samshan at=
around eleven thirty. It was quite crowded, with=A0domes (people who work =
there to help the bodies burn) and the relatives. There were at least 8 to =
10 pyres burning simultaneously. Right next to it was the Ganges, pitch bla=
ck at night. We sat on a stairs, waiting for the crowd to ease out a bit, n=
ot sure when that will happen, not sure=A0how people are going to react. As=
we sat observing, the people too were observing us with a mix of curiosity=
=A0and possible=A0apprehension.=A0Suddenly Manish closed his eyes and medit=
ated some time, then remarked that this place has a tremendous energy. Some=
thing of almost infinite abilities resides in this samshan bhoomi. A deity.=
While sayingf so he turned behind to look at something, I too turned. I co=
uld see nothing but blank space. But that very instant the dogs in the sams=
han went running=A0to
> that direction.
> =A0
> After waiting like this fo=
r about an hour, we found a pyre where the relatives had left.The major por=
tion had been burnt already, but there was enough left to last for some tim=
e still. We went and sat next to it. Manish started the homa. The offering =
was of til. I sat next to him doing the Chandi path, trying to be in sync w=
ith his recital. A part of my mind was also trying to adjust itself to the =
ambience. There were quite a few people around watching what we were upto. =
But no one disturbed. The dome had to come and take wood from the pyre to l=
ight other pyres. He did it in the most cautious manner possible, taking pi=
eces from the fringe of the pyre. After some time Manish indicated to him n=
ot to take any more wood. The dome nodded his head and did not disturb that=
pyre again.
> =A0
> Very soon, within half an hour I noticed that a pack =
gular fashion. Its eyes and mannerism gave a feeling as if it is not an ani=
mal but a human being
> watching. Just staring and observing every action.=
Manish said Kala Bhairava had entered into the body of that dog.
> =A0
> T=
he homa finished at around 3 AM. The meditations both at the end as well as=
in between, were all excellent. The mind would just get pulled a few notch=
es above the ordinary with slightest bit of effort.
> =A0
> Simply being in=
a samshan and observing the human body burning up has a powerful effect on=
the mind. In a nearby pyre we saw the femur bones of a female human body b=
urning. Both the femurs were visible and spread apart. In an ordinary setti=
ng, this kind of a scene would mean a woman with "legs spread apart" which =
has a very sexual connotation. In Manikarnik, on that night, it only evoked=
a feeling of how eventually the body is merely a covering for something fa=
r more real and powerful that resides inside. The skin, flesh, bones etc wi=
ll perish as they are ment to perish. Only Rama naam satya hai.
> =A0
> Man=
ish said if your intentions of going to a samshan bhoomi is merely to pleas=
e God through sadhanas=A0- i.e you are not planning something negative nor =
desirous of petty mundane gains - there is very little chance that you will=
ever come to harm. Further, when you do a Chandi homa, no ethereal beings =
will disturb you because no one wants to mess with=A0someone who is worship=
ping Chandi. It is not difficult, neither something to be unnecessarily sca=
red of. There are spirits etc for sure, but neither will you bother them no=
r will they bother you. =A0Surrendering to the deity is very good=A0attitud=
e to have. And finally, the soul of the individual on whose pyre the homa i=
s being done, is taken by the Goddess and acquires a lot of punya.
> =A0
> =
Thus ended my first experience of a Chandi homa on a burning pyre.That nigh=
t was Krishna Saptami. The next two nights again we did homas at Manikarnik=
.
> =A0
> -Regards
> =A0Rajarshi
> =A0
> =A0
> Ram=
a Naama Satya Hai..
>
>
> The INTERNET now has a personality. YOURS=
! See your Yahoo! Homepage. http://in.yahoo.com/
>

Message-ID: <976425.5711.qm@...>
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2010 17:30:27 IST
Date: Wed, 20 Jan 2010 17:30:27 +0530 (IST)
In-Reply-To: <1d8ac1b51001181130r6e2edfe8o31027134eae3ae9e@...>
MIME-Version: 1.0
Subject: Re: [vedic-wisdom] Rama Naam Satya Hai - 3 (3 days/Baba Bhagwan Ram)
X-Yahoo-Group-Post: member; u=216162964; y=PK45se7vPieVT_V5fGNGuMF9Bh-
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--0-1473506575-1263988827=:5711
Dear Kishore,
=C2=A0
What is the importance of 3 days that many yogis pick =
it for events in their saadhana?
=C2=A0
Tri-Chandi in Manikarnika is consid=
ered to be a nice/powerful sadhana, specially if the tithi is Krishna Paksh=
a saptami, astami and navami or even astami, navami and dasami.
=C2=A0
=C2=
=A0
A bit about Baba=C2=A0Bhagwan Ram:
=C2=A0
I had read the biography of B=
aba Bhagwan Ram when I visited Kasi in 2008. It is there that I read about =
his meditating at the Manikarnika for 3 continuous days. He had left home a=
t the age of about 11/12 ( from bihar - where he was born) to become a wond=
ering monk and landed up in Kasi finally. When he came to Kasi he went to t=
he Dasasmedha Ghat where he saw a lady - very well dress, decked in jewelle=
ry - standing. The kind lady told him that she will take him to visit Vishw=
anath, but before that asked him to take a bath in the water. As he came ou=
t of the Ganges water he saw the lady had bought some milk, ghee, flowers a=
nd asked the young boy to accompany him as she lead him to the Kasi Vishwan=
ath temple. Once they reached the Shiva Linga, the lady instructed him how =
to do Abhisekha of the Linga with the stuff she had bought. After coming ou=
t of the temple, the lady kept walking along the lanes - VIshwanath Gali - =
with the 11 year old boy following her.
Suddenly infront of a huge gate, t=
hey stopped and the lady went inside. Baba Bhagwan Ram thought it must be t=
he house of some rich person, and preferred to stand outside waiting. Plus =
that was his first day in Kasi, and he had neither any money for anything e=
lse with him. After waiting there for a few hours, when the lady did not co=
me out, he decided to enter through the gates. Once inside he realized that=
it was not the house of a rich man but the famous Annapoorna temple. And t=
here was no sign of that lady anywhere! Confused, he came out of the Vishwa=
nath Gali into the main road, when he saw that lady standing there again. S=
he called him and asked him, what does he want. Bhagwan Ram said he wanted =
to realize God. The lady instructed him to go to the Kinnarama Ashram, sayi=
ng there are paramhamsas who live there, you will find guidance there. Devo=
tees of Baba Bhagwan Ram believe that lady was none other than Ma Annapurna=
.
=C2=A0
Later, he was instructed in many Aghor Sadhanas and spend years pr=
actising them. When he had been meditating at the Manikarnika for three day=
s - he used to live on the samshan like an Aghori - around the age of 18/19=
(I don't recollect exactly), he suddenly saw/felt/realized everything as m=
illions of=C2=A0beautiful petals of concentric circle around a centre. He c=
hose a few of the petals and came back to his normal senses again. After th=
at, he said, any slight desire that would arise in the mind would immediate=
ly manifest.
=C2=A0
With age, Baba Bhagawan Ram toured all along India and=
even went abroad telling people about God realization and sadhana. He was =
the person who opened up the Kinnaram Ashram to ordinary people, before him=
the ashram never encouraged ordinary visitor. Even today, if=C2=A0you go t=
here you will hardly find not more than 5/6 people at any given time.=C2=A0=
But his idea was to let people come in and meditate inside the ashram premi=
ses. He made all sadhakas of the ashram promise to become vegetarians and n=
ot use alcohol.
=C2=A0
He died in 1990s (dont remember exact year). Some p=
eople consider him to be a reincarnation of Baba Kinnaram.
=C2=A0
-Regards
=
=C2=A0Rajarshi
=C2=A0

--- On Tue, 19/1/10, Kishore=
Chitrapu <chitrapu@...> wrote:
From: Kishore Chitrapu <chitrapu@gm=

ail.com>
To: vedic-wisd=
om@yahoogroups.com
Date: Tuesday, 19=
January, 2010, 1:00 AM
=C2=A0
Namaste,
Rajarshi, your whole experie=

nce seems like an important move in the chess game that is being played by =
Nature. Thanks to the exceptional narrator in you for describing it so well=
.
What is the importance of 3 days that many yogis pick it for events in t=
heir saadhana? Notice Manish and Baba Bhagwan Ram did it in this article. I=
s there any important reason behind this? Or is it a mere coincidence?
-Ki=
shore
On Mon, Jan 18, 2010 at 7:16 AM, rajarshi nandy <rajarshi14@yahoo.=

co.in> wrote:
=C2=A0
Namaste All,
=C2=A0
While re reading my ma=
ils after I sent them to the list, I found many silly errors of spelling an=
d grammer. I was writing in a flow and never checked what I wrote. Kindly p=
ardon such errors and read through them. As they say, "Bhavnayoko samjho!".=
=C2=A0
=C2=A0
=C2=A0
During the day time, we roamed around shooting at dif=
ferent places. In this 3 days we never visited any of the temples in Kasi. =
I asked him, "What about the temples? Won't we visit them?". Manish retorte=
d immediately, "=C2=A0Aren't we=C2=A0going to the most powerful temple in K=
asi every night?"! I silently agreed. This is something about Manish I have=
observed. He rarely enters temples or standard places of worship, but sudd=
enly he might see a small roadside temple and stand and stare for sometimes=
, even do a pranam and then remark, "There is something here."
=C2=A0
Durin=
g evening we went to visit the Kinnaram Ashram. Kinnaram Baba was a Aghori =
who lived in Kasi=C2=A0during the 16th century. The place is called Aghor-s=
thal. Before entering Manish bought some bel leaves. As we walked inside th=
e Ashram, Manish became silent, then said there are strong energies in here=
. Inside we meditated for sometime, Manish did=C2=A0 pranam=C2=A0at the sam=
adhi of Baba Bhagwan Ram who was the 11th head of the Ashram. Baba Bhagwan =
Ram had entered Nirvikalpa Samadhi while meditating for 3 continuous days a=
t the Manikarnika Samshan.=C2=A0 Manish, on being=C2=A0questioned, said tha=
t many sadhanas have been done here in this place for long by people with n=
o mundane desires. Therefore, the energies are strong here. While looking a=
round the Ashram we found some quotations which were written in small woode=
n boards. Manish called Arunisha and me and pointed to one quotation. Trans=
lated to English, it read, "If you have to give your head off to get a sadg=
uru, you
have=C2=A0got it cheap".
=C2=A0
By 8 PM we sat for dinner. We use=
d to have early dinners, so that we had sufficient time before going to the=
samshan. Ideally you should have an empty stomach while performing any sad=
hana to get the best effects. The amount of fire in the body is fixed. Ther=
e is one that digests food - Jathara Agni. One that digests ideas/concepts/=
experiences - Bhuta Agni (existential fire) which exists in the subtle bod=
y. It is the second which must increase in order for one to "digest" variou=
s experiences/ ideas/etc. It can only increase when the Jathara Agni is les=
s, i.e. you do not have a full stomach. When we are extremely focused on so=
mething and working intently on the same, we forget food, we do not feel hu=
ngry. This is due to the increase in Bhuta Agni and decrease in Jathara Agn=
i.
=C2=A0
As we sat eating our food and talking on different topics, we dis=
cussed history.The conversation mentioned here is a thread picked up from a=
n earlier conversation that we (Manish, Arunisha and=C2=A0me) had before co=
ming to Kasi.
=C2=A0
Manish said, "It is the same set of=C2=A0souls who co=
me back=C2=A0again and again in different bodies and personalities at diffe=
rent times, who=C2=A0are responsible for this land. There was Chadragupta a=
nd Chanakya, there was Prithviraj, there was Akbar, Shankaracharya, Ramakri=
shna etc." He continued, "They can come as kings, yogis, or any other form =
which is necessary for them to accomplish their dharma. And their dharma is=
connected to this land=C2=A0which we call India=C2=A0today.This land is co=
nnected to the Rishis. This is Rishi bhoomi. And Rishis sent people when ne=
eded.=C2=A0Prithviraj made one mistake, of pardoning Ghori. Imagine what ha=
ppened to that woman who made Prithiviraj disobey his Guru?".I silently con=
templated her fate.=C2=A0
=C2=A0
"One very senior Rishi has decided to=C2=
=A0change this land back to a Rishi bhoomi. And so shall it happen.=C2=A0Ve=
d=C2=A0Dharma will be re established here along the length and breadth. Not=
hing, however powerful or mightly, be it an individual or=C2=A0group,=C2=A0=
can stand against the will of a Rishi."=C2=A0 Arunisha asked a pertinent qu=
estion here. "What were the Rishis doing for=C2=A0one thousand years?". Man=
ish laughed and said, " A Rishi can very well spend a thousand years simply=
in samadhi, meditating. Then suddenly=C2=A0one day=C2=A0wake up from medit=
ation=C2=A0and see that Rishi bhoomi is gone=C2=A0and all sorts of non-spir=
itual things going on here. So He decides, it is time to get back and re cr=
eate the Rishi bhoomi. You guys have no clue about=C2=A0what a Rishi can do=
. One Rishi is enough to change a universe, changing a country is child's p=
lay for Him." Wow. I let all these sink inside me slowly. Therefore it is s=
o important to keep doing sadhana, in some manner or the other.
=C2=A0
As n=
ight approached midnight, Manish and I left for the Manikarnika again. This=
was going be our last night of Chandi homa at Manikarnika, for now. We wal=
ked long the=C2=A0deserted ghats, sliently. I asked him if it is ok doing a=
=C2=A0homa of Shiva/Bhairava on a pyre. He said=C2=A0yes why not, but witho=
ut Shakti, there will be no Shiva. Worshipping the divine feminie is the mo=
st practical strategy of sadhana. Shiva is the state of highest consciousne=
ss, and to reach that stage one must develop his body and mind such that it=
can hold shakti=C2=A0for which=C2=A0worshipping the divine Mother is the b=
est way.=C2=A0That is why Vimalananda says, "Let the Mother show you the fa=
ce of the Father". The topic drifted to Vimalananda. Manish said, "Kala Bha=
irava is very strong in Manikarnika, where as Mahakala exists powerfully in=
the cremation grouds at Ujjain. But Vimalananda did Mahakala sadhana here =
in Manikarnika." Then staring at the pitch black ganges, Manish chuckled li=
ghtly and
added, "That man was something." This was again an old conversat=
ion we had started=C2=A0before which Mainsh continued, "All these babas of =
today would wet their pants if Vimalananda were to stand infornt of them. T=
hose three books have the power of a deity flowing through them. Without be=
ing physically present, Vimalananda has created a army of sadhakas!". I int=
erjected, "The books=C2=A0are like a Bible=C2=A0for sadhakas,=C2=A0arn't th=
ey?". "Yes" said Manish. Later on I asked him if it was possible for someon=
e to meet Vimalanada, to which Manish replied that yes it was, if one does =
serious sadhana. However, the important question is whether one will be abl=
e to recognize him. I fell silent hearing this. Interestingly, in the 2nd b=
ook of the Aghora series, Vimalanda does mention that a time will come when=
his "children" would spread homas. Strange, or maybe not so. Who knows how=
deep things run.
=C2=A0
We reached the samshan by half past twelve. This =
time we sat at the same place where we had sat on the first day of homa. Th=
e fire was low. Most of the body had been burnt already. Manish started the=
homa. As usual, all the dogs came and sat peacefully around the fire. Now =
this did not surprise me any more. In the middle of the homa Manish would s=
lowly lift his=C2=A0palm upwards=C2=A0and with the next ahuti=C2=A0immediat=
ely the fire would leap higher. He did this quite a few times, when=C2=A0th=
e flames were getting weaker. I countinued with the Chandi path and passing=
on the samagri to him as and when he required anything. One dom who was wo=
rking on a pyre nearby, came towards us and exclaimed,"Jai Mahadev". Manish=
too responded back, "Jai Mahadev". This homa was faster. He did not use an=
y "samputs", but a direct, straight Chandi homa. Again in the middle I got =
up and stroked the pyre a bit, pushing around some of the coconut pieces to=
make them burn properly. I was
enjoying it. A few people came and sat nea=
r us, listening to the path. In Kasi there is a rule that whatever comes in=
the Samshan is the property of the Dom Raja (the head of doms). No one has=
any further claim on it. In old times, one Dom Raja was called Kallu Dom. =
He was an Aghori and a contemporary of Kinnaram Baba. It is said he could r=
aise the dead back to life. Maybe it is because of this tradition that Mani=
karnika is such an apt place for these sadhanas. I was at one point mentall=
y wondering why are there so many people in the samshan. The Manish said, i=
f a Nath came here in his garb, everyone will run away from the samshan sca=
red. But there is a reason why there are people here even so late in the ni=
ght.
=C2=A0
Once the final purnahuti was given, we sat for meditation. Thou=
gh this homa got over faster than previous days, the meditation that happen=
ed, for me, was superb. At one point I felt as if my mind would just burst =
forth and expand across the length and breadth of the Ganges. My focus was =
good, but I had to open my eyes after every 20 minutes or so. Manish contin=
ued meditating for nearly an hour. Not the slightest movement from him. Not=
hing. Still like a stone. Then a cow came and slightly nudged Manish on his=
feet. That made him open his eyes. Manish remarked, " I could have just le=
ft my body and gone off. It did not matter that I had a flight to catch the=
next day, or anything else. I was on the verge of death. Just at that mome=
nt the cow and brought me back." Smiling he added, "What a sight it would h=
ave been for the people to see, how the body can be left at will".=C2=A0 I =
did not know what to say.
=C2=A0
We stood there watching another pyre in f=
ront. The body was half burnt. The torso had become black with deep=C2=A0re=
d patches all over. The dom came forward, and with the bamboo stick inserte=
d it (the bamboo stick)=C2=A0from the side of the corpse, lifting up the bu=
rning torso into the air and placing it again, strategically, in the middle=
of the pyre. The smooth=C2=A0motion of lifting up the half burnt torso, st=
icking out from one end of the bamboo stick,=C2=A0into the thin, dark, nigh=
t-air reminded me of how we use a fork to lift pieces of food - meat=C2=A0o=
r vegetables, both dead -=C2=A0from our plates to our mouths. Manish asked =
me smiling, "Maza aya?". I smiled back in acknowledgement. Then he commente=
d=C2=A0that I should write about this experience in the coming days. Let pe=
ople know.
=C2=A0
By this time I remembered that when I was sitting and doi=
ng the Chandi path, one dog=C2=A0had run off with one of my chappals. I inf=
ormed Manish. He exclaimed, " Kya baat hai! Leave the other chappal here as=
well." Manish said we had a rna with this samshan. We had been here before=
, in some life.
=C2=A0
As we were returning, Manish said one of the point (=
the three peaks)=C2=A0of Shiva's trishul passes through the Manikarkina. Th=
erefore, it is a "safe" samshan. Anyone who tries anything negative here wi=
ll face troubles. The trishul of Shiva guards this place. No spirit will ca=
use any unnecessary disturbance inside the samshan. That is also why there =
are people here even at 2 am in the morning. There is safety in numbers. As=
long as ones intentions are genuine and good, Manikarnika is a wonderful p=
lace to do sadhana.
=C2=A0
While walking along the ghats=C2=A0which were=C2=
=A0totally deserted, Manish instructed me not to stop. The knot in my red l=
ungi was becoming loose, I caught hold of it=C2=A0with one=C2=A0hand and ke=
pt moving fast, trying to keep pace with Manish. Later Manish asked me if I=
had got some smell. I thought and recollected that yes, I did get a faint =
smell of heena. Twice. Manish told me it was a "Mokul". A muslim spirit of =
similar level as a Yaksha or a Yakshini. Once the ritual is over, and you a=
re out of the samshan, do not wait along the banks, he instructed. Do not m=
ove too close to the water=C2=A0late in the nightt. There are things in the=
water. Generally they may not do anything, but why take a chance. The prot=
ection of Shiva is only inside the Manikarnika Ghat. Then he added, Deoriya=
Baba (I may have mis-spelt the name) used to live in the middle of this Ga=
nges 24/7. This is a city of saints. Here God-intoxicated Paramhamsas would=
roam around naked. It is their city.
=C2=A0
Next morning, as we sat recoll=
ecting the previous night's homa, Manish talked about Vedas.=C2=A0Few sadha=
ks, if ever, are equally comfortable with both paths of=C2=A0Aghora and Ved=
as. For a Veda mantra to show its effects, one must get the intonation perf=
ect. This age most people cannot do that. I=C2=A0enquired that I had heard =
from someone that a certain procedure needs to be done before one starts an=
y sadhana in the samshan. Manish=C2=A0laughed and replied,=C2=A0"Karna to s=
ab kuch chahiye, par mujhe to kuch nehi aata!".=C2=A0I was dumbstruck.=C2=
=A0
=C2=A0
While talking about Ramayana with Arunisha, his eyes suddenly be=
come half closed. He voice became slow and heavy,=C2=A0"The color of Rama's=
body is deep blue with a golden tinge all=C2=A0around him. Like a sun blaz=
ing. That=C2=A0was the kavacha given to Rama by Vishwamitra, the real Gayat=
ri with two special samputs. It was impenetrable. And when he shot his arro=
ws, the motion of his hands=C2=A0is so fast that a normal human eye will no=
t able to observe. In 12 hours he had destroyed a forest of Ashuras.=C2=A0R=
avana had a Chandrahaas khadga. It was a=C2=A0mantra shakti he had acquired=
through sadhana. The Khadga had become part of his right hand, which would=
fly off to kill mercilessly at the slightest=C2=A0command from his mind. S=
uch was the calibre of the enemy.
=C2=A0
And Rama removed even=C2=A0his Ga=
yatri Kavacha, and fought like a normal human being when he defeated Ravana=
which=C2=A0means; he even removed the last vestige of his ego of being a G=
od, and fought like a human. Is it any wonder then, that the whole of north=
India goes crazy at the mere mention of the name of Sri Rama?".
=C2=A0
He=
spoke with such an energy which cannot be defined, as if he was there and =
seen it all. Rama Naam Satya Hai.
=C2=A0
Thus ends my recounting of our fas=
cinating trip to Kasi.
=C2=A0
-Regards
=C2=A0Rajarshi
Rama Naama Satya H=

ai..
--- On Sat, 16/1/10, rajarshi nandy <rajarshi14@yahoo. co.in> wrote:

=

Subject: [vedic-wisdom] Ra=
ma Naam Satya Hai - 2
Date: Saturday, 16=
January, 2010, 11:25 PM
=C2=A0
Dear Narasimha
=C2=A0
It may sound=
weird, but this is what happens in real life all the time. You, I, all the=
se people are pieces in another kind of chess game.
=C2=A0
Great analogy. =
Manish had given this analogy to us after he=C2=A0completed a beautiful=C2=
=A0Ganapati homa last August. There is=C2=A0one divine chess player, and it=
is totally His game.
=C2=A0
Before I continue with the narration, I would=
like to mention a few points which I found I had not clearly mentioned in =
my last mail:
=C2=A0
At the end of the third day of Chandi homa at Manikar=

nika samshan, we were standing and watching the pyres burn, when Manish sud=
denly said, in the coming days you will write about this experience in a pu=
blic forum. Therefore my mails.
=C2=A0
Caveat: A homa on a funeral pyre is=

an extreme Aghor=C2=A0sadhana, and it is not entirely risk free. Infact, i=
n many paramparas it is said=C2=A0only someone who has a direct agya from S=
amshan Kali or Mahakala can try this procedure, or someone who has agya fro=
m a powerful Guru. It was Manish who was doing the homa, (giving ahutis)=C2=
=A0I was only doing the Chandi Path. Therefore, by reading this accounts on=
e should not, on his own, try out this sadhana.
=C2=A0
Many people have a=

negative=C2=A0bias towards Aghor sadhanas and Aghoris. This is party due t=
o lack of knowledge or understanding of the philosophy and efficacy of thes=
e sadhanas. Moreover, in recent time some TV channels too have made films e=
tc of Aghoris, potraying them as perverted individuals. This is grossly inc=
orrect. They have no clue what they are talking about, and their accounts s=
tart with many preconcieved biases. Aghora is one of the many path to the r=
each the same goals - Self-realization. It is neither bad nor good. It is a=
path. Some like it, some don't. Which is ok. We must follow our chosen pat=
h but at the same time have a healthy respect for other paths too. Many gre=
at saints and spiritual giants have taken this path. Guru Dattatreya is con=
sidered the first Aghori. The 9 great Naths were all Aghoris. Sri Trilanga =
Swami was an Aghori too. Vimalanada was a master Aghori. My mails are inten=
ded to give a first hand objective=C2=A0account of how a
powerful sadhana =
in the samshan is performed. Nothing more. I am just the cronicler.
=C2=A0
=
There are many people in this age who have a desire for these sadhanas, wh=
o feel an attraction for this kind of a path, but have no clue how to go ab=
out it. These accounts are ment to tell such=C2=A0people that these sadhana=
s can and do happen even today, it is not a figment of imagination. The Man=
ikarnika is still as powerful as it was thousands of years ago. But to go a=
bout it and=C2=A0actually be able to do this sadhana, just like everything =
else in life, there is no fixed procedures or rules. Keep doing sadhana in =
whatever condition you are in right now=C2=A0and let Nature decide. Like Sa=
i Baba says, Shradha and Saburi. Respect and patience. If the desire is gen=
uine and deep, and one is ready to wait, Nature will one day make arrangeme=
nts. This is the eternal promise to every individual=C2=A0because for Her, =
NOTHING IS IMPOSSIBLE. And She is so=C2=A0kind.=C2=A0 In the intruduction t=
o "Aghora - At the left hand of God", Vimalanada says :
"Publish this boo=

k after I am gone. Let people know the truth. Let them know what is what. O=
ut of the thousands who may read it at least a few will be sincere. They wi=
ll try to learn more, and then Nature Herself will make arrangements for th=
em to learn just as She did for me, and they will be taught according to th=
eir capabilities. The progression will go on; there is nothing to fear".
Th=
erefore have faith, do sadhana.=C2=A0
=C2=A0
Back to the narration. The s=
econd day was Astami Tithi of Krishna Paksha. Manish said it is a powerful =
night for chita homa. Various shaktis are available on this night which can=
destroy Ashuras.=C2=A0Past midnight we were walking towards Manikarnika al=
ong the ghats. Not a single person was to be seen anywhere on any of the mu=
ltitude of ghats which we crossed. Suddenly we found a pack of dogs, fighti=
ng among each other, blocking our path. We stopped, wondering if there was =
any alternate route to the samshan. I started mentally chanting a mantra I =
knew and praying to the deity to make our journey smooth. Coincidentally, j=
ust at that moment we saw a man coming from the other side who chased the d=
ogs away.=C2=A0Without looking at me=C2=A0Manish said, "Sometimes a simple =
prayer can work wonders but never become to big for your breeches".
=C2=A0
=
As we passed the Lalita Ghat Manish said this is a wonderful place.=C2=A0I =
did not think too much about it then since my mind was already pre occupied=
with the thoughts of what is to come. The next day morning when we again c=
ame to the Lalita Ghat for some shooting, I suddenly felt a pressure on my =
head, and then everything became calm. Manish smiled at me and said this is=
where Trilanga Swami did his tapashya and the energies are still here. I w=
as little skeptical mentally, since I knew that the samadhi of Trilanga Swa=
mi was at a different ghat, however I did not say anything.=C2=A0Later on r=
eturning to Mumbai I spoke to someone who was from Beneras and that person =
confirmed that indeed Trilanga Swami used to stay at the Lalita Ghat and do=
his sadhana. Conclusion, I am a confirmed idiot.
=C2=A0
Back to midnight. =
We reached Manikarnika and again it was filled with people. But this time w=
e did not wait. We went right inside, and Manish kept looking for a suitabl=
e chita. As we came in, again people started staring at us, but they respec=
tfully made way for us to pass through to the middle of the samshan. We sto=
od exactly at the middle, with Manish observing the different chitas. There=
were about 8/10 of them burning. It is said in thousands of years there ha=
s not been a single minute when there has not been a body burning in here. =
Therefore it is one of the Mahasamshans in India. There was one chita to my=
right which Manish was observing, when suddenly I found a mega size bull c=
ome and stand right next to the fire. I did not want to sit there, the bull=
looked dangerous. Before I could voice my concern, Manish said let us go t=
o the other side of the samshan. It not only the bull,=C2=A0 but there is s=
omething else as well. I did not ask him what. So we
went to another side.=
The dom there came forward and said to Manish, "Baba,aap log=C2=A0kaun se =
chita me baithna chahate ho?". Manish indicated one at the end, the dome th=
en went ahead and asked the people standing around the chita to make space =
for us to sit. He said the heat from the fire is too stong, but Manish said=
it's ok, we'll sit here itself. There were many curious onlookers, but all=
made space for us to sit comfortably. I could hear the dom instructing oth=
ers not to disturb the pyre we were sitting at. This is something very uniq=
ue about Manikarnika. IN any other city, people would have objected, but no=
t here. Manish later said, it is a tradition of this place, Aghor sadhanas =
have been done in here for countless centuries. Therefore the domes have ei=
ther themsleves seen these things or heard from their families and thus the=
y do not disturb.
=C2=A0
The homa, as usual was awesome. The pyre was larg=
er than the one previous night. The heat was very strong. My focus was stro=
nger. My mind was much calmer than the previous night. Within ten minutes a=
gain a pack of dogs came and sat around this pyre. This was strange because=
=C2=A0there were at least ten pyres burning, and all of them chose this spe=
cific pyre for some inexplicable reason. Dogs have a far subtler sense perc=
eption than average humans like me. This homa was extended longer. Every no=
w and then Manish would suddenly look at a certain direction intently for a=
few second. I too would turn and look that way but saw nothing. But, every=
time Manish looked at a specific direction or made some gestures, the dogs =
too would start barking at that direction. At one point I almost felt a bit=
jealous of the dogs, they could see/sense things which I=C2=A0 - being suc=
h an=C2=A0ordinary person -=C2=A0obviously had no clue about. In the middle=
of the Chandi path=C2=A0I could hear
chants of "Ram Nam Satya Hai" and re=
latives wailing as new bodies were being brought in.
=C2=A0
Suddenly to my=
right there was a sound and quite abit of smoke, I saw a transformer burst=
ing. The dogs immediately started barking at that. Later Manish said the Go=
ddess was moving around, entering the fire and leaving the fire. The bursti=
ng of the transformer had a link to this. As the Path was going on - the Ch=
andi was in my right hand - I saw a human shadow pass over=C2=A0the pages o=
f the=C2=A0book. I thought it was some relative who was standing behind me.=
=C2=A0I looked back and was a shocked to find there was no one behind me. A=
nd the shadow passed over my book once again. This time I did not look back=
. Just kept chanting with more vigor and saying to myself "all iz well"-:).=
=C2=A0 Manish later said, as one does sadhana the deity often comes to obse=
rve and make his/her presence felt, even if slightly.=C2=A0It is not an ima=
gination but reality and this can=C2=A0happen not just in a samshan but in =
any sadhana anywhere. The idea is to keep doing sadhana.
=C2=A0
While offer=
ing coconuts into the fire, one coconut rolled off from the pyre. So I took=
a long bamboo stick which the domes use to stroke the fire and pushed the =
coconut piece inside.I wondered if I=C2=A0had been a dom in any of my past =
lives, because I strangely felt natural stroking the pyre=C2=A0the way the =
domes do. I even wondered if=C2=A0there was any company which would may me =
for this kind of a job, I would happily take it. What better way to do sadh=
ana than become a dom at Manikarkina!=C2=A0 Interestingly, I then remembere=
d that Manish had bought one extra coconut while buying the samagri to toni=
ght's homas. Now I understood why.
=C2=A0
In the middle of the homa, sudden=
ly Manish called one of the relatives who was standing nearby and told him=
=C2=A0that the person whos body was in the pyre has just left and that=C2=
=A0they (relatives) do not have to wait any more. It was already late in th=
e night. The person did not know what to say. Suddenly Manish explained to =
him, do not worry, there is nothing evil or bad being done here. We are onl=
y praying to Ma Durga. I guess the person was mentally wondering about what=
is going on. Then another of the relatives came forward and said, "Baba, h=
um log ahsirwad leke hi jayenge". So Manish said ok and asked them to sit d=
own and continued with the homa. In the middle of the homa suddenly Manish =
asked me to observe the skin on the corpse=C2=A0 I saw the skin on the face=
had caught fire and was burning. It was a sight to see!
=C2=A0
There is a =
tradition of pouring Ganges water=C2=A0at the end to finsh the fire. But I =
could hear the domes telling the relatives not to pour water on the pyre or=
do anything there without permissin from Manish. Finally at the end they c=
ame to Manish and=C2=A0asked if they could pour some Ganges water. Manish s=
aid ok, but in a low voice told me nothing will happen to the fire, it won'=
t die. They poured a large mud kalash full of water but nothing happened to=
the fire. It kept burning. After some times, after some more ahutis, Manis=
h called the people and said, " Devi=C2=A0samne khadi hai. App log pranam k=
ijiye". At least 10/15 people came forward and reventially bowed to the fir=
e. Then they wanted to touch=C2=A0Manish's feet, but Manish would not let t=
hem do so. They asked for his blessings. He distributed some flower petals =
we had and told them to go home, since it was very late in the night. Sudde=
nly the man, who had some doubts (whom Manish had addressed earlier) came
=
running with tears in his eyes asking for forgiveness for having doubted. M=
anish consoled him, told him nothing to worry, he has done no wrong, everyt=
hing is all right.=C2=A0 Later Manish said, if it was some other time of th=
e day he would have brought the man along for a cup of tea. Another person =
suddenly came to Manish and asked him if he was a certain saint (a famous s=
aint)=C2=A0who used to live in Kasi. Manish without responding to his query=
asked him where was he from, the person replied interior=C2=A0Bihar. Manis=
h advised him to go back home as it was late in the night. The faith of the=
ordinary people of this land is what makes India so unique, that is why ou=
r land and culture is still so alive. We city bred 'educated'=C2=A0people a=
re too rational to understand these things. God loves the simple and uncalc=
ulating. By this time I too stood up to do pranam to the fire. Immediately =
I felt as if my body existed only from my head to my heart, there was nothi=
ng
below, no legs, no stomach ,=C2=A0as if=C2=A0I was simply floating on t=
hin=C2=A0air! I told Manish what happened, he just gave a=C2=A0curt one wor=
d reply, "Good".
=C2=A0
=C2=A0
=C2=A0
As we were walking back from Manikarn=
ika Manish suddenly said, "There is a foreigner lady who lives close to Man=
ikarnika, who has a lot of desire to perform sadhanas in the samshan but do=
es not know how to go about it. I saw her while meditating." For a woman to=
come and perform these sadhanas is practically difficult or impossible, un=
less she is a Yogini or a sadhaka of great calibre. Ordinary people would n=
ot be able to meet the gaze of a Yogini, said Manish. The next morning, whe=
n we came to the Lalita Ghat (as I mentioned above), I saw a thin, frail, l=
ooking foreigner lady sitting on the banks. Manish quitely indicated to me =
that, that is the lady whom he had seen last night in his meditation at the=
samshan. "She has desire, but directionless. " At that time there was noth=
ing more we could do. I guess that is why it is so important to keep doing =
some sadhana on your own, instead of merely contemplating which is of no go=
od,=C2=A0so that you are ready when
=
=C2=A0
After passing the Lalita Ghat, next afternoon,=C2=A0we stood and obs=
erved Manikarnika from a distance. We were dressed like any other tourist, =
specially with Manish's camera hanging from his neck=C2=A0and the=C2=A0trip=
od. Manish smiled and said let us not go too close to Manikarnika, what if =
the doms recognize us! They would be shell shocked seeing us dressed as tou=
rists, wondering what is going on.
=C2=A0
Thus ended my second day of obser=
ving a Chandi homa on a funeral pyre at the famed Manikarnika Ghats of Kash=
i.
=C2=A0
-Regards
Rajarshi
=C2=A0
Rama Naam Satya Hai
The INTERNET n=
ow has a personality. YOURS! See your Yahoo! Homepage.
The INTERNET now=

has a personality. YOURS! See your Yahoo! Homepage.
The IN=
TERNET now has a personality. YOURS! See your Yahoo! Homepage. http://in.ya=
hoo.com/
--0-1473506575-1263988827=:5711

top" style=3D"font: inherit;"><DIV>Dear Kishore,</DIV>
<DIV> </DIV>
<D=
IV><EM>What is the importance of 3 days that many yogis pick it for events =
in their saadhana?</EM></DIV>
<DIV>Tri-Chandi in=
Manikarnika is considered to be a nice/powerful sadhana, specially if the =
tithi is Krishna Paksha saptami, astami and navami or even astami, navami a=
nd dasami.</DIV>
<DIV> </DIV>
<DIV> </DIV>
<DIV>A bit about Baba&=
nbsp;Bhagwan Ram:</DIV>
<DIV> </DIV>
<DIV>I had read the biography of =
Baba Bhagwan Ram when I visited Kasi in 2008. It is there that I read about=
his meditating at the Manikarnika for 3 continuous days. He had left home =
at the age of about 11/12 ( from bihar - where he was born) to become a won=
dering monk and landed up in Kasi finally. When he came to Kasi he went to =
the Dasasmedha Ghat where he saw a lady - very well dress, decked in jewell=
ery - standing. The kind lady told him that she will take him to visit Vish=
wanath, but before that asked him to take a bath in the water. As he came o=
ut of the Ganges water he saw the lady had bought some milk, ghee, flowers =
and asked the young boy to accompany him as she lead him to the Kasi Vishwa=
nath temple. Once they reached the Shiva Linga, the lady instructed him how=
to do Abhisekha of the Linga with the stuff she had bought. After coming o=
ut of the temple, the lady kept walking along the lanes - VIshwanath Gali -=
with the 11 year old boy following
her. Suddenly infront of a huge gate, =
they stopped and the lady went inside. Baba Bhagwan Ram thought it must be =
the house of some rich person, and preferred to stand outside waiting. Plus=
that was his first day in Kasi, and he had neither any money for anything =
else with him. After waiting there for a few hours, when the lady did not c=
ome out, he decided to enter through the gates. Once inside he realized tha=
t it was not the house of a rich man but the famous Annapoorna temple. And =
there was no sign of that lady anywhere! Confused, he came out of the Vishw=
anath Gali into the main road, when he saw that lady standing there again. =
She called him and asked him, what does he want. Bhagwan Ram said he wanted=
to realize God. The lady instructed him to go to the Kinnarama Ashram, say=
ing there are paramhamsas who live there, you will find guidance there. Dev=
otees of Baba Bhagwan Ram believe that lady was none other than Ma Annapurn=
a.</DIV>
<DIV> </DIV>
<DIV>Later, he was instructed in many Aghor Sadh=
anas and spend years practising them. When he had been meditating at the Ma=
nikarnika for three days - he used to live on the samshan like an Aghori - =
around the age of 18/19 (I don't recollect exactly), he suddenly saw/felt/r=
ealized everything as millions of beautiful petals of concentric circl=
e around a centre. He chose a few of the petals and came back to his normal=
senses again. After that, he said, any slight desire that would arise in t=
he mind would immediately manifest. </DIV>
<DIV> </DIV>
<DIV>With age,=
Baba Bhagawan Ram toured all along India and even went abroad telling peop=
le about God realization and sadhana. He was the person who opened up the K=
innaram Ashram to ordinary people, before him the ashram never encouraged o=
rdinary visitor. Even today, if you go there you will hardly find not =
more than 5/6 people at any given time. But his idea was to let people=
come in and meditate inside the ashram premises. He made all sadhakas of t=
he ashram promise to become vegetarians and not use alcohol. </DIV>
<DIV>&n=
bsp;</DIV>
<DIV>He died in 1990s (dont remember exact year). Some people co=
nsider him to be a reincarnation of Baba Kinnaram.</DIV>
<DIV> </DIV>
=
<DIV>-Regards</DIV>
<DIV> </DIV>
<DIV><EM><S=
TRONG>
<DIV class=3DMsoNormal><STRONG><SPAN style=3D"FONT-SIZE: 10pt; COLOR=
: navy; FONT-FAMILY: Verdana"><FONT face=3DCourier color=3D#000000 size=3D3=
><FONT color=3D#00007f>Rama Naama Satya Hai..</FONT></FONT></SPAN></STRONG>=
</DIV></STRONG></EM></DIV><BR><BR>--- On <B>Tue, 19/1/10, Kishore Chitrapu =
<I><chitrapu@...></I></B> wrote:<BR>
<BLOCKQUOTE style=3D"PADDI=
NG-LEFT: 5px; MARGIN-LEFT: 5px; BORDER-LEFT: rgb(16,16,255) 2px solid"><BR>=
From: Kishore Chitrapu <chitrapu@...><BR>Subject: Re: [vedic-wi=
sdom] Rama Naam Satya Hai - 3<BR>To: vedic-wisdom@yahoogroups.com<BR>Cc: pv=
r@..., rporuri@...<BR>Date: Tuesday, 19 January, 2010, 1:00 A=
M<BR><BR>
<DIV id=3Dyiv1422605402><SPAN style=3D"DISPLAY: none"> </SPA=
N>
<DIV>Namaste,<BR><BR>Rajarshi, your whole experien=
ce seems like an important move in the chess game that is being played by N=
ature. Thanks to the exceptional narrator in you for describing it so well.=
<BR><BR>What is the importance of 3 days that many yogis pick it for events=
in their saadhana? Notice Manish and Baba Bhagwan Ram did it in this artic=
le. Is there any important reason behind this? Or is it a mere coincidence?=
<BR><BR>-Kishore<BR><BR><BR>
<DIV class=3Dgmail_quote>On Mon, Jan 18, 2010 =
at 7:16 AM, rajarshi nandy <SPAN dir=3Dltr><<A href=3D"http://in.mc85.ma=
il.yahoo.com/mc/compose?to=3Drajarshi14@..." target=3D_blank rel=3D=
nofollow ymailto=3D"mailto:rajarshi14@...">rajarshi14@yahoo. co.in<=
/A>></SPAN> wrote:<BR>
<BLOCKQUOTE class=3Dgmail_quote style=3D"BORDER-L=
EFT: rgb(204,204,204) 1px solid">
<DIV style=3D"BACKGROUND-COLOR: rgb(255,2=
55,255)"><SPAN> </SPAN>
<DIV>
<DIV>
<DIV>
<DIV></DIV>
<TABLE cellSpac=
ing=3D0 cellPadding=3D0 border=3D0>
<TBODY>
<TR>
<TD style=3D"FONT-FAMILY: =
inherit; font-size-adjust: inherit; font-stretch: inherit" vAlign=3Dtop>
<D=
IV>Namaste All,</DIV>
<DIV> </DIV>
<DIV>While re reading my mails afte=
r I sent them to the list, I found many silly errors of spelling and gramme=
r. I was writing in a flow and never checked what I wrote. Kindly pardon su=
ch errors and read through them. As they say, "Bhavnayoko samjho!".</DIV>
<=
DIV> </DIV>
<DIV> </DIV>
<DIV> </DIV>
<DIV>During the day ti=
me, we roamed around shooting at different places. In this 3 days we never =
visited any of the temples in Kasi. I asked him, "What about the temples? W=
on't we visit them?". Manish retorted immediately, " Aren't we go=
ing to the most powerful temple in Kasi every night?"! I silently agreed. T=
his is something about Manish I have observed. He rarely enters temples or =
standard places of worship, but suddenly he might see a small roadside temp=
le and stand and stare for sometimes, even do a pranam and then remark, "Th=
ere is something here."</DIV>
<DIV> </DIV>
<DIV>During evening we went=
to visit the Kinnaram Ashram. Kinnaram Baba was a Aghori who lived in Kasi=
during the 16th century. The place is called Aghor-sthal. Before ente=
ring Manish bought some bel leaves. As we walked inside the Ashram, Manish =
became silent, then said there are strong energies in here. Inside we medit=
ated for sometime, Manish did pranam at the samadhi of Baba Bhag=
wan Ram who was the 11th head of the Ashram. Baba Bhagwan Ram had entered N=
irvikalpa Samadhi while meditating for 3 continuous days at the Manikarnika=
Samshan. Manish, on being questioned, said that many sadhanas h=
ave been done here in this place for long by people with no mundane desires=
. Therefore, the energies are strong here. While looking around the Ashram =
we found some quotations which were written in small wooden boards. Manish =
called Arunisha and me and pointed to one quotation. Translated to English,=
it read, "If you have to give your head
off to get a sadguru, you have&nb=
sp;got it cheap".</DIV>
<DIV> </DIV>
<DIV>By 8 PM we sat for dinner. W=
e used to have early dinners, so that we had sufficient time before going t=
o the samshan. Ideally you should have an empty stomach while performing an=
y sadhana to get the best effects. The amount of fire in the body is fixed.=
There is one that digests food - Jathara Agni. One that digests ideas/conc=
epts/ experiences - Bhuta Agni (existential fire) which exists in the subtl=
e body. It is the second which must increase in order for one to "digest" v=
arious experiences/ ideas/etc. It can only increase when the Jathara Agni i=
s less, i.e. you do not have a full stomach. When we are extremely focused =
on something and working intently on the same, we forget food, we do not fe=
el hungry. This is due to the increase in Bhuta Agni and decrease in Jathar=
a Agni.</DIV>
<DIV> </DIV>
<DIV>As we sat eating our food and talking =
on different topics, we discussed history.The conversation mentioned here i=
s a thread picked up from an earlier conversation that we (Manish, Arunisha=
and me) had before coming to Kasi. </DIV>
<DIV> </DIV>
<DIV>Mani=
sh said, "It is the same set of souls who come back again and aga=
in in different bodies and personalities at different times, who are r=
esponsible for this land. There was Chadragupta and Chanakya, there was Pri=
thviraj, there was Akbar, Shankaracharya, Ramakrishna etc." He continued, "=
They can come as kings, yogis, or any other form which is necessary for the=
m to accomplish their dharma. And their dharma is connected to this land&nb=
sp;which we call India today.This land is connected to the Rishis. Thi=
s is Rishi bhoomi. And Rishis sent people when needed. Prithviraj made=
one mistake, of pardoning Ghori. Imagine what happened to that woman who m=
ade Prithiviraj disobey his Guru?".I silently contemplated her fate. <=
/DIV>
<DIV> </DIV>
<DIV>"One very senior Rishi has decided to cha=
nge this land back to a Rishi bhoomi. And so shall it happen. Ved =
;Dharma will be re established here along the length and breadth. Nothing, =
however powerful or mightly, be it an individual or group, can st=
and against the will of a Rishi." Arunisha asked a pertinent question=
here. "What were the Rishis doing for one thousand years?". Manish la=
ughed and said, " A Rishi can very well spend a thousand years simply in sa=
madhi, meditating. Then suddenly one day wake up from meditation&=
nbsp;and see that Rishi bhoomi is gone and all sorts of non-spiritual =
things going on here. So He decides, it is time to get back and re create t=
he Rishi bhoomi. You guys have no clue about what a Rishi can do. One =
Rishi is enough to change a universe, changing a country is child's play fo=
r Him." Wow. I let all these sink inside me slowly. Therefore it is so impo=
rtant to keep
doing sadhana, in some manner or the other.</DIV>
<DIV> =
;</DIV>
<DIV>As night approached midnight, Manish and I left for the Manika=
rnika again. This was going be our last night of Chandi homa at Manikarnika=
, for now. We walked long the deserted ghats, sliently. I asked him if=
it is ok doing a homa of Shiva/Bhairava on a pyre. He said yes w=
hy not, but without Shakti, there will be no Shiva. Worshipping the divine =
feminie is the most practical strategy of sadhana. Shiva is the state of hi=
ghest consciousness, and to reach that stage one must develop his body and =
mind such that it can hold shakti for which worshipping the divin=
e Mother is the best way. That is why Vimalananda says, "Let the Mothe=
r show you the face of the Father". The topic drifted to Vimalananda. Manis=
h said, "Kala Bhairava is very strong in Manikarnika, where as Mahakala exi=
sts powerfully in the cremation grouds at Ujjain. But Vimalananda did Mahak=
ala sadhana here in Manikarnika." Then staring at the pitch black ganges,
=
Manish chuckled lightly and added, "That man was something." This was again=
an old conversation we had started before which Mainsh continued, "Al=
l these babas of today would wet their pants if Vimalananda were to stand i=
nfornt of them. Those three books have the power of a deity flowing through=
them. Without being physically present, Vimalananda has created a army of =
sadhakas!". I interjected, "The books are like a Bible for sadhak=
as, arn't they?". "Yes" said Manish. Later on I asked him if it was po=
ssible for someone to meet Vimalanada, to which Manish replied that yes it =
was, if one does serious sadhana. However, the important question is whethe=
r one will be able to recognize him. I fell silent hearing this. Interestin=
gly, in the 2nd book of the Aghora series, Vimalanda does mention that a ti=
me will come when his "children" would spread homas. Strange, or maybe not =
so. Who knows how deep things run. </DIV>
<DIV> </DIV>
<DIV>We reached=
the samshan by half past twelve. This time we sat at the same place where =
we had sat on the first day of homa. The fire was low. Most of the body had=
been burnt already. Manish started the homa. As usual, all the dogs came a=
nd sat peacefully around the fire. Now this did not surprise me any more. I=
n the middle of the homa Manish would slowly lift his palm upwards&nbs=
p;and with the next ahuti immediately the fire would leap higher. He d=
id this quite a few times, when the flames were getting weaker. I coun=
tinued with the Chandi path and passing on the samagri to him as and when h=
e required anything. One dom who was working on a pyre nearby, came towards=
us and exclaimed,"Jai Mahadev". Manish too responded back, "Jai Mahadev". =
This homa was faster. He did not use any "samputs", but a direct, straight =
Chandi homa. Again in the middle I got up and stroked the pyre a bit, pushi=
ng around some of the coconut pieces to make them
burn properly. I was enj=
oying it. A few people came and sat near us, listening to the path. In Kasi=
there is a rule that whatever comes in the Samshan is the property of the =
Dom Raja (the head of doms). No one has any further claim on it. In old tim=
es, one Dom Raja was called Kallu Dom. He was an Aghori and a contemporary =
of Kinnaram Baba. It is said he could raise the dead back to life. Maybe it=
is because of this tradition that Manikarnika is such an apt place for the=
se sadhanas. I was at one point mentally wondering why are there so many pe=
ople in the samshan. The Manish said, if a Nath came here in his garb, ever=
yone will run away from the samshan scared. But there is a reason why there=
are people here even so late in the night.</DIV>
<DIV> </DIV>
<DIV>On=
ce the final purnahuti was given, we sat for meditation. Though this homa g=
ot over faster than previous days, the meditation that happened, for me, wa=
s superb. At one point I felt as if my mind would just burst forth and expa=
nd across the length and breadth of the Ganges. My focus was good, but I ha=
d to open my eyes after every 20 minutes or so. Manish continued meditating=
for nearly an hour. Not the slightest movement from him. Nothing. Still li=
ke a stone. Then a cow came and slightly nudged Manish on his feet. That ma=
de him open his eyes. Manish remarked, " I could have just left my body and=
gone off. It did not matter that I had a flight to catch the next day, or =
anything else. I was on the verge of death. Just at that moment the cow and=
brought me back." Smiling he added, "What a sight it would have been for t=
he people to see, how the body can be left at will". I did not know w=
hat to say. </DIV>
<DIV> </DIV>
<DIV>We stood there watching another p=
yre in front. The body was half burnt. The torso had become black with deep=
red patches all over. The dom came forward, and with the bamboo stick=
inserted it (the bamboo stick) from the side of the corpse, lifting u=
p the burning torso into the air and placing it again, strategically, in th=
e middle of the pyre. The smooth motion of lifting up the half burnt t=
orso, sticking out from one end of the bamboo stick, into the thin, da=
rk, night-air reminded me of how we use a fork to lift pieces of food - mea=
t or vegetables, both dead - from our plates to our mouths. Manis=
h asked me smiling, "Maza aya?". I smiled back in acknowledgement. Then he =
commented that I should write about this experience in the coming days=
. Let people know.</DIV>
<DIV> </DIV>
<DIV>By this time I remembered t=
hat when I was sitting and doing the Chandi path, one dog had run off =
with one of my chappals. I informed Manish. He exclaimed, " Kya baat hai! L=
eave the other chappal here as well." Manish said we had a rna with this sa=
mshan. We had been here before, in some life.</DIV>
<DIV> </DIV>
<DIV>=
As we were returning, Manish said one of the point (the three peaks) o=
f Shiva's trishul passes through the Manikarkina. Therefore, it is a "safe"=
samshan. Anyone who tries anything negative here will face troubles. The t=
rishul of Shiva guards this place. No spirit will cause any unnecessary dis=
turbance inside the samshan. That is also why there are people here even at=
2 am in the morning. There is safety in numbers. As long as ones intention=
s are genuine and good, Manikarnika is a wonderful place to do sadhana.</DI=
V>
<DIV> </DIV>
<DIV>While walking along the ghats which were&nbs=
p;totally deserted, Manish instructed me not to stop. The knot in my red lu=
ngi was becoming loose, I caught hold of it with one hand and kep=
t moving fast, trying to keep pace with Manish. Later Manish asked me if I =
had got some smell. I thought and recollected that yes, I did get a faint s=
mell of heena. Twice. Manish told me it was a "Mokul". A muslim spirit of s=
imilar level as a Yaksha or a Yakshini. Once the ritual is over, and you ar=
e out of the samshan, do not wait along the banks, he instructed. Do not mo=
ve too close to the water late in the nightt. There are things in the =
water. Generally they may not do anything, but why take a chance. The prote=
ction of Shiva is only inside the Manikarnika Ghat. Then he added, Deoriya =
Baba (I may have mis-spelt the name) used to live in the middle of this Gan=
ges 24/7. This is a city of saints. Here God-intoxicated Paramhamsas would =
roam around
<DIV> </DIV>
<DIV>Next mor=
ning, as we sat recollecting the previous night's homa, Manish talked about=
Vedas. Few sadhaks, if ever, are equally comfortable with both paths =
of Aghora and Vedas. For a Veda mantra to show its effects, one must g=
et the intonation perfect. This age most people cannot do that. I enqu=
ired that I had heard from someone that a certain procedure needs to be don=
e before one starts any sadhana in the samshan. Manish laughed and rep=
lied, "Karna to sab kuch chahiye, par mujhe to kuch nehi aata!". =
I was dumbstruck. </DIV>
<DIV> </DIV>
<DIV>While talking about Ra=
mayana with Arunisha, his eyes suddenly become half closed. He voice became=
slow and heavy, "The color of Rama's body is deep blue with a golden =
tinge all around him. Like a sun blazing. That was the kavacha gi=
ven to Rama by Vishwamitra, the real Gayatri with two special samputs. It w=
as impenetrable. And when he shot his arrows, the motion of his hands =
is so fast that a normal human eye will not able to observe. In 12 hours he=
had destroyed a forest of Ashuras. Ravana had a Chandrahaas khadga. I=
t was a mantra shakti he had acquired through sadhana. The Khadga had =
become part of his right hand, which would fly off to kill mercilessly at t=
he slightest command from his mind. Such was the calibre of the enemy.=
</DIV>
<DIV> </DIV>
<DIV>And Rama removed even his Gayatri Kavac=
ha, and fought like a normal human being when he defeated Ravana which =
;means; he even removed the last vestige of his ego of being a God, and fou=
ght like a human. Is it any wonder then, that the whole of north India goes=
crazy at the mere mention of the name of Sri Rama?". </DIV>
<DIV> </D=
IV>
<DIV>He spoke with such an energy which cannot be defined, as if he was=
there and seen it all. Rama Naam Satya Hai.</DIV>
<DIV> </DIV>
<DIV>T=
hus ends my recounting of our fascinating trip to Kasi.</DIV>
<DIV> </=
DIV>
<DIV>-Regards</DIV>
<DIV> Rajarshi</DIV><BR><BR>
<DIV><I><B>
<DIV=
class=3DMsoNormal><B><SPAN style=3D"FONT-SIZE: 10pt; COLOR: navy; FONT-FAM=
ILY: Verdana"><FONT face=3DCourier color=3D#000000 size=3D3><FONT color=3D#=
00007f>Rama Naama Satya Hai..</FONT></FONT></SPAN></B></DIV></B></I></DIV><=
BR><BR>--- On <B>Sat, 16/1/10, rajarshi nandy <I><<A href=3D"http://in.m=
c85.mail.yahoo.com/mc/compose?to=3Drajarshi14@..." target=3D_blank =
rel=3Dnofollow ymailto=3D"mailto:rajarshi14@...">rajarshi14@yahoo. =
co.in</A>></I></B> wrote:<BR>
<BLOCKQUOTE style=3D"BORDER-LEFT: rgb(16,1=
6,255) 2px solid"><BR>From: rajarshi nandy <<A href=3D"http://in.mc85.ma=
il.yahoo.com/mc/compose?to=3Drajarshi14@..." target=3D_blank rel=3D=
nofollow ymailto=3D"mailto:rajarshi14@...">rajarshi14@yahoo. co.in<=
/A>><BR>Subject: [vedic-wisdom] Rama Naam Satya Hai - 2<BR>To: <A href=
=3D"http://in.mc85.mail.yahoo.com/mc/compose?to=3Dvedic-wisdom@yahoogroups.=
com" target=3D_blank rel=3Dnofollow ymailto=3D"mailto:vedic-wisdom@yahoogro=
ups.com">vedic-wisdom@ yahoogroups. com</A><BR>Date: Saturday, 16 January, =
2010, 11:25 PM<BR><BR>
<DIV><SPAN> </SPAN>
<DIV>
<DIV>
<TABLE cellSpa=
cing=3D0 cellPadding=3D0 border=3D0>
<TBODY>
<TR>
<TD vAlign=3Dtop>
<DIV>De=
ar Narasimha</DIV>
<DIV> </DIV>
<DIV><I>It may sound weird, but this i=
s what happens in real life all the time. You, I, all these people are piec=
es in another kind of chess game. </I></DIV>
<DIV> </DIV>
<DIV>Great a=
nalogy. Manish had given this analogy to us after he completed a beaut=
iful Ganapati homa last August. There is one divine chess player,=
and it is totally His game. </DIV>
<DIV> </DIV>
<DIV>Before I continu=
e with the narration, I would like to mention a few points which I found I =
had not clearly mentioned in my last mail:</DIV>
<DIV> </DIV>
<UL>
<LI=
>At the end of the third day of Chandi homa at Manikarnika samshan, we were=
standing and watching the pyres burn, when Manish suddenly said, in the co=
ming days you will write about this experience in a public forum. Therefore=
my mails.</LI></UL>
<DIV> </DIV>
<UL>
<LI><B>Caveat</B>: A homa on a =
funeral pyre is an extreme Aghor sadhana, and it is not entirely risk =
free. Infact, in many paramparas it is said only someone who has a dir=
ect agya from Samshan Kali or Mahakala can try this procedure, or someone w=
ho has agya from a powerful Guru. It was Manish who was doing the homa, (gi=
ving ahutis) I was only doing the Chandi Path. Therefore, by reading t=
his accounts one should not, on his own, try out this sadhana. </LI></UL>
<=
DIV> </DIV>
<UL>
<LI>Many people have a negative bias towards Agh=
or sadhanas and Aghoris. This is party due to lack of knowledge or understa=
nding of the philosophy and efficacy of these sadhanas. Moreover, in recent=
time some TV channels too have made films etc of Aghoris, potraying them a=
s perverted individuals. This is grossly incorrect. They have no clue what =
they are talking about, and their accounts start with many preconcieved bia=
ses. Aghora is one of the many path to the reach the same goals - Self-real=
ization. It is neither bad nor good. It is a path. Some like it, some don't=
. Which is ok. We must follow our chosen path but at the same time have a h=
ealthy respect for other paths too. Many great saints and spiritual giants =
have taken this path. Guru Dattatreya is considered the first Aghori. The 9=
great Naths were all Aghoris. Sri Trilanga Swami was an Aghori too. Vimala=
nada was a master Aghori. My mails are intended to give a first hand
objec=
tive account of how a powerful sadhana in the samshan is performed. No=
thing more. I am just the cronicler.</LI></UL>
<DIV> </DIV>
<UL>
<LI>T=
here are many people in this age who have a desire for these sadhanas, who =
feel an attraction for this kind of a path, but have no clue how to go abou=
t it. These accounts are ment to tell such people that these sadhanas =
can and do happen even today, it is not a figment of imagination. The Manik=
arnika is still as powerful as it was thousands of years ago. But to go abo=
ut it and actually be able to do this sadhana, just like everything el=
se in life, there is no fixed procedures or rules. Keep doing sadhana in wh=
atever condition you are in right now and let Nature decide. Like Sai =
Baba says, Shradha and Saburi. Respect and patience. If the desire is genui=
ne and deep, and one is ready to wait, Nature will one day make arrangement=
s. This is the eternal promise to every individual because for Her, NO=
THING IS IMPOSSIBLE. And She is so kind. In the intruduction to =
"Aghora - At the left hand of God", Vimalanada says :</LI></UL>
<BLOCKQUOTE=
dir=3Dltr>
<DIV>"Publish this book after I am gone.=
Let people know the truth. Let them know what is what. Out of the thousand=
s who may read it at least a few will be sincere. They will try to learn mo=
re, and then Nature Herself will make arrangements for them to learn just a=
s She did for me, and they will be taught according to their capabilities. =
<U>The progression will go on; there is nothing to fear</U>".</DIV></BLOCKQ=
UOTE>
<P dir=3Dltr>Therefore have faith, do sadhana. </DIV>
<DIV></DI=
V></BLOCKQUOTE>
<DIV> </DIV>
<DIV>Back to the narration. The second da=
y was Astami Tithi of Krishna Paksha. Manish said it is a powerful night fo=
r chita homa. Various shaktis are available on this night which can destroy=
Ashuras. Past midnight we were walking towards Manikarnika along the =
ghats. Not a single person was to be seen anywhere on any of the multitude =
of ghats which we crossed. Suddenly we found a pack of dogs, fighting among=
each other, blocking our path. We stopped, wondering if there was any alte=
rnate route to the samshan. I started mentally chanting a mantra I knew and=
praying to the deity to make our journey smooth. Coincidentally, just at t=
hat moment we saw a man coming from the other side who chased the dogs away=
. Without looking at me Manish said, "Sometimes a simple prayer c=
an work wonders but never become to big for your breeches".</DIV>
<DIV>&nbs=
p;</DIV>
<DIV>As we passed the Lalita Ghat Manish said this is a wonderful =
place. I did not think too much about it then since my mind was alread=
y pre occupied with the thoughts of what is to come. The next day morning w=
hen we again came to the Lalita Ghat for some shooting, I suddenly felt a p=
ressure on my head, and then everything became calm. Manish smiled at me an=
d said this is where Trilanga Swami did his tapashya and the energies are s=
till here. I was little skeptical mentally, since I knew that the samadhi o=
f Trilanga Swami was at a different ghat, however I did not say anything.&n=
bsp;Later on returning to Mumbai I spoke to someone who was from Beneras an=
d that person confirmed that indeed Trilanga Swami used to stay at the Lali=
ta Ghat and do his sadhana. Conclusion, I am a confirmed idiot.</DIV>
<DIV>=
</DIV>
<DIV>Back to midnight. We reached Manikarnika and again it was=
filled with people. But this time we did not wait. We went right inside, a=
nd Manish kept looking for a suitable chita. As we came in, again people st=
arted staring at us, but they respectfully made way for us to pass through =
to the middle of the samshan. We stood exactly at the middle, with Manish o=
bserving the different chitas. There were about 8/10 of them burning. It is=
said in thousands of years there has not been a single minute when there h=
as not been a body burning in here. Therefore it is one of the Mahasamshans=
in India. There was one chita to my right which Manish was observing, when=
suddenly I found a mega size bull come and stand right next to the fire. I=
did not want to sit there, the bull looked dangerous. Before I could voice=
my concern, Manish said let us go to the other side of the samshan. It not=
only the bull, but there is something else as well. I did not ask hi=
m
what. So we went to another side. The dom there came forward and said to=
Manish, "Baba,aap log kaun se chita me baithna chahate ho?". Manish i=
ndicated one at the end, the dome then went ahead and asked the people stan=
ding around the chita to make space for us to sit. He said the heat from th=
e fire is too stong, b

2010 13:06:22 -0000
2010 13:06:22 -0000
2010 13:06:22 -0000
Date: Wed, 20 Jan 2010 13:06:21 -0000
Message-ID: <hj6v4d+9cnq@...>
MIME-Version: 1.0
X-Yahoo-Post-IP: 117.194.232.136
Subject: Repost:Manishji's savitur gayatri sadhana procedure
y=xhofxQ4Fr2ExJoATsuIxtBFvHUdipIHO20ZhKg1nXS7b-52WlRjVP2BcN-zN8iE
This was originally a mail to Narasimhaji from Manishji which he forwarded =
to this forum.Lots of thanks to Narasimhaji again for providing us with thi=
s wonderful gem.
I forgot the original message number so i am doing copy/pa=
ste from my hard drive:
Dear Narasimha,
> > =C2
> > When the sadhaka effac=
es his own personality such that the deity of the
> > mantra comes and occu=
pies him, then at that stage there is
> > no real difference between the sa=
dhaka and the Deity(even if the deity
> > is with the sadhaka all day I wou=
ld say that there is no real
> > difference).
> > The difference that one f=
eels is as follows:
> > One feels a strange coolness on the skin and on the=
eyes.
> > A few repititions of the mantra bring about a situation where th=
e deity
> > possesses the sadhaka and the sadhaka's prana goes upward very
=
> > quickly( Urdhwa Retas),
> > During all meditation the sadhaka sees the =
feet or clothes or hands or
> > face, etc of the deity sitting beside him a=
long with minute details of
> > the room (even though the sadhak's eyes are=
closed).
> > The sadhak typically becomes dreamless except for suchaka dre=
ams.
> > The whole day the sadhaka behaves like a love lorn person. How can=
i
> > again experience the Beloved.
> > That then is the experience of man=
tra when it is done correctly.
> > When the sadhak's personality is effaced=
such that the deity's
> > personality sits there then the sadhak experienc=
es himself as that
> > Deity(Devata) .
> > There then arises no difference =
in the sadhak or the deity commanding a
> > certain thing to happen( be it =
what appears to be good or be it that
> > which appears to be bad) . The de=
ity's personality is crucial. Ugra
> > devatas make the person care almost =
for nothing himself, so self
> > identification is minimised and the person=
's spiritual evolution
> > continues.
> > Remember, there is=C2 very little=
=C2 according to me which is black magic.
> > It is all a use of Shakti. If=
your Shakti and deity is a higher shakti
> > such as Prachand Chandika, Ma=
haKali, Tara, Chinnamasta, then your power
> > will be that of God himself(=
Provided you have Vijnana). After the death
> > of the body, such a sadhak=
a joins the realm of the deity or if he was
> > originally a Nath or a Muni=
goes to a separate realm reserved for these
> > beings.
> > Attacking such=
a sadhak brings the full bearing of karma onto the heads
> > of the attack=
ers and some people may realise this to their detriment(
> > Patan comes fr=
om Jalandhar Nath burying the city of Patan with his
> > Shakti causing an =
earthquake). Some people may even equate this with
> > black magic. Here th=
ere is only action and reaction.(Bit like you attack
> > a normal person, a=
nd you will get a result of this from that same Atma
> > whom you harmed ma=
ybe 5 to 10 lifetimes later. But if you attack
> > somebody who is identify=
ing with the universe and has very few karmas
> > left, then the Universe i=
tself attacks you, because your attack is not
> > on the sadhaka, but on hi=
s identification, ie God or the universe).
> > If people persist in using t=
he Shakti possesed by a small Pisacha,
> > Bhuta, then there is only a litt=
le Shakti which can be used, moreover=C2
> > then their minds and intellect=
s will not be free of identification with
> > the body and so their actions=
are those which are generally termed as
> > black magic. These people usua=
lly join the same spirits which they have
> > been using after death, this =
is not an enjoyable experience.
> > Imagine if somebody is worshipping Chan=
dika for a few lifetimes, then
> > even in this birth he or she is drawn to=
that deity and such a sadhak
> > may acheive after a few repitions of a ma=
ntra(because of his previous
> > effort).
> > On the other hand somebody do=
ing this mantra only in this lifetime may
> > feel that the 64 things which=
bind every mantra are crucial and may not
> > acheive in this lifetime.
> =
> According to me the proof of the pudding is in the eating, so let me
> > =
suggest an easy sadhana.
> > If one is so inclined, then starting on some g=
ood day, do 1000
> > reititions of the Savitri(some=C2 call this the=C2 Gay=
atri, but the real
> > Gayatri is hidden) every day, main constraints
> > S=
ame time every day.
> > Same place.
> > Same materials.
> > Same direction.=
> > As little movement as one can.

> > Count on rudraksha or Tulsi as is y=
our inclination.
> > Complete restraint on sex(from the mind and the body, =
not just the
> > body), reduce food intake, grow a beard.
> > Do not eat 2 =
hrs before you start, make sure your bowels are empty
> > before you start.=
> > Continue this for 100 days and do this whole procedure 3 times.
> > Se=
e the difference in your personality before and after.
> > Long and short ,=
what is important is that life may be short, so do some
> > sadhana, and p=
ersist with that sadhana for as long as is physically
> > possible.
> > I h=
ope this clarifies some of the concepts which were being discussed.
> > =C2=
> > Kind Love and Regards

> > manish
> > You may post this on the list as =
a clarification from me if you feel
> > that this is suitable.

Message-ID: <729341.90603.qm@...>
X-YMail-OSG:
Y8EC8qAVM1nIW0EhHoqACUea3JWk6CDBUzdsZzbXKHcgSOGFpEpyEEiWXxlMqATAWXmv7G.GqSSmU6Hjd65
2S7qLTEuLtY9Q0HtfwAyj4zhmTYAFnSNgvCLah_wiWOt5R2fFuQvgsv3JdynOMClUzuj2C2Kqw27vopwYx0
UNaTdaqW.BgQLCqZkAFrRTVILwvYfHjwaiaMCGVdAN4g101elJJ6FP4I0Iie7HS3B45cwcur9y4ispvZERp
f3erbw4iyAraibN_QVRkHhuLHa8yoFyLaiID4NWUt0BkPaUsOFqUGL_jfCHITwyBPayeQ.K
2010 18:57:13 IST
Date: Wed, 20 Jan 2010 18:57:13 +0530 (IST)
In-Reply-To: <hj6v4d+9cnq@...>
MIME-Version: 1.0
Subject: Re: [vedic-wisdom] Repost:Manishji's savitur gayatri sadhana procedure
y=IU6Ws1Jlw6uQilWCtuWy4o2Iw9lIcTV9kXfXs7_5fX0UhC_zuQ
--0-1336144423-1263994033=:90603
The below is a classic mail. It has more details about effects of sadhana t=
han what I have come across in many hallowed scriptures.
Rama Naama Sat=

ya Hai..
--- On Wed, 20/1/10, chaudhuri.krishnendu <krishnenduchdhr@gmail.=

com> wrote:
From: chaudhuri.krishnendu <krishnenduchdhr@...>

Subjec=
t: [vedic-wisdom] Repost:Manishji's savitur gayatri sadhana procedure
To: v=
=
=C2=A0
This was originally a mail to Narasimhaji from Manishji which he=

forwarded to this forum.Lots of thanks to Narasimhaji again for providing =
us with this wonderful gem.
I forgot the original message number so i am do=
ing copy/paste from my hard drive:
Dear Narasimha,
> > =C3=82
> > When the=
sadhaka effaces his own personality such that the deity of the
> > mantra =
comes and occupies him, then at that stage there is
> > no real difference =
between the sadhaka and the Deity(even if the deity
> > is with the sadhaka=
all day I would say that there is no real
> > difference).
> > The differe=
nce that one feels is as follows:
> > One feels a strange coolness on the s=
kin and on the eyes.
> > A few repititions of the mantra bring about a situ=
ation where the deity
> > possesses the sadhaka and the sadhaka's prana goe=
s upward very
> > During all meditation the sad=
haka sees the feet or clothes or hands or
> > face, etc of the deity sittin=
g beside him along with minute details of
> > the room (even though the sad=
hak's eyes are closed).
> > The sadhak typically becomes dreamless except f=
or suchaka dreams.
> > The whole day the sadhaka behaves like a love lorn p=
erson. How can i
> > That then is the exp=
erience of mantra when it is done correctly.
> > When the sadhak's personal=
ity is effaced such that the deity's
> > personality sits there then the sa=
dhak experiences himself as that
> > Deity(Devata) .
> > There then arises =
no difference in the sadhak or the deity commanding a
> > certain thing to =
happen( be it what appears to be good or be it that
> > which appears to be=
bad) . The deity's personality is crucial. Ugra
> > devatas make the perso=
n care almost for nothing himself, so self
> > identification is minimised =
and the person's spiritual evolution
> > continues.
> > Remember, there is=
=C3=82 very little=C3=82 according to me which is black magic.
> > It is al=
l a use of Shakti. If your Shakti and deity is a higher shakti
> > such as =
Prachand Chandika, MahaKali, Tara, Chinnamasta, then your power
> > will be=
that of God himself( Provided you have Vijnana). After the death
> > of th=
e body, such a sadhaka joins the realm of the deity or if he was
> > origin=
ally a Nath or a Muni goes to a separate realm reserved for these
> > being=
s.
> > Attacking such a sadhak brings the full bearing of karma onto the he=
ads
> > of the attackers and some people may realise this to their detrimen=
t(
> > Patan comes from Jalandhar Nath burying the city of Patan with his
>=
> Shakti causing an earthquake). Some people may even equate this with
> >=
black magic. Here there is only action and reaction.(Bit like you attack
>=
> a normal person, and you will get a result of this from that same Atma
>=
> whom you harmed maybe 5 to 10 lifetimes later. But if you attack
> > som=
ebody who is identifying with the universe and has very few karmas
> > left=
, then the Universe itself attacks you, because your attack is not
> > on t=
he sadhaka, but on his identification, ie God or the universe).
> > If peop=
le persist in using the Shakti possesed by a small Pisacha,
> > Bhuta, then=
there is only a little Shakti which can be used, moreover=C3=82
> > then t=
heir minds and intellects will not be free of identification with
> > the b=
ody and so their actions are those which are generally termed as
> > black =
magic. These people usually join the same spirits which they have
> > been =
using after death, this is not an enjoyable experience.
> > Imagine if some=
body is worshipping Chandika for a few lifetimes, then
> > even in this bir=
th he or she is drawn to that deity and such a sadhak
> > may acheive after=
a few repitions of a mantra(because of his previous
> > effort).
> > On th=
e other hand somebody doing this mantra only in this lifetime may
> > feel =
that the 64 things which bind every mantra are crucial and may not
> > ache=
ive in this lifetime.
> > According to me the proof of the pudding is in th=
e eating, so let me
> > suggest an easy sadhana.
> > If one is so inclined,=
then starting on some good day, do 1000
> > reititions of the Savitri(some=
=C3=82 call this the=C3=82 Gayatri, but the real
> > Gayatri is hidden) eve=
ry day, main constraints
> > Same time every day.
> > Same place.
> > Same =
materials.
> > Same direction.
> > Count=
on rudraksha or Tulsi as is your inclination.
> > Complete restraint on se=
x(from the mind and the body, not just the
> > body), reduce food intake, g=
row a beard.
> > Do not eat 2 hrs before you start, make sure your bowels a=
re empty
> > before you start.
> > Continue this for 100 days and do this w=
hole procedure 3 times.
> > See the difference in your personality before a=
nd after.
> > Long and short , what is important is that life may be short,=
so do some
> > sadhana, and persist with that sadhana for as long as is ph=
ysically
> > possible.
> > I hope this clarifies some of the concepts which=
were being discussed.
> > =C3=82
> > manish
> > =
You may post this on the list as a clarification from me if you feel
> > th=
at this is suitable.
The INTERNET now has a personality. YOU=

RS! See your Yahoo! Homepage. http://in.yahoo.com/
--0-1336144423-1263994033=:90603

top" style=3D"font: inherit;">The below is a classic mail. It has more deta=
ils about effects of sadhana than what I have come across in many hallowed =
scriptures. <BR><BR>
<DIV><EM><STRONG>
<DIV class=3DMsoNormal><STRONG><SPAN=
style=3D"FONT-SIZE: 10pt; COLOR: navy; FONT-FAMILY: Verdana"><FONT face=3D=
Courier color=3D#000000 size=3D3><FONT color=3D#00007f>Rama Naama Satya Hai=
..</FONT></FONT></SPAN></STRONG></DIV></STRONG></EM></DIV><BR><BR>--- On <B=
>Wed, 20/1/10, chaudhuri.krishnendu <I><krishnenduchdhr@...></I=
></B> wrote:<BR>
<BLOCKQUOTE style=3D"PADDING-LEFT: 5px; MARGIN-LEFT: 5px; =
BORDER-LEFT: rgb(16,16,255) 2px solid"><BR>From: chaudhuri.krishnendu <k=
rishnenduchdhr@...><BR>Subject: [vedic-wisdom] Repost:Manishji's s=
avitur gayatri sadhana procedure<BR>To: vedic-wisdom@yahoogroups.com<BR>Dat=
e: Wednesday, 20 January, 2010, 6:36 PM<BR><BR>
<DIV id=3Dyiv1870676527><SP=
AN style=3D"DISPLAY: none"> </SPAN>
<DIV>This wa=
s originally a mail to Narasimhaji from Manishji which he forwarded to this=
forum.Lots of thanks to Narasimhaji again for providing us with this wonde=
rful gem.<BR>I forgot the original message number so i am doing copy/paste =
from my hard drive:<BR><BR>Dear Narasimha,<BR>> > =C3=82<BR>> >=
When the sadhaka effaces his own personality such that the deity of the<BR=
>> > mantra comes and occupies him, then at that stage there is<BR>&g=
t; > no real difference between the sadhaka and the Deity(even if the de=
ity<BR>> > is with the sadhaka all day I would say that there is no r=
eal<BR>> > difference).<BR>> > The difference that one feels is=
as follows:<BR>> > One feels a strange coolness on the skin and on t=
he eyes.<BR>> > A few repititions of the mantra bring about a situati=
on where the deity<BR>> > possesses the sadhaka and the sadhaka's pra=
na goes upward very<BR>> > quickly( Urdhwa
Retas),<BR>> > Duri=
ng all meditation the sadhaka sees the feet or clothes or hands or<BR>> =
> face, etc of the deity sitting beside him along with minute details of=
<BR>> > the room (even though the sadhak's eyes are closed).<BR>> =
> The sadhak typically becomes dreamless except for suchaka dreams.<BR>&=
gt; > The whole day the sadhaka behaves like a love lorn person. How can=
i<BR>> > again experience the Beloved.<BR>> > That then is the=
experience of mantra when it is done correctly.<BR>> > When the sadh=
ak's personality is effaced such that the deity's<BR>> > personality =
sits there then the sadhak experiences himself as that<BR>> > Deity(D=
evata) .<BR>> > There then arises no difference in the sadhak or the =
deity commanding a<BR>> > certain thing to happen( be it what appears=
to be good or be it that<BR>> > which appears to be bad) . The deity=
's personality is crucial. Ugra<BR>>
> devatas make the person care =
almost for nothing himself, so self<BR>> > identification is minimise=
d and the person's spiritual evolution<BR>> > continues.<BR>> >=
Remember, there is=C3=82 very little=C3=82 according to me which is black =
magic.<BR>> > It is all a use of Shakti. If your Shakti and deity is =
a higher shakti<BR>> > such as Prachand Chandika, MahaKali, Tara, Chi=
nnamasta, then your power<BR>> > will be that of God himself( Provide=
d you have Vijnana). After the death<BR>> > of the body, such a sadha=
ka joins the realm of the deity or if he was<BR>> > originally a Nath=
or a Muni goes to a separate realm reserved for these<BR>> > beings.=
<BR>> > Attacking such a sadhak brings the full bearing of karma onto=
the heads<BR>> > of the attackers and some people may realise this t=
o their detriment(<BR>> > Patan comes from Jalandhar Nath burying the=
city of Patan with his<BR>> >
Shakti causing an earthquake). Some p=
eople may even equate this with<BR>> > black magic. Here there is onl=
y action and reaction.(Bit like you attack<BR>> > a normal person, an=
d you will get a result of this from that same Atma<BR>> > whom you h=
armed maybe 5 to 10 lifetimes later. But if you attack<BR>> > somebod=
y who is identifying with the universe and has very few karmas<BR>> >=
left, then the Universe itself attacks you, because your attack is not<BR>=
> > on the sadhaka, but on his identification, ie God or the universe=
).<BR>> > If people persist in using the Shakti possesed by a small P=
isacha,<BR>> > Bhuta, then there is only a little Shakti which can be=
used, moreover=C3=82<BR>> > then their minds and intellects will not=
be free of identification with<BR>> > the body and so their actions =
are those which are generally termed as<BR>> > black magic. These peo=
ple usually join the same spirits
which they have<BR>> > been using =
after death, this is not an enjoyable experience.<BR>> > Imagine if s=
omebody is worshipping Chandika for a few lifetimes, then<BR>> > even=
in this birth he or she is drawn to that deity and such a sadhak<BR>> &=
gt; may acheive after a few repitions of a mantra(because of his previous<B=
R>> > effort).<BR>> > On the other hand somebody doing this man=
tra only in this lifetime may<BR>> > feel that the 64 things which bi=
nd every mantra are crucial and may not<BR>> > acheive in this lifeti=
me.<BR>> > According to me the proof of the pudding is in the eating,=
so let me<BR>> > suggest an easy sadhana.<BR>> > If one is so =
inclined, then starting on some good day, do 1000<BR>> > reititions o=
f the Savitri(some=C3=82 call this the=C3=82 Gayatri, but the real<BR>> =
> Gayatri is hidden) every day, main constraints<BR>> > Same time =
every day.<BR>> > Same
place.<BR>> > Same materials.<BR>> &=
gt; Same direction.<BR>> > As little movement as one can.<BR>> >=
; Count on rudraksha or Tulsi as is your inclination.<BR>> > Complete=
restraint on sex(from the mind and the body, not just the<BR>> > bod=
y), reduce food intake, grow a beard.<BR>> > Do not eat 2 hrs before =
you start, make sure your bowels are empty<BR>> > before you start.<B=
R>> > Continue this for 100 days and do this whole procedure 3 times.=
<BR>> > See the difference in your personality before and after.<BR>&=
gt; > Long and short , what is important is that life may be short, so d=
o some<BR>> > sadhana, and persist with that sadhana for as long as i=
s physically<BR>> > possible.<BR>> > I hope this clarifies some=
of the concepts which were being discussed.<BR>> > =C3=82<BR>> &g=
t; Kind Love and Regards<BR>> > manish<BR>> > You may post this=
on the list as a
clarification from me if you feel<BR>> > that this=
is suitable.<BR><BR></DIV></DIV></DIV></BLOCKQUOTE></td></tr></table><br>
=
<hr size=3D1></hr>
target=3D"_blank">See your Yahoo! Homepage</a>.
--0-1336144423-1263994033=:90603--

Jan 2010 20:07:41 -0000
2010 20:07:41 -0000
Date: Wed, 20 Jan 2010 20:07:40 -0000
Message-ID: <hj7nqc+t56v@...>
MIME-Version: 1.0
X-Yahoo-Post-IP: 117.194.226.232
Subject: excellent rendition of sri ramakrishna arati song
X-Yahoo-Group-Post: member; u=241293802; y=NwnAQWR39jcPnowE3jvIFLdIFIoAlPZ_d-
IVuwUvBoFKd8-6SxFXrLkqEH9VYds
Khandan-bhava-vandana sung by swami purushottamanandaji of belgaum.

splendi=
d rendition.
http://www.youtube.com/watch?v=3DJBasSgRpr-c

Message-ID: <684162.648.qm@...>
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l3.mqwg2RtVObE_.XKNC6laCO_aYebicLuBeWev.EpYVEBHWNQs5gmllrtmEX_ynAolakpDUsFJjPD83HFN
k17x9FTdiQGU7mHyO9mOYoCoNOHxag6iKqWY_HKuG6GE0V85o5cVOo3_Xi4agvX0jShJY_H5vwEh9.akanK
5yQ3vvxa3IzCSWyCD
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Jan 2010 17:40:52 PST
Date: Wed, 20 Jan 2010 17:40:52 -0800 (PST)
In-Reply-To: <729341.90603.qm@...>
MIME-Version: 1.0
From: Nagraj Kota <nagraj_um@...>
Subject: Re: [vedic-wisdom] Repost:Manishji's savitur gayatri sadhana procedure
y=OgkEZGO_LkyDvNJkv6B4Qa1sHY8LBHy5DSq2DppUt9cZJhVd
--0-962684896-1264038052=:648
This is a great mail and very inspiring. However, I have one question on Sr=
i Manishji's advise on how to carry out the sadhana. He says do it for 100 =
days and repeat the whole procedure for 3 times. So, should we do 3000 time=
s japam in a day for 100 days or do 1000 times every day for=C2=A0300 days?=
He also says 'Grow a beard'. Now, in a professional corporate life, that c=
ould be a difficult thing. How about trimming it?.... just to be tolerable =
to other people. Maybe my question is silly but it is genuine.
=C2=A0
Nagr=
aj
--- On Wed, 1/20/10, rajarshi nandy <rajarshi14@...> wrote:
F=
rom: rajarshi nandy <rajarshi14@...>
Subject: Re: [vedic-wisdom] Re=
post:Manishji's savitur gayatri sadhana procedure
To: vedic-wisdom@yahoogro=
ups.com
=C2=A0
The bel=
ow is a classic mail. It has more details about effects of sadhana than wha=
t I have come across in many hallowed scriptures.
Rama Naama Satya Hai.=

.
--- On Wed, 20/1/10, chaudhuri.krishnend u <krishnenduchdhr@ gmail.com> =

wrote:
From: chaudhuri.krishnend u <krishnenduchdhr@ gmail.com>

Subject: =
[vedic-wisdom] Repost:Manishji' s savitur gayatri sadhana procedure
To: ved=
ic-wisdom@ yahoogroups. com
=
=C2=A0
This was originally a mail to Narasimhaji from Manishji which he f=

orwarded to this forum.Lots of thanks to Narasimhaji again for providing us=
with this wonderful gem.
I forgot the original message number so i am doin=
g copy/paste from my hard drive:
Dear Narasimha,
> > =C3=82
> > When the s=
adhaka effaces his own personality such that the deity of the
> > mantra co=
mes and occupies him, then at that stage there is
> > no real difference be=
tween the sadhaka and the Deity(even if the deity
> > is with the sadhaka a=
ll day I would say that there is no real
> > difference).
> > The differenc=
e that one feels is as follows:
> > One feels a strange coolness on the ski=
n and on the eyes.
> > A few repititions of the mantra bring about a situat=
ion where the deity
> > possesses the sadhaka and the sadhaka's prana goes =
upward very
> > During all meditation the sadha=
ka sees the feet or clothes or hands or
> > face, etc of the deity sitting =
beside him along with minute details of
> > the room (even though the sadha=
k's eyes are closed).
> > The sadhak typically becomes dreamless except for=
suchaka dreams.
> > The whole day the sadhaka behaves like a love lorn per=
son. How can i
> > That then is the exper=
ience of mantra when it is done correctly.
> > When the sadhak's personalit=
y is effaced such that the deity's
> > personality sits there then the sadh=
ak experiences himself as that
> > Deity(Devata) .
> > There then arises no=
difference in the sadhak or the deity commanding a
> > certain thing to ha=
ppen( be it what appears to be good or be it that
> > which appears to be b=
ad) . The deity's personality is crucial. Ugra
> > devatas make the person =
care almost for nothing himself, so self
> > identification is minimised an=
d the person's spiritual evolution
> > continues.
> > Remember, there is=C3=
=82 very little=C3=82 according to me which is black magic.
> > It is all a=
use of Shakti. If your Shakti and deity is a higher shakti
> > such as Pra=
chand Chandika, MahaKali, Tara, Chinnamasta, then your power
> > will be th=
at of God himself( Provided you have Vijnana). After the death
> > of the b=
ody, such a sadhaka joins the realm of the deity or if he was
> > originall=
y a Nath or a Muni goes to a separate realm reserved for these
> > beings.
=
> > Attacking such a sadhak brings the full bearing of karma onto the heads=
> > of the attackers and some people may realise this to their detriment(
=
> > Patan comes from Jalandhar Nath burying the city of Patan with his
> > =
Shakti causing an earthquake). Some people may even equate this with
> > bl=
ack magic. Here there is only action and reaction.(Bit like you attack
> > =
a normal person, and you will get a result of this from that same Atma
> > =
whom you harmed maybe 5 to 10 lifetimes later. But if you attack
> > somebo=
dy who is identifying with the universe and has very few karmas
> > left, t=
hen the Universe itself attacks you, because your attack is not
> > on the =
sadhaka, but on his identification, ie God or the universe).
> > If people =
persist in using the Shakti possesed by a small Pisacha,
> > Bhuta, then th=
ere is only a little Shakti which can be used, moreover=C3=82
> > then thei=
r minds and intellects will not be free of identification with
> > the body=
and so their actions are those which are generally termed as
> > black mag=
ic. These people usually join the same spirits which they have
> > been usi=
ng after death, this is not an enjoyable experience.
> > Imagine if somebod=
y is worshipping Chandika for a few lifetimes, then
> > even in this birth =
he or she is drawn to that deity and such a sadhak
> > may acheive after a =
few repitions of a mantra(because of his previous
> > effort).
> > On the o=
ther hand somebody doing this mantra only in this lifetime may
> > feel tha=
t the 64 things which bind every mantra are crucial and may not
> > acheive=
in this lifetime.
> > According to me the proof of the pudding is in the e=
ating, so let me
> > If one is so inclined, th=
en starting on some good day, do 1000
> > reititions of the Savitri(some=C3=
=82 call this the=C3=82 Gayatri, but the real
> > Gayatri is hidden) every =
day, main constraints
> > Same place.
> > Same mat=
erials.
> > Same direction.
> > Count on=
rudraksha or Tulsi as is your inclination.
> > Complete restraint on sex(f=
rom the mind and the body, not just the
> > body), reduce food intake, grow=
a beard.
> > Do not eat 2 hrs before you start, make sure your bowels are =
empty
> > Continue this for 100 days and do this whol=
e procedure 3 times.
> > See the difference in your personality before and =
after.
> > Long and short , what is important is that life may be short, so=
do some
> > sadhana, and persist with that sadhana for as long as is physi=
cally
> > possible.
> > I hope this clarifies some of the concepts which we=
re being discussed.
> > =C3=82
> > manish
> > You=
may post this on the list as a clarification from me if you feel
> > that =
this is suitable.
The INTERNET now has a personality. YOURS! See your Y=

ahoo! Homepage.
--0-962684896-1264038052=:648

top" style=3D"font: inherit;"><DIV>This is a great mail and very inspiring.=
However, I have one question on Sri Manishji's advise on how to carry out =
the sadhana. He says do it for 100 days and repeat the whole procedure for =
3 times. So, should we do 3000 times japam in a day for 100 days or do 1000=
times every day for 300 days? He also says 'Grow a beard'. Now, in a =
professional corporate life, that could be a difficult thing. How about tri=
mming it?.... just to be tolerable to other people. Maybe my question is si=
lly but it is genuine. </DIV>
<DIV> </DIV>
<DIV>Nagraj<BR><BR>--- On <=
B>Wed, 1/20/10, rajarshi nandy <I><rajarshi14@...></I></B> wr=
ote:<BR></DIV>
<BLOCKQUOTE style=3D"PADDING-LEFT: 5px; MARGIN-LEFT: 5px; BO=
RDER-LEFT: rgb(16,16,255) 2px solid"><BR>From: rajarshi nandy <rajarshi1=
4@...><BR>Subject: Re: [vedic-wisdom] Repost:Manishji's savitur =
gayatri sadhana procedure<BR>To: vedic-wisdom@yahoogroups.com<BR>Date: Wedn=
esday, January 20, 2010, 8:27 AM<BR><BR>
<DIV id=3Dyiv651607453><SPAN style=
=3D"DISPLAY: none"> </SPAN>
<DIV>
<TABLE cellSpa=
<TBODY>
<TR>
<TD vAlign=3Dtop>The belo=
w is a classic mail. It has more details about effects of sadhana than what=
I have come across in many hallowed scriptures. <BR><BR>
<DIV><EM><STRONG>=
<DIV class=3DMsoNormal><STRONG><SPAN style=3D"FONT-SIZE: 10pt; COLOR: navy=

; FONT-FAMILY: Verdana"><FONT face=3DCourier color=3D#000000 size=3D3><FONT=
color=3D#00007f>Rama Naama Satya Hai..</FONT></FONT></SPAN></STRONG></DIV>=
</STRONG></EM></DIV><BR><BR>--- On <B>Wed, 20/1/10, chaudhuri.krishnend u <=
I><krishnenduchdhr@ gmail.com></I></B> wrote:<BR>
<BLOCKQUOTE style=
=3D"BORDER-LEFT: rgb(16,16,255) 2px solid"><BR>From: chaudhuri.krishnend u =
<krishnenduchdhr@ gmail.com><BR>Subject: [vedic-wisdom] Repost:Manish=
ji' s savitur gayatri sadhana procedure<BR>To: vedic-wisdom@ yahoogroups. c=
om<BR>Date: Wednesday, 20 January, 2010, 6:36 PM<BR><BR>
<DIV id=3Dyiv18706=
76527><SPAN> </SPAN>
<DIV>This was originally a =
mail to Narasimhaji from Manishji which he forwarded to this forum.Lots of =
thanks to Narasimhaji again for providing us with this wonderful gem.<BR>I =
forgot the original message number so i am doing copy/paste from my hard dr=
ive:<BR><BR>Dear Narasimha,<BR>> > =C3=82<BR>> > When the sadha=
ka effaces his own personality such that the deity of the<BR>> > mant=
ra comes and occupies him, then at that stage there is<BR>> > no real=
difference between the sadhaka and the Deity(even if the deity<BR>> >=
; is with the sadhaka all day I would say that there is no real<BR>> >=
; difference).<BR>> > The difference that one feels is as follows:<BR=
>> > One feels a strange coolness on the skin and on the eyes.<BR>>=
; > A few repititions of the mantra bring about a situation where the de=
ity<BR>> > possesses the sadhaka and the sadhaka's prana goes upward =
very<BR>> > quickly( Urdhwa
Retas),<BR>> > During all meditati=
on the sadhaka sees the feet or clothes or hands or<BR>> > face, etc =
of the deity sitting beside him along with minute details of<BR>> > t=
he room (even though the sadhak's eyes are closed).<BR>> > The sadhak=
typically becomes dreamless except for suchaka dreams.<BR>> > The wh=
ole day the sadhaka behaves like a love lorn person. How can i<BR>> >=
again experience the Beloved.<BR>> > That then is the experience of =
mantra when it is done correctly.<BR>> > When the sadhak's personalit=
y is effaced such that the deity's<BR>> > personality sits there then=
the sadhak experiences himself as that<BR>> > Deity(Devata) .<BR>>=
; > There then arises no difference in the sadhak or the deity commandin=
g a<BR>> > certain thing to happen( be it what appears to be good or =
be it that<BR>> > which appears to be bad) . The deity's personality =
is crucial. Ugra<BR>>
> devatas make the person care almost for noth=
ing himself, so self<BR>> > identification is minimised and the perso=
n's spiritual evolution<BR>> > continues.<BR>> > Remember, ther=
e is=C3=82 very little=C3=82 according to me which is black magic.<BR>> =
> It is all a use of Shakti. If your Shakti and deity is a higher shakti=
<BR>> > such as Prachand Chandika, MahaKali, Tara, Chinnamasta, then =
your power<BR>> > will be that of God himself( Provided you have Vijn=
ana). After the death<BR>> > of the body, such a sadhaka joins the re=
alm of the deity or if he was<BR>> > originally a Nath or a Muni goes=
to a separate realm reserved for these<BR>> > beings.<BR>> > A=
ttacking such a sadhak brings the full bearing of karma onto the heads<BR>&=
gt; > of the attackers and some people may realise this to their detrime=
nt(<BR>> > Patan comes from Jalandhar Nath burying the city of Patan =
with his<BR>> >
Shakti causing an earthquake). Some people may even =
equate this with<BR>> > black magic. Here there is only action and re=
action.(Bit like you attack<BR>> > a normal person, and you will get =
a result of this from that same Atma<BR>> > whom you harmed maybe 5 t=
o 10 lifetimes later. But if you attack<BR>> > somebody who is identi=
fying with the universe and has very few karmas<BR>> > left, then the=
Universe itself attacks you, because your attack is not<BR>> > on th=
e sadhaka, but on his identification, ie God or the universe).<BR>> >=
If people persist in using the Shakti possesed by a small Pisacha,<BR>>=
> Bhuta, then there is only a little Shakti which can be used, moreover=
=C3=82<BR>> > then their minds and intellects will not be free of ide=
ntification with<BR>> > the body and so their actions are those which=
are generally termed as<BR>> > black magic. These people usually joi=
n the same spirits
which they have<BR>> > been using after death, th=
is is not an enjoyable experience.<BR>> > Imagine if somebody is wors=
hipping Chandika for a few lifetimes, then<BR>> > even in this birth =
he or she is drawn to that deity and such a sadhak<BR>> > may acheive=
after a few repitions of a mantra(because of his previous<BR>> > eff=
ort).<BR>> > On the other hand somebody doing this mantra only in thi=
s lifetime may<BR>> > feel that the 64 things which bind every mantra=
are crucial and may not<BR>> > acheive in this lifetime.<BR>> >=
; According to me the proof of the pudding is in the eating, so let me<BR>&=
gt; > suggest an easy sadhana.<BR>> > If one is so inclined, then =
starting on some good day, do 1000<BR>> > reititions of the Savitri(s=
ome=C3=82 call this the=C3=82 Gayatri, but the real<BR>> > Gayatri is=
hidden) every day, main constraints<BR>> > Same time every day.<BR>&=
gt; > Same
place.<BR>> > Same materials.<BR>> > Same direct=
ion.<BR>> > As little movement as one can.<BR>> > Count on rudr=
aksha or Tulsi as is your inclination.<BR>> > Complete restraint on s=
ex(from the mind and the body, not just the<BR>> > body), reduce food=
intake, grow a beard.<BR>> > Do not eat 2 hrs before you start, make=
sure your bowels are empty<BR>> > before you start.<BR>> > Con=
tinue this for 100 days and do this whole procedure 3 times.<BR>> > S=
ee the difference in your personality before and after.<BR>> > Long a=
nd short , what is important is that life may be short, so do some<BR>> =
> sadhana, and persist with that sadhana for as long as is physically<BR=
>> > possible.<BR>> > I hope this clarifies some of the concept=
s which were being discussed.<BR>> > =C3=82<BR>> > Kind Love an=
d Regards<BR>> > manish<BR>> > You may post this on the list as=
a
clarification from me if you feel<BR>> > that this is suitable.<B=
R><BR></DIV></DIV></DIV></BLOCKQUOTE></TD></TR></TBODY></TABLE><BR>
<HR SIZ=
E=3D1>
The INTERNET now has a personality. YOURS! <A href=3D"http://in.rd.y=
ahoo.com/tagline_yyi_1/*http://in.yahoo.com/" target=3D_blank rel=3Dnofollo=
w>See your Yahoo! Homepage</A>.
<DIV></DIV></DIV></DIV></BLOCKQUOTE></td></=
tr></table>
--0-962684896-1264038052=:648--
From pvr108@... Wed Feb 17 11:08:37 2016

Message-ID: <713670.88198.qm@...>
X-YMail-OSG:
duSRyS0VM1nbAxDSAo8t39dKkiZcPuheRlJ36vsL1SGYtcG69x99caPwX52ObwvjFd7ZlWFZmTkctMwdbkL
Q7hlM2tin1udbBEZCya4ph454KLigYbQHGYC3y2dfao3WzgrcHpp6RuQ99aSLEoqSZ4FH1RQENge99XBmzJ
NlUo2zG_vcSRZB_ZylzUD.NJeQkGgkWeqLjWLoIeei7qpI5Q2gSiR.L8qSBJ8p7c8TOs.E6VMzl0H1h0w.y
Z_whO59lAn.7xIpeHTDp8ydsbW_j4HZunnBCj2n0AvHbGghbbps_lc4.H3bK4cAuDjQd1jquOEHa6KYcvff
2tBZl7TNAkEbXfrdr.RWyv2JqAvw5ZOJyl6R7jhXJwXbvtTHwjiyHe6C0brizMzEpAAVs1jA456M3xYaxr8
QHiUif__0NlEoo7BJL5L5ZZlOkLYLxdpqN07Kejis9kOjeDajm7WFSYkiYe52J._gEhqeMCzh7.u5EUhpWw
dTAVtbKrCbfF7TQSo8gG55yDRGODjXQ9DVsGKMujxiqzKydj9OtxeMTNAYXKPmnihiW8tW5BKoOFWaQGaIb
v8.1xECaes11BtOwFKngmRnk95XrfRofQ6y_J.k01xgd1SLjNi5
Jan 2010 19:34:46 PST
Date: Wed, 20 Jan 2010 19:34:46 -0800 (PST)
In-Reply-To: <684162.648.qm@...>
MIME-Version: 1.0
Subject: Re: Repost:Manishji's savitur gayatri sadhana procedure
y=jIqav42hQq_MPpuP2apT8qRdSMxSPgAFHEEG2iFc6vPs
--0-1964008521-1264044886=:88198
Namaste,
What he wrote was to do Savitri Gayatri mantra 1000 times everyda=

y in one sitting and do like that for 100 days at a stretch without break. =
Then possibly give a break for a few days and do for another 100 days. Like=
that, do for 3 stretches of 100 days each.
Of course, if needs no break, =

one can do 300 days in a row too. But, keeping brahmacharya (abstinence) ma=
y be difficult for some people and hence the suggestion of the break.
For =
success in any sadhana, brahmacharya is very important. Restraint from sex =
and control of anger and short-temper will help one avoid leakage of shakti=
(purifying energy). Everytime one experiences lust, anger etc, one loses s=
ome shakti.
Every factor contributes a little to success. Beard is useful.=

The tradition of growing beard exists in many religions and it is not with=
out a reason. We discussed this sometime back.
If one is living a lifestyl=

e where one avoids contact with any tempting situations altogether (e.g. li=
ving in a remote monastery), beard may or may not add much value. But, if o=
ne is living a lifestyle where one comes in contact with tempting situation=
s regularly (e.g. living in the modern world with a family and job and a TV=
), beard can be very useful. As I said earlier when we discussed this, bear=
d is not the complete solution but a small part of the solution. Just as a =
railing on the side of a hill road may stop a slowly moving car from slidin=
g off the hill at night but be unable to stop a fast moving car out of cont=
rol, similarly a beard can help a person with decent control over the mind =
to retain control in some tricky situations.
Trimming beard is ok.
*=C2=
=A0=C2=A0 *
If one indeed does 1000 times Gayatri (or any mantra for a cou=
ple of hours) everyday for one year while maintaining brahmacharya,
while =
following the simple rules of same place, same time everyday and facing the=
same direction, one will certainly make good progress. Brahmacharya is one=
key thing and sitting still with an erect back, neck and head with the eye=
s closed is the other thing. The probability of mind becoming still is almo=
st zero if the body is not still. If the body can be kept very still, there=
is a chance that mind will also become still for a moment. If the mind is =
still for even a moment, it will cause great bliss. As mind gets more used =
to being still, it will become still more often and for longer times. Then =
various kinds of samadhis become possible.
Best regards,
Narasimha
-------=
------------------------------------------------------------
=C2=A0 Free Jy=
otish Software, Free Jyotish Lessons, Jyotish Writings,
"Do It Yourself" ri=
tual manuals for short Homam and Pitri Tarpana:
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y: http://groups.yahoo.com/group/vedic-wisdom
=C2=A0 Jyotish writings: http=
://groups.yahoo.com/group/JyotishWritings
---------------------------------=
----------------------------------
--- On Wed, 1/20/10, Nagraj Kota <nagra=

j_um@...> wrote:
Subject: Re:=
[vedic-wisdom] Repost:Manishji's savitur gayatri sadhana procedure
To: ved=
ic-wisdom@yahoogroups.com
Date: Wednesday, January 20, 2010, 8:40 PM
=C2=A0
This is a great mail and very insp=

iring. However, I have one question on Sri Manishji's advise on how to carr=
y out the sadhana. He says do it for 100 days and repeat the whole procedur=
e for 3 times. So, should we do 3000 times japam in a day for 100 days or d=
o 1000 times every day for=C2=A0300 days? He also says 'Grow a beard'. Now,=
in a professional corporate life, that could be a difficult thing. How abo=
ut trimming it?.... just to be tolerable to other people. Maybe my question=
is silly but it is genuine.
=C2=A0
Nagraj
--- On Wed, 1/20/10, rajarshi =

nandy <rajarshi14@yahoo. co.in> wrote:
From: rajarshi nandy <rajarshi14@y=

ahoo. co.in>
Subject: Re: [vedic-wisdom] Repost:Manishji' s savitur gayatri=
sadhana procedure
Date: Wednesday, Janu=
ary 20, 2010, 8:27 AM
=C2=A0
The below is a classic mail. It has mo=

re details about effects of sadhana than what I have come across in many ha=
llowed scriptures.
--- On Wed, 20/1/10, chaudhu=

ri.krishnend u <krishnenduchdhr@ gmail.com> wrote:
From: chaudhuri.krishn=
end u <krishnenduchdhr@ gmail.com>
Subject: [vedic-wisdom] Repost:Manishji'=
s savitur gayatri sadhana procedure
Dat=
e: Wednesday, 20 January, 2010, 6:36 PM
=C2=A0
This was originally a ma=

il to Narasimhaji from Manishji which he forwarded to this forum.Lots of th=
anks to Narasimhaji again for providing us with this wonderful gem.
I forgo=
t the original message number so i am doing copy/paste from my hard drive:
=
Dear Narasimha,
> > =C3=82
> > When the sadhaka effaces his own personalit=
y such that the deity of the
> > mantra comes and occupies him, then at tha=
t stage there is
> > no real difference between the sadhaka and the Deity(e=
ven if the deity
> > is with the sadhaka all day I would say that there is =
no real
> > difference).
> > The difference that one feels is as follows:
>=
> One feels a strange coolness on the skin and on the eyes.
> > A few repi=
titions of the mantra bring about a situation where the deity
> > possesses=
the sadhaka and the sadhaka's prana goes upward very
> > quickly( Urdhwa
=
Retas),
> > During all meditation the sadhaka sees the feet or clothes or h=
ands or
> > face, etc of the deity sitting beside him along with minute det=
ails of
> > the room (even though the sadhak's eyes are closed).
> > The sa=
dhak typically becomes dreamless except for suchaka dreams.
> > The whole d=
ay the sadhaka behaves like a love lorn person. How can i
> > again experie=
nce the Beloved.
> > That then is the experience of mantra when it is done =
correctly.
> > When the sadhak's personality is effaced such that the deity=
's
> > personality sits there then the sadhak experiences himself as that
>=
> Deity(Devata) .
> > There then arises no difference in the sadhak or the=
deity commanding a
> > certain thing to happen( be it what appears to be g=
ood or be it that
> > which appears to be bad) . The deity's personality is=
crucial. Ugra
>
> devatas make the person care almost for nothing himself=
, so self
> > identification is minimised and the person's spiritual evolut=
ion
> > continues.
> > Remember, there is=C3=82 very little=C3=82 according=
to me which is black magic.
> > It is all a use of Shakti. If your Shakti =
and deity is a higher shakti
> > such as Prachand Chandika, MahaKali, Tara,=
Chinnamasta, then your power
> > will be that of God himself( Provided you=
have Vijnana). After the death
> > of the body, such a sadhaka joins the r=
ealm of the deity or if he was
> > originally a Nath or a Muni goes to a se=
parate realm reserved for these
> > beings.
> > Attacking such a sadhak bri=
ngs the full bearing of karma onto the heads
> > of the attackers and some =
people may realise this to their detriment(
> > Patan comes from Jalandhar =
Nath burying the city of Patan with his
> >
Shakti causing an earthquake).=
Some people may even equate this with
> > black magic. Here there is only =
action and reaction.(Bit like you attack
> > a normal person, and you will =
get a result of this from that same Atma
> > whom you harmed maybe 5 to 10 =
lifetimes later. But if you attack
> > somebody who is identifying with the=
universe and has very few karmas
> > left, then the Universe itself attack=
s you, because your attack is not
> > on the sadhaka, but on his identifica=
tion, ie God or the universe).
> > If people persist in using the Shakti po=
ssesed by a small Pisacha,
> > Bhuta, then there is only a little Shakti wh=
ich can be used, moreover=C3=82
> > then their minds and intellects will no=
t be free of identification with
> > the body and so their actions are thos=
e which are generally termed as
> > black magic. These people usually join =
the same spirits
which they have
> > been using after death, this is not a=
n enjoyable experience.
> > Imagine if somebody is worshipping Chandika for=
a few lifetimes, then
> > even in this birth he or she is drawn to that de=
ity and such a sadhak
> > may acheive after a few repitions of a mantra(bec=
ause of his previous
> > effort).
> > On the other hand somebody doing this=
mantra only in this lifetime may
> > feel that the 64 things which bind ev=
ery mantra are crucial and may not
> > Accord=
ing to me the proof of the pudding is in the eating, so let me
> > suggest =
an easy sadhana.
> > If one is so inclined, then starting on some good day,=
do 1000
> > reititions of the Savitri(some=C3=82 call this the=C3=82 Gayat=
ri, but the real
> > Sam=
e time every day.
> > Same
place.
> > Same materials.
> > Same direction.
=
> > Count on rudraksha or Tulsi as is yo=
ur inclination.
> > Complete restraint on sex(from the mind and the body, n=
ot just the
> > Do not eat 2 h=
rs before you start, make sure your bowels are empty
=
> > Continue this for 100 days and do this whole procedure 3 times.
> > See=
the difference in your personality before and after.
> > Long and short , =
what is important is that life may be short, so do some
> > sadhana, and pe=
rsist with that sadhana for as long as is physically
> > possible.
> > I ho=
pe this clarifies some of the concepts which were being discussed.
> > =C3=
=82
> > manish
> > You may post this on the list =
as a
clarification from me if you feel
The =
--0-1964008521-1264044886=:88198

top" style=3D"font: inherit;">Namaste,<br><br>What he wrote was to do Savit=
ri Gayatri mantra 1000 times everyday in one sitting and do like that for 1=
00 days at a stretch without break. Then possibly give a break for a few da=
ys and do for another 100 days. Like that, do for 3 stretches of 100 days e=
ach.<br><br>Of course, if needs no break, one can do 300 days in a row too.=
But, keeping brahmacharya (abstinence) may be difficult for some people an=
d hence the suggestion of the break.<br><br>For success in any sadhana, bra=
hmacharya is very important. Restraint from sex and control of anger and sh=
ort-temper will help one avoid leakage of shakti (purifying energy). Everyt=
ime one experiences lust, anger etc, one loses some shakti.<br><br>Every fa=
ctor contributes a little to success. Beard is useful. The tradition of gro=
wing beard exists in many religions and it is not without a reason. We
dis=
cussed this sometime back.<br><br>If one is living a lifestyle where one av=
oids contact with any tempting situations altogether (e.g. living in a remo=
te monastery), beard may or may not add much value. But, if one is living a=
lifestyle where one comes in contact with tempting situations regularly (e=
.g. living in the modern world with a family and job and a TV), beard can b=
e very useful. As I said earlier when we discussed this, beard is not the c=
omplete solution but a small part of the solution. Just as a railing on the=
side of a hill road may stop a slowly moving car from sliding off the hill=
at night but be unable to stop a fast moving car out of control, similarly=
a beard can help a person with decent control over the mind to retain cont=
rol in some tricky situations.<br><br>Trimming beard is ok.<br><br>* &=
nbsp; * &n=
bsp; *<br><br>If one indeed does 1000 times Gayatri (or any
mantra for a c=
ouple of hours) everyday for one year while maintaining brahmacharya, <br>w=
hile following the simple rules of same place, same time everyday and facin=
g the same direction, one will certainly make good progress. Brahmacharya i=
s one key thing and sitting still with an erect back, neck and head with th=
e eyes closed is the other thing. The probability of mind becoming still is=
almost zero if the body is not still. If the body can be kept very still, =
there is a chance that mind will also become still for a moment. If the min=
d is still for even a moment, it will cause great bliss. As mind gets more =
used to being still, it will become still more often and for longer times. =
Then various kinds of samadhis become possible.<br><br>Best regards,<br>Nar=
asimha<br>-----------------------------------------------------------------=
--<br> Free Jyotish Software, Free Jyotish Lessons, Jyotish Writings,=
<br>"Do It Yourself" ritual manuals for short Homam
and Pitri Tarpana:<br>=
&nb=
sp; http://www.VedicAstrologer.org<br> &=
nbsp; Films that make a difference: http://SaraswatiFilms.org <br>&nb=
sp; Spirituality: http://groups.yahoo.com/group/vedic-wis=
dom<br> Jyotish writings: http://groups.yahoo.com/group/JyotishWritin=
gs<br>-------------------------------------------------------------------<b=
r><br>--- On <b>Wed, 1/20/10, Nagraj Kota <i><nagraj_um@...></i=
></b> wrote:<br><blockquote style=3D"border-left: 2px solid rgb(16, 16, 255=
); margin-left: 5px; padding-left: 5px;">From: Nagraj Kota <nagraj_um@ya=
hoo.com><br>Subject: Re: [vedic-wisdom] Repost:Manishji's savitur gayatr=
i sadhana procedure<br>To: vedic-wisdom@yahoogroups.com<br>Date: Wednesday,=
January 20, 2010, 8:40 PM<br><br><div id=3D"yiv1423440994">
<span sty=
le=3D"display: none;"> </span>
<p><table border=3D"0" cellpadding=3D"0" cellspacing=3D"0"><tbod=

y><tr><td style=3D"font-family: inherit; font-style: inherit; font-variant:=
inherit; font-weight: inherit; font-size: inherit; line-height: inherit; f=
ont-size-adjust: inherit; font-stretch: inherit; -x-system-font: none;" val=
ign=3D"top"><div>This is a great mail and very inspiring. However, I have o=
ne question on Sri Manishji's advise on how to carry out the sadhana. He sa=
ys do it for 100 days and repeat the whole procedure for 3 times. So, shoul=
d we do 3000 times japam in a day for 100 days or do 1000 times every day f=
or 300 days? He also says 'Grow a beard'. Now, in a professional corpo=
rate life, that could be a difficult thing. How about trimming it?.... just=
to be tolerable to other people. Maybe my question is silly but it is genu=
ine. </div>
<div> </div>
<div>Nagraj<br><br>--- On <b>Wed, 1/20/10, ra=
jarshi nandy <i><rajarshi14@yahoo. co.in></i></b> wrote:<br></div>
<b=
lockquote style=3D"border-left: 2px solid rgb(16, 16, 255);"><br>From: raja=
rshi nandy <rajarshi14@yahoo. co.in><br>Subject: Re: [vedic-wisdom] R=
epost:Manishji' s savitur gayatri sadhana procedure<br>To: vedic-wisdom@ ya=
hoogroups. com<br>Date: Wednesday, January 20, 2010, 8:27 AM<br><br>
<div i=
d=3D"yiv651607453"><span> </span>
<div>
<table=
border=3D"0" cellpadding=3D"0" cellspacing=3D"0">
<tbody>
<tr>
<td valign=
=3D"top">The below is a classic mail. It has more details about effects of =
sadhana than what I have come across in many hallowed scriptures. <br><br>
=
<div><em><strong>
<div class=3D"MsoNormal"><strong><span style=3D"font-size=
: 10pt; color: navy; font-family: Verdana;"><font size=3D"3" color=3D"#0000=
00" face=3D"Courier"><font color=3D"#00007f">Rama Naama Satya Hai..</font><=
/font></span></strong></div></strong></em></div><br><br>--- On <b>Wed, 20/1=
/10, chaudhuri.krishnend u <i><krishnenduchdhr@ gmail.com></i></b> wr=
ote:<br>
<blockquote style=3D"border-left: 2px solid rgb(16, 16, 255);"><br=
>From: chaudhuri.krishnend u <krishnenduchdhr@ gmail.com><br>Subject:=
[vedic-wisdom] Repost:Manishji' s savitur gayatri sadhana procedure<br>To:=
vedic-wisdom@ yahoogroups. com<br>Date: Wednesday, 20 January, 2010, 6:36 =
PM<br><br>
<div id=3D"ygrp-t=
ext">
<div>This was originally a mail to Narasimhaji from Manishji which he=
us with this wonderful gem.<br>I forgot the original message number so i am=
doing copy/paste from my hard drive:<br><br>Dear Narasimha,<br>> > =
=C3=82<br>> > When the sadhaka effaces his own personality such that =
the deity of the<br>> > mantra comes and occupies him, then at that s=
tage there is<br>> > no real difference between the sadhaka and the D=
eity(even if the deity<br>> > is with the sadhaka all day I would say=
that there is no real<br>> > difference).<br>> > The differenc=
e that one feels is as follows:<br>> > One feels a strange coolness o=
n the skin and on the eyes.<br>> > A few repititions of the mantra br=
ing about a situation where the deity<br>> > possesses the sadhaka an=
d the sadhaka's prana goes upward very<br>> > quickly( Urdhwa
Retas)=
,<br>> > During all meditation the sadhaka sees the feet or clothes o=
r hands or<br>> > face, etc of the deity sitting beside him along wit=
h minute details of<br>> > the room (even though the sadhak's eyes ar=
e closed).<br>> > The sadhak typically becomes dreamless except for s=
uchaka dreams.<br>> > The whole day the sadhaka behaves like a love l=
orn person. How can i<br>> > again experience the Beloved.<br>> &g=
t; That then is the experience of mantra when it is done correctly.<br>>=
> When the sadhak's personality is effaced such that the deity's<br>>=
; > personality sits there then the sadhak experiences himself as that<b=
r>> > Deity(Devata) .<br>> > There then arises no difference in=
the sadhak or the deity commanding a<br>> > certain thing to happen(=
be it what appears to be good or be it that<br>> > which appears to =
be bad) . The deity's personality is crucial. Ugra<br>>
> devatas ma=
ke the person care almost for nothing himself, so self<br>> > identif=
ication is minimised and the person's spiritual evolution<br>> > cont=
inues.<br>> > Remember, there is=C3=82 very little=C3=82 according to=
me which is black magic.<br>> > It is all a use of Shakti. If your S=
hakti and deity is a higher shakti<br>> > such as Prachand Chandika, =
MahaKali, Tara, Chinnamasta, then your power<br>> > will be that of G=
od himself( Provided you have Vijnana). After the death<br>> > of the=
body, such a sadhaka joins the realm of the deity or if he was<br>> >=
; originally a Nath or a Muni goes to a separate realm reserved for these<b=
r>> > beings.<br>> > Attacking such a sadhak brings the full be=
aring of karma onto the heads<br>> > of the attackers and some people=
may realise this to their detriment(<br>> > Patan comes from Jalandh=
ar Nath burying the city of Patan with his<br>> >
Shakti causing an =
earthquake). Some people may even equate this with<br>> > black magic=
. Here there is only action and reaction.(Bit like you attack<br>> > =
a normal person, and you will get a result of this from that same Atma<br>&=
gt; > whom you harmed maybe 5 to 10 lifetimes later. But if you attack<b=
r>> > somebody who is identifying with the universe and has very few =
karmas<br>> > left, then the Universe itself attacks you, because you=
r attack is not<br>> > on the sadhaka, but on his identification, ie =
God or the universe).<br>> > If people persist in using the Shakti po=
ssesed by a small Pisacha,<br>> > Bhuta, then there is only a little =
Shakti which can be used, moreover=C3=82<br>> > then their minds and =
intellects will not be free of identification with<br>> > the body an=
d so their actions are those which are generally termed as<br>> > bla=
ck magic. These people usually join the same spirits
which they have<br>&g=
t; > been using after death, this is not an enjoyable experience.<br>>=
; > Imagine if somebody is worshipping Chandika for a few lifetimes, the=
n<br>> > even in this birth he or she is drawn to that deity and such=
a sadhak<br>> > may acheive after a few repitions of a mantra(becaus=
e of his previous<br>> > effort).<br>> > On the other hand some=
body doing this mantra only in this lifetime may<br>> > feel that the=
64 things which bind every mantra are crucial and may not<br>> > ach=
eive in this lifetime.<br>> > According to me the proof of the puddin=
g is in the eating, so let me<br>> > suggest an easy sadhana.<br>>=
> If one is so inclined, then starting on some good day, do 1000<br>>=
; > reititions of the Savitri(some=C3=82 call this the=C3=82 Gayatri, bu=
t the real<br>> > Gayatri is hidden) every day, main constraints<br>&=
gt; > Same time every day.<br>> > Same
place.<br>> > Same m=
aterials.<br>> > Same direction.<br>> > As little movement as o=
ne can.<br>> > Count on rudraksha or Tulsi as is your inclination.<br=
>> > Complete restraint on sex(from the mind and the body, not just t=
he<br>> > body), reduce food intake, grow a beard.<br>> > Do no=
t eat 2 hrs before you start, make sure your bowels are empty<br>> > =
before you start.<br>> > Continue this for 100 days and do this whole=
procedure 3 times.<br>> > See the difference in your personality bef=
ore and after.<br>> > Long and short , what is important is that life=
may be short, so do some<br>> > sadhana, and persist with that sadha=
na for as long as is physically<br>> > possible.<br>> > I hope =
this clarifies some of the concepts which were being discussed.<br>> >=
; =C3=82<br>> > Kind Love and Regards<br>> > manish<br>> >=
; You may post this on the list as a
clarification from me if you feel<br>=
> > that this is suitable.<br><br></div></div></div></blockquote></td=
></tr></tbody></table><br>
<hr size=3D"1">
The INTERNET now has a personali=
ty. YOURS! <a rel=3D"nofollow" target=3D"_blank" href=3D"http://in.rd.yahoo=
.com/tagline_yyi_1/*http://in.yahoo.com/">See your Yahoo! Homepage</a>.
<di=
v></div></div></div></div></blockquote></td></tr></tbody></table></p>
=
</div>
--0-1964008521-1264044886=:88198--

Jan 2010 04:01:39 -0000
2010 04:01:39 -0000
Date: Thu, 21 Jan 2010 04:01:39 -0000
Message-ID: <hj8jj3+7993@...>
In-Reply-To: <713670.88198.qm@...>
MIME-Version: 1.0
X-Yahoo-Post-IP: 62.150.143.220
X-Yahoo-Group-Post: member; u=199147176; y=FOORq4P57foGFPHPPHz3vg_16HZpxWN-
nJORQwowqdDAb7O7nDuz
Namaste Narasimha Garu,
>If one indeed does 1000 times Gayatri (or any man=
tra for a couple >of hours)
Count is Important or Time?. How much 'Same Pl=

ace' and 'Same time' adds to the degree of success and if they are really i=
mportant then people who travel will not be able to maintain both of them o=
r atleast one of them (I.E. Same place condition)
Sending you personal mes=

sage. you can forward it to list if question can help others.
Best Regards=
,
Utpal
-- In vedic-wisdom@yahoogroups.com, "Narasimha P.V.R. Rao" <pvr=

108@...> wrote:
>
> Namaste,
>
> What he wrote was to do Savitri Gayatri m=
antra 1000 times everyday in one sitting and do like that for 100 days at a=
stretch without break. Then possibly give a break for a few days and do fo=
r another 100 days. Like that, do for 3 stretches of 100 days each.
>
> Of=
course, if needs no break, one can do 300 days in a row too. But, keeping =
brahmacharya (abstinence) may be difficult for some people and hence the su=
ggestion of the break.
>
> For success in any sadhana, brahmacharya is ver=
y important. Restraint from sex and control of anger and short-temper will =
help one avoid leakage of shakti (purifying energy). Everytime one experien=
ces lust, anger etc, one loses some shakti.
>
> Every factor contributes a=
little to success. Beard is useful. The tradition of growing beard exists =
in many religions and it is not without a reason. We discussed this sometim=
e back.
>
> If one is living a lifestyle where one avoids contact with any=
tempting situations altogether (e.g. living in a remote monastery), beard =
may or may not add much value. But, if one is living a lifestyle where one =
comes in contact with tempting situations regularly (e.g. living in the mod=
ern world with a family and job and a TV), beard can be very useful. As I s=
aid earlier when we discussed this, beard is not the complete solution but =
a small part of the solution. Just as a railing on the side of a hill road =
may stop a slowly moving car from sliding off the hill at night but be unab=
le to stop a fast moving car out of control, similarly a beard can help a p=
erson with decent control over the mind to retain control in some tricky si=
tuations.
>
> Trimming beard is ok.
>
> *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=
=C2=A0=C2=A0 *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *
>
> If one inde=
ed does 1000 times Gayatri (or any mantra for a couple of hours) everyday f=
or one year while maintaining brahmacharya,
> while following the simple r=
ules of same place, same time everyday and facing the same direction, one w=
ill certainly make good progress. Brahmacharya is one key thing and sitting=
still with an erect back, neck and head with the eyes closed is the other =
thing. The probability of mind becoming still is almost zero if the body is=
not still. If the body can be kept very still, there is a chance that mind=
will also become still for a moment. If the mind is still for even a momen=
t, it will cause great bliss. As mind gets more used to being still, it wil=
l become still more often and for longer times. Then various kinds of samad=
his become possible.
>
> Best regards,
> Narasimha
> ---------------------=
----------------------------------------------
> =C2=A0 Free Jyotish Softwa=
re, Free Jyotish Lessons, Jyotish Writings,
> "Do It Yourself" ritual manua=
> =C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=
=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 http:=
//www.VedicAstrologer.org
> =C2=A0=C2=A0=C2=A0=C2=A0 Films that make a diff=
erence: http://SaraswatiFilms.org
> =C2=A0=C2=A0=C2=A0=C2=A0 Spirituality:=
http://groups.yahoo.com/group/vedic-wisdom
> =C2=A0 Jyotish writings: http=
://groups.yahoo.com/group/JyotishWritings
> -------------------------------=
------------------------------------
>
> --- On Wed, 1/20/10, Nagraj Kota =
<nagraj_um@...> wrote:
> From: Nagraj Kota <nagraj_um@...>
> Subject: Re: [=
vedic-wisdom] Repost:Manishji's savitur gayatri sadhana procedure
> To: ved=
> Date: Wednesday, January 20, 2010, 8:40 PM
>
>=
>
>
>
>
>
> =C2=A0
>
>
>
>
>
>
>
>
>
> =
This is a great mail and very inspiring. However, I have one question o=
n Sri Manishji's advise on how to carry out the sadhana. He says do it for =
100 days and repeat the whole procedure for 3 times. So, should we do 3000 =
times japam in a day for 100 days or do 1000 times every day for=C2=A0300 d=
ays? He also says 'Grow a beard'. Now, in a professional corporate life, th=
at could be a difficult thing. How about trimming it?.... just to be tolera=
ble to other people. Maybe my question is silly but it is genuine.
> =C2=
=A0
> Nagraj
>
> --- On Wed, 1/20/10, rajarshi nandy <rajarshi14@yahoo. co=
.in> wrote:
>
>
> From: rajarshi nandy <rajarshi14@yahoo. co.in>
> Subjec=
t: Re: [vedic-wisdom] Repost:Manishji' s savitur gayatri sadhana procedure
=
> Date: Wednesday, January 20, 2010, 8=
:27 AM
>
>
> =C2=A0
>
>
>
>
>
> The below is a classic mail. It has=
more details about effects of sadhana than what I have come across in many=
hallowed scriptures.
>
>
>
>
> --- On Wed, 2=
0/1/10, chaudhuri.krishnend u <krishnenduchdhr@ gmail.com> wrote:
>
>
> F=
rom: chaudhuri.krishnend u <krishnenduchdhr@ gmail.com>
> Subject: [vedic-w=
isdom] Repost:Manishji' s savitur gayatri sadhana procedure
> To: vedic-wis=
dom@ yahoogroups. com
> Date: Wednesday, 20 January, 2010, 6:36 PM
>
>
> =
=C2=A0
>
> This was originally a mail to Narasimhaji from Manishji which =
he forwarded to this forum.Lots of thanks to Narasimhaji again for providin=
g us with this wonderful gem.
> I forgot the original message number so i a=
m doing copy/paste from my hard drive:
>
> Dear Narasimha,
> > > =C3=82
> =
> > When the sadhaka effaces his own personality such that the deity of the=
> > > mantra comes and occupies him, then at that stage there is
> > > no =
real difference between the sadhaka and the Deity(even if the deity
> > > i=
s with the sadhaka all day I would say that there is no real
> > > differen=
ce).
> > > The difference that one feels is as follows:
> > > One feels a s=
trange coolness on the skin and on the eyes.
> > > A few repititions of the=
mantra bring about a situation where the deity
> > > possesses the sadhaka=
and the sadhaka's prana goes upward very
> > > quickly( Urdhwa
> Retas),
=
> > > During all meditation the sadhaka sees the feet or clothes or hands o=
r
> > > face, etc of the deity sitting beside him along with minute details=
of
> > > the room (even though the sadhak's eyes are closed).
> > > The sa=
dhak typically becomes dreamless except for suchaka dreams.
> > > The whole=
day the sadhaka behaves like a love lorn person. How can i
> > > again exp=
erience the Beloved.
> > > That then is the experience of mantra when it is=
done correctly.
> > > When the sadhak's personality is effaced such that t=
he deity's
> > > personality sits there then the sadhak experiences himself=
as that
> > > Deity(Devata) .
> > > There then arises no difference in the=
sadhak or the deity commanding a
> > > certain thing to happen( be it what=
appears to be good or be it that
> > > which appears to be bad) . The deit=
y's personality is crucial. Ugra
> >
> > devatas make the person care almo=
st for nothing himself, so self
> > > identification is minimised and the p=
erson's spiritual evolution
> > > continues.
> > > Remember, there is=C3=82=
very little=C3=82 according to me which is black magic.
> > > It is all a =
use of Shakti. If your Shakti and deity is a higher shakti
> > > such as Pr=
achand Chandika, MahaKali, Tara, Chinnamasta, then your power
> > > will be=
that of God himself( Provided you have Vijnana). After the death
> > > of =
the body, such a sadhaka joins the realm of the deity or if he was
> > > or=
iginally a Nath or a Muni goes to a separate realm reserved for these
> > >=
beings.
> > > Attacking such a sadhak brings the full bearing of karma ont=
o the heads
> > > of the attackers and some people may realise this to thei=
r detriment(
> > > Patan comes from Jalandhar Nath burying the city of Pata=
n with his
> > >
> Shakti causing an earthquake). Some people may even equ=
ate this with
> > > black magic. Here there is only action and reaction.(Bi=
t like you attack
> > > a normal person, and you will get a result of this =
from that same Atma
> > > whom you harmed maybe 5 to 10 lifetimes later. Bu=
t if you attack
> > > somebody who is identifying with the universe and has=
very few karmas
> > > left, then the Universe itself attacks you, because =
your attack is not
> > > on the sadhaka, but on his identification, ie God =
or the universe).
> > > If people persist in using the Shakti possesed by a=
small Pisacha,
> > > Bhuta, then there is only a little Shakti which can b=
e used, moreover=C3=82
> > > then their minds and intellects will not be fr=
ee of identification with
> > > the body and so their actions are those whi=
ch are generally termed as
> > > black magic. These people usually join the=
same spirits
> which they have
> > > been using after death, this is not =
an enjoyable experience.
> > > Imagine if somebody is worshipping Chandika =
for a few lifetimes, then
> > > even in this birth he or she is drawn to th=
at deity and such a sadhak
> > > may acheive after a few repitions of a man=
tra(because of his previous
> > > effort).
> > > On the other hand somebody=
doing this mantra only in this lifetime may
> > > feel that the 64 things =
which bind every mantra are crucial and may not
> > > acheive in this lifet=
ime.
> > > According to me the proof of the pudding is in the eating, so le=
t me
> > > suggest an easy sadhana.
> > > If one is so inclined, then start=
ing on some good day, do 1000
> > > reititions of the Savitri(some=C3=82 ca=
ll this the=C3=82 Gayatri, but the real
> > > Gayatri is hidden) every day,=
main constraints
> > > Same time every day.
> > > Same
> place.
> > > Sam=
e materials.
> > > Same direction.
> > > As little movement as one can.
> >=
> Count on rudraksha or Tulsi as is your inclination.
> > > Complete restr=
aint on sex(from the mind and the body, not just the
> > > body), reduce fo=
od intake, grow a beard.
> > > Do not eat 2 hrs before you start, make sure=
your bowels are empty
> > > before you start.
> > > Continue this for 100 =
days and do this whole procedure 3 times.
> > > See the difference in your =
personality before and after.
> > > Long and short , what is important is t=
hat life may be short, so do some
> > > sadhana, and persist with that sadh=
ana for as long as is physically
> > > possible.
> > > I hope this clarifie=
s some of the concepts which were being discussed.
> > > =C3=82
> > > Kind =
Love and Regards
> > > manish
> > > You may post this on the list as a
> c=
larification from me if you feel
> > > that this is suitable.
>
>
>
>
>=
The INTERNET now has a personality. YOURS! See your Yahoo! Homepage.
>
Message-ID: <339877.46324.qm@...>
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Jan 2010 20:47:14 PST
Date: Wed, 20 Jan 2010 20:47:14 -0800 (PST)
In-Reply-To: <713670.88198.qm@...>
MIME-Version: 1.0
Subject: Re: [vedic-wisdom] Re: Repost:Manishji's savitur gayatri sadhana procedure
y=KsOWcXZDM9vRB_AfjNT78VljI3UNSGESX9bSeD7Jq3DXYijK
--0-1171874197-1264049234=:46324
Narasimhagaru,
=C2=A0
Thank you for such a nice explanation. Even with not=
maintaining Brahmacharya, I could see significant progress in terms of my =
control of temper etc. when I did Gayatri Japam in the past. Did not know t=
he significance of Brahmacharya then (in future I will practise with Brahma=
charya). But the way I did was it was one a lakh purascharana (daily 1000-3=
000 times) for a period of two months and then I did a homam to complete th=
e dasamsa in homam. For the homam, however, I have called about 10 people (=
Grihastas / Brahmacharis altogether) and we all did chant the mantra while =
I performed the homam. This is how our Sharmaji instructed us to do. So, is=
a Dasamsa homam, satamsa for tarpanam, sahasramsa for marjanam and finally=
dasamsa of shasramsa for feeding the number of brahmins (so basically, for=
a laksha Gayatri, 10 brahmins must be fed, to finish the ritual of purasch=
arana). This is how I thought the big japams must be done. Can you shed mor=
e light on this?
=C2=A0
Also, Gayatri mantra is a 24 syllable mantra star=
ting with tatsavitur...., but if the vyahritis are added it becomes a 30 le=
tter mantra (om bhur bhu va ssu vah=C2=A0). How should this be practised? 3=
0, I suppose strengthens the 6th house, whereas the 24 strengthens the 12th=
house, according to your explanation? Sorry for digressing into astrology =
! (but they are tightly integrated here and could not avoid this question).=
Please tell me if my interpretation is right and also please tell me which=
approach is better.
=C2=A0
Nagraj
--- On Wed, 1/20/10, Narasimha P.V.R. =

Rao <pvr108@...> wrote:
From: Narasimha P.V.R. Rao <pvr108@...=

m>
Subject: [vedic-wisdom] Re: Repost:Manishji's savitur gayatri sadhana pr=
ocedure
Date: Wednesday, January 20, 2010,=
10:34 PM
=C2=A0
Namaste,
What he wrote was to do Savitri Gayatr=

i mantra 1000 times everyday in one sitting and do like that for 100 days a=
t a stretch without break. Then possibly give a break for a few days and do=
for another 100 days. Like that, do for 3 stretches of 100 days each.
Of =
course, if needs no break, one can do 300 days in a row too. But, keeping b=
rahmacharya (abstinence) may be difficult for some people and hence the sug=
gestion of the break.
For success in any sadhana, brahmacharya is very imp=

ortant. Restraint from sex and control of anger and short-temper will help =
one avoid leakage of shakti (purifying energy). Everytime one experiences l=
ust, anger etc, one loses some shakti.
Every factor contributes a little t=

o success. Beard is useful. The tradition of growing beard exists in many r=
eligions and it is not without a reason. We discussed this sometime back.
=
If one is living a lifestyle where one avoids contact with any tempting sit=
uations altogether (e.g. living in a remote monastery), beard may or may no=
t add much value. But, if one is living a lifestyle where one comes in cont=
act with tempting situations regularly (e.g. living in the modern world wit=
h a family and job and a TV), beard can be very useful. As I said earlier w=
hen we discussed this, beard is not the complete solution but a small part =
of the solution. Just as a railing on the side of a hill road may stop a sl=
owly moving car from sliding off the hill at night but be unable to stop a =
fast moving car out of control, similarly a beard can help a person with de=
cent control over the mind to retain control in some tricky situations.
Tr=
imming beard is ok.
*=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *=C2=A0=C2=
=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *
If one indeed does 1000 times Gayatri =

(or any mantra for a couple of hours) everyday for one year while maintaini=
ng brahmacharya,
while following the simple rules of same place, same time=
everyday and facing the same direction, one will certainly make good progr=
ess. Brahmacharya is one key thing and sitting still with an erect back, ne=
ck and head with the eyes closed is the other thing. The probability of min=
d becoming still is almost zero if the body is not still. If the body can b=
e kept very still, there is a chance that mind will also become still for a=
moment. If the mind is still for even a moment, it will cause great bliss.=
As mind gets more used to being still, it will become still more often and=
for longer times. Then various kinds of samadhis become possible.
Best re=
gards,
Narasimha
------------ --------- --------- --------- --------- -----=
---- --------- -
=C2=A0 Free Jyotish Software, Free Jyotish Lessons, Jyotis=
h Writings,
"Do It Yourself" ritual manuals for short Homam and Pitri Tarpa=
na:
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=
=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 http://www.VedicAst rologer.org
=C2=A0=C2=
=A0=C2=A0=C2=A0 Films that make a difference: http://SaraswatiFil ms.org
=
=C2=A0=C2=A0=C2=A0=C2=A0 Spirituality: http://groups. yahoo.com/ group/vedi=
c- wisdom
=C2=A0 Jyotish writings: http://groups. yahoo.com/ group/JyotishW=
ri tings
------------ --------- --------- --------- --------- --------- ---=
------ -
--- On Wed, 1/20/10, Nagraj Kota <nagraj_um@yahoo. com> wrote:
F=
rom: Nagraj Kota <nagraj_um@yahoo. com>
Subject: Re: [vedic-wisdom] Repost:=
Manishji' s savitur gayatri sadhana procedure
To: vedic-wisdom@ yahoogroups=
. com
=C2=A0
This is a =
great mail and very inspiring. However, I have one question on Sri Manishji=
's advise on how to carry out the sadhana. He says do it for 100 days and r=
epeat the whole procedure for 3 times. So, should we do 3000 times japam in=
a day for 100 days or do 1000 times every day for=C2=A0300 days? He also s=
ays 'Grow a beard'. Now, in a professional corporate life, that could be a =
difficult thing. How about trimming it?.... just to be tolerable to other p=
eople. Maybe my question is silly but it is genuine.
=C2=A0
Nagraj
--- On=
Wed, 1/20/10, rajarshi nandy <rajarshi14@yahoo. co.in> wrote:
From: raja=
rshi nandy <rajarshi14@yahoo. co.in>
Subject: Re: [vedic-wisdom] Repost:Man=
ishji' s savitur gayatri sadhana procedure
To: vedic-wisdom@ yahoogroups. c=
om
=C2=A0
The below is a=
classic mail. It has more details about effects of sadhana than what I hav=
e come across in many hallowed scriptures.
--- =
On Wed, 20/1/10, chaudhuri.krishnend u <krishnenduchdhr@ gmail.com> wrote:
=
From: chaudhuri.krishnend u <krishnenduchdhr@ gmail.com>

Subject: [vedic-=
wisdom] Repost:Manishji' s savitur gayatri sadhana procedure
To: vedic-wisd=
om@ yahoogroups. com
=C2=A0
=
This was originally a mail to Narasimhaji from Manishji which he forwarded =
to this forum.Lots of thanks to Narasimhaji again for providing us with thi=
s wonderful gem.
I forgot the original message number so i am doing copy/pa=
ste from my hard drive:
Dear Narasimha,
> > =C3=82
> > When the sadhaka ef=
faces his own personality such that the deity of the
> > mantra comes and o=
ccupies him, then at that stage there is
> > no real difference between the=
sadhaka and the Deity(even if the deity
> > is with the sadhaka all day I =
would say that there is no real
> > difference).
> > The difference that on=
e feels is as follows:
> > One feels a strange coolness on the skin and on =
the eyes.
> > A few repititions of the mantra bring about a situation where=
the deity
> > possesses the sadhaka and the sadhaka's prana goes upward ve=
ry
> > During all meditation the sadhaka sees t=
he feet or clothes or hands or
> > face, etc of the deity sitting beside hi=
m along with minute details of
> > the room (even though the sadhak's eyes =
are closed).
> > The sadhak typically becomes dreamless except for suchaka =
dreams.
> > The whole day the sadhaka behaves like a love lorn person. How =
can i
> > That then is the experience of =
mantra when it is done correctly.
> > When the sadhak's personality is effa=
ced such that the deity's
> > personality sits there then the sadhak experi=
ences himself as that
> > Deity(Devata) .
> > There then arises no differen=
ce in the sadhak or the deity commanding a
> > certain thing to happen( be =
it what appears to be good or be it that
> > which appears to be bad) . The=
deity's personality is crucial. Ugra
> > devatas make the person care almo=
st for nothing himself, so self
> > identification is minimised and the per=
son's spiritual evolution
> > continues.
> > Remember, there is=C3=82 very =
little=C3=82 according to me which is black magic.
> > It is all a use of S=
hakti. If your Shakti and deity is a higher shakti
> > such as Prachand Cha=
ndika, MahaKali, Tara, Chinnamasta, then your power
> > will be that of God=
himself( Provided you have Vijnana). After the death
> > of the body, such=
a sadhaka joins the realm of the deity or if he was
> > originally a Nath =
or a Muni goes to a separate realm reserved for these
> > beings.
> > Attac=
king such a sadhak brings the full bearing of karma onto the heads
> > of t=
he attackers and some people may realise this to their detriment(
> > Patan=
comes from Jalandhar Nath burying the city of Patan with his
> > Shakti ca=
using an earthquake). Some people may even equate this with
> > black magic=
. Here there is only action and reaction.(Bit like you attack
> > a normal =
person, and you will get a result of this from that same Atma
> > whom you =
harmed maybe 5 to 10 lifetimes later. But if you attack
> > somebody who is=
identifying with the universe and has very few karmas
> > left, then the U=
niverse itself attacks you, because your attack is not
> > on the sadhaka, =
but on his identification, ie God or the universe).
> > If people persist i=
n using the Shakti possesed by a small Pisacha,
> > Bhuta, then there is on=
ly a little Shakti which can be used, moreover=C3=82
> > then their minds a=
nd intellects will not be free of identification with
> > the body and so t=
heir actions are those which are generally termed as
> > black magic. These=
people usually join the same spirits which they have
> > been using after =
death, this is not an enjoyable experience.
> > Imagine if somebody is wors=
hipping Chandika for a few lifetimes, then
> > even in this birth he or she=
is drawn to that deity and such a sadhak
> > may acheive after a few repit=
ions of a mantra(because of his previous
> > effort).
> > On the other hand=
somebody doing this mantra only in this lifetime may
> > feel that the 64 =
things which bind every mantra are crucial and may not
> > acheive in this =
lifetime.
> > According to me the proof of the pudding is in the eating, so=
let me
> > If one is so inclined, then starti=
ng on some good day, do 1000
> > reititions of the Savitri(some=C3=82 call =
this the=C3=82 Gayatri, but the real
> > Gayatri is hidden) every day, main=
constraints
> > Same place.
> > Same materials.
>=
> Same direction.
> > Count on rudraksh=
a or Tulsi as is your inclination.
> > Complete restraint on sex(from the m=
ind and the body, not just the
> > body), reduce food intake, grow a beard.=
> > Do not eat 2 hrs before you start, make sure your bowels are empty
> >=
before you start.
> > Continue this for 100 days and do this whole procedu=
re 3 times.
> > See the difference in your personality before and after.
> =
> Long and short , what is important is that life may be short, so do some
=
> > sadhana, and persist with that sadhana for as long as is physically
> >=
possible.
> > I hope this clarifies some of the concepts which were being =
discussed.
> > =C3=82
> > manish
> > You may post=
this on the list as a clarification from me if you feel
> > that this is s=
uitable.
The INTERNET now has a personality. YOURS! See your Yahoo! Hom=
epage.
--0-1171874197-1264049234=:46324

top" style=3D"font: inherit;"><DIV>Narasimhagaru, </DIV>
<DIV> </DIV>
=
<DIV>Thank you for such a nice explanation. Even with not maintaining Brahm=
acharya, I could see significant progress in terms of my control of temper =
etc. when I did Gayatri Japam in the past. Did not know the significance of=
Brahmacharya then (in future I will practise with Brahmacharya). But the w=
ay I did was it was one a lakh purascharana (daily 1000-3000 times) for a p=
eriod of two months and then I did a homam to complete the dasamsa in homam=
. For the homam, however, I have called about 10 people (Grihastas / Brahma=
charis altogether) and we all did chant the mantra while I performed the ho=
mam. This is how our Sharmaji instructed us to do. So, is a Dasamsa homam, =
satamsa for tarpanam, sahasramsa for marjanam and finally dasamsa of shasra=
msa for feeding the number of brahmins (so basically, for a laksha Gayatri,=
10 brahmins must be fed, to finish the ritual of purascharana). This is ho=
w I thought the big japams must be done. Can you shed more light on
this? =
</DIV>
<DIV> </DIV>
<DIV>Also, Gayatri mantra is a 24 syllable mantra =
starting with tatsavitur...., but if the vyahritis are added it becomes a 3=
0 letter mantra (om bhur bhu va ssu vah ). How should this be practise=
d? 30, I suppose strengthens the 6th house, whereas the 24 strengthens the =
12th house, according to your explanation? Sorry for digressing into astrol=
ogy ! (but they are tightly integrated here and could not avoid this questi=
on). Please tell me if my interpretation is right and also please tell me w=
hich approach is better. </DIV>
<DIV> </DIV>
<DIV>Nagraj<BR><BR>--- On=
<B>Wed, 1/20/10, Narasimha P.V.R. Rao <I><pvr108@...></I></B> =
wrote:<BR></DIV>
BORDER-LEFT: rgb(16,16,255) 2px solid"><BR>From: Narasimha P.V.R. Rao <p=
vr108@...><BR>Subject: [vedic-wisdom] Re: Repost:Manishji's savitu=
r gayatri sadhana procedure<BR>To: vedic-wisdom@yahoogroups.com<BR>Date: We=
dnesday, January 20, 2010, 10:34 PM<BR><BR>
<DIV id=3Dyiv1658095341><SPAN s=
tyle=3D"DISPLAY: none"> </SPAN>
<DIV>
<TABLE cel=
<TBODY>
<TR>
<TD vAlign=3Dtop>Nama=
ste,<BR><BR>What he wrote was to do Savitri Gayatri mantra 1000 times every=
day in one sitting and do like that for 100 days at a stretch without break=
. Then possibly give a break for a few days and do for another 100 days. Li=
ke that, do for 3 stretches of 100 days each.<BR><BR>Of course, if needs no=
break, one can do 300 days in a row too. But, keeping brahmacharya (abstin=
ence) may be difficult for some people and hence the suggestion of the brea=
k.<BR><BR>For success in any sadhana, brahmacharya is very important. Restr=
aint from sex and control of anger and short-temper will help one avoid lea=
kage of shakti (purifying energy). Everytime one experiences lust, anger et=
c, one loses some shakti.<BR><BR>Every factor contributes a little to succe=
ss. Beard is useful. The tradition of growing beard exists in many religion=
s and it is not without a reason. We discussed this sometime back.<BR><BR>I=
f one is living a lifestyle where one avoids
contact with any tempting sit=
uations altogether (e.g. living in a remote monastery), beard may or may no=
t add much value. But, if one is living a lifestyle where one comes in cont=
act with tempting situations regularly (e.g. living in the modern world wit=
h a family and job and a TV), beard can be very useful. As I said earlier w=
hen we discussed this, beard is not the complete solution but a small part =
of the solution. Just as a railing on the side of a hill road may stop a sl=
owly moving car from sliding off the hill at night but be unable to stop a =
fast moving car out of control, similarly a beard can help a person with de=
cent control over the mind to retain control in some tricky situations.<BR>=
<BR>Trimming beard is ok.<BR><BR>* =
; * *<BR><BR>If one indeed does 1=
000 times Gayatri (or any mantra for a couple of hours) everyday for one ye=
ar while maintaining brahmacharya,
<BR>while following the simple rules of=
same place, same time everyday and facing the same direction, one will cer=
tainly make good progress. Brahmacharya is one key thing and sitting still =
with an erect back, neck and head with the eyes closed is the other thing. =
The probability of mind becoming still is almost zero if the body is not st=
ill. If the body can be kept very still, there is a chance that mind will a=
lso become still for a moment. If the mind is still for even a moment, it w=
ill cause great bliss. As mind gets more used to being still, it will becom=
e still more often and for longer times. Then various kinds of samadhis bec=
ome possible.<BR><BR>Best regards,<BR>Narasimha<BR>------------ --------- -=
-------- --------- --------- --------- --------- -<BR> Free Jyotish S=
oftware, Free Jyotish Lessons, Jyotish Writings,<BR>"Do It Yourself" ritual=
manuals for short Homam and Pitri
Tarpana:<BR> &nb=
sp; =
http://www.VedicAst rologer.org<BR> Films that mak=
e a difference: http://SaraswatiFil ms.org <BR> Spi=
rituality: http://groups. yahoo.com/ group/vedic- wisdom<BR> Jyotish =
writings: http://groups. yahoo.com/ group/JyotishWri tings<BR>------------ =
--------- --------- --------- --------- --------- --------- -<BR><BR>--- On=
<B>Wed, 1/20/10, Nagraj Kota <I><nagraj_um@yahoo. com></I></B> wrote=
:<BR>
<BLOCKQUOTE style=3D"BORDER-LEFT: rgb(16,16,255) 2px solid">From: Nag=
raj Kota <nagraj_um@yahoo. com><BR>Subject: Re: [vedic-wisdom] Repost=
:Manishji' s savitur gayatri sadhana procedure<BR>To: vedic-wisdom@ yahoogr=
oups. com<BR>Date: Wednesday, January 20, 2010, 8:40 PM<BR><BR>
<DIV id=3Dy=
iv1423440994><SPAN> </SPAN>
<DIV>
<TABLE cellSpa=
<TBODY>
<TR>
<TD style=3D"FONT-FAMILY:=
<=
DIV>This is a great mail and very inspiring. However, I have one question o=
n Sri Manishji's advise on how to carry out the sadhana. He says do it for =
100 days and repeat the whole procedure for 3 times. So, should we do 3000 =
times japam in a day for 100 days or do 1000 times every day for 300 d=
ays? He also says 'Grow a beard'. Now, in a professional corporate life, th=
at could be a difficult thing. How about trimming it?.... just to be tolera=
ble to other people. Maybe my question is silly but it is genuine. </DIV>
<=
DIV> </DIV>
<DIV>Nagraj<BR><BR>--- On <B>Wed, 1/20/10, rajarshi nandy =
<I><rajarshi14@yahoo. co.in></I></B> wrote:<BR></DIV>
<BLOCKQUOTE sty=
le=3D"BORDER-LEFT: rgb(16,16,255) 2px solid"><BR>From: rajarshi nandy <r=
ajarshi14@yahoo. co.in><BR>Subject: Re: [vedic-wisdom] Repost:Manishji' =
s savitur gayatri sadhana procedure<BR>To: vedic-wisdom@ yahoogroups. com<B=
R>Date: Wednesday, January 20, 2010, 8:27 AM<BR><BR>
<DIV id=3Dyiv651607453=
><SPAN> </SPAN>
<DIV>
<TABLE cellSpacing=3D0 cel=
lPadding=3D0 border=3D0>
<TBODY>
<TR>
<TD vAlign=3Dtop>The below is a class=
ic mail. It has more details about effects of sadhana than what I have come=
across in many hallowed scriptures. <BR><BR>
<DIV><EM><STRONG>
<DIV class=
=3DMsoNormal><STRONG><SPAN style=3D"FONT-SIZE: 10pt; COLOR: navy; FONT-FAMI=
LY: Verdana"><FONT face=3DCourier color=3D#000000 size=3D3><FONT color=3D#0=
0007f>Rama Naama Satya Hai..</FONT></FONT></SPAN></STRONG></DIV></STRONG></=
EM></DIV><BR><BR>--- On <B>Wed, 20/1/10, chaudhuri.krishnend u <I><krish=
nenduchdhr@ gmail.com></I></B> wrote:<BR>
<BLOCKQUOTE style=3D"BORDER-LE=
FT: rgb(16,16,255) 2px solid"><BR>From: chaudhuri.krishnend u <krishnend=
uchdhr@ gmail.com><BR>Subject: [vedic-wisdom] Repost:Manishji' s savitur=
gayatri sadhana procedure<BR>To: vedic-wisdom@ yahoogroups. com<BR>Date: W=
ednesday, 20 January, 2010, 6:36 PM<BR><BR>
<DIV id=3Dyiv1870676527><SPAN>&=
nbsp;</SPAN>
<DIV>This was originally a mail to Naras=
imhaji from Manishji which he forwarded to this forum.Lots of thanks to Nar=
asimhaji again for providing us with this wonderful gem.<BR>I forgot the or=
iginal message number so i am doing copy/paste from my hard drive:<BR><BR>D=
ear Narasimha,<BR>> > =C3=82<BR>> > When the sadhaka effaces hi=
s own personality such that the deity of the<BR>> > mantra comes and =
occupies him, then at that stage there is<BR>> > no real difference b=
etween the sadhaka and the Deity(even if the deity<BR>> > is with the=
sadhaka all day I would say that there is no real<BR>> > difference)=
.<BR>> > The difference that one feels is as follows:<BR>> > On=
e feels a strange coolness on the skin and on the eyes.<BR>> > A few =
repititions of the mantra bring about a situation where the deity<BR>> &=
gt; possesses the sadhaka and the sadhaka's prana goes upward very<BR>> =
> quickly( Urdhwa
Retas),<BR>> > During all meditation the sadhak=
a sees the feet or clothes or hands or<BR>> > face, etc of the deity =
sitting beside him along with minute details of<BR>> > the room (even=
though the sadhak's eyes are closed).<BR>> > The sadhak typically be=
comes dreamless except for suchaka dreams.<BR>> > The whole day the s=
adhaka behaves like a love lorn person. How can i<BR>> > again experi=
ence the Beloved.<BR>> > That then is the experience of mantra when i=
t is done correctly.<BR>> > When the sadhak's personality is effaced =
such that the deity's<BR>> > personality sits there then the sadhak e=
xperiences himself as that<BR>> > Deity(Devata) .<BR>> > There =
then arises no difference in the sadhak or the deity commanding a<BR>> &=
gt; certain thing to happen( be it what appears to be good or be it that<BR=
>> > which appears to be bad) . The deity's personality is crucial. U=
gra<BR>>
> devatas make the person care almost for nothing himself, =
so self<BR>> > identification is minimised and the person's spiritual=
evolution<BR>> > continues.<BR>> > Remember, there is=C3=82 ve=
ry little=C3=82 according to me which is black magic.<BR>> > It is al=
l a use of Shakti. If your Shakti and deity is a higher shakti<BR>> >=
such as Prachand Chandika, MahaKali, Tara, Chinnamasta, then your power<BR=
>> > will be that of God himself( Provided you have Vijnana). After t=
he death<BR>> > of the body, such a sadhaka joins the realm of the de=
ity or if he was<BR>> > originally a Nath or a Muni goes to a separat=
e realm reserved for these<BR>> > beings.<BR>> > Attacking such=
a sadhak brings the full bearing of karma onto the heads<BR>> > of t=
he attackers and some people may realise this to their detriment(<BR>> &=
gt; Patan comes from Jalandhar Nath burying the city of Patan with his<BR>&=
gt; >
Shakti causing an earthquake). Some people may even equate this w=
ith<BR>> > black magic. Here there is only action and reaction.(Bit l=
ike you attack<BR>> > a normal person, and you will get a result of t=
his from that same Atma<BR>> > whom you harmed maybe 5 to 10 lifetime=
s later. But if you attack<BR>> > somebody who is identifying with th=
e universe and has very few karmas<BR>> > left, then the Universe its=
elf attacks you, because your attack is not<BR>> > on the sadhaka, bu=
t on his identification, ie God or the universe).<BR>> > If people pe=
rsist in using the Shakti possesed by a small Pisacha,<BR>> > Bhuta, =
then there is only a little Shakti which can be used, moreover=C3=82<BR>>=
; > then their minds and intellects will not be free of identification w=
ith<BR>> > the body and so their actions are those which are generall=
y termed as<BR>> > black magic. These people usually join the same sp=
irits
which they have<BR>> > been using after death, this is not an =
enjoyable experience.<BR>> > Imagine if somebody is worshipping Chand=
ika for a few lifetimes, then<BR>> > even in this birth he or she is =
drawn to that deity and such a sadhak<BR>> > may acheive after a few =
repitions of a mantra(because of his previous<BR>> > effort).<BR>>=
> On the other hand somebody doing this mantra only in this lifetime ma=
y<BR>> > feel that the 64 things which bind every mantra are crucial =
and may not<BR>> > acheive in this lifetime.<BR>> > According t=
o me the proof of the pudding is in the eating, so let me<BR>> > sugg=
est an easy sadhana.<BR>> > If one is so inclined, then starting on s=
ome good day, do 1000<BR>> > reititions of the Savitri(some=C3=82 cal=
l this the=C3=82 Gayatri, but the real<BR>> > Gayatri is hidden) ever=
y day, main constraints<BR>> > Same time every day.<BR>> > Same=
place.<BR>> > Same materials.<BR>> > Same direction.<BR>> =

> As little movement as one can.<BR>> > Count on rudraksha or Tuls=
i as is your inclination.<BR>> > Complete restraint on sex(from the m=
ind and the body, not just the<BR>> > body), reduce food intake, grow=
a beard.<BR>> > Do not eat 2 hrs before you start, make sure your bo=
wels are empty<BR>> > before you start.<BR>> > Continue this fo=
r 100 days and do this whole procedure 3 times.<BR>> > See the differ=
ence in your personality before and after.<BR>> > Long and short , wh=
at is important is that life may be short, so do some<BR>> > sadhana,=
and persist with that sadhana for as long as is physically<BR>> > po=
ssible.<BR>> > I hope this clarifies some of the concepts which were =
being discussed.<BR>> > =C3=82<BR>> > Kind Love and Regards<BR>=
> > manish<BR>> > You may post this on the list as a
clarifica=
tion from me if you feel<BR>> > that this is suitable.<BR><BR></DIV><=
/DIV></DIV></BLOCKQUOTE></TD></TR></TBODY></TABLE><BR>
<HR SIZE=3D1>
The IN=
TERNET now has a personality. YOURS! <A href=3D"http://in.rd.yahoo.com/tagl=
ine_yyi_1/*http://in.yahoo.com/" target=3D_blank rel=3Dnofollow>See your Ya=
hoo! Homepage</A>.
<DIV></DIV></DIV></DIV></DIV></BLOCKQUOTE></TD></TR></T=
BODY></TABLE></DIV></DIV></DIV></BLOCKQUOTE></TD></TR></TBODY></TABLE></DIV=
></DIV></DIV></BLOCKQUOTE></td></tr></table>
--0-1171874197-1264049234=:46324--

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Date: Thu, 21 Jan 2010 07:41:01 +0000
Message-ID: <90bdd2131001202341o140c6a99m2874e8f9643c38a4@...>
Content-Type: multipart/alternative; boundary=000e0cd2de02266bba047da7d3d3
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o8Ys72FoAROUugeaz0I_PbZJmFyK9g
--000e0cd2de02266bba047da7d3d3
It was near the end of May in 1938 when I returned to Ramanasramam from
No=
rth India. When my bus was approaching the ashram on the Chengam Road I
ask=
ed the driver to stop and let me off near Palakothu, just west of the
ashra=
m. S. S. Cohen occupied a small cottage there and during my previous
stay i=
n Tiruvannamalai he often requested me to come and live with him in
Palakot=
hu. I decided to take him up on the offer. Leaving my luggage in his
room, =
I walked over to the ashram, entered the Old Hall, prostrated before
the Ma=
harshi and sat down until 11:00 a.m., which was the dinner time. I
then ret=
urned to Cohen's cottage to eat. I didn't realize at the time that
devotees=
just arriving after a long absence were usually requested to take
their fi=
rst meal with Bhagavan, even though, as in my case, they may be
living outs=
ide the ashram. When Bhagavan came to Palakothu on his walk after
lunch, hi=
s attendant stopped and told me that Bhagavan, not seeing me in the
dining =
hall, had inquired as to my whereabouts. The attendant stayed and
talked to=
us as Bhagavan continued on alone. I was very touched by the
Maharshi's so=
licitude. I met him as he was returning from his walk and told
him about my=
North Indian trip. I began narrating my visit to Krishnaprem
and told Bhag=
avan how keen he was to hear all about him and Ramanasramam. It
was then th=
e month of May, the hottest time of the year.
I explained to Bhagavan how =

delightfully pleasant and cool the climate of
Almora was, especially compar=
ed to the present weather in
Tiruvannamalai. Bhagavan
said, "The real cooln=
ess is within. If we have that coolness it will be cool
wherever we go. Sim=
ilarly, if you want to protect your feet from the rough
ground, you don't t=
ry to cover the earth with a piece of leather. You simply
put leather shoes=
on your own feet and the job is done."
In this same year, 1939, I occupie=

d another hut near Cohen's in Palakothu.
This hut consisted of two small ro=
oms, about six feet by eight feet each. I
stayed in one of these and Swami =
Prajnanananda, a westerner, was using the
other. One night before I returne=
d from the ashram, someone broke the lock
on the door and made off with my =
suitcase and some other things. The next
day I searched in the nearby woods=
and found the suitcase, which contained
mostly books. The books were scatt=
ered around near the suitcase. I collected
them and returned to my room. A =
short time later there was another robbery.
Someone pounded a hole in the m=
ud wall near the window frame. At this exact
place I kept some money in a j=
ar. Somebody must have seen me taking money
from there and got the idea of =
stealing it. The next day when Bhagavan came
to Palakothu on his walk I tol=
d him about the theft. He looked over the
scene and explained to others how=
some of these local people keep an eye
open for such opportunities, and ho=
w they must have seen me take money from
that jar and decided to pound a ho=
le in the wall to get at it. He then told
me that I should not keep anythin=
g in this place that would be desired by
others. I therefore shifted my bel=
ongings to town and gradually moved back
there myself.
Bhagavan's brother =
had to endure considerable criticism while managing the
ashram. Even so, th=
ere is little doubt that Bhagavan used him as his
instrument. When Niranjan=
ananda Swami felt an inner prompting from Bhagavan,
he confidently acted on=
it. The following may be an example of one such
occasion.
It is widely kn=
own that Paul Brunton's book, A Search in Secret India, did
much to make kn=
own to the world that the Maharshi, a unique sage of this
century, was livi=
ng inTiruvannamalai. Brunton was a professional writer and
in those days wh=
erever he would go he would often be seen taking notes on
bits of paper. Wh=
ile in the Old Hall listening to questions put to Bhagavan
and his replies,=
he would be eagerly taking notes. After the success of A
Search in Secret =
India, he began writing many other books in which he would
sometimes adopt =
the Maharshi's teachings without giving due acknowledgment.
When the ashram=
authorities realized this they decided to stop him from
taking notes in th=
e hall.
One day in 1939, Brunton was sitting next to me taking notes as us=
ual when
Niranjanananda Swami boldly walked into the hall, stood next to Bh=
agavan and
told Munagala Venkataramiah to tell Brunton in English that he i=
s no longer
permitted to take notes while sitting before Bhagavan. Brunton =
was told
accordingly. Brunton looked at Venkataramiah and said, 'Is this al=
so
Bhagavan's view ?' Venkataramiah did not reply to this question and Bhag=
avan
who was quietly sitting there didn't say a word either. A few tense mo=
ments
passed. Then Brunton stood up and left the hall. That was the last ti=
me he
took notes in the hall, and that was also when Brunton began distanci=
ng
himself from the ashram.
It was very unusual to see the Sarvadhikari ap=
pear so bold and authoritative
before the Maharshi. He must have felt that =
this exploitation should stop
and was confident that Bhagavan was behind hi=
m.
Sources
1) http://www.arunachala.org/newsletters/1995/?pg=3Djul-aug
2=
) http://www.arunachala.org/newsletters/1995/?pg=3Dnov-dec
--
=E0=B0=93=
=E0=B0=82 =E0=B0=A8=E0=B0=AE=E0=B1=8B =E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=
=A4=E0=B1=87 =E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =E0=B0=B0=E0=B0=AE=E0=
=B0=A3=E0=B0=BE=E0=B0=AF
=B0=82=E0=B0=A4=E0=B1=8D =E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=E0=
=B1=8D=E0=B0=B0=E0=B0=82
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=B0=AE=E0=
=B1=81
--000e0cd2de02266bba047da7d3d3

ht:1.3em">
It was near the end of May in 1938 when I returned to Ramanasram=
am from North India. When my bus was approaching the ashram on the Chengam =
Road I asked the driver to stop and let me off near Palakothu, just west of=
the ashram. S. S. Cohen occupied a small cottage there and during my previ=
ous stay in Tiruvannamalai he often requested me to come and live with him =
in Palakothu. I decided to take him up on the offer. Leaving my luggage in =
his room, I walked over to the ashram, entered the Old Hall, prostrated bef=
ore the Maharshi and sat down until 11:00 a.m., which was the dinner time. =
I then returned to Cohen's cottage to eat. I didn't realize at the =
time that devotees just arriving after a long absence were usually requeste=
d to take their first meal with Bhagavan, even though, as in my case, they =
may be living outside the ashram. When Bhagavan came to Palakothu on his wa=
lk after lunch, his attendant stopped and told me that Bhagavan, not seeing=
me in the dining hall, had inquired as to my whereabouts. The attendant st=
ayed and talked to us as Bhagavan continued on alone. I was very touched by=
the Maharshi's solicitude. I met him as he was returning from his walk=
and told him about my North Indian trip. I began narrating my visit to Kri=
shnaprem and told Bhagavan how keen he was to hear all about him and Ramana=
sramam. It was then the month of May, the hottest time of the year.=C2=A0<b=
r>
<br>I explained to Bhagavan how delightfully pleasant and cool the clim=
ate of Almora was, especially compared to the present weather in Tiruvannam=
alai.=C2=A0<span style=3D"font-weight:bold">Bhagavan said, "The real c=
oolness is within. If we have that coolness it will be cool wherever we go.=
Similarly, if you want to protect your feet from the rough ground, you don=
't try to cover the earth with a piece of leather. You simply put leath=
er shoes on your own feet and the job is done."</span><br>
<br>In thi=
s same year, 1939, I occupied another hut near Cohen's in Palakothu. Th=
is hut consisted of two small rooms, about six feet by eight feet each. I s=
tayed in one of these and Swami Prajnanananda, a westerner, was using the o=
ther. One night before I returned from the ashram, someone broke the lock o=
n the door and made off with my suitcase and some other things. The next da=
y I searched in the nearby woods and found the suitcase, which contained mo=
stly books. The books were scattered around near the suitcase. I collected =
them and returned to my room. A short time later there was another robbery.=
Someone pounded a hole in the mud wall near the window frame. At this exac=
t place I kept some money in a jar. Somebody must have seen me taking money=
from there and got the idea of stealing it. The next day when Bhagavan cam=
e to Palakothu on his walk I told him about the theft. He looked over the s=
cene and explained to others how some of these local people keep an eye ope=
n for such opportunities, and how they must have seen me take money from th=
at jar and decided to pound a hole in the wall to get at it.=C2=A0<span sty=
le=3D"font-weight:bold">He then told me that I should not keep anything in =
this place that would be desired by others. I therefore shifted my belongin=
gs to town and gradually moved back there myself.</span><br>
<br>Bhagavan&=
#39;s brother had to endure considerable criticism while managing the ashra=
m. Even so, there is little doubt that Bhagavan used him as his instrument.=
When Niranjanananda Swami felt an inner prompting from Bhagavan, he confid=
ently acted on it. The following may be an example of one such occasion.<br=
>
<br>It is widely known that Paul Brunton's book, A Search in Secret =

India, did much to make known to the world that the Maharshi, a unique sage=
of this century, was living inTiruvannamalai. Brunton was a professional w=
riter and in those days wherever he would go he would often be seen taking =
notes on bits of paper. While in the Old Hall listening to questions put to=
Bhagavan and his replies, he would be eagerly taking notes.=C2=A0<span sty=
le=3D"font-weight:bold">After the success of A Search in Secret India, he b=
egan writing many other books in which he would sometimes adopt the Maharsh=
i's teachings without giving due acknowledgment. When the ashram author=
ities realized this they decided to stop him from taking notes in the hall.=
</span><br>
<br><span style=3D"font-weight:bold">One day in 1939, Brunton =

was sitting next to me taking notes as usual when Niranjanananda Swami bold=
ly walked into the hall, stood next to Bhagavan and told Munagala Venkatara=
miah to tell Brunton in English that he is no longer permitted to take note=
s while sitting before Bhagavan. Brunton was told accordingly. Brunton look=
ed at Venkataramiah and said, 'Is this also Bhagavan's view ?' =
Venkataramiah did not reply to this question and Bhagavan who was quietly s=
itting there didn't say a word either. A few tense moments passed. Then=
Brunton stood up and left the hall. That was the last time he took notes i=
n the hall, and that was also when Brunton began distancing himself from th=
e ashram.</span><br>
<br>It was very unusual to see the Sarvadhikari appea=

r so bold and authoritative before the Maharshi. He must have felt that thi=
s exploitation should stop and was confident that Bhagavan was behind him.<=
br><br><br><span style=3D"font-weight:bold">Sources</span><br>
<br>1) <a h=
ref=3D"http://www.arunachala.org/newsletters/1995/?pg=3Djul-aug" target=3D"=
_blank">http://www.arunachala.org/newsletters/1995/?pg=3Djul-aug</a><br>2) =
<a href=3D"http://www.arunachala.org/newsletters/1995/?pg=3Dnov-dec" target=
=3D"_blank">http://www.arunachala.org/newsletters/1995/?pg=3Dnov-dec</a><di=
v style=3D"clear:both;margin-top:0px;margin-right:0px;margin-bottom:0.75em;=
margin-left:0px;line-height:1.3em">
</div></div><div style=3D"color:rgb(51=
, 51, 51);font-size:87%;margin-top:0px;margin-right:0px;margin-bottom:0.75e=
m;margin-left:0px;line-height:1.3em"></div></span><br>-- <br>=E0=B0=93=E0=
=B0=82 =C2=A0=E0=B0=A8=E0=B0=AE=E0=B1=8B =C2=A0=E0=B0=AD=E0=B0=97=E0=B0=B5=
=E0=B0=A4=E0=B1=87 =C2=A0=E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =C2=A0=E0=B0=
=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF =C2=A0 <br>
=E0=B0=AA=E0=B1=8D=E0=
=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=8D =C2=A0=E0=B0=9C=E0=B0=
=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82 <br>=E0=B0=AA=E0=
=B1=8D=E0=B0=B0=E0=B1=87=E0=B0=AE=E0=B1=87 =E0=B0=B6=E0=B0=BE=E0=B0=B6=E0=
=B1=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81 =C2=A0<br><br>
--000e0cd2de02266bba047da7d3d3--

Jan 2010 11:42:16 -0000
2010 11:42:16 -0000
Date: Thu, 21 Jan 2010 11:42:15 -0000
Message-ID: <hj9ein+5bac@...>
MIME-Version: 1.0
X-Yahoo-Post-IP: 200.25.218.249
Subject: Seeking a Sales Career
X-Yahoo-Group-Post: member; u=429587556; y=HODLcaTvygPU9BWBc-
DoUeQEnzTuZMbvmDUQbs2TvMh5ozUa
--4-9540516781-7413714701=:0
Seeking a Sales Career
<http://www.thecoursesworld.com/retail&sales.html>
=
Most entry-level positions do not require a college degree. The only

excep=
tion to that is in science and technology, where many employers
want to hir=
e salespeople with a strong science background so that they
better understa=
nd the function of the product they are selling. more
info.. <http://www.=
thecoursesworld.com/retail&sales.html>
In certain areas you can also get=

a professional certification, which is
a great way to distinguish yourself=
from your colleagues and position
yourself to enter a managerial role. In =
terms of job prospects, retail
has an especially high turnover
<http://www.=
thecoursesworld.com/retail&sales.html> , so the Bureau of
Labor Statistics=
suggests that there are many openings in the field.
Read More >> <http:=

//www.thecoursesworld.com/retail&sales.html>
--4-9540516781-7413714701=:0
<hr size=3D1></hr>
The INTERNET now has a persona=
lity. YOURS! <a href=3D"http://in.rd.yahoo.com/tagline_yyi_1/*http://in.yah=
oo.com/" target=3D"_blank">See your Yahoo! Homepage</a>.
--0-463311306-1264143232=:44090--
From solaris.smoke@... Wed Feb 17 11:08:37 2016

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From: Samir Shah <solaris.smoke@...>
Subject: Question about tarpana during homam
y=aF2fcb7YYJVkLeniZDxifOHhlPKsRvwkkMZgxkyt6P4PUK3g
X-Yahoo-Profile: ray_of_solaris
Namaste,
When tarpana is offered towards the end of homam, is it normal for there
to be violent spluttering and noise as the water/milk trickles into the
fire from the corners of the kundam?
I have noticed that this is also damaging the bottom of the homa kundam,
causing small pieces of copper to shear and making the surface jagged
and sharp. Is this normal or could I be doing something wrong? I
normally only use a small amount of water.
Thank you,
Samir
From shreeramshishya@... Wed Feb 17 11:08:37 2016

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Hello All,
Thanks for starting and nurturing such a nice and informative g=

roup.
I was reading in some literature - (Latest podcast on puja.net) abou=

t Veerbhadras.
Do we have any more info on Veerbhadra and its creation? I=

s it a well known sadhna to make a VeerBharda? Has someone in history done =
it?
Any info on the same would be really appreciated.
Dhanyavaad,
Shri=
ramshishya

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--000e0cd104f4ea7cf6047dbc2033
Ganapati Muni
I never met Ganapati Muni, but I remember being with Kapali=

Sastri in
Aurobindo Ashram when the news of his death arrived. I saw Sastr=
i openly
weep, lamenting the Muni's death. At that time Kapali Sastri had s=
o much
faith in Aurobindo and Mother, I heard him say, "If Nayana was here =
(at
Aurobindo Ashram) he would not have died."
Bhagavan was once talking a=

bout him to me and said, "If Nayana had not come
here (meaning to himself) =
and had his mind turned inwards to the Self, he
would have certainly ended =
up in jail." Nayana had in his earlier years a
predilection for political a=
ctivity.
Aurobindo and the Mother recognized Ganapati Muni's extraordinary=

gifts.
Kapali Sastri once took the Muni to Aurobindo Ashram and everyone t=
here was
eager that he should stay. He was given a royal welcome and offere=
d a house
and all the necessary conveniences for him and his family. Someon=
e back at
Sri Ramanasramam informed Bhagavan of how Nayana was being entice=
d to stay
in Aurobindo Ashram. While this person was describing it all to B=
hagavan, he
expressed the opinion that Nayana, indeed, might very well sett=
le down
there. Bhagavan looked at the man in surprise and said, "Nayana ? S=
ettle
down at Aurobindo Ashram? Impossible!"
Learned Scholars
Many learne=
d scholars and sannyasins would often visit Bhagavan and ask
questions. Bha=
gavan's response to these visitors, and also to other
visitors, was not alw=
ays uniform. To some people he would give much
attention, either by talking=
to them or pouring out his grace through a
silent look; others he would st=
oically ignore. All these variations were not
governed by status, wealth, o=
r fame.
One morning a famous swami of Ahmedabad arrived at the ashram. I u=

nderstood
he had many wealthy disciples and was himself attired in a costly=
silk,
ochre-colored cloth. He also had several pieces of luggage, which cl=
early
indicated he was a man of some means. The swami came into the Guest H=
ouse
for Gentlemen and introduced himself to me. He wanted to know when he =
could
see the Maharshi. I told him at 10 a.m. I would be going to the hall =
and he
could accompany me and at that time I would introduce him to the Mah=
arshi.
During that period, between 10 and 11 a.m. every morning in the Old=
Hall,
Devaraja Mudaliar, Munagala Venkataramiah and I were going through
V=
enkataramiah's English translation of a Tamil scripture. Bhagavan would
ope=
n and hold the Tamil book in his hand and we would read the English
transla=
tion for each verse. Then we would discuss it until we found it
acceptable =
to Bhagavan.
The swami entered the hall with me at 10 a.m. and I introduce=

d him to
Bhagavan. He was fluent in Sanskrit and other languages, and also =
was well
versed in all the scriptures. He inquired if he was allowed to ask=
a
question. The consent was given and he asked Bhagavan if Ishwara, the
pe=
rsonal God, actually existed. The Maharshi replied with one of his
standard=
rejoinders: "We do not know about Ishwara or whether he exists or
not. But=
what we do know is that we exist. Find out who that 'I' is that
exists. Th=
at is all that is required."
The swami was not satisfied with this answer =

and continued to discuss the
matter, quoting from various scriptures. Bhaga=
van then said, "If the
scriptures say all this about it, why question me fu=
rther?"
This also was not acceptable to the swami and he proceeded with mo=
re
elucidation, at which point Bhagavan cut him off by turning to us and
sa=
ying, "Come on. Let us begin our work." It is needless to say that the
swam=
i became quite annoyed and soon left the hall.
Later in the day I met him =

and he told me that my Maharshi doesn't seem to
know very much. I simply re=
plied, "Yes." And although this visitor was
originally planning on staying =
for three days, he cut his visit short and
left that very afternoon, withou=
t ever going back into the hall to see the
Maharshi. Bhagavan later asked m=
e what the swami said before leaving. When I
told him, he simply smiled.
A=
nother incident comes to my mind when yet one more learned swami visited
Bh=
agavan. He questioned Bhagavan in Sanskrit and Bhagavan, once again,
patien=
tly answered in Malayalam, the swami's mother tongue. As the session
contin=
ued it became clear that this swami's sole intention was to defeat
Bhagavan=
in argument. Eventually Bhagavan said, "Will you be satisfied if I
issue y=
ou a certificate stating you have defeated me in the argument?" But
even th=
at did not silence the swami's impertinence.
Jagadish Sastri, a Sanskrit p=

undit, was quietly listening to the
proceedings. When he saw that the swami=
was incorrigible, he blurted out in
Sanskrit, "He dushta bahirgachha," whi=
ch means "O wicked man, get out!" I
don't remember anyone ever making such =
an aggressive remark in the presence
of Bhagavan. But it worked. The swami =
finally got the message and left the
hall.
Once a group of influential dev=

otees from Madras came up with a scheme to
take Bhagavan away to Madras. In=
an attempt to execute this plan, a number
of them arrived at the ashram an=
d came into the hall. It wasn't long before
they realized that Bhagavan wou=
ld never consent to leave Ramanasramam, and
eventually they left.
One old =
devotee was sitting in the corner of the hall quietly watching the
whole dr=
ama unfold. He said nothing while the discussion was underway,
though he wa=
s secretly in collusion with the group from Madras. After the
group left, B=
hagavan turned to one of his attendants and said, "Some people
will sit qui=
etly as if they have nothing to do with what is taking place
before them. B=
ut on the contrary, they have everything to do with what is
going on."
The=
old devotee questioned, "Bhagavan, are you testing me?"
Bhagavan simply r=
emained silent. Any acts of insincerity were easily known
to Bhagavan and h=
e did not hesitate to point them out.
Foreigners and the English Language

=
Bhagavan was familiar with, and had respect for, the classical English
wor=
ks. He had read many English books and would daily read an English
newspape=
r. W. Y. Evans-Wentz had given Bhagavan copies of his published
books, and =
of these books Bhagavan liked best Tibet's Great Yogi, Melarepa.
He once re=
quested me to read it.
Although he read and understood English quite well,=

he rarely spoke it. If
people spoke English to him with clear diction and =
pronunciation he would
not have much trouble understanding them. Once he sa=
id to me, "I couldn't
understand a word Chadwick said." Which shows he did =
fail to understand
English at times if not spoken clearly.
The State of a =
Jnani
On another occasion there was a French visitor named Jean Herbert, w=

ho had
written several books on India, its holy men, and ashrams, etc. I sa=
w him
while he was on his second visit to the ashram. During this visit he
=
requested the publication rights of all of the ashram literature, as he
pla=
nned on using this material in his books. The ashram authorities were at
fi=
rst enthusiastic about books being published in the West on Bhagavan and
hi=
s teachings. I told Bhagavan that Jean Herbert also requested the same
perm=
ission from Aurobindo Ashram, but they decided not to give it. Perhaps
they=
felt he would exploit Aurobindo's writings. When I had told Bhagavan
this,=
he requested me to go to the office and explain it to them. I did, and
the=
permission was withheld.
In this way, I observed Bhagavan taking special =

interest in the affairs of
the ashram and, at times, personally directing t=
hem. It might not always
have been so apparent as in the two cases above, b=
ut it was, no doubt,
forthcoming.
Though Bhagavan generally opposed any fu=

nds being solicited for the ashram,
he did not object in all cases.
Krishn=
aprem visits the Ashram
After my visit with Krishnaprem in 1938, I had cor=

responded with him a few
times. In each of his letters he promised that he =
would soon be coming to
see the Maharshi. But he never came and I began to =
think that he would miss
his chance to have darshan of Bhagavan. This all c=
hanged on a December
morning in 1948.
I was sitting with my eyes closed ne=

xt to Bhagavan, outside on the verandah.
When I opened my eyes, who did I s=
ee sitting before me but Krishnaprem. I
said to him, "You have finally come=
. Why didn't you write and let me know
you were coming?"
He said, "After w=
riting to you so many times and promising to come, but
didn't, I was embarr=
assed to write you again."
During this visit, Krishnaprem handed over his =

small Gopala Krishna idol to
Bhagavan. Bhagavan tenderly turned it this way=
and that, looking at it
intently, and then returned it to Krishnaprem. In =
other places it has
already been recorded about Krishnaprem's vision and in=
ner experiences while
sitting before Bhagavan in the Old Hall.
>From Sri Ra=

manasramam he travelled to Sri Aurobindo's Ashram. After staying
there a fe=
w days we planned that he and I would rendezvous at the Villupuram
train st=
ation, from where we would depart together and travel south,
visiting sever=
al famous temples and holy places. My train from
Tiruvannamalai was schedul=
ed to leave at 1 P.M. So, immediately after lunch
I approached Bhagavan to =
take leave of him. He had just then finished his
meal and was massaging his=
rheumatic knee joints=E2=80=94in his old age he had to do
this prior to wa=
lking. I prostrated before him and informed him of my
departure. He already=
knew all the details relating to this trip, and he
also knew I was plannin=
g on visiting Kanyakumari. He said to me, "These
people (meaning the manage=
ment) have written to an advocate-devotee of
Nagerkoil to send us the three=
different-coloured sands that are available
at Kanyakumari. These are need=
ed for the Kumbhabhishekam of the
Matrubhuteswara Temple. So far, he has no=
t sent them." Though Bhagavan did
not say specifically that I should bring =
those sands, I naturally understood
what was on his mind. In fact, he often=
employed this manner of speaking,
asking us indirectly, when he wanted som=
ething done. Before leaving he also
asked me to write and send him details =
about the pilgrimage.
When I arrived in Kanyakumari I discovered that the =

government had enforced
a law prohibiting the removal of any sand from the =
beaches of Kanyakumari.
Uranium, the mineral used for making atomic bombs, =
had been found in some of
the sand. Nevertheless, I thought I should take m=
y chances and stealthily
proceeded to gather the three different sands. I f=
illed three bags with the
sands and concealed them in my bedroll. At the tr=
ain station I hired a man
to carry my bedroll and luggage and moved on towa=
rds the station gate.
Standing at the gate, I saw the ticket collector and =
two policemen. The
ticket collector was checking tickets and the policemen =
were checking
baggage for illegal sand. I asked my man to stop and we both =
stood there
momentarily as I contemplated the situation. Pondering over my =
next move, I
mentally prayed to Bhagavan, "You wanted me to bring this sand=
. Now look at
this=E2=80=94police! What am I to do?" As soon as I had praye=
d thus, the policemen,
for some unknown reason, turned and looked in a cert=
ain direction and walked
away from the gate. I immediately told my man, "Le=
t's go," and we passed
through the gate and boarded the train.
When I retu=
rned to the ashram and brought the bags of sands to Bhagavan, he
called eve=
ryone around to come and look. Later, the sands expected from the
advocate =
arrived by post, but the bags had broken en route and the three
varieties o=
f sands mixed, making them useless. When Bhagavan heard that he
remarked, "=
If Balaram Reddy had not brought the sands, how could we have
gotten a fres=
h consignment on time for the consecration ceremony?"Krishnaprem
finally re=
turned to North India after his tour of the South.
Sources:
1) http://www=
.arunachala.org/newsletters/1996/?pg=3Djan-feb
2) http://www.arunachala.org=
/newsletters/1996/?pg=3Dmar-apr
--
=E0=B0=93=E0=B0=82 =E0=B0=A8=E0=B0=AE=
=E0=B1=8B =E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =E0=B0=B6=E0=B1=
=8D=E0=B0=B0=E0=B1=80 =E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF
=E0=B0=
=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=8D =E0=B0=
=9C=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82
=E0=B0=
=B6=E0=B1=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81
--000e0cd104f4ea7cf6047dbc2033

ht:1.3em">
<span style=3D"font-weight:bold">Ganapati Muni</span><br><br>I n=
ever met Ganapati Muni, but I remember being with Kapali Sastri in Aurobind=
o Ashram when the news of his death arrived. I saw Sastri openly weep, lame=
nting the Muni's death. At that time Kapali Sastri had so much faith in=
Aurobindo and Mother, I heard him say, "If Nayana was here (at Aurobi=
ndo Ashram) he would not have died."<br>
<br>Bhagavan was once talkin=

g about him to me and said, "If Nayana had not come here (meaning to h=
imself) and had his mind turned inwards to the Self, he would have certainl=
y ended up in jail." Nayana had in his earlier years a predilection fo=
r political activity.<br>
<br>Aurobindo and the Mother recognized Ganapati=

Muni's extraordinary gifts. Kapali Sastri once took the Muni to Aurobi=
ndo Ashram and everyone there was eager that he should stay. He was given a=
royal welcome and offered a house and all the necessary conveniences for h=
im and his family. Someone back at Sri Ramanasramam informed Bhagavan of ho=
w Nayana was being enticed to stay in Aurobindo Ashram. While this person w=
as describing it all to Bhagavan, he expressed the opinion that Nayana, ind=
eed, might very well settle down there.=C2=A0<span style=3D"font-style:ital=
ic">Bhagavan looked at the man in surprise and said, "Nayana ? Settle =
down at Aurobindo Ashram? Impossible!"</span><br>
font-weight:bold">Learned Scholars</span><br><br>Many learned scholars and =
sannyasins would often visit Bhagavan and ask questions. Bhagavan's res=
ponse to these visitors, and also to other visitors, was not always uniform=
. To some people he would give much attention, either by talking to them or=
pouring out his grace through a silent look; others he would stoically ign=
ore. All these variations were not governed by status, wealth, or fame.<br>=
<br>One morning a famous swami of Ahmedabad arrived at the ashram. I unde=

rstood he had many wealthy disciples and was himself attired in a costly si=
lk, ochre-colored cloth. He also had several pieces of luggage, which clear=
ly indicated he was a man of some means. The swami came into the Guest Hous=
e for Gentlemen and introduced himself to me. He wanted to know when he cou=
ld see the Maharshi. I told him at 10 a.m. I would be going to the hall and=
he could accompany me and at that time I would introduce him to the Mahars=
hi.<br>
<br>During that period, between 10 and 11 a.m. every morning in th=

e Old Hall, Devaraja Mudaliar, Munagala Venkataramiah and I were going thro=
ugh Venkataramiah's English translation of a Tamil scripture. Bhagavan =
would open and hold the Tamil book in his hand and we would read the Englis=
h translation for each verse. Then we would discuss it until we found it ac=
ceptable to Bhagavan.<br>
<br>The swami entered the hall with me at 10 a.m=

. and I introduced him to Bhagavan. He was fluent in Sanskrit and other lan=
guages, and also was well versed in all the scriptures. He inquired if he w=
as allowed to ask a question. The consent was given and=C2=A0<span style=3D=
"font-weight:bold">he asked Bhagavan if Ishwara, the personal God, actually=
existed. The Maharshi replied with one of his standard rejoinders: "W=
e do not know about Ishwara or whether he exists or not. But what we do kno=
w is that we exist. Find out who that 'I' is that exists. That is a=
ll that is required."</span><br>
<br><span style=3D"font-weight:bold"=
>The swami was not satisfied with this answer and continued to discuss the =
matter, quoting from various scriptures. Bhagavan then said, "If the s=
criptures say all this about it, why question me further?"</span><br>
=
<br>This also was not acceptable to the swami and he proceeded with more e=
lucidation, at which point=C2=A0<span style=3D"font-weight:bold">Bhagavan c=
ut him off by turning to us and saying, "Come on. Let us begin our wor=
k." It is needless to say that the swami became quite annoyed and soon=
left the hall.</span><br>
<br>Later in the day I met him and he told me t=

hat my Maharshi doesn't seem to know very much. I simply replied, "=
;Yes." And although this visitor was originally planning on staying fo=
r three days, he cut his visit short and left that very afternoon, without =
ever going back into the hall to see the Maharshi. Bhagavan later asked me =
what the swami said before leaving. When I told him, he simply smiled.<br>
=
<br><span style=3D"font-weight:bold">Another incident comes to my mind whe=

n yet one more learned swami visited Bhagavan. He questioned Bhagavan in Sa=
nskrit and Bhagavan, once again, patiently answered in Malayalam, the swami=
's mother tongue. As the session continued it became clear that this sw=
ami's sole intention was to defeat Bhagavan in argument. Eventually Bha=
gavan said, "Will you be satisfied if I issue you a certificate statin=
g you have defeated me in the argument?" But even that did not silence=
the swami's impertinence.<br>
<br>Jagadish Sastri, a Sanskrit pundit,=
was quietly listening to the proceedings. When he saw that the swami was i=
ncorrigible, he blurted out in Sanskrit, "He dushta bahirgachha,"=
which means "O wicked man, get out!" I don't remember anyone=
ever making such an aggressive remark in the presence of Bhagavan. But it =
worked. The swami finally got the message and left the hall.</span><br>
<b=
r>Once a group of influential devotees from Madras came up with a scheme to=
take Bhagavan away to Madras. In an attempt to execute this plan, a number=
of them arrived at the ashram and came into the hall. It wasn't long b=
efore they realized that Bhagavan would never consent to leave Ramanasramam=
, and eventually they left.<br>
<br>One old devotee was sitting in the cor=

ner of the hall quietly watching the whole drama unfold. He said nothing wh=
ile the discussion was underway, though he was secretly in collusion with t=
he group from Madras. After the group left, Bhagavan turned to one of his a=
ttendants and said, "Some people will sit quietly as if they have noth=
ing to do with what is taking place before them. But on the contrary, they =
have everything to do with what is going on."<br>
<br>The old devotee=

questioned, "Bhagavan, are you testing me?"<br><br>Bhagavan simp=
ly remained silent. Any acts of insincerity were easily known to Bhagavan a=
nd he did not hesitate to point them out.<br><br><span style=3D"font-weight=
:bold">Foreigners and the English Language</span><br>
<br>Bhagavan was fam=

iliar with, and had respect for, the classical English works. He had read m=
any English books and would daily read an English newspaper. W. Y. Evans-We=
ntz had given Bhagavan copies of his published books, and of these books=C2=
=A0<span style=3D"font-weight:bold">Bhagavan liked best Tibet's Great Y=
ogi, Melarepa. He once requested me to read it.</span><br>
<br>Although he=
read and understood English quite well, he rarely spoke it. If people spok=
e English to him with clear diction and pronunciation he would not have muc=
h trouble understanding them. Once he said to me, "I couldn't unde=
rstand a word Chadwick said."=C2=A0<span style=3D"font-weight:bold">Wh=
ich shows he did fail to understand English at times if not spoken clearly.=
</span><br>
<br><span style=3D"font-weight:bold">The State of a Jnani</spa=

n><br><br><span style=3D"font-style:italic">On another occasion there was a=
French visitor named Jean Herbert, who had written several books on India,=
its holy men, and ashrams, etc. I saw him while he was on his second visit=
to the ashram.</span>=C2=A0During this visit he requested the publication =
rights of all of the ashram literature, as he planned on using this materia=
l in his books. The ashram authorities were at first enthusiastic about boo=
ks being published in the West on Bhagavan and his teachings.<span style=3D=
"font-style:italic">=C2=A0I told Bhagavan that Jean Herbert also requested =
the same permission from Aurobindo Ashram, but they decided not to give it.=
Perhaps they felt he would exploit Aurobindo's writings. When I had to=
ld Bhagavan this, he requested me to go to the office and explain it to the=
m. I did, and the permission was withheld.</span><br>
<br>In this way, I o=

bserved Bhagavan taking special interest in the affairs of the ashram and, =
at times, personally directing them. It might not always have been so appar=
ent as in the two cases above, but it was, no doubt, forthcoming.<br>
<br>=
<span style=3D"font-weight:bold">Though Bhagavan generally opposed any fund=
s being solicited for the ashram, he did not object in all cases.</span><br=
><br><span style=3D"font-weight:bold">Krishnaprem visits the Ashram</span><=
br>
<br>After my visit with Krishnaprem in 1938, I had corresponded with h=

im a few times. In each of his letters he promised that he would soon be co=
ming to see the Maharshi. But he never came and I began to think that he wo=
uld miss his chance to have darshan of Bhagavan. This all changed on a Dece=
mber morning in 1948.<br>
<br>I was sitting with my eyes closed next to Bh=

agavan, outside on the verandah. When I opened my eyes, who did I see sitti=
ng before me but Krishnaprem. I said to him, "You have finally come. W=
hy didn't you write and let me know you were coming?"<br>
<br>He =
said, "After writing to you so many times and promising to come, but d=
idn't, I was embarrassed to write you again."<br><br>During this v=
isit, Krishnaprem handed over his small Gopala Krishna idol to Bhagavan. Bh=
agavan tenderly turned it this way and that, looking at it intently, and th=
en returned it to Krishnaprem. In other places it has already been recorded=
about Krishnaprem's vision and inner experiences while sitting before =
Bhagavan in the Old Hall.<br>
<br>From Sri Ramanasramam he travelled to Sr=

i Aurobindo's Ashram. After staying there a few days we planned that he=
and I would rendezvous at the Villupuram train station, from where we woul=
d depart together and travel south, visiting several famous temples and hol=
y places. My train from Tiruvannamalai was scheduled to leave at 1 P.M. So,=
immediately after lunch I approached Bhagavan to take leave of him. He had=
just then finished his meal and was massaging his rheumatic knee joints=E2=
=80=94in his old age he had to do this prior to walking.=C2=A0<span style=
=3D"font-weight:bold">I prostrated before him and informed him of my depart=
ure. He already knew all the details relating to this trip, and he also kne=
w I was planning on visiting Kanyakumari. He said to me, "These people=
(meaning the management) have written to an advocate-devotee of Nagerkoil =
to send us the three different-coloured sands that are available at Kanyaku=
mari. These are needed for the Kumbhabhishekam of the Matrubhuteswara Templ=
e. So far, he has not sent them." Though Bhagavan did not say specific=
ally that I should bring those sands, I naturally understood what was on hi=
s mind. In fact, he often employed this manner of speaking, asking us indir=
ectly, when he wanted something done.</span>=C2=A0Before leaving he also as=
ked me to write and send him details about the pilgrimage.<br>
<br><span s=
tyle=3D"font-weight:bold">When I arrived in Kanyakumari I discovered that t=
he government had enforced a law prohibiting the removal of any sand from t=
he beaches of Kanyakumari. Uranium, the mineral used for making atomic bomb=
s, had been found in some of the sand. Nevertheless, I thought I should tak=
e my chances and stealthily proceeded to gather the three different sands.<=
/span>=C2=A0I filled three bags with the sands and concealed them in my bed=
roll. At the train station I hired a man to carry my bedroll and luggage an=
d moved on towards the station gate. Standing at the gate, I saw the ticket=
collector and two policemen.=C2=A0<span style=3D"font-weight:bold">The tic=
ket collector was checking tickets and the policemen were checking baggage =
for illegal sand. I asked my man to stop and we both stood there momentaril=
y as I contemplated the situation. Pondering over my next move, I mentally =
prayed to Bhagavan, "You wanted me to bring this sand. Now look at thi=
s=E2=80=94police! What am I to do?" As soon as I had prayed thus, the =
policemen, for some unknown reason, turned and looked in a certain directio=
n and walked away from the gate.</span>=C2=A0I immediately told my man, &qu=
ot;Let's go," and we passed through the gate and boarded the train=
.<br>
<br>When I returned to the ashram and brought the bags of sands to B=

hagavan, he called everyone around to come and look. Later, the sands expec=
ted from the advocate arrived by post, but the bags had broken en route and=
the three varieties of sands mixed, making them useless.=C2=A0<span style=
=3D"font-weight:bold">When Bhagavan heard that he remarked, "If Balara=
m Reddy had not brought the sands, how could we have gotten a fresh consign=
ment on time for the consecration ceremony?"</span>Krishnaprem finally=
returned to North India after his tour of the South.<br>
<br><span style=
=3D"font-weight:bold">Sources</span>:=C2=A0<br><br>1) <a href=3D"http://www=
.arunachala.org/newsletters/1996/?pg=3Djan-feb" target=3D"_blank">http://ww=
w.arunachala.org/newsletters/1996/?pg=3Djan-feb</a><br>2) <a href=3D"http:/=
/www.arunachala.org/newsletters/1996/?pg=3Dmar-apr" target=3D"_blank">http:=
//www.arunachala.org/newsletters/1996/?pg=3Dmar-apr</a><div style=3D"clear:=
both;margin-top:0px;margin-right:0px;margin-bottom:0.75em;margin-left:0px;l=
ine-height:1.3em">
</div></div><div style=3D"color:rgb(51, 51, 51);font-si=

ze:87%;margin-top:0px;margin-right:0px;margin-bottom:0.75em;margin-left:0px=
;line-height:1.3em"></div></span><br>-- <br>=E0=B0=93=E0=B0=82 =C2=A0=E0=B0=
=A8=E0=B0=AE=E0=B1=8B =C2=A0=E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =
=C2=A0=E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =C2=A0=E0=B0=B0=E0=B0=AE=E0=B0=
=A3=E0=B0=BE=E0=B0=AF =C2=A0 <br>
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=
=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=8D =C2=A0=E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=B1=
=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82 <br>=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=
=B0=A4=E0=B0=AE=E0=B1=81 =C2=A0<br><br>
--000e0cd104f4ea7cf6047dbc2033--
From joseph.parkton@... Wed Feb 17 11:08:37 2016

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From: Joseph Parkton <joseph.parkton@...>
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--------------000400030703090105020905
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Namaste Narasimha & Ravi
I really appreciate the reply to this thread as I am just starting my

conversion process and formally changing my name, I have followed
Sanatan Dharma for over 15 years getting a grasp of Brahminical
qualities, Veda, Vedanta, Jyotish all those things and homam and I
worship Shivalingam daily and do 1008 mantras and this post really
helped me, thank you for the great explenation.
s.ravi Shankar wrote:

>
>
> Respected sir,
>
>
> Thank you very much for detailed reply for my query.Let your noble
> mission be continued with the blessings of the almighty.
>
>
>
> with regards,
>
>
> S.Ravi Shankar
>
> --- On *Fri, 22/1/10, Narasimha P.V.R. Rao /<pvr108@...>/* wrote:
>
>
> From: Narasimha P.V.R. Rao <pvr108@...>
> Subject: [vedic-wisdom] Re: Reg.Conversion of religion
> Date: Friday, 22 January, 2010, 3:54 AM
>
> Namaste,
>
> Well, our shastras do not define a religion called "Hinduism". Our
> shastras define sanatana dharma - the perennial path of righteous
> duty. Sanatana dharma is not an exclusive property of people born
> to "Hindu" parents. Sanatana dharma belongs to the entire world
> and encompasses every human being whether or not one realizes it!
>
> Some people who consider themselves Hindus may or may not be
> following dharma well.
>
> There may not be much difference between somebody from another
> religion with a strong interest in "Hinduism" and somebody born to
> Hindu parents but having either passive interest or disinterest in
> Sanatana dharma and teachings of rishis. In fact, the former may
> be a better adherent of Sanatana dharma than the latter in some
> cases! If there is no need to convert the latter to "Hinduism",
> there is no need to convert the former either!
>
> Several ceremonies like naamakarana samskaara (naming) are more
> social customs than dharmik matters.
>
> In my opinion, if a person is given a Vedic or Pouraanik mantra
> (any) by a decent guru and asked to chant it everyday for an
> amount of time, and if he/she is exposed to some scripture (e.g.
> Gita, Upanishads etc) and asked to read it, understand it and let
> it affect one's thinking, I think one is then a Hindu, i.e. one
> will soon find oneself adhering to Sanatana dharma. There is no
> need for any ceremonies.
>
> * * *
>
> In fact, now there are some "foreigners" who perform a homam every
> weekend, to Ganapathi, Krishna etc. If anybody thinks they are not
> "Hindus", one is not thinking straight. They are more Hindus than
> many Hindus in India who have forgotten their dharma.
>
> A braahmana's dharma is to pursue spiritual progress and engage
> the mind in the god for the benefit of the world. One who does not
> spend time in japam or homam for the benefit of the world is not a
> braahmana. If a foreigner is passionately interested in spiritual
> progress and does japam or homam every day or week for the benefit
> of the world and one's own spiritual upliftment, such a foreigner
> is not only a Hindu, but also a braahmana.
>
> Best regards,
> Narasimha
> ------------ --------- --------- --------- --------- ---------
> --------- -
> Free Jyotish Software, Free Jyotish Lessons, Jyotish Writings,
> http://www.VedicAst rologer.org
> Films that make a difference: http://SaraswatiFil ms.org
> Spirituality: http://groups. yahoo.com/ group/vedic- wisdom
> Jyotish writings: http://groups. yahoo.com/ group/JyotishWri tings
> ------------ --------- --------- --------- --------- ---------
> --------- -
>
> --- On *Thu, 1/21/10, gurukkal.shankar /<gurukkal.shankar@
> yahoo.in>/* wrote:
>
>
> From: gurukkal.shankar <gurukkal.shankar@ yahoo.in>
> Subject: [vedic-wisdom] Reg.Conversion of religion
> Date: Thursday, January 21, 2010, 12:04 PM
>
> Respected Narasimha sir,
>
> Iam refering to the recent news of a foreigner being converted
> in to hinduism at Rameshwaram, since he is very much
> interested in our sastras etc..,
>
> Whether this is sanctioned in our scripts.if so what all the
> samskaras to be undertaken.whether a new horoscope is to be
> written,namakarana etc.,kindly enlighten.
>
> with respectes,
>
> S.Ravi Shankar
>
>
> ------------------------------------------------------------------------
> The INTERNET now has a personality. YOURS! See your Yahoo! Homepage
> <http://in.rd.yahoo.com/tagline_yyi_1/*http://in.yahoo.com/>.
>
>
--------------000400030703090105020905
<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01 Transitional//EN">

<html>
<head>
<meta content="text/html; charset=UTF-8" http-equiv="Content-Type">
<title></title>
</head>
<body bgcolor="#ffffff" text="#000000">
Namaste Narasimha & Ravi<br>
<br>
I really appreciate the reply to this thread as I am just starting my
conversion process and formally changing my name, I have followed
Sanatan Dharma for over 15 years getting a grasp of Brahminical
qualities, Veda, Vedanta, Jyotish all those things and homam and I
worship Shivalingam daily and do 1008 mantras and this post really
helped me, thank you for the great explenation.<br>
<br>
<blockquote cite="mid:775416.44090.qm@..."
type="cite">
<style type="text/css">

</style>

</style>
<table border="0" cellpadding="0" cellspacing="0">
<tbody>
<tr>
<td
style="font-family: inherit; font-style: inherit; font-variant: inherit; font-
weight: inherit; font-size: inherit; line-height: inherit; font-size-adjust:
inherit; font-stretch: inherit; -x-system-font: none;"
valign="top">Respected sir,
<div><br>
</div>
<div><br>
</div>
<div>Thank you very much for detailed reply for my query.Let
your noble mission be continued with the blessings of the almighty.</div>
<div><br>
</div>
<div><br>
</div>
<div><br>
</div>
<div>with regards,</div>
<div><br>
</div>
<div><br>
</div>
<div>S.Ravi Shankar<br>
<br>
--- On <b>Fri, 22/1/10, Narasimha P.V.R. Rao <i><a class="moz-txt-link-rfc2396E"
href="mailto:pvr108@..."><pvr108@...></a></i></b>
wrote:<br>
<blockquote
style="border-left: 2px solid rgb(16, 16, 255); margin-left: 5px; padding-left:
5px;"><br>
From: Narasimha P.V.R. Rao <a class="moz-txt-link-rfc2396E"
href="mailto:pvr108@..."><pvr108@...></a><br>
Subject: [vedic-wisdom] Re: Reg.Conversion of religion<br>
To: <a class="moz-txt-link-abbreviated" href="mailto:vedic-
wisdom@yahoogroups.com">vedic-wisdom@yahoogroups.com</a><br>
Date: Friday, 22 January, 2010, 3:54 AM<br>
<br>
<div id="yiv1536561106"> <span style="display: none;"> </span>
<div id="ygrp-text">
<p>
<table border="0" cellpadding="0" cellspacing="0">
<tbody>
<tr>
<td
style="font-family: inherit; font-style: inherit; font-variant: inherit; font-
weight: inherit; font-size: inherit; line-height: inherit; font-size-adjust:
inherit; font-stretch: inherit; -x-system-font: none;"
valign="top">Namaste,<br>
<br>
Well, our shastras do not define a religion called "Hinduism". Our
shastras define sanatana dharma - the perennial path of righteous duty.
Sanatana dharma is not an exclusive property of people born to "Hindu"
parents. Sanatana dharma belongs to the entire world and encompasses
every human being whether or not one realizes it!<br>
<br>
Some people who consider themselves Hindus may or may not be following
dharma well.<br>
<br>
There may not be much difference between somebody from another religion
with a strong interest in "Hinduism" and somebody born to Hindu parents
but having either passive interest or disinterest in Sanatana dharma
and teachings of rishis. In fact, the former may be a better adherent
of Sanatana dharma than the latter in some cases! If there is no need
to convert the latter to "Hinduism", there is no need to convert the
former either!<br>
<br>
Several ceremonies like naamakarana samskaara (naming) are more social
customs than dharmik matters.<br>
<br>
In my opinion, if a person is given a Vedic or Pouraanik mantra (any)
by a decent guru and asked to chant it everyday for an amount of time,
and if he/she is exposed to some scripture (e.g. Gita, Upanishads etc)
and asked to read it, understand it and let it affect one's thinking, I
think one is then a Hindu, i.e. one will soon find oneself adhering to
Sanatana dharma. There is no need for any ceremonies.<br>
<br>
* * *<br>
<br>
In fact, now there are some "foreigners" who perform a homam every
weekend, to Ganapathi, Krishna etc. If anybody thinks they are not
"Hindus", one is not thinking straight. They are more Hindus than many
Hindus in India who have forgotten their dharma.<br>
<br>
A braahmana's dharma is to pursue spiritual progress and engage the
mind in the god for the benefit of the world. One who does not spend
time in japam or homam for the benefit of the world is not a braahmana.
If a foreigner is passionately interested in spiritual progress and
does japam or homam every day or week for the benefit of the world and
one's own spiritual upliftment, such a foreigner is not only a Hindu,
but also a braahmana.<br>
<br>
Best regards,<br>
Narasimha<br>
------------ --------- --------- --------- --------- ---------
--------- -<br>
Free Jyotish Software, Free Jyotish Lessons, Jyotish Writings,<br>
"Do It Yourself" ritual manuals for short Homam and Pitri Tarpana:<br>
<a class="moz-txt-link-freetext"
href="http://www.VedicAst">http://www.VedicAst</a> rologer.org<br>
Films that make a difference: <a class="moz-txt-link-freetext"
href="http://SaraswatiFil">http://SaraswatiFil</a> ms.org <br>
Spirituality: <a class="moz-txt-link-freetext"
href="http://groups">http://groups</a>. yahoo.com/ group/vedic- wisdom<br>
Jyotish writings: <a class="moz-txt-link-freetext"
href="http://groups">http://groups</a>. yahoo.com/ group/JyotishWri tings<br>
------------ --------- --------- --------- --------- ---------
--------- -<br>
<br>
--- On <b>Thu, 1/21/10, gurukkal.shankar <i><a class="moz-txt-link-rfc2396E"
href="mailto:gurukkal.shankar@..."><gurukkal.shankar@
yahoo.in></a></i></b> wrote:<br>
<blockquote
style="border-left: 2px solid rgb(16, 16, 255);"><br>
From: gurukkal.shankar <gurukkal.shankar@ yahoo.in><br>
Subject: [vedic-wisdom] Reg.Conversion of religion<br>
To: vedic-wisdom@ yahoogroups. com<br>
Date: Thursday, January 21, 2010, 12:04 PM<br>
<br>
<div id="yiv1297534391"><span> </span>
<br>
Iam refering to the recent news of a foreigner being converted in to
hinduism at Rameshwaram, since he is very much interested in our
sastras etc..,<br>
<br>
Whether this is sanctioned in our scripts.if so what all the samskaras
to be undertaken.whether a new horoscope is to be written,namakarana
etc.,kindly enlighten.<br>
<br>
with respectes,<br>
<br>
S.Ravi Shankar<br>
<br>
</p>
</div>
</div>
</blockquote>
</td>
</tr>
</tbody>
</table>
</p>
</div>
</div>
</blockquote>
</div>
</td>
</tr>
</tbody>
</table>
<br>

<hr size="1"> The INTERNET now has a personality. YOURS! <a
moz-do-not-send="true"
href="http://in.rd.yahoo.com/tagline_yyi_1/*http://in.yahoo.com/"
target="_blank">See your Yahoo! Homepage</a>.
<div width="1" style="color: white; clear: both;"></div>

</blockquote>
</body>
</html>
--------------000400030703090105020905--
From arunishasengupta@... Wed Feb 17 11:08:37 2016

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Date: Fri, 22 Jan 2010 00:53:11 -0800 (PST)
In-Reply-To: <4B59609D.5040500@...>
MIME-Version: 1.0
From: arunisha sengupta <arunishasengupta@...>
y=4dlSYnENoEdrpya7SlGeoDAMZDZ8weoP048HoEJE8cOoNJhThkJfFAavUg
X-Yahoo-Profile: arunishasengupta
--0-894179655-1264150391=:41021
Dear All and also Joseph,

=C2=A0
After reading the mail...if you have under=
stood that there is no need for any ceremonies then what does this below ma=
il mean in the 1st place? Are you just doing a naamkarana ceremony (which i=
s just a social custom)???
=C2=A0
I ask you all this because I am utterly c=
onfused now. On one hand there is nothing like conversion and on the other =
hand someone is insisting on conversion!!
=C2=A0
Pray ....I need to know th=
is fast.
=C2=A0
Best....
=C2=A0
Arunisha
--- On Fri, 1/22/10, Joseph Parkto=
n <joseph.parkton@...> wrote:
From: Joseph Parkton <joseph.parkton@=

gmail.com>
To: v=
=C2=
=A0
I really appreciate the reply to this thr=

ead as I am just starting my conversion process and formally changing my na=
me, I have followed Sanatan Dharma for over 15 years getting a grasp of Bra=
hminical qualities, Veda, Vedanta, Jyotish all those things and homam and I=
worship Shivalingam daily and do 1008 mantras and this post really helped =
me, thank you for the great explenation.

Respec=
ted sir,
Thank you very much for detailed reply for my query.Let your =
noble mission be continued with the blessings of the almighty.
with r=
egards,
S.Ravi Shankar
--- On Fri, 22/1/10, Narasimha P.V.R. Rao <pvr1=

08@yahoo. com> wrote:
From: Narasimha P.V.R. Rao <pvr108@yahoo. com>

Subj=
ect: [vedic-wisdom] Re: Reg.Conversion of religion
To: vedic-wisdom@ yahoog=
roups. com
=C2=A0
Namaste,
=
Well, our shastras do not define a religion called "Hinduism". Our shastra=
s define sanatana dharma - the perennial path of righteous duty. Sanatana d=
harma is not an exclusive property of people born to "Hindu" parents. Sanat=
ana dharma belongs to the entire world and encompasses every human being wh=
ether or not one realizes it!
Some people who consider themselves Hindus m=

ay or may not be following dharma well.
There may not be much difference b=

etween somebody from another religion with a strong interest in "Hinduism" =
and somebody born to Hindu parents but having either passive interest or di=
sinterest in Sanatana dharma and teachings of rishis. In fact, the former m=
ay be a better adherent of Sanatana dharma than the latter in some cases! I=
f there is no need to convert the latter to "Hinduism", there is no need to=
convert the former either!
Several ceremonies like naamakarana samskaara =

(naming) are more social customs than dharmik matters.
In my opinion, if a=
person is given a Vedic or Pouraanik mantra (any) by a decent guru and ask=
ed to chant it everyday for an amount of time, and if he/she is exposed to =
some scripture (e.g. Gita, Upanishads etc) and asked to read it, understand=
it and let it affect one's thinking, I think one is then a Hindu, i.e. one=
will soon find oneself adhering to Sanatana dharma. There is no need for a=
ny ceremonies.
*=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *=C2=A0=C2=A0=
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *
In fact, now there are some "foreigners" =

who perform a homam every weekend, to Ganapathi, Krishna etc. If anybody th=
inks they are not "Hindus", one is not thinking straight. They are more Hin=
dus than many Hindus in India who have forgotten their dharma.
A braahmana=
's dharma is to pursue spiritual progress and engage the mind in the god fo=
r the benefit of the world. One who does not spend time in japam or homam f=
or the benefit of the world is not a braahmana. If a foreigner is passionat=
ely interested in spiritual progress and does japam or homam every day or w=
eek for the benefit of the world and one's own spiritual upliftment, such a=
foreigner is not only a Hindu, but also a braahmana.
Best regards,
Narasi=
mha
------------ --------- --------- --------- --------- --------- --------=
- -
"=
Do It Yourself" ritual manuals for short Homam and Pitri Tarpana:
=C2=A0=C2=
=C2=A0=C2=A0=C2=A0 http://www.VedicAst rologer.org
=C2=A0=C2=A0=C2=A0=C2=A0=
Films that make a difference: http://SaraswatiFil ms.org
=C2=A0=C2=A0=C2=
=A0=C2=A0 Spirituality: http://groups. yahoo.com/ group/vedic- wisdom
=C2=
=A0 Jyotish writings: http://groups. yahoo.com/ group/JyotishWri tings
----=
-------- --------- --------- --------- --------- --------- --------- -
---=
On Thu, 1/21/10, gurukkal.shankar <gurukkal.shankar@ yahoo.in> wrote:
Fr=
om: gurukkal.shankar <gurukkal.shankar@ yahoo.in>
Subject: [vedic-wisdom] R=
eg.Conversion of religion
Date: Thursday=
, January 21, 2010, 12:04 PM
=C2=A0
Iam refer=
ing to the recent news of a foreigner being converted in to hinduism at Ram=
eshwaram, since he is very much interested in our sastras etc..,
Whether t=
his is sanctioned in our scripts.if so what all the samskaras to be underta=
ken.whether a new horoscope is to be written,namakarana etc.,kindly enlight=
en.
with respectes,
S.Ravi Shankar
The INTERNET now has a personality=

. YOURS! See your Yahoo! Homepage.
--0-894179655-1264150391=:41021

top" style=3D"font: inherit;"><DIV>Dear All and also Joseph,</DIV>
<DIV>&nb=
sp;</DIV>
<DIV>After reading the mail...if you have understood that there i=
s no need for any ceremonies then what does this below mail mean in the 1st=
place? Are you just doing a naamkarana ceremony (which is just a social cu=
stom)???</DIV>
<DIV> </DIV>
<DIV>I ask you all this because I am utter=
ly confused now. On one hand there is nothing like conversion and on the ot=
her hand someone is insisting on conversion!!</DIV>
<DIV> </DIV>
<DIV>=
Pray ....I need to know this fast.</DIV>
<DIV> </DIV>
<DIV>Best....</D=
IV>
<DIV> </DIV>
<DIV>Arunisha<BR>--- On <B>Fri, 1/22/10, Joseph Parkt=
on <I><joseph.parkton@...></I></B> wrote:<BR></DIV>
<BLOCKQUOTE=
style=3D"PADDING-LEFT: 5px; MARGIN-LEFT: 5px; BORDER-LEFT: rgb(16,16,255) =
2px solid"><BR>From: Joseph Parkton <joseph.parkton@...><BR>Sub=
ject: Re: [vedic-wisdom] Re: Reg.Conversion of religion<BR>To: vedic-wisdom=
@yahoogroups.com<BR>Date: Friday, January 22, 2010, 12:23 AM<BR><BR>
<DIV i=
d=3Dyiv1015148959><SPAN style=3D"DISPLAY: none"> </SPAN>
<DIV id=3Dyg=
rp-text>
<DIV>Namaste Narasimha & Ravi<BR><BR>I really appreciate the r=
eply to this thread as I am just starting my conversion process and formall=
y changing my name, I have followed Sanatan Dharma for over 15 years gettin=
g a grasp of Brahminical qualities, Veda, Vedanta, Jyotish all those things=
and homam and I worship Shivalingam daily and do 1008 mantras and this pos=
t really helped me, thank you for the great explenation.<BR><BR>s.ravi Shan=
kar wrote:
<BLOCKQUOTE type=3D"cite">
<TABLE cellSpacing=3D0 cellPadding=
=3D0 border=3D0>
<TBODY>
<TR>
<TD style=3D"FONT-FAMILY: inherit; font-size-=
adjust: inherit; font-stretch: inherit" vAlign=3Dtop>Respected sir,
<DIV><=
BR></DIV>
<DIV><BR></DIV>
<DIV>Thank you very much for detailed reply for m=
y query.Let your noble mission be continued with the blessings of the almig=
hty.</DIV>
<DIV><BR></DIV>
<DIV><BR></DIV>
<DIV><BR></DIV>
<DIV>with regard=
s,</DIV>
<DIV><BR></DIV>
<DIV><BR></DIV>
<DIV>S.Ravi Shankar<BR><BR>--- On =
<B>Fri, 22/1/10, Narasimha P.V.R. Rao <I><A class=3Dmoz-txt-link-rfc2396E h=
ref=3D"http://us.mc1111.mail.yahoo.com/mc/compose?to=3Dpvr108@..." ta=
rget=3D_blank rel=3Dnofollow ymailto=3D"mailto:pvr108@..."><pvr108=
@yahoo. com></A></I></B> wrote:<BR>
<BLOCKQUOTE style=3D"BORDER-LEFT: rg=
b(16,16,255) 2px solid"><BR>From: Narasimha P.V.R. Rao <A class=3Dmoz-txt-l=
ink-rfc2396E href=3D"http://us.mc1111.mail.yahoo.com/mc/compose?to=3Dpvr108=
@..." target=3D_blank rel=3Dnofollow ymailto=3D"mailto:pvr108@yahoo.c=
om"><pvr108@yahoo. com></A><BR>Subject: [vedic-wisdom] Re: Reg.Conver=
sion of religion<BR>To: <A class=3Dmoz-txt-link-abbreviated href=3D"http://=
us.mc1111.mail.yahoo.com/mc/compose?to=3Dvedic-wisdom@yahoogroups.com" targ=
et=3D_blank rel=3Dnofollow ymailto=3D"mailto:vedic-wisdom@yahoogroups.com">=
vedic-wisdom@ yahoogroups. com</A><BR>Date: Friday, 22 January, 2010, 3:54 =
AM<BR><BR>
<DIV id=3Dygrp-text=
>
<DIV>
<TBODY>
<TR>
<TD=
style=3D"FONT-FAMILY: inherit; font-size-adjust: inherit; font-stretch: in=
herit" vAlign=3Dtop>Namaste,<BR><BR>Well, our shastras do not define a reli=
gion called "Hinduism". Our shastras define sanatana dharma - the perennial=
path of righteous duty. Sanatana dharma is not an exclusive property of pe=
ople born to "Hindu" parents. Sanatana dharma belongs to the entire world a=
nd encompasses every human being whether or not one realizes it!<BR><BR>Som=
e people who consider themselves Hindus may or may not be following dharma =
well.<BR><BR>There may not be much difference between somebody from another=
religion with a strong interest in "Hinduism" and somebody born to Hindu p=
arents but having either passive interest or disinterest in Sanatana dharma=
and teachings of rishis. In fact, the former may be a better adherent of S=
anatana dharma than the latter in some cases! If there is no need to conver=
t the latter to "Hinduism", there is no need to convert the former
either!=
<BR><BR>Several ceremonies like naamakarana samskaara (naming) are more soc=
ial customs than dharmik matters.<BR><BR>In my opinion, if a person is give=
n a Vedic or Pouraanik mantra (any) by a decent guru and asked to chant it =
everyday for an amount of time, and if he/she is exposed to some scripture =
(e.g. Gita, Upanishads etc) and asked to read it, understand it and let it =
affect one's thinking, I think one is then a Hindu, i.e. one will soon find=
oneself adhering to Sanatana dharma. There is no need for any ceremonies.<=
BR><BR>* * =
; *<BR><BR>In fact, now there are some "foreigners" who p=
erform a homam every weekend, to Ganapathi, Krishna etc. If anybody thinks =
they are not "Hindus", one is not thinking straight. They are more Hindus t=
han many Hindus in India who have forgotten their dharma.<BR><BR>A braahman=
a's dharma is to pursue spiritual progress and engage the
mind in the god =
for the benefit of the world. One who does not spend time in japam or homam=
for the benefit of the world is not a braahmana. If a foreigner is passion=
ately interested in spiritual progress and does japam or homam every day or=
week for the benefit of the world and one's own spiritual upliftment, such=
a foreigner is not only a Hindu, but also a braahmana.<BR><BR>Best regards=
,<BR>Narasimha<BR>------------ --------- --------- --------- --------- ----=
----- --------- -<BR> Free Jyotish Software, Free Jyotish Lessons, Jy=
otish Writings,<BR>"Do It Yourself" ritual manuals for short Homam and Pitr=
i Tarpana:<BR> &=
nbsp; <A class=3Dmoz-txt-link-freetext =
href=3D"http://www.vedicast/" target=3D_blank rel=3Dnofollow>http://www.Ved=
icAst</A> rologer.org<BR> Films that make a differe=
nce: <A class=3Dmoz-txt-link-freetext
href=3D"http://saraswatifil/" target=
=3D_blank rel=3Dnofollow>http://SaraswatiFil</A> ms.org <BR> &nb=
sp; Spirituality: <A class=3Dmoz-txt-link-freetext href=3D"http://gro=
ups/" target=3D_blank rel=3Dnofollow>http://groups</A>. yahoo.com/ group/ve=
dic- wisdom<BR> Jyotish writings: <A class=3Dmoz-txt-link-freetext hr=
ef=3D"http://groups/" target=3D_blank rel=3Dnofollow>http://groups</A>. yah=
oo.com/ group/JyotishWri tings<BR>------------ --------- --------- --------=
- --------- --------- --------- -<BR><BR>--- On <B>Thu, 1/21/10, gurukkal.s=
hankar <I><A class=3Dmoz-txt-link-rfc2396E href=3D"http://us.mc1111.mail.ya=
hoo.com/mc/compose?to=3Dgurukkal.shankar@..." target=3D_blank rel=3Dno=
follow ymailto=3D"mailto:gurukkal.shankar@..."><gurukkal.shankar@ y=
ahoo.in></A></I></B> wrote:<BR>
<BLOCKQUOTE style=3D"BORDER-LEFT: rgb(16=
,16,255) 2px solid"><BR>From: gurukkal.shankar <gurukkal.shankar@ yahoo.=
in><BR>Subject: [vedic-wisdom] Reg.Conversion of religion<BR>To: vedic-w=
isdom@ yahoogroups. com<BR>Date: Thursday, January 21, 2010, 12:04 PM<BR><B=
R>
<DIV>R=
espected Narasimha sir,<BR><BR>Iam refering to the recent news of a foreign=
er being converted in to hinduism at Rameshwaram, since he is very much int=
erested in our sastras etc..,<BR><BR>Whether this is sanctioned in our scri=
pts.if so what all the samskaras to be undertaken.whether a new horoscope i=
s to be written,namakarana etc.,kindly enlighten.<BR><BR>with respectes,<BR=
><BR>S.Ravi Shankar<BR><BR></DIV></DIV></DIV></BLOCKQUOTE></TD></TR></TBODY=
></TABLE></DIV></DIV></DIV></BLOCKQUOTE></DIV></TD></TR></TBODY></TABLE><BR=
>
<HR SIZE=3D1>
The INTERNET now has a personality. YOURS! <A href=3D"http:=
//in.rd.yahoo.com/tagline_yyi_1/*http://in.yahoo.com/" target=3D_blank rel=
=3Dnofollow>See your Yahoo! Homepage</A>.
<DIV style=3D"COLOR: white"></DI=
V></BLOCKQUOTE></DIV></DIV></BLOCKQUOTE></td></tr></table><br>
--0-894179655-1264150391=:41021--

Jan 2010 11:49:21 -0000
2010 11:49:21 -0000
Date: Fri, 22 Jan 2010 11:49:19 -0000
Message-ID: <hjc3bv+48i7@...>
MIME-Version: 1.0
Subject: Fastest Growing Industry In The World
X-Yahoo-Group-Post: member; u=429587556; y=ltFkwqxoL3RCVLZms8YcDGVDGp-tsP-
50ZFreQWfpHCQXJwe
--5-4967084800-1584351408=:9
Telecom Career Training
<http://www.thecoursesworld.com/Articles/vocationa=
l/telecommunications.h\
tml>
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<=
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tm=
l>
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m/Articles/vocational/telecommunications.h\
tml>
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electronics training
* Median hourly earnings in 2006: $18.1=
2
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<http://www.thecoursesworld.co=
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tml>
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onal/telecommunications.h\
tml>
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<http://www.thecourseswo=
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tml>
--5-4967084800-1584351408=:9

<w:WordDocument>
<w:Z=
oom>0</w:Zoom>
<w=
aceholderText>
<w:Compatibility>
<w:SnapToG=
ridInCell/>
<w:Dont=
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</w:WordDocument>
9]><xml>
>
</w:LatentStyles>
<style>
/* Sty=
le Definitions */
m=
;
mso-para-mar=
gin:0in;
fo=
nt-size:10.0pt;
=
</style>
<![endif]--=
>
<p><b><span style=3D"font-size: 18pt;font-family: Arial;color: green;"><=

a href=3D"http://www.thecoursesworld.com/Articles/vocational/telecommunicat=
ions.html"><span style=3D"color: green;">Telecom Career Training</span></a>=
</span></b><span style=3D"font-size: 22pt;color: green;"><o></o></spa=
n></p>
<p><span style=3D"font-size: 10pt;font-family: Arial;color: rgb(0, =

51, 102);">Many technicians have bachelor's or associate degrees. As techno=
logy
gets increasingly complex, this kind of formal career training is reco=
mmended
for anyone who wants to become a telecommunications technician. You=
need to
know about electronics, computers, and communication systems. With=
on-the-job
experience, it's also possible to advance to more complex jobs,=
such as central
office installer. Many employers also look favorably on mi=
litary experience
with communications. <a href=3D"http://www.thecoursesworl=
d.com/Articles/vocational/telecommunications.html"><span style=3D"color: rg=
b(0, 51, 102);">More To Read >></span></a> <o></o></span></p>
<=
p><span style=3D"font-size: 10pt;color: rgb(0, 51, 102);"><o> </o></sp=
an></p>
<ul type=3D"disc"><li class=3D"MsoNormal" style=3D"color: maroon;"=

><span style=3D"font-size: 10pt;font-family: Arial;"><a href=3D"http://www.=
thecoursesworld.com/Articles/vocational/telecommunications.html"><span styl=
e=3D"color: maroon;">Voluntary certification bodies: </span></a> </spa=
n><span style=3D"font-size: 10pt;"><o></o></span></li><ul type=3D"circle"><=
li class=3D"MsoNormal" style=3D"color: maroon;"><span style=3D"font-size: 1=
0pt;font-family: Arial;">Telecommunications
Industry Association</spa=
n><span style=3D"font-size: 10pt;"><o></o></span></li><li class=3D"MsoNorma=
l" style=3D"color: maroon;"><span style=3D"font-size: 10pt;font-family: Ari=
al;">Society of
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yle=3D"font-size: 10pt;"><o></o></span></li></ul><li class=3D"MsoNormal" st=
yle=3D"color: maroon;"><span style=3D"font-size: 10pt;font-family: Arial;">=
Job prospects:
Best for people with computer skills and electronics tr=
aining</span><span style=3D"font-size: 10pt;"><o></o></span></li><li class=
=3D"MsoNormal" style=3D"color: maroon;"><span style=3D"font-size: 10pt;font=
-family: Arial;">Median hourly
earnings in 2006: $18.12</span><span st=
yle=3D"font-size: 10pt;"><o></o></span></li><li class=3D"MsoNormal" style=
=3D"color: maroon;"><span style=3D"font-size: 10pt;font-family: Arial;">Per=
centage of
technicians who belong to unions: 26%</span><span style=3D"=
font-size: 10pt;"><o></o></span></li><li class=3D"MsoNormal" style=3D"color=
: maroon;"><span style=3D"font-size: 10pt;font-family: Arial;">Unions: </sp=
an><span style=3D"font-size: 10pt;"><o></o></span></li><ul type=3D"circle">=
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10pt;font-family: Arial;"><a href=3D"http://www.thecoursesworld.com/Article=
s/vocational/telecommunications.html"><span style=3D"color: maroon;">Commun=
ications Workers of America</span></a> </span><span style=3D"font-size=
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"><span style=3D"font-size: 10pt;font-family: Arial;"><a href=3D"http://www=
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le=3D"color: maroon;">International Brotherhood of Electrical Workers</span=
></a>
</span><span style=3D"font-size: 10pt;"><o></o></span></li></ul=
></ul>
<p class=3D"MsoNormal"><span style=3D"font-size: 10pt;"><br>

<span =
style=3D"color: fuchsia;"><a href=3D"http://www.thecoursesworld.com/Article=
s/vocational/telecommunications.html"><span style=3D"color: fuchsia;">More =
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n></p>
--5-4967084800-1584351408=:9--

Jan 2010 16:41:20 -0000
2010 16:41:20 -0000
Date: Fri, 22 Jan 2010 16:41:18 -0000
Message-ID: <hjckfe+t79i@...>
In-Reply-To: <728044.88735.qm@...>
MIME-Version: 1.0
X-Yahoo-Group-Post: member; u=199147176; y=sS2tKIXafdWPrhzEMAjfRs-
tgjYjVzbG7MAafhR6WxNrlT_blQZL
Namaste Narasimha,
Thanks for the explanation. You replied explicitly abou=
t the query of Counts Vs Time. While your analogy given in the message is t=
he indirect reply to my second query of Place, Same time and such helpful s=
econdary details in concentrating the Mad-drunk-stung monkey called mind.
J=
ust wanted to make sure before experimenting with 'Time duration' because i=
f a person of the level of Manish has mentioned explicitly *Counts* then it=
is better to get clarified before trying with *Duration*. Your reply reall=
y helped in the dilemma and confirmed my own view point.
Thanks,
Utpal
-=
-- In vedic-wisdom@yahoogroups.com, "Narasimha P.V.R. Rao" <pvr108@...> wro=
te:
>
> Namaste,
>
> We tell a young student to study well and get good sc=
ores in examinations. We tell him that he should go to so and so institutio=
n (e.g. IIT, IISc, , REC, IIM etc). But we know that going to IIT or gettin=
g 90% score in exams is NOT the goal of education. The goal of education is=
to understand the subject well and have a good career. It is possible to g=
et 90% score without understanding well and it is possible to go to IIT and=
not understand the subject well.
>
> Similarly, the goal of spiritual sad=
hana is to get better control over mind, overcome the internal enemies as m=
uch as possible and become liberated. But, we tell people to do so and so r=
ituals, follow so and so procedures/formulas, go to so and so temple etc.
>=
> Some formulas were created so that there is some structure to sadhana. =
But there is nothing absolute about those formulas.
>
> Yes, if your gurus=
told you the formula of n times japam, n/10 times homam, n/100 times tarpa=
na etc and you want to follow it, please do so. No harm in it. Some people =
believe that such a procedure gives "siddhi" in a mantra.
>
> However, ple=
ase note that there are many people who did purascharanas using such formul=
as and did not really get any "siddhi" in the mantra. On the other hand, th=
ere are people who did not stick to those formulas and yet found god throug=
h the mantra.
>
> In my opinion, you can do just japam with a mantra witho=
ut worrying about 1/10th count homam, 1/100th count tarpana etc. Or you can=
also do a mantra entirely in homam without any japam or tarpana. Choose on=
e practice and do it until your mind is so absorbed in it that your mind is=
chanting that mantra sub-consciously when it is free (like some people hum=
catchy songs when they are free).
>
> *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=
>
> Regarding the =
astrological formulas for evaluating the impact of a mantra, I would like d=
isown those concepts originally taught by Pt Sanjay Rath and shared by me i=
n my astrology classes. There are many technicalities, but many many corrup=
tions in the way knowledge is preserved. Most rules and technicalities of m=
antra shashtra apply to people who do prayogas to get specific material res=
ults (and naturally those rules have been intentionally corrupted by Nature=
in preparation of deepening Kali).
>
> Bottomline is that a mantra done f=
or spiritual progress works based on your mental visualization of the mantr=
a and its deity and the latent forces of conditioning in your mind. All the=
house calculations based on the numbers of letters and number of words are=
irrelevant. Moreover, a veda mantra like Gayatri mantra can be done by any=
one without worrying about technicalities.
>
> Regarding adding "Om" or "O=
m Bhur bhuvas suvah" or Om bhuh om bhuvah om suvah om mahah.." etc, there a=
re many standard approaches. I suggest using what you were taught by your g=
urus and not worrying too much about it.
>
> *=C2=A0=C2=A0=C2=A0=C2=A0=C2=
=A0=C2=A0=C2=A0 *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *
>
> Utpal as=
ked about count vs time. Counts sometimes force people to speed things up. =
In my humble opinion, it is fine or even better to set a time limit (e.g. o=
ne hour, two hours etc) and do japam for that time irrespective of the coun=
t.
>
> Best regards,
> Narasimha
> ---------------------------------------=
----------------------------
> =C2=A0 Free Jyotish Software, Free Jyotish L=
essons, Jyotish Writings,
> "Do It Yourself" ritual manuals for short Homam=
and Pitri Tarpana:
> =C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=
=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 http://www.VedicAstrolo=
ger.org
> =C2=A0=C2=A0=C2=A0=C2=A0 Films that make a difference: http://Sar=
aswatiFilms.org
> =C2=A0=C2=A0=C2=A0=C2=A0 Spirituality: http://groups.yah=
oo.com/group/vedic-wisdom
> =C2=A0 Jyotish writings: http://groups.yahoo.co=
> -------------------------------------------------=
------------------
>
> --- On Wed, 1/20/10, Nagraj Kota <nagraj_um@...> wr=
ote:
> Subject: Re: [vedic-wisdom] Re: =
Repost:Manishji's savitur gayatri sadhana procedure
> To: vedic-wisdom@yaho=
ogroups.com
>
>
>
>
>
> =
>
> =C2=A0
>
>
>
>
>
>
>
>
>
> Narasimha=
garu,
> =C2=A0
> Thank you for such a nice explanation. Even with not main=
taining Brahmacharya, I could see significant progress in terms of my contr=
ol of temper etc. when I did Gayatri Japam in the past. Did not know the si=
gnificance of Brahmacharya then (in future I will practise with Brahmachary=
a) . But the way I did was it was one a lakh purascharana (daily 1000-3000 =
times) for a period of two months and then I did a homam to complete the da=
samsa in homam. For the homam, however, I have called about 10 people (Grih=
astas / Brahmacharis altogether) and we all did chant the mantra while I pe=
rformed the homam. This is how our Sharmaji instructed us to do. So, is a D=
asamsa homam, satamsa for tarpanam, sahasramsa for marjanam and finally das=
amsa of shasramsa for feeding the number of brahmins (so basically, for a l=
aksha Gayatri, 10 brahmins must be fed, to finish the ritual of purascharan=
a) . This is how I thought the big japams must be done. Can you shed more l=
ight on
> this?
> =C2=A0
> Also, Gayatri mantra is a 24 syllable mantra s=
tarting with tatsavitur.. .., but if the vyahritis are added it becomes a 3=
0 letter mantra (om bhur bhu va ssu vah=C2=A0). How should this be practise=
d? 30, I suppose strengthens the 6th house, whereas the 24 strengthens the =
12th house, according to your explanation? Sorry for digressing into astrol=
ogy ! (but they are tightly integrated here and could not avoid this questi=
on). Please tell me if my interpretation is right and also please tell me w=
hich approach is better.
> =C2=A0
> Nagraj
>
> --- On Wed, 1/20/10, Naras=
imha P.V.R. Rao <pvr108@yahoo. com> wrote:
>
>
> From: Narasimha P.V.R. R=
ao <pvr108@yahoo. com>
> Subject: [vedic-wisdom] Re: Repost:Manishji' s sav=
itur gayatri sadhana procedure
> Date:=
Wednesday, January 20, 2010, 10:34 PM
>
>
> =C2=A0
>
>
>
>
>
> Nam=
aste,
>
> What he wrote was to do Savitri Gayatri mantra 1000 times everyd=
ay in one sitting and do like that for 100 days at a stretch without break.=
Then possibly give a break for a few days and do for another 100 days. Lik=
e that, do for 3 stretches of 100 days each.
>
> Of course, if needs no br=
eak, one can do 300 days in a row too. But, keeping brahmacharya (abstinenc=
e) may be difficult for some people and hence the suggestion of the break.
=
>
> For success in any sadhana, brahmacharya is very important. Restraint =
from sex and control of anger and short-temper will help one avoid leakage =
of shakti (purifying energy). Everytime one experiences lust, anger etc, on=
e loses some shakti.
>
> Every factor contributes a little to success. Bea=
rd is useful. The tradition of growing beard exists in many religions and i=
t is not without a reason. We discussed this sometime back.
>
> If one is =
living a lifestyle where one avoids
> contact with any tempting situations=
altogether (e.g. living in a remote monastery), beard may or may not add m=
uch value. But, if one is living a lifestyle where one comes in contact wit=
h tempting situations regularly (e.g. living in the modern world with a fam=
ily and job and a TV), beard can be very useful. As I said earlier when we =
discussed this, beard is not the complete solution but a small part of the =
solution. Just as a railing on the side of a hill road may stop a slowly mo=
ving car from sliding off the hill at night but be unable to stop a fast mo=
ving car out of control, similarly a beard can help a person with decent co=
ntrol over the mind to retain control in some tricky situations.
>
> Trimm=
ing beard is ok.
>
> *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *=C2=A0=
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *
>
> If one indeed does 1000 times G=
ayatri (or any mantra for a couple of hours) everyday for one year while ma=
intaining brahmacharya,
>
> while following the simple rules of same plac=
e, same time everyday and facing the same direction, one will certainly mak=
e good progress. Brahmacharya is one key thing and sitting still with an er=
ect back, neck and head with the eyes closed is the other thing. The probab=
ility of mind becoming still is almost zero if the body is not still. If th=
e body can be kept very still, there is a chance that mind will also become=
still for a moment. If the mind is still for even a moment, it will cause =
great bliss. As mind gets more used to being still, it will become still mo=
re often and for longer times. Then various kinds of samadhis become possib=
le.
>
> Best regards,
> Narasimha
> ------------ --------- --------- -----=
---- --------- --------- --------- -
> =C2=A0 Free Jyotish Software, Free J=
rt Homam and Pitri
> Tarpana:
> =C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=
icAst rologer.org
> =C2=A0=C2=A0=C2=A0=C2=A0 Films that make a difference: =
http://SaraswatiFil ms.org
> =C2=A0=C2=A0=C2=A0=C2=A0 Spirituality: http:/=
/groups. yahoo.com/ group/vedic- wisdom
> =C2=A0 Jyotish writings: http://g=
roups. yahoo.com/ group/JyotishWri tings
> ------------ --------- ---------=
--------- --------- --------- --------- -
>
> --- On Wed, 1/20/10, Nagraj=
Kota <nagraj_um@yahoo. com> wrote:
>
> From: Nagraj Kota <nagraj_um@yahoo=
. com>
> Subject: Re: [vedic-wisdom] Repost:Manishji' s savitur gayatri sad=
hana procedure
> Date: Wednesday, Janu=
ary 20, 2010, 8:40 PM
>
>
> =C2=A0
>
>
>
>
>
>
> This is a great m=
ail and very inspiring. However, I have one question on Sri Manishji's advi=
se on how to carry out the sadhana. He says do it for 100 days and repeat t=
he whole procedure for 3 times. So, should we do 3000 times japam in a day =
for 100 days or do 1000 times every day for=C2=A0300 days? He also says 'Gr=
ow a beard'. Now, in a professional corporate life, that could be a difficu=
lt thing. How about trimming it?.... just to be tolerable to other people. =
Maybe my question is silly but it is genuine.
> =C2=A0
> Nagraj
>
> --- O=
n Wed, 1/20/10, rajarshi nandy <rajarshi14@yahoo. co.in> wrote:
>
>
> Fro=
m: rajarshi nandy <rajarshi14@yahoo. co.in>
> Subject: Re: [vedic-wisdom] R=
epost:Manishji' s savitur gayatri sadhana procedure
> To: vedic-wisdom@ yah=
oogroups. com
> Date: Wednesday, January 20, 2010, 8:27 AM
>
>
> =C2=A0
=
>
>
>
>
>
> The below is a classic mail. It has more details about eff=
ects of sadhana than what I have come across in many hallowed scriptures.
=
>
>
>
>
> --- On Wed, 20/1/10, chaudhuri.krish=
nend u <krishnenduchdhr@ gmail.com> wrote:
>
>
> From: chaudhuri.krishnen=
d u <krishnenduchdhr@ gmail.com>
> Subject: [vedic-wisdom] Repost:Manishji'=
s savitur gayatri sadhana procedure
>=
>
>
> =C2=A0
>
> This was o=
riginally a mail to Narasimhaji from Manishji which he forwarded to this fo=
rum.Lots of thanks to Narasimhaji again for providing us with this wonderfu=
l gem.
> I forgot the original message number so i am doing copy/paste from=
my hard drive:
>
> Dear Narasimha,
> > > =C3=82
> > > When the sadhaka ef=
faces his own personality such that the deity of the
> > > mantra comes and=
occupies him, then at that stage there is
> > > no real difference between=
the sadhaka and the Deity(even if the deity
> > > is with the sadhaka all =
day I would say that there is no real
> > > difference).
> > > The differen=
ce that one feels is as follows:
> > > One feels a strange coolness on the =
skin and on the eyes.
> > > A few repititions of the mantra bring about a s=
ituation where the deity
> > > possesses the sadhaka and the sadhaka's pran=
a goes upward very
> > > quickly( Urdhwa
> Retas),
> > > During all medita=
tion the sadhaka sees the feet or clothes or hands or
> > > face, etc of th=
e deity sitting beside him along with minute details of
> > > the room (eve=
n though the sadhak's eyes are closed).
> > > The sadhak typically becomes =
dreamless except for suchaka dreams.
> > > The whole day the sadhaka behave=
s like a love lorn person. How can i
> > > again experience the Beloved.
> =
> > That then is the experience of mantra when it is done correctly.
> > > =
When the sadhak's personality is effaced such that the deity's
> > > person=
ality sits there then the sadhak experiences himself as that
> > > Deity(De=
vata) .
> > > There then arises no difference in the sadhak or the deity co=
mmanding a
> > > certain thing to happen( be it what appears to be good or =
be it that
> > > which appears to be bad) . The deity's personality is cruc=
ial. Ugra
> >
> > devatas make the person care almost for nothing himself,=
so self
> > > identification is minimised and the person's spiritual evolu=
tion
> > > continues.
> > > Remember, there is=C3=82 very little=C3=82 acco=
rding to me which is black magic.
> > > It is all a use of Shakti. If your =
Shakti and deity is a higher shakti
> > > such as Prachand Chandika, MahaKa=
li, Tara, Chinnamasta, then your power
> > > will be that of God himself( P=
rovided you have Vijnana). After the death
> > > of the body, such a sadhak=
a joins the realm of the deity or if he was
> > > originally a Nath or a Mu=
ni goes to a separate realm reserved for these
> > > beings.
> > > Attackin=
g such a sadhak brings the full bearing of karma onto the heads
> > > of th=
e attackers and some people may realise this to their detriment(
> > > Pata=
n comes from Jalandhar Nath burying the city of Patan with his
> > >
> Sha=
kti causing an earthquake). Some people may even equate this with
> > > bla=
ck magic. Here there is only action and reaction.(Bit like you attack
> > >=
a normal person, and you will get a result of this from that same Atma
> >=
> whom you harmed maybe 5 to 10 lifetimes later. But if you attack
> > > s=
omebody who is identifying with the universe and has very few karmas
> > > =
left, then the Universe itself attacks you, because your attack is not
> > =
> on the sadhaka, but on his identification, ie God or the universe).
> > >=
If people persist in using the Shakti possesed by a small Pisacha,
> > > B=
huta, then there is only a little Shakti which can be used, moreover=C3=82
=
> > > then their minds and intellects will not be free of identification wi=
th
> > > the body and so their actions are those which are generally termed=
as
> > > black magic. These people usually join the same spirits
> which =
they have
> > > been using after death, this is not an enjoyable experience=
.
> > > Imagine if somebody is worshipping Chandika for a few lifetimes, th=
en
> > > even in this birth he or she is drawn to that deity and such a sad=
hak
> > > may acheive after a few repitions of a mantra(because of his prev=
ious
> > > effort).
> > > On the other hand somebody doing this mantra only=
in this lifetime may
> > > feel that the 64 things which bind every mantra=
are crucial and may not
> > > acheive in this lifetime.
> > > According to=
me the proof of the pudding is in the eating, so let me
> > > suggest an e=
asy sadhana.
> > > If one is so inclined, then starting on some good day, d=
o 1000
> > > reititions of the Savitri(some=C3=82 call this the=C3=82 Gayat=
ri, but the real
> > > Gayatri is hidden) every day, main constraints
> > >=
Same time every day.
> > > Same
> place.
> > > Same materials.
> > > Same=
direction.
> > > As little movement as one can.
> > > Count on rudraksha o=
r Tulsi as is your inclination.
> > > Complete restraint on sex(from the mi=
nd and the body, not just the
> > > body), reduce food intake, grow a beard=
.
> > > Do not eat 2 hrs before you start, make sure your bowels are empty
=
> > > Continue this for 100 days and do this whole =
procedure 3 times.
> > > See the difference in your personality before and =
after.
> > > Long and short , what is important is that life may be short, =
so do some
> > > sadhana, and persist with that sadhana for as long as is p=
hysically
> > > possible.
> > > I hope this clarifies some of the concepts =
which were being discussed.
> > > =C3=82
> > > Kind Love and Regards
> > > =
manish
> > > You may post this on the list as a
> clarification from me if=
you feel
>
>
>
>
> The INTERNET now has a=
personality. YOURS! See your Yahoo! Homepage.
>

Jan 2010 16:54:37 -0000
2010 16:54:37 -0000
Date: Fri, 22 Jan 2010 16:54:37 -0000
Message-ID: <hjcl8d+2kqa@...>
In-Reply-To: <469799.99803.qm@...>
MIME-Version: 1.0
X-Yahoo-Group-Post: member; u=199147176; y=TWFlzPaANKDrbuKldEYxPHfVhBvlQTrn-
I0dU3dXcYlN4YCnGzt8
--5-8782432250-1289520850=:3
Dear Rajarshi,
Needless to say that it was very well written account wh=

ich reminded me
of 'M' and i can understand the efforts you would have take=
n to compile
all the 3 messages.
What made me most happy in the message =

was following lines:
"One very senior Rishi has decided to change this=

land back to a Rishi
bhoomi. And so shall it happen. Ved Dharma will be re=
established here
along the length and breadth. Nothing, however powerful o=
r mighty, be it
an individual or group, can stand against the will of a Ris=
hi."
Sanatan Dharma and the Land of Rishis were for long (over 1000 year=
s) in
downslide and depleted condition. It is heartening to know that Some
=
Rishi has come out from Samadhi to put it back on track to glory.
Best R=
egards,
Utpal
--- In vedic-wisdom@yahoogroups.com, rajarshi nandy <raja=
rshi14@...>
wrote:
>
> Namaste All,
> =C2
> While re reading my mails after=
I sent them to the list, I found many
silly errors of spelling and grammer=
. I was writing in a flow and never
checked what I wrote. Kindly pardon suc=
h errors and read through them.
As they say, "Bhavnayoko samjho!".
> =C2
> =
=C2
> =C2
> During the day time, we roamed around shooting at different pla=
ces. In
this 3 days we never visited any of the temples in Kasi. I asked hi=
m,
"What about the temples? Won't we visit them?". Manish retorted
immediat=
ely, "=C2 Aren't we=C2 going to the most powerful temple in
Kasi every nigh=
t?"! I silently agreed. This is something about Manish I
have observed. He =
rarely enters temples or standard places of worship,
but suddenly he might =
see a small roadside temple and stand and stare
for sometimes, even do a pr=
anam and then remark, "There is something
here."
> =C2
> During evening we =
went to visit the Kinnaram Ashram. Kinnaram Baba was
a Aghori who lived in =
Kasi=C2 during the 16th century. The place is
called Aghor-sthal. Before en=
tering Manish bought some bel leaves. As we
walked inside the Ashram, Manis=
h became silent, then said there are
strong energies in here. Inside we med=
itated for sometime, Manish
did=C2 pranam=C2 at the samadhi of Baba Bhagwa=
n Ram who was the 11th
head of the Ashram. Baba Bhagwan Ram had entered Nir=
vikalpa Samadhi
while meditating for 3 continuous days at the Manikarnika S=
amshan.=C2
Manish, on being=C2 questioned, said that many sadhanas have be=
en done
here in this place for long by people with no mundane desires.
Ther=
efore, the energies are strong here. While looking around the Ashram
we fou=
nd some quotations which were written in small wooden boards.
Manish called=
Arunisha and me and pointed to one quotation. Translated
to English, it re=
ad, "If you have to give your head off to get a
sadguru, you
> have=C2 got =
it cheap".
> =C2
> By 8 PM we sat for dinner. We used to have early dinners=
, so that we
had sufficient time before going to the samshan. Ideally you s=
hould have
an empty stomach while performing any sadhana to get the best ef=
fects.
The amount of fire in the body is fixed. There is one that digests f=
ood
- Jathara Agni. One that digests ideas/concepts/experiences - Bhuta Agn=
i
(existential fire) which exists in the subtle body. It is the second
whic=
h must increase in order for one to "digest" various
experiences/ideas/etc.=
It can only increase when the Jathara Agni is
less, i.e. you do not have a=
full stomach. When we are extremely focused
on something and working inten=
tly on the same, we forget food, we do not
feel hungry. This is due to the =
increase in Bhuta Agni and decrease in
Jathara Agni.
> =C2
> As we sat eati=
ng our food and talking on different topics, we
discussed history.The conve=
rsation mentioned here is a thread picked up
from an earlier conversation t=
hat we (Manish, Arunisha and=C2 me) had
before coming to Kasi.
> =C2
> Mani=
sh said, "It is the same set of=C2 souls who come back=C2 again
and again i=
n different bodies and personalities at different times,
who=C2 are respons=
ible for this land. There was Chadragupta and
Chanakya, there was Prithvira=
j, there was Akbar, Shankaracharya,
Ramakrishna etc." He continued, "They c=
an come as kings, yogis, or any
other form which is necessary for them to a=
ccomplish their dharma. And
their dharma is connected to this land=C2 which=
we call India=C2
today.This land is connected to the Rishis. This is Rishi=
bhoomi. And
Rishis sent people when needed.=C2 Prithviraj made one mistake=
, of
pardoning Ghori. Imagine what happened to that woman who made
Prithivi=
raj disobey his Guru?".I silently contemplated her fate.=C2
> =C2
> "One ve=
ry senior Rishi has decided to=C2 change this land back to a
Rishi bhoomi. =
And so shall it happen.=C2 Ved=C2 Dharma will be re
established here along =
the length and breadth. Nothing, however powerful
or mightly, be it an indi=
vidual or=C2 group,=C2 can stand against the
will of a Rishi."=C2 Arunisha=
asked a pertinent question here. "What
were the Rishis doing for=C2 one th=
ousand years?". Manish laughed and
said, " A Rishi can very well spend a th=
ousand years simply in samadhi,
meditating. Then suddenly=C2 one day=C2 wak=
e up from meditation=C2
and see that Rishi bhoomi is gone=C2 and all sorts =
of non-spiritual
things going on here. So He decides, it is time to get bac=
k and re
create the Rishi bhoomi. You guys have no clue about=C2 what a Ris=
hi
can do. One Rishi is enough to change a universe, changing a country is
=
child's play for Him." Wow. I let all these sink inside me slowly.
Therefor=
e it is so important to keep doing sadhana, in some manner or
the other.
> =
=C2
> As night approached midnight, Manish and I left for the Manikarnika
a=
gain. This was going be our last night of Chandi homa at Manikarnika,
for n=
ow. We walked long the=C2 deserted ghats, sliently. I asked him if
it is ok=
doing a=C2 homa of Shiva/Bhairava on a pyre. He said=C2 yes
why not, but w=
ithout Shakti, there will be no Shiva. Worshipping the
divine feminie is th=
e most practical strategy of sadhana. Shiva is the
state of highest conscio=
usness, and to reach that stage one must develop
his body and mind such tha=
t it can hold shakti=C2 for which=C2
worshipping the divine Mother is the b=
est way.=C2 That is why
Vimalananda says, "Let the Mother show you the face=
of the Father". The
topic drifted to Vimalananda. Manish said, "Kala Bhair=
ava is very strong
in Manikarnika, where as Mahakala exists powerfully in t=
he cremation
grouds at Ujjain. But Vimalananda did Mahakala sadhana here in=
Manikarnika." Then staring at the pitch black ganges, Manish chuckled

ligh=
tly and
> added, "That man was something." This was again an old conversati=
on we
had started=C2 before which Mainsh continued, "All these babas of tod=
ay
would wet their pants if Vimalananda were to stand infornt of them.
Thos=
e three books have the power of a deity flowing through them.
Without being=
physically present, Vimalananda has created a army of
sadhakas!". I interj=
ected, "The books=C2 are like a Bible=C2 for
sadhakas,=C2 arn't they?". "Ye=
s" said Manish. Later on I asked him if
it was possible for someone to meet=
Vimalanada, to which Manish replied
that yes it was, if one does serious s=
adhana. However, the important
question is whether one will be able to reco=
gnize him. I fell silent
hearing this. Interestingly, in the 2nd book of th=
e Aghora series,
Vimalanda does mention that a time will come when his "chi=
ldren" would
spread homas. Strange, or maybe not so. Who knows how deep thi=
ngs run.
> =C2
> We reached the samshan by half past twelve. This time we s=
at at the
same place where we had sat on the first day of homa. The fire wa=
s low.
Most of the body had been burnt already. Manish started the homa. As=
usual, all the dogs came and sat peacefully around the fire. Now this
did =
not surprise me any more. In the middle of the homa Manish would
slowly lif=
t his=C2 palm upwards=C2 and with the next ahuti=C2
immediately the fire wo=
uld leap higher. He did this quite a few times,
when=C2 the flames were get=
ting weaker. I countinued with the Chandi
path and passing on the samagri t=
o him as and when he required anything.
One dom who was working on a pyre n=
earby, came towards us and
exclaimed,"Jai Mahadev". Manish too responded ba=
ck, "Jai Mahadev". This
homa was faster. He did not use any "samputs", but =
a direct, straight
Chandi homa. Again in the middle I got up and stroked th=
e pyre a bit,
pushing around some of the coconut pieces to make them burn p=
roperly. I
was
> enjoying it. A few people came and sat near us, listening =
to the path.
In Kasi there is a rule that whatever comes in the Samshan is =
the
property of the Dom Raja (the head of doms). No one has any further
cla=
im on it. In old times, one Dom Raja was called Kallu Dom. He was an
Aghori=
and a contemporary of Kinnaram Baba. It is said he could raise
the dead ba=
ck to life. Maybe it is because of this tradition that
Manikarnika is such =
an apt place for these sadhanas. I was at one point
mentally wondering why =
are there so many people in the samshan. The
Manish said, if a Nath came he=
re in his garb, everyone will run away
from the samshan scared. But there i=
s a reason why there are people here
even so late in the night.
> =C2
> Onc=
e the final purnahuti was given, we sat for meditation. Though this
homa go=
t over faster than previous days, the meditation that happened,
for me, was=
superb. At one point I felt as if my mind would just burst
forth and expan=
d across the length and breadth of the Ganges. My focus
was good, but I had=
to open my eyes after every 20 minutes or so. Manish
continued meditating =
for nearly an hour. Not the slightest movement from
him. Nothing. Still lik=
e a stone. Then a cow came and slightly nudged
Manish on his feet. That mad=
e him open his eyes. Manish remarked, " I
could have just left my body and =
gone off. It did not matter that I had
a flight to catch the next day, or a=
nything else. I was on the verge of
death. Just at that moment the cow and =
brought me back." Smiling he
added, "What a sight it would have been for th=
e people to see, how the
body can be left at will".=C2 I did not know what=
to say.
> =C2
> We stood there watching another pyre in front. The body wa=
s half
burnt. The torso had become black with deep=C2 red patches all over.=
The dom came forward, and with the bamboo stick inserted it (the bamboo
st=
ick)=C2 from the side of the corpse, lifting up the burning torso
into the =
air and placing it again, strategically, in the middle of the
pyre. The smo=
oth=C2 motion of lifting up the half burnt torso, sticking
out from one end=
of the bamboo stick,=C2 into the thin, dark, night-air
reminded me of how =
we use a fork to lift pieces of food - meat=C2 or
vegetables, both dead -=
=C2 from our plates to our mouths. Manish asked
me smiling, "Maza aya?". I =
smiled back in acknowledgement. Then he
commented=C2 that I should write ab=
out this experience in the coming
days. Let people know.
> =C2
> By this ti=
me I remembered that when I was sitting and doing the Chandi
path, one dog=
=C2 had run off with one of my chappals. I informed
Manish. He exclaimed, "=
Kya baat hai! Leave the other chappal here as
well." Manish said we had a =
rna with this samshan. We had been here
before, in some life.
> =C2
> As we=
were returning, Manish said one of the point (the three
peaks)=C2 of Shiva=
's trishul passes through the Manikarkina. Therefore,
it is a "safe" samsha=
n. Anyone who tries anything negative here will
face troubles. The trishul =
of Shiva guards this place. No spirit will
cause any unnecessary disturbanc=
e inside the samshan. That is also why
there are people here even at 2 am i=
n the morning. There is safety in
numbers. As long as ones intentions are g=
enuine and good, Manikarnika is
a wonderful place to do sadhana.
> =C2
> Wh=
ile walking along the ghats=C2 which were=C2 totally deserted,
Manish instr=
ucted me not to stop. The knot in my red lungi was becoming
loose, I caught=
hold of it=C2 with one=C2 hand and kept moving fast,
trying to keep pace w=
ith Manish. Later Manish asked me if I had got some
smell. I thought and re=
collected that yes, I did get a faint smell of
heena. Twice. Manish told me=
it was a "Mokul". A muslim spirit of
similar level as a Yaksha or a Yakshi=
ni. Once the ritual is over, and
you are out of the samshan, do not wait al=
ong the banks, he instructed.
Do not move too close to the water=C2 late in=
the nightt. There are
things in the water. Generally they may not do anyth=
ing, but why take a
chance. The protection of Shiva is only inside the Mani=
karnika Ghat.
Then he added, Deoriya Baba (I may have mis-spelt the name) u=
sed to live
in the middle of this Ganges 24/7. This is a city of saints. He=
re
God-intoxicated Paramhamsas would roam around naked. It is their city.
>=
=C2
> Next morning, as we sat recollecting the previous night's homa, Mani=
sh
talked about Vedas.=C2 Few sadhaks, if ever, are equally comfortable
wit=
h both paths of=C2 Aghora and Vedas. For a Veda mantra to show its
effects,=
one must get the intonation perfect. This age most people
cannot do that. =
I=C2 enquired that I had heard from someone that a
certain procedure needs =
to be done before one starts any sadhana in the
samshan. Manish=C2 laughed =
and replied,=C2 "Karna to sab kuch chahiye,
par mujhe to kuch nehi aata!".=
=C2 I was dumbstruck.=C2
> =C2
> While talking about Ramayana with Arunisha=
, his eyes suddenly become
half closed. He voice became slow and heavy,=C2 =
"The color of Rama's
body is deep blue with a golden tinge all=C2 around hi=
m. Like a sun
blazing. That=C2 was the kavacha given to Rama by Vishwamitra=
, the real
Gayatri with two special samputs. It was impenetrable. And when =
he shot
his arrows, the motion of his hands=C2 is so fast that a normal hum=
an
eye will not able to observe. In 12 hours he had destroyed a forest of
A=
shuras.=C2 Ravana had a Chandrahaas khadga. It was a=C2 mantra shakti
he ha=
d acquired through sadhana. The Khadga had become part of his right
hand, w=
hich would fly off to kill mercilessly at the slightest=C2
command from his=
mind. Such was the calibre of the enemy.
> =C2
> And Rama removed even=C2 =
his Gayatri Kavacha, and fought like a
normal human being when he defeated =
Ravana which=C2 means; he even
removed the last vestige of his ego of being=
a God, and fought like a
human. Is it any wonder then, that the whole of n=
orth India goes crazy
at the mere mention of the name of Sri Rama?".
> =C2
=
> He spoke with such an energy which cannot be defined, as if he was
there =
and seen it all. Rama Naam Satya Hai.
> =C2
> Thus ends my recounting of ou=
r fascinating trip to Kasi.
> =C2
> -Regards
> =C2 Rajarshi
>
>
>
> Rama Na=
ama Satya Hai..
>
> --- On Sat, 16/1/10, rajarshi nandy rajarshi14@... wrot=
e:
>
>
> From: rajarshi nandy rajarshi14@...
> Subject: [vedic-wisdom] Rama=
Naam Satya Hai - 2
> Date: Saturday, 16=
January, 2010, 11:25 PM
>
>
> =C2
>
>
>
>
>
>
>
>
> Dear Narasimha
> =C2
>=
It may sound weird, but this is what happens in real life all the
time. Yo=
u, I, all these people are pieces in another kind of chess game.
> =C2
> Gr=
eat analogy. Manish had given this analogy to us after he=C2
completed a be=
autiful=C2 Ganapati homa last August. There is=C2 one
divine chess player, =
and it is totally His game.
> =C2
> Before I continue with the narration, I=
would like to mention a few
points which I found I had not clearly mention=
ed in my last mail:
> =C2
>
> At the end of the third day of Chandi homa at=
Manikarnika samshan, we
were standing and watching the pyres burn, when Ma=
nish suddenly said, in
the coming days you will write about this experience=
in a public forum.
Therefore my mails.
> =C2
>
> Caveat: A homa on a funer=
al pyre is an extreme Aghor=C2 sadhana, and
it is not entirely risk free. I=
nfact, in many paramparas it is said=C2
only someone who has a direct agya =
from Samshan Kali or Mahakala can try
this procedure, or someone who has ag=
ya from a powerful Guru. It was
Manish who was doing the homa, (giving ahut=
is)=C2 I was only doing the
Chandi Path. Therefore, by reading this account=
s one should not, on his
own, try out this sadhana.
> =C2
>
> Many people h=
ave a negative=C2 bias towards Aghor sadhanas and
Aghoris. This is party du=
e to lack of knowledge or understanding of the
philosophy and efficacy of t=
hese sadhanas. Moreover, in recent time some
TV channels too have made film=
s etc of Aghoris, potraying them as
perverted individuals. This is grossly =
incorrect. They have no clue what
they are talking about, and their account=
s start with many preconcieved
biases. Aghora is one of the many path to th=
e reach the same goals -
Self-realization. It is neither bad nor good. It i=
s a path. Some like
it, some don't. Which is ok. We must follow our chosen =
path but at the
same time have a healthy respect for other paths too. Many =
great saints
and spiritual giants have taken this path. Guru Dattatreya is =
considered
the first Aghori. The 9 great Naths were all Aghoris. Sri Trilan=
ga Swami
was an Aghori too. Vimalanada was a master Aghori. My mails are in=
tended
to give a first hand objective=C2 account of how a
> powerful sadhan=
a in the samshan is performed. Nothing more. I am just
the cronicler.
> =C2=
>
> There are many people in this age who have a desire for these
sadhanas=
, who feel an attraction for this kind of a path, but have no
clue how to g=
o about it. These accounts are ment to tell such=C2 people
that these sadha=
nas can and do happen even today, it is not a figment of
imagination. The M=
anikarnika is still as powerful as it was thousands of
years ago. But to go=
about it and=C2 actually be able to do this
sadhana, just like everything =
else in life, there is no fixed procedures
or rules. Keep doing sadhana in =
whatever condition you are in right
now=C2 and let Nature decide. Like Sai =
Baba says, Shradha and Saburi.
Respect and patience. If the desire is genui=
ne and deep, and one is
ready to wait, Nature will one day make arrangement=
s. This is the
eternal promise to every individual=C2 because for Her, NOTH=
ING IS
IMPOSSIBLE. And She is so=C2 kind.=C2 In the intruduction to "Aghor=
a
- At the left hand of God", Vimalanada says :
>
>
> "Publish this book af=
ter I am gone. Let people know the truth. Let
them know what is what. Out o=
f the thousands who may read it at least a
few will be sincere. They will t=
ry to learn more, and then Nature
Herself will make arrangements for them t=
o learn just as She did for me,
and they will be taught according to their =
capabilities. The progression
will go on; there is nothing to fear".
> Ther=
efore have faith, do sadhana.=C2
>
> =C2
> Back to the narration. The secon=
d day was Astami Tithi of Krishna
Paksha. Manish said it is a powerful nigh=
t for chita homa. Various
shaktis are available on this night which can des=
troy Ashuras.=C2 Past
midnight we were walking towards Manikarnika along th=
e ghats. Not a
single person was to be seen anywhere on any of the multitud=
e of ghats
which we crossed. Suddenly we found a pack of dogs, fighting amo=
ng each
other, blocking our path. We stopped, wondering if there was any
al=
ternate route to the samshan. I started mentally chanting a mantra I
knew a=
nd praying to the deity to make our journey smooth.
Coincidentally, just at=
that moment we saw a man coming from the other
side who chased the dogs aw=
ay.=C2 Without looking at me=C2 Manish
said, "Sometimes a simple prayer can=
work wonders but never become to
big for your breeches".
> =C2
> As we pas=
sed the Lalita Ghat Manish said this is a wonderful
place.=C2 I did not thi=
nk too much about it then since my mind was
already pre occupied with the t=
houghts of what is to come. The next day
morning when we again came to the =
Lalita Ghat for some shooting, I
suddenly felt a pressure on my head, and t=
hen everything became calm.
Manish smiled at me and said this is where Tril=
anga Swami did his
tapashya and the energies are still here. I was little s=
keptical
mentally, since I knew that the samadhi of Trilanga Swami was at a=
different ghat, however I did not say anything.=C2 Later on returning

to M=
umbai I spoke to someone who was from Beneras and that person
confirmed tha=
t indeed Trilanga Swami used to stay at the Lalita Ghat and
do his sadhana.=
Conclusion, I am a confirmed idiot.
> =C2
> Back to midnight. We reached M=
anikarnika and again it was filled with
people. But this time we did not wa=
it. We went right inside, and Manish
kept looking for a suitable chita. As =
we came in, again people started
staring at us, but they respectfully made =
way for us to pass through to
the middle of the samshan. We stood exactly a=
t the middle, with Manish
observing the different chitas. There were about =
8/10 of them burning.
It is said in thousands of years there has not been a=
single minute when
there has not been a body burning in here. Therefore it=
is one of the
Mahasamshans in India. There was one chita to my right which=
Manish was
observing, when suddenly I found a mega size bull come and stan=
d right
next to the fire. I did not want to sit there, the bull looked
dang=
erous. Before I could voice my concern, Manish said let us go to the
other =
side of the samshan. It not only the bull,=C2 but there is
something else =
as well. I did not ask him what. So we
> went to another side. The dom ther=
e came forward and said to Manish,
"Baba,aap log=C2 kaun se chita me baithn=
a chahate ho?". Manish
indicated one at the end, the dome then went ahead a=
nd asked the people
standing around the chita to make space for us to sit. =
He said the heat
from the fire is too stong, but Manish said it's ok, we'll=
sit here
itself. There were many curious onlookers, but all made space for=
us to
sit comfortably. I could hear the dom instructing others not to dist=
urb
the pyre we were sitting at. This is something very unique about
Manika=
rnika. IN any other city, people would have objected, but not
here. Manish =
later said, it is a tradition of this place, Aghor sadhanas
have been done =
in here for countless centuries. Therefore the domes have
either themsleves=
seen these things or heard from their families and
thus they do not distur=
b.
> =C2
> The homa, as usual was awesome. The pyre was larger than the one=
previous night. The heat was very strong. My focus was stronger. My mind
w=
as much calmer than the previous night. Within ten minutes again a pack
of =
dogs came and sat around this pyre. This was strange because=C2
there were =
at least ten pyres burning, and all of them chose this
specific pyre for so=
me inexplicable reason. Dogs have a far subtler
sense perception than avera=
ge humans like me. This homa was extended
longer. Every now and then Manish=
would suddenly look at a certain
direction intently for a few second. I to=
o would turn and look that way
but saw nothing. But, everytime Manish looke=
d at a specific direction or
made some gestures, the dogs too would start b=
arking at that direction.
At one point I almost felt a bit jealous of the d=
ogs, they could
see/sense things which I=C2 - being such an=C2 ordinary pe=
rson -=C2
obviously had no clue about. In the middle of the Chandi path=C2 =
I
could hear
> chants of "Ram Nam Satya Hai" and relatives wailing as new b=
odies were
being brought in.
> =C2
> Suddenly to my right there was a sound=
and quite abit of smoke, I saw
a transformer bursting. The dogs immediatel=
y started barking at that.
Later Manish said the Goddess was moving around,=
entering the fire and
leaving the fire. The bursting of the transformer ha=
d a link to this. As
the Path was going on - the Chandi was in my right han=
d - I saw a human
shadow pass over=C2 the pages of the=C2 book. I thought i=
t was some
relative who was standing behind me.=C2 I looked back and was a =
shocked
to find there was no one behind me. And the shadow passed over my b=
ook
once again. This time I did not look back. Just kept chanting with more=
vigor and saying to myself "all iz well"-:).=C2 Manish later said, as

one=
does sadhana the deity often comes to observe and make his/her
presence fe=
lt, even if slightly.=C2 It is not an imagination but
reality and this can=
=C2 happen not just in a samshan but in any sadhana
anywhere. The idea is t=
o keep doing sadhana.
> =C2
> While offering coconuts into the fire, one co=
conut rolled off from the
pyre. So I took a long bamboo stick which the dom=
es use to stroke the
fire and pushed the coconut piece inside.I wondered if=
I=C2 had been a
dom in any of my past lives, because I strangely felt natu=
ral stroking
the pyre=C2 the way the domes do. I even wondered if=C2 there =
was any
company which would may me for this kind of a job, I would happily =
take
it. What better way to do sadhana than become a dom at Manikarkina!=C2=
Interestingly, I then remembered that Manish had bought one extra

coconut =
while buying the samagri to tonight's homas. Now I understood
why.
> =C2
> =
In the middle of the homa, suddenly Manish called one of the relatives
who =
was standing nearby and told him=C2 that the person whos body was
in the py=
re has just left and that=C2 they (relatives) do not have to
wait any more.=
It was already late in the night. The person did not know
what to say. Sud=
denly Manish explained to him, do not worry, there is
nothing evil or bad b=
eing done here. We are only praying to Ma Durga. I
guess the person was men=
tally wondering about what is going on. Then
another of the relatives came =
forward and said, "Baba, hum log ahsirwad
leke hi jayenge". So Manish said =
ok and asked them to sit down and
continued with the homa. In the middle of=
the homa suddenly Manish asked
me to observe the skin on the corpse=C2 I =
saw the skin on the face had
caught fire and was burning. It was a sight to=
see!
> =C2
> There is a tradition of pouring Ganges water=C2 at the end to=
finsh
the fire. But I could hear the domes telling the relatives not to po=
ur
water on the pyre or do anything there without permissin from Manish.
Fi=
nally at the end they came to Manish and=C2 asked if they could pour
some G=
anges water. Manish said ok, but in a low voice told me nothing
will happen=
to the fire, it won't die. They poured a large mud kalash
full of water bu=
t nothing happened to the fire. It kept burning. After
some times, after so=
me more ahutis, Manish called the people and said, "
Devi=C2 samne khadi ha=
i. App log pranam kijiye". At least 10/15 people
came forward and revential=
ly bowed to the fire. Then they wanted to
touch=C2 Manish's feet, but Manis=
h would not let them do so. They asked
for his blessings. He distributed so=
me flower petals we had and told
them to go home, since it was very late in=
the night. Suddenly the man,
who had some doubts (whom Manish had addresse=
d earlier) came
> running with tears in his eyes asking for forgiveness for=
having
doubted. Manish consoled him, told him nothing to worry, he has don=
e no
wrong, everything is all right.=C2 Later Manish said, if it was some
=
other time of the day he would have brought the man along for a cup of
tea.=
Another person suddenly came to Manish and asked him if he was a
certain s=
aint (a famous saint)=C2 who used to live in Kasi. Manish
without respondin=
g to his query asked him where was he from, the person
replied interior=C2 =
Bihar. Manish advised him to go back home as it was
late in the night. The =
faith of the ordinary people of this land is what
makes India so unique, th=
at is why our land and culture is still so
alive. We city bred 'educated'=
=C2 people are too rational to understand
these things. God loves the simpl=
e and uncalculating. By this time I too
stood up to do pranam to the fire. =
Immediately I felt as if my body
existed only from my head to my heart, the=
re was nothing
> below, no legs, no stomach ,=C2 as if=C2 I was simply floa=
ting on
thin=C2 air! I told Manish what happened, he just gave a=C2 curt on=
e
word reply, "Good".
> =C2
> =C2
> =C2
> As we were walking back from Mani=
karnika Manish suddenly said, "There
is a foreigner lady who lives close to=
Manikarnika, who has a lot of
desire to perform sadhanas in the samshan bu=
t does not know how to go
about it. I saw her while meditating." For a woma=
n to come and perform
these sadhanas is practically difficult or impossible=
, unless she is a
Yogini or a sadhaka of great calibre. Ordinary people wou=
ld not be able
to meet the gaze of a Yogini, said Manish. The next morning,=
when we
came to the Lalita Ghat (as I mentioned above), I saw a thin, frai=
l,
looking foreigner lady sitting on the banks. Manish quitely indicated to=
me that, that is the lady whom he had seen last night in his meditation
at=
the samshan. "She has desire, but directionless. " At that time there
was =
nothing more we could do. I guess that is why it is so important to
keep do=
ing some sadhana on your own, instead of merely contemplating
which is of n=
o good,=C2 so that you are ready when
=
> =C2
> After passing the Lalita Ghat, next afternoon,=C2 we stood and
obse=
rved Manikarnika from a distance. We were dressed like any other
tourist, s=
pecially with Manish's camera hanging from his neck=C2 and
the=C2 tripod. M=
anish smiled and said let us not go too close to
Manikarnika, what if the d=
oms recognize us! They would be shell shocked
seeing us dressed as tourists=
, wondering what is going on.
> =C2
> Thus ended my second day of observing=
a Chandi homa on a funeral pyre
at the famed Manikarnika Ghats of Kashi.
>=
=C2
> -Regards
> Rajarshi
> =C2
>
>
>
>
>
>
> The IN=
TERNET now has a personality. YOURS! See your Yahoo! Homepage.
>
>
>
>
>
>
=
>
>
> The INTERNET now has a personality. YOURS! See your Yahoo! Homepage.
=
http://in.yahoo.com/
>
--5-8782432250-1289520850=:3
<P class=3D"MsoNormal"><FONT size=3D"3"><FONT face=3D"Arial">Dear Rajarshi,=

<o></o></FONT></FONT></P>
<P class=3D"MsoNormal"><o><FONT face=3D"Arial" si=
ze=3D"3"> </FONT></o></P>
<P class=3D"MsoNormal"><FONT size=3D"3"><FON=
T face=3D"Arial">Needless to say that it was very well written account whic=
h reminded me of 'M' and i can understand the efforts you would have taken =
to compile all the 3 messages.<o></o></FONT></FONT></P>
<P class=3D"MsoNorm=
al"><o><FONT face=3D"Arial" size=3D"3"> </FONT></o></P>
<P class=3D"Ms=
oNormal"><FONT size=3D"3"><FONT face=3D"Arial">What made me most happy in t=
he message was following lines:<o></o></FONT></FONT></P>
<P class=3D"MsoNor=
mal"><o><FONT face=3D"Arial" size=3D"3"> </FONT></o></P>
<P class=3D"M=
soNormal"><FONT size=3D"3"><FONT face=3D"Arial"><SPAN> </SPAN><o></o><=
/FONT></FONT></P>
<P class=3D"MsoNormal"><FONT size=3D"3"><FONT face=3D"Ari=
al"><STRONG><FONT color=3D"#0000ff">"One very senior Rishi has decided to c=
hange this land back to a Rishi bhoomi. And so shall it happen. Ved Dharma =
will be re established here along the length and breadth. Nothing, however =
powerful or mighty, be it an individual or group, can stand against the wil=
l of a Rishi."<o></o></FONT></STRONG></FONT></FONT></P>
<P class=3D"Ms=
oNormal"><FONT size=3D"3"><FONT face=3D"Arial">Sanatan Dharma and the <st1>=
<st1>Land</st1> of <st1>Rishis</st1></st1> were for long (over 1000 years) =
in downslide and depleted condition. It is heartening to know that Some Ris=
hi has come out from Samadhi to put it back on track to glory.<o></o></FONT=
></FONT></P>
<P class=3D"MsoNormal"><o><FONT face=3D"Arial" size=3D"3">&nbs=
p;</FONT></o></P>
<P class=3D"MsoNormal"><FONT size=3D"3"><FONT face=3D"Ari=
al">Best Regards,<o></o></FONT></FONT></P>
<P class=3D"MsoNormal"><o><FONT =
face=3D"Arial" size=3D"3"> </FONT></o></P>
<P class=3D"MsoNormal"><FON=
T face=3D"Arial" size=3D"3">Utpal</FONT></P><BR>--- In vedic-wisdom@yahoogr=
oups.com, rajarshi nandy <rajarshi14@...> wrote:<BR>><BR>> Nama=
ste All,<BR>> =C2 <BR>> While re reading my mails after I sent t=
hem to the list, I found many silly errors of spelling and grammer. I was w=
riting in a flow and never checked what I wrote. Kindly pardon such errors =
and read through them. As they say, "Bhavnayoko samjho!".<BR>> =C2 =
<BR>> =C2 <BR>> =C2 <BR>> During the day time, we roamed=
around shooting at different places. In this 3 days we never visited any o=
f the temples in Kasi. I asked him, "What about the temples? Won't we visit=
them?". Manish retorted immediately, "=C2 Aren't we=C2 going to =
the most powerful temple in Kasi every night?"! I silently agreed. This is =
something about Manish I have observed. He rarely enters temples or standar=
d places of worship, but suddenly he might see a small roadside temple and =
stand and stare for sometimes, even do a pranam and then remark, "There is =
something here."<BR>> =C2 <BR>> During evening we went to visit =
the Kinnaram Ashram. Kinnaram Baba was a Aghori who lived in Kasi=C2 d=
uring the 16th century. The place is called Aghor-sthal. Before entering Ma=
nish bought some bel leaves. As we walked inside the Ashram, Manish became =
silent, then said there are strong energies in here. Inside we meditated fo=
r sometime, Manish did=C2 pranam=C2 at the samadhi of Baba Bhagw=
an Ram who was the 11th head of the Ashram. Baba Bhagwan Ram had entered Ni=
rvikalpa Samadhi while meditating for 3 continuous days at the Manikarnika =
Samshan.=C2 Manish, on being=C2 questioned, said that many sadha=
nas have been done here in this place for long by people with no mundane de=
sires. Therefore, the energies are strong here. While looking around the As=
hram we found some quotations which were written in small wooden boards. Ma=
nish called Arunisha and me and pointed to one quotation. Translated to Eng=
lish, it read, "If you have to give your head off to get a sadguru, you<BR>=
> have=C2 got it cheap".<BR>> =C2 <BR>> By 8 PM we sat f=
or dinner. We used to have early dinners, so that we had sufficient time be=
fore going to the samshan. Ideally you should have an empty stomach while p=
erforming any sadhana to get the best effects. The amount of fire in the bo=
dy is fixed. There is one that digests food - Jathara Agni. One that digest=
s ideas/concepts/experiences - Bhuta Agni (existential fire) which exists i=
n the subtle body. It is the second which must increase in order for one to=
"digest" various experiences/ideas/etc. It can only increase when the Jath=
ara Agni is less, i.e. you do not have a full stomach. When we are extremel=
y focused on something and working intently on the same, we forget food, we=
do not feel hungry. This is due to the increase in Bhuta Agni and decrease=
in Jathara Agni.<BR>> =C2 <BR>> As we sat eating our food and t=
alking on different topics, we discussed history.The conversation mentioned=
here is a thread picked up from an earlier conversation that we (Manish, A=
runisha and=C2 me) had before coming to Kasi. <BR>> =C2 <BR>&g=
t; Manish said, "It is the same set of=C2 souls who come back=C2 =
again and again in different bodies and personalities at different times, w=
ho=C2 are responsible for this land. There was Chadragupta and Chanaky=
a, there was Prithviraj, there was Akbar, Shankaracharya, Ramakrishna etc."=
He continued, "They can come as kings, yogis, or any other form which is n=
ecessary for them to accomplish their dharma. And their dharma is connected=
to this land=C2 which we call India=C2 today.This land is connec=
ted to the Rishis. This is Rishi bhoomi. And Rishis sent people when needed=
.=C2 Prithviraj made one mistake, of pardoning Ghori. Imagine what hap=
pened to that woman who made Prithiviraj disobey his Guru?".I silently cont=
emplated her fate.=C2 <BR>> =C2 <BR>> "One very senior Rish=
i has decided to=C2 change this land back to a Rishi bhoomi. And so sh=
all it happen.=C2 Ved=C2 Dharma will be re established here along=
the length and breadth. Nothing, however powerful or mightly, be it an ind=
ividual or=C2 group,=C2 can stand against the will of a Rishi."=
=C2 Arunisha asked a pertinent question here. "What were the Rishis d=
oing for=C2 one thousand years?". Manish laughed and said, " A Rishi c=
an very well spend a thousand years simply in samadhi, meditating. Then sud=
denly=C2 one day=C2 wake up from meditation=C2 and see that =
Rishi bhoomi is gone=C2 and all sorts of non-spiritual things going on=
here. So He decides, it is time to get back and re create the Rishi bhoomi=
. You guys have no clue about=C2 what a Rishi can do. One Rishi is eno=
ugh to change a universe, changing a country is child's play for Him." Wow.=
I let all these sink inside me slowly. Therefore it is so important to kee=
p doing sadhana, in some manner or the other.<BR>> =C2 <BR>> As =
night approached midnight, Manish and I left for the Manikarnika again. Thi=
s was going be our last night of Chandi homa at Manikarnika, for now. We wa=
lked long the=C2 deserted ghats, sliently. I asked him if it is ok doi=
ng a=C2 homa of Shiva/Bhairava on a pyre. He said=C2 yes why not,=
but without Shakti, there will be no Shiva. Worshipping the divine feminie=
is the most practical strategy of sadhana. Shiva is the state of highest c=
onsciousness, and to reach that stage one must develop his body and mind su=
ch that it can hold shakti=C2 for which=C2 worshipping the divine=
Mother is the best way.=C2 That is why Vimalananda says, "Let the Mot=
her show you the face of the Father". The topic drifted to Vimalananda. Man=
ish said, "Kala Bhairava is very strong in Manikarnika, where as Mahakala e=
xists powerfully in the cremation grouds at Ujjain. But Vimalananda did Mah=
akala sadhana here in Manikarnika." Then staring at the pitch black ganges,=
Manish chuckled lightly and<BR>> added, "That man was something." This =
was again an old conversation we had started=C2 before which Mainsh co=
ntinued, "All these babas of today would wet their pants if Vimalananda wer=
e to stand infornt of them. Those three books have the power of a deity flo=
wing through them. Without being physically present, Vimalananda has create=
d a army of sadhakas!". I interjected, "The books=C2 are like a Bible=
=C2 for sadhakas,=C2 arn't they?". "Yes" said Manish. Later on I =
asked him if it was possible for someone to meet Vimalanada, to which Manis=
h replied that yes it was, if one does serious sadhana. However, the import=
ant question is whether one will be able to recognize him. I fell silent he=
aring this. Interestingly, in the 2nd book of the Aghora series, Vimalanda =
does mention that a time will come when his "children" would spread homas. =
Strange, or maybe not so. Who knows how deep things run. <BR>> =C2 =
<BR>> We reached the samshan by half past twelve. This time we sat at th=
e same place where we had sat on the first day of homa. The fire was low. M=
ost of the body had been burnt already. Manish started the homa. As usual, =
all the dogs came and sat peacefully around the fire. Now this did not surp=
rise me any more. In the middle of the homa Manish would slowly lift his=C2=
palm upwards=C2 and with the next ahuti=C2 immediately the =
fire would leap higher. He did this quite a few times, when=C2 the fla=
mes were getting weaker. I countinued with the Chandi path and passing on t=
he samagri to him as and when he required anything. One dom who was working=
on a pyre nearby, came towards us and exclaimed,"Jai Mahadev". Manish too =
responded back, "Jai Mahadev". This homa was faster. He did not use any "sa=
mputs", but a direct, straight Chandi homa. Again in the middle I got up an=
d stroked the pyre a bit, pushing around some of the coconut pieces to make=
them burn properly. I was<BR>> enjoying it. A few people came and sat n=
ear us, listening to the path. In Kasi there is a rule that whatever comes =
in the Samshan is the property of the Dom Raja (the head of doms). No one h=
as any further claim on it. In old times, one Dom Raja was called Kallu Dom=
. He was an Aghori and a contemporary of Kinnaram Baba. It is said he could=
raise the dead back to life. Maybe it is because of this tradition that Ma=
nikarnika is such an apt place for these sadhanas. I was at one point menta=
lly wondering why are there so many people in the samshan. The Manish said,=
if a Nath came here in his garb, everyone will run away from the samshan s=
cared. But there is a reason why there are people here even so late in the =
night.<BR>> =C2 <BR>> Once the final purnahuti was given, we sat=
for meditation. Though this homa got over faster than previous days, the m=
editation that happened, for me, was superb. At one point I felt as if my m=
ind would just burst forth and expand across the length and breadth of the =
Ganges. My focus was good, but I had to open my eyes after every 20 minutes=
or so. Manish continued meditating for nearly an hour. Not the slightest m=
ovement from him. Nothing. Still like a stone. Then a cow came and slightly=
nudged Manish on his feet. That made him open his eyes. Manish remarked, "=
I could have just left my body and gone off. It did not matter that I had =
a flight to catch the next day, or anything else. I was on the verge of dea=
th. Just at that moment the cow and brought me back." Smiling he added, "Wh=
at a sight it would have been for the people to see, how the body can be le=
ft at will".=C2 I did not know what to say. <BR>> =C2 <BR>>=
; We stood there watching another pyre in front. The body was half burnt. T=
he torso had become black with deep=C2 red patches all over. The dom c=
ame forward, and with the bamboo stick inserted it (the bamboo stick)=C2&nb=
sp;from the side of the corpse, lifting up the burning torso into the air a=
nd placing it again, strategically, in the middle of the pyre. The smooth=
=C2 motion of lifting up the half burnt torso, sticking out from one e=
nd of the bamboo stick,=C2 into the thin, dark, night-air reminded me =
of how we use a fork to lift pieces of food - meat=C2 or vegetables, b=
oth dead -=C2 from our plates to our mouths. Manish asked me smiling, =
"Maza aya?". I smiled back in acknowledgement. Then he commented=C2 th=
at I should write about this experience in the coming days. Let people know=
.<BR>> =C2 <BR>> By this time I remembered that when I was sitti=
ng and doing the Chandi path, one dog=C2 had run off with one of my ch=
appals. I informed Manish. He exclaimed, " Kya baat hai! Leave the other ch=
appal here as well." Manish said we had a rna with this samshan. We had bee=
n here before, in some life.<BR>> =C2 <BR>> As we were returning=
, Manish said one of the point (the three peaks)=C2 of Shiva's trishul=
passes through the Manikarkina. Therefore, it is a "safe" samshan. Anyone =
who tries anything negative here will face troubles. The trishul of Shiva g=
uards this place. No spirit will cause any unnecessary disturbance inside t=
he samshan. That is also why there are people here even at 2 am in the morn=
ing. There is safety in numbers. As long as ones intentions are genuine and=
good, Manikarnika is a wonderful place to do sadhana.<BR>> =C2 <BR=
>> While walking along the ghats=C2 which were=C2 totally dese=
rted, Manish instructed me not to stop. The knot in my red lungi was becomi=
ng loose, I caught hold of it=C2 with one=C2 hand and kept moving=
fast, trying to keep pace with Manish. Later Manish asked me if I had got =
some smell. I thought and recollected that yes, I did get a faint smell of =
heena. Twice. Manish told me it was a "Mokul". A muslim spirit of similar l=
evel as a Yaksha or a Yakshini. Once the ritual is over, and you are out of=
the samshan, do not wait along the banks, he instructed. Do not move too c=
lose to the water=C2 late in the nightt. There are things in the water=
. Generally they may not do anything, but why take a chance. The protection=
of Shiva is only inside the Manikarnika Ghat. Then he added, Deoriya Baba =
(I may have mis-spelt the name) used to live in the middle of this Ganges 2=
4/7. This is a city of saints. Here God-intoxicated Paramhamsas would roam =
around naked. It is their city.<BR>> =C2 <BR>> Next morning, as =
we sat recollecting the previous night's homa, Manish talked about Vedas.=
=C2 Few sadhaks, if ever, are equally comfortable with both paths of=
=C2 Aghora and Vedas. For a Veda mantra to show its effects, one must =
get the intonation perfect. This age most people cannot do that. I=C2 =
enquired that I had heard from someone that a certain procedure needs to be=
done before one starts any sadhana in the samshan. Manish=C2 laughed =
and replied,=C2 "Karna to sab kuch chahiye, par mujhe to kuch nehi aat=
a!".=C2 I was dumbstruck.=C2 <BR>> =C2 <BR>> While tal=
king about Ramayana with Arunisha, his eyes suddenly become half closed. He=
voice became slow and heavy,=C2 "The color of Rama's body is deep blu=
e with a golden tinge all=C2 around him. Like a sun blazing. That=C2&n=
bsp;was the kavacha given to Rama by Vishwamitra, the real Gayatri with two=
special samputs. It was impenetrable. And when he shot his arrows, the mot=
ion of his hands=C2 is so fast that a normal human eye will not able t=
o observe. In 12 hours he had destroyed a forest of Ashuras.=C2 Ravana=
had a Chandrahaas khadga. It was a=C2 mantra shakti he had acquired t=
ly off to kill mercilessly at the slightest=C2 command from his mind. =
Such was the calibre of the enemy. <BR>> =C2 <BR>> And Rama remo=
ved even=C2 his Gayatri Kavacha, and fought like a normal human being =
when he defeated Ravana which=C2 means; he even removed the last vesti=
ge of his ego of being a God, and fought like a human. Is it any wonder the=
n, that the whole of north India goes crazy at the mere mention of the name=
of Sri Rama?". <BR>> =C2 <BR>> He spoke with such an energy whi=
ch cannot be defined, as if he was there and seen it all. Rama Naam Satya H=
ai.<BR>> =C2 <BR>> Thus ends my recounting of our fascinating tr=
ip to Kasi.<BR>> =C2 <BR>> -Regards<BR>> =C2 Rajarshi<BR=
>> <BR>> <BR>> <BR>> Rama Naama Satya Hai..<BR>> <BR>> --=
- On Sat, 16/1/10, rajarshi nandy rajarshi14@... wrote:<BR>> <BR>> <B=
R>> From: rajarshi nandy rajarshi14@...<BR>> Subject: [vedic-wisdom] =
Rama Naam Satya Hai - 2<BR>> To: vedic-wisdom@yahoogroups.com<BR>> Da=
te: Saturday, 16 January, 2010, 11:25 PM<BR>> <BR>> <BR>> =C2 =
; <BR>> <BR>> <BR>> <BR>> <BR>> <BR>> <BR>> <BR>> <=
BR>> Dear Narasimha<BR>> =C2 <BR>> It may sound weird, but th=
is is what happens in real life all the time. You, I, all these people are =
pieces in another kind of chess game. <BR>> =C2 <BR>> Great anal=
ogy. Manish had given this analogy to us after he=C2 completed a beaut=
iful=C2 Ganapati homa last August. There is=C2 one divine chess p=
layer, and it is totally His game. <BR>> =C2 <BR>> Before I cont=
inue with the narration, I would like to mention a few points which I found=
I had not clearly mentioned in my last mail:<BR>> =C2 <BR>> <BR=
>> At the end of the third day of Chandi homa at Manikarnika samshan, we=
were standing and watching the pyres burn, when Manish suddenly said, in t=
he coming days you will write about this experience in a public forum. Ther=
efore my mails.<BR>> =C2 <BR>> <BR>> Caveat: A homa on a fune=
ral pyre is an extreme Aghor=C2 sadhana, and it is not entirely risk f=
ree. Infact, in many paramparas it is said=C2 only someone who has a d=
irect agya from Samshan Kali or Mahakala can try this procedure, or someone=
who has agya from a powerful Guru. It was Manish who was doing the homa, (=
giving ahutis)=C2 I was only doing the Chandi Path. Therefore, by read=
ing this accounts one should not, on his own, try out this sadhana. <BR>>=
; =C2 <BR>> <BR>> Many people have a negative=C2 bias towar=
ds Aghor sadhanas and Aghoris. This is party due to lack of knowledge or un=
derstanding of the philosophy and efficacy of these sadhanas. Moreover, in =
recent time some TV channels too have made films etc of Aghoris, potraying =
them as perverted individuals. This is grossly incorrect. They have no clue=
what they are talking about, and their accounts start with many preconciev=
ed biases. Aghora is one of the many path to the reach the same goals - Sel=
f-realization. It is neither bad nor good. It is a path. Some like it, some=
don't. Which is ok. We must follow our chosen path but at the same time ha=
ve a healthy respect for other paths too. Many great saints and spiritual g=
iants have taken this path. Guru Dattatreya is considered the first Aghori.=
The 9 great Naths were all Aghoris. Sri Trilanga Swami was an Aghori too. =
Vimalanada was a master Aghori. My mails are intended to give a first hand =
objective=C2 account of how a<BR>> powerful sadhana in the samshan =
is performed. Nothing more. I am just the cronicler.<BR>> =C2 <BR>&=
gt; <BR>> There are many people in this age who have a desire for these =
sadhanas, who feel an attraction for this kind of a path, but have no clue =
how to go about it. These accounts are ment to tell such=C2 people tha=
t these sadhanas can and do happen even today, it is not a figment of imagi=
nation. The Manikarnika is still as powerful as it was thousands of years a=
go. But to go about it and=C2 actually be able to do this sadhana, jus=
t like everything else in life, there is no fixed procedures or rules. Keep=
doing sadhana in whatever condition you are in right now=C2 and let N=
ature decide. Like Sai Baba says, Shradha and Saburi. Respect and patience.=
If the desire is genuine and deep, and one is ready to wait, Nature will o=
ne day make arrangements. This is the eternal promise to every individual=
=C2 because for Her, NOTHING IS IMPOSSIBLE. And She is so=C2 kind=
.=C2 In the intruduction to "Aghora - At the left hand of God", Vimal=
anada says :<BR>> <BR>> <BR>> "Publish this book after I am gone. =
Let people know the truth. Let them know what is what. Out of the thousands=
who may read it at least a few will be sincere. They will try to learn mor=
e, and then Nature Herself will make arrangements for them to learn just as=
She did for me, and they will be taught according to their capabilities. T=
he progression will go on; there is nothing to fear".<BR>> Therefore hav=
e faith, do sadhana.=C2 <BR>> <BR>> =C2 <BR>> Back to t=
he narration. The second day was Astami Tithi of Krishna Paksha. Manish sai=
d it is a powerful night for chita homa. Various shaktis are available on t=
his night which can destroy Ashuras.=C2 Past midnight we were walking =
towards Manikarnika along the ghats. Not a single person was to be seen any=
where on any of the multitude of ghats which we crossed. Suddenly we found =
a pack of dogs, fighting among each other, blocking our path. We stopped, w=
ondering if there was any alternate route to the samshan. I started mentall=
y chanting a mantra I knew and praying to the deity to make our journey smo=
oth. Coincidentally, just at that moment we saw a man coming from the other=
side who chased the dogs away.=C2 Without looking at me=C2 Manis=
for your breeches".<BR>> =C2 <BR>> As we passed the Lalita Ghat=
Manish said this is a wonderful place.=C2 I did not think too much ab=
out it then since my mind was already pre occupied with the thoughts of wha=
t is to come. The next day morning when we again came to the Lalita Ghat fo=
r some shooting, I suddenly felt a pressure on my head, and then everything=
became calm. Manish smiled at me and said this is where Trilanga Swami did=
his tapashya and the energies are still here. I was little skeptical menta=
lly, since I knew that the samadhi of Trilanga Swami was at a different gha=
t, however I did not say anything.=C2 Later on returning to Mumbai I s=
poke to someone who was from Beneras and that person confirmed that indeed =
Trilanga Swami used to stay at the Lalita Ghat and do his sadhana. Conclusi=
on, I am a confirmed idiot.<BR>> =C2 <BR>> Back to midnight. We =
reached Manikarnika and again it was filled with people. But this time we d=
id not wait. We went right inside, and Manish kept looking for a suitable c=
hita. As we came in, again people started staring at us, but they respectfu=
lly made way for us to pass through to the middle of the samshan. We stood =
exactly at the middle, with Manish observing the different chitas. There we=
re about 8/10 of them burning. It is said in thousands of years there has n=
ot been a single minute when there has not been a body burning in here. The=
refore it is one of the Mahasamshans in India. There was one chita to my ri=
ght which Manish was observing, when suddenly I found a mega size bull come=
and stand right next to the fire. I did not want to sit there, the bull lo=
oked dangerous. Before I could voice my concern, Manish said let us go to t=
he other side of the samshan. It not only the bull,=C2 but there is s=
omething else as well. I did not ask him what. So we<BR>> went to anothe=
r side. The dom there came forward and said to Manish, "Baba,aap log=C2&nbs=
p;kaun se chita me baithna chahate ho?". Manish indicated one at the end, t=
he dome then went ahead and asked the people standing around the chita to m=
ake space for us to sit. He said the heat from the fire is too stong, but M=
anish said it's ok, we'll sit here itself. There were many curious onlooker=
s, but all made space for us to sit comfortably. I could hear the dom instr=
ucting others not to disturb the pyre we were sitting at. This is something=
very unique about Manikarnika. IN any other city, people would have object=
ed, but not here. Manish later said, it is a tradition of this place, Aghor=
sadhanas have been done in here for countless centuries. Therefore the dom=
es have either themsleves seen these things or heard from their families an=
d thus they do not disturb. <BR>> =C2 <BR>> The homa, as usual w=
as awesome. The pyre was larger than the one previous night. The heat was v=
ery strong. My focus was stronger. My mind was much calmer than the previou=
s night. Within ten minutes again a pack of dogs came and sat around this p=
yre. This was strange because=C2 there were at least ten pyres burning=
, and all of them chose this specific pyre for some inexplicable reason. Do=
gs have a far subtler sense perception than average humans like me. This ho=
ma was extended longer. Every now and then Manish would suddenly look at a =
certain direction intently for a few second. I too would turn and look that=
way but saw nothing. But, everytime Manish looked at a specific direction =
or made some gestures, the dogs too would start barking at that direction. =
At one point I almost felt a bit jealous of the dogs, they could see/sense =
things which I=C2 - being such an=C2 ordinary person -=C2 o=
bviously had no clue about. In the middle of the Chandi path=C2 I coul=
d hear<BR>> chants of "Ram Nam Satya Hai" and relatives wailing as new b=
odies were being brought in. <BR>> =C2 <BR>> Suddenly to my righ=
t there was a sound and quite abit of smoke, I saw a transformer bursting. =
The dogs immediately started barking at that. Later Manish said the Goddess=
was moving around, entering the fire and leaving the fire. The bursting of=
the transformer had a link to this. As the Path was going on - the Chandi =
was in my right hand - I saw a human shadow pass over=C2 the pages of =
the=C2 book. I thought it was some relative who was standing behind me=
.=C2 I looked back and was a shocked to find there was no one behind m=
e. And the shadow passed over my book once again. This time I did not look =
back. Just kept chanting with more vigor and saying to myself "all iz well"=
-:).=C2 Manish later said, as one does sadhana the deity often comes =
to observe and make his/her presence felt, even if slightly.=C2 It is =
not an imagination but reality and this can=C2 happen not just in a sa=
mshan but in any sadhana anywhere. The idea is to keep doing sadhana.<BR>&g=
t; =C2 <BR>> While offering coconuts into the fire, one coconut rol=
led off from the pyre. So I took a long bamboo stick which the domes use to=
stroke the fire and pushed the coconut piece inside.I wondered if I=C2&nbs=
p;had been a dom in any of my past lives, because I strangely felt natural =
stroking the pyre=C2 the way the domes do. I even wondered if=C2 =
there was any company which would may me for this kind of a job, I would ha=
ppily take it. What better way to do sadhana than become a dom at Manikarki=
na!=C2 Interestingly, I then remembered that Manish had bought one ext=
ra coconut while buying the samagri to tonight's homas. Now I understood wh=
y.<BR>> =C2 <BR>> In the middle of the homa, suddenly Manish cal=
led one of the relatives who was standing nearby and told him=C2 that =
the person whos body was in the pyre has just left and that=C2 they (r=
elatives) do not have to wait any more. It was already late in the night. T=
he person did not know what to say. Suddenly Manish explained to him, do no=
t worry, there is nothing evil or bad being done here. We are only praying =
to Ma Durga. I guess the person was mentally wondering about what is going =
on. Then another of the relatives came forward and said, "Baba, hum log ahs=
irwad leke hi jayenge". So Manish said ok and asked them to sit down and co=
ntinued with the homa. In the middle of the homa suddenly Manish asked me t=
o observe the skin on the corpse=C2 I saw the skin on the face had ca=
ught fire and was burning. It was a sight to see!<BR>> =C2 <BR>>=
There is a tradition of pouring Ganges water=C2 at the end to finsh t=
he fire. But I could hear the domes telling the relatives not to pour water=
on the pyre or do anything there without permissin from Manish. Finally at=
the end they came to Manish and=C2 asked if they could pour some Gang=
es water. Manish said ok, but in a low voice told me nothing will happen to=
the fire, it won't die. They poured a large mud kalash full of water but n=
othing happened to the fire. It kept burning. After some times, after some =
more ahutis, Manish called the people and said, " Devi=C2 samne khadi =
hai. App log pranam kijiye". At least 10/15 people came forward and reventi=
ally bowed to the fire. Then they wanted to touch=C2 Manish's feet, bu=
t Manish would not let them do so. They asked for his blessings. He distrib=
uted some flower petals we had and told them to go home, since it was very =
late in the night. Suddenly the man, who had some doubts (whom Manish had a=
ddressed earlier) came<BR>> running with tears in his eyes asking for fo=
rgiveness for having doubted. Manish consoled him, told him nothing to worr=
y, he has done no wrong, everything is all right.=C2 Later Manish sai=
d, if it was some other time of the day he would have brought the man along=
for a cup of tea. Another person suddenly came to Manish and asked him if =
he was a certain saint (a famous saint)=C2 who used to live in Kasi. M=
anish without responding to his query asked him where was he from, the pers=
on replied interior=C2 Bihar. Manish advised him to go back home as it=
was late in the night. The faith of the ordinary people of this land is wh=
at makes India so unique, that is why our land and culture is still so aliv=
e. We city bred 'educated'=C2 people are too rational to understand th=
ese things. God loves the simple and uncalculating. By this time I too stoo=
d up to do pranam to the fire. Immediately I felt as if my body existed onl=
y from my head to my heart, there was nothing<BR>> below, no legs, no st=
omach ,=C2 as if=C2 I was simply floating on thin=C2 air! I =
told Manish what happened, he just gave a=C2 curt one word reply, "Goo=
d".<BR>> =C2 <BR>> =C2 <BR>> =C2 <BR>> As we wer=
e walking back from Manikarnika Manish suddenly said, "There is a foreigner=
lady who lives close to Manikarnika, who has a lot of desire to perform sa=
dhanas in the samshan but does not know how to go about it. I saw her while=
meditating." For a woman to come and perform these sadhanas is practically=
difficult or impossible, unless she is a Yogini or a sadhaka of great cali=
bre. Ordinary people would not be able to meet the gaze of a Yogini, said M=
anish. The next morning, when we came to the Lalita Ghat (as I mentioned ab=
ove), I saw a thin, frail, looking foreigner lady sitting on the banks. Man=
ish quitely indicated to me that, that is the lady whom he had seen last ni=
ght in his meditation at the samshan. "She has desire, but directionless. "=
At that time there was nothing more we could do. I guess that is why it is=
so important to keep doing some sadhana on your own, instead of merely con=
templating which is of no good,=C2 so that you are ready when<BR>> =
Nature decides to give you a push. <BR>> =C2 <BR>> After passing=
the Lalita Ghat, next afternoon,=C2 we stood and observed Manikarnika=
from a distance. We were dressed like any other tourist, specially with Ma=
nish's camera hanging from his neck=C2 and the=C2 tripod. Manish =
smiled and said let us not go too close to Manikarnika, what if the doms re=
cognize us! They would be shell shocked seeing us dressed as tourists, wond=
ering what is going on.<BR>> =C2 <BR>> Thus ended my second day =
of observing a Chandi homa on a funeral pyre at the famed Manikarnika Ghats=
of Kashi.<BR>> =C2 <BR>> -Regards<BR>> Rajarshi<BR>> =C2&=
nbsp;<BR>> <BR>> <BR>> Rama Naam Satya Hai<

Jan 2010 19:29:12 -0000
2010 19:29:12 -0000
Date: Fri, 22 Jan 2010 19:29:12 -0000
Message-ID: <hjcua8+glrj@...>
In-Reply-To: <4B592265.3080409@...>
MIME-Version: 1.0
Subject: Re: Question about tarpana during homam
X-Yahoo-Group-Post: member; u=199147176; y=Is8g8-jlLYdntJj6Sn1jm1WqRXwHBPE-
gO4Qyv1MbSX9GaGB2OG4
Namaste Samir,
I myself 'feel nice' when hear the spluttering when i relea=

se a drop or two of water at four corners of Homa Kunda. do not know why.
=
In my humble opinion, you aren't doing anything wrong.
The only difference =
is that, Unlike you, i haven't experienced anything with my copper Homa kun=
da.
Best Regards,
Utpal
--- In vedic-wisdom@yahoogroups.com, Samir Shah <=
solaris.smoke@...> wrote:
>
> Namaste,
>
> When tarpana is offered towards=
the end of homam, is it normal for there
> to be violent spluttering and n=
oise as the water/milk trickles into the
> fire from the corners of the kun=
dam?
>
> I have noticed that this is also damaging the bottom of the homa =
kundam,
> causing small pieces of copper to shear and making the surface ja=
gged
> and sharp. Is this normal or could I be doing something wrong? I
> n=
ormally only use a small amount of water.
>
> Thank you,
>
> Samir
>

Message-ID: <192099.23116.qm@...>
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--0-506531707-1264196045=:23116
Narasimharao Garu,
=C2=A0
Thank you for your advise that has so much clari=
ty. However, I have some more questions. You say that kali is deepening. I =
have seen that message in some of your previous emails too. They say that K=
aliYuga length is 432,000 years=C2=A0out of which only 5000+ years have pas=
sed. Are we at a point already that we can say that Kali is deepening?
=C2=
=A0
Nagraj Kota
=C2=A0
--- On Thu, 1/21/10, Narasimha P.V.R. Rao <pvr108@=

yahoo.com> wrote:

Subject: =
[vedic-wisdom] Re: Repost:Manishji's savitur gayatri sadhana procedure
To: =
=
=C2=A0
Namaste,
We tell a young student to study well and get good=

scores in examinations. We tell him that he should go to so and so institu=
tion (e.g. IIT, IISc, , REC, IIM etc). But we know that going to IIT or get=
ting 90% score in exams is NOT the goal of education. The goal of education=
is to understand the subject well and have a good career. It is possible t=
o get 90% score without understanding well and it is possible to go to IIT =
and not understand the subject well.
Similarly, the goal of spiritual sadh=

ana is to get better control over mind, overcome the internal enemies as mu=
ch as possible and become liberated. But, we tell people to do so and so ri=
tuals, follow so and so procedures/formulas , go to so and so temple etc.
=
Some formulas were created so that there is some structure to sadhana. But =
there is nothing absolute about those formulas.
Yes, if your gurus told yo=

u the formula of n times japam, n/10 times homam, n/100 times tarpana etc a=
nd you want to follow it, please do so. No harm in it. Some people believe =
that such a procedure gives "siddhi" in a mantra.
However, please note tha=

t there are many people who did purascharanas using such formulas and did n=
ot really get any "siddhi" in the mantra. On the other hand, there are peop=
le who did not stick to those formulas and yet found god through the mantra=
.
In my opinion, you can do just japam with a mantra without worrying abou=
t 1/10th count homam, 1/100th count tarpana etc. Or you can also do a mantr=
a entirely in homam without any japam or tarpana. Choose one practice and d=
o it until your mind is so absorbed in it that your mind is chanting that m=
antra sub-consciously when it is free (like some people hum catchy songs wh=
en they are free).
*=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *=C2=A0=C2=
=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *
Regarding the astrological formulas fo=

r evaluating the impact of a mantra, I would like disown those concepts ori=
ginally taught by Pt Sanjay Rath and shared by me in my astrology classes. =
There are many technicalities, but many many corruptions in the way knowled=
ge is preserved. Most rules and technicalities of mantra shashtra apply to =
people who do prayogas to get specific material results (and naturally thos=
e rules have been intentionally corrupted by Nature in preparation of deepe=
ning Kali).
Bottomline is that a mantra done for spiritual progress works =

based on your mental visualization of the mantra and its deity and the late=
nt forces of conditioning in your mind. All the house calculations based on=
the numbers of letters and number of words are irrelevant. Moreover, a ved=
a mantra like Gayatri mantra can be done by anyone without worrying about t=
echnicalities.
Regarding adding "Om" or "Om Bhur bhuvas suvah" or Om bhuh =

om bhuvah om suvah om mahah.." etc, there are many standard approaches. I s=
uggest using what you were taught by your gurus and not worrying too much a=
bout it.
=C2=A0=C2=A0=C2=A0=C2=A0 *
Utpal asked about count vs time. Counts sometim=

es force people to speed things up. In my humble opinion, it is fine or eve=
n better to set a time limit (e.g. one hour, two hours etc) and do japam fo=
r that time irrespective of the count.
Best regards,
Narasimha
-----------=
- --------- --------- --------- --------- --------- --------- -
=C2=A0 Free=
Jyotish Software, Free Jyotish Lessons, Jyotish Writings,
"Do It Yourself"=
ritual manuals for short Homam and Pitri Tarpana:
=C2=A0=C2=A0=C2=A0=C2=A0=
=A0 http://www.VedicAst rologer.org
=C2=A0=C2=A0=C2=A0=C2=A0 Films that mak=
=C2=A0=C2=A0=C2=A0=C2=A0 Spirit=
uality: http://groups. yahoo.com/ group/vedic- wisdom
=C2=A0 Jyotish writin=
gs: http://groups. yahoo.com/ group/JyotishWri tings
------------ ---------=
--------- --------- --------- --------- --------- -
--- On Wed, 1/20/10, =

Nagraj Kota <nagraj_um@yahoo. com> wrote:
From: Nagraj Kota <nagraj_um@yah=
oo. com>
Subject: Re: [vedic-wisdom] Re: Repost:Manishji' s savitur gayatri=
sadhana procedure
Date: Wednesday, Janu=
ary 20, 2010, 11:47 PM
=C2=A0
Narasimhagaru,
=C2=A0
Thank you for=
such a nice explanation. Even with not maintaining Brahmacharya, I could s=
ee significant progress in terms of my control of temper etc. when I did Ga=
yatri Japam in the past. Did not know the significance of Brahmacharya then=
(in future I will practise with Brahmacharya) . But the way I did was it w=
as one a lakh purascharana (daily 1000-3000 times) for a period of two mont=
hs and then I did a homam to complete the dasamsa in homam. For the homam, =
however, I have called about 10 people (Grihastas / Brahmacharis altogether=
) and we all did chant the mantra while I performed the homam. This is how =
our Sharmaji instructed us to do. So, is a Dasamsa homam, satamsa for tarpa=
nam, sahasramsa for marjanam and finally dasamsa of shasramsa for feeding t=
he number of brahmins (so basically, for a laksha Gayatri, 10 brahmins must=
be fed, to finish the ritual of purascharana) . This is how I thought the =
big japams must be done. Can you shed more light on
this?
=C2=A0
Also, Ga=
yatri mantra is a 24 syllable mantra starting with tatsavitur.. .., but if =
the vyahritis are added it becomes a 30 letter mantra (om bhur bhu va ssu v=
ah=C2=A0). How should this be practised? 30, I suppose strengthens the 6th =
house, whereas the 24 strengthens the 12th house, according to your explana=
tion? Sorry for digressing into astrology ! (but they are tightly integrate=
d here and could not avoid this question). Please tell me if my interpretat=
ion is right and also please tell me which approach is better.
=C2=A0
Nagr=
aj
--- On Wed, 1/20/10, Narasimha P.V.R. Rao <pvr108@yahoo. com> wrote:
=
Subject: [vedic-wisdom] Re: =
Repost:Manishji' s savitur gayatri sadhana procedure
To: vedic-wisdom@ yaho=
ogroups. com
=C2=A0
Nam=
aste,
What he wrote was to do Savitri Gayatri mantra 1000 times everyday i=

n one sitting and do like that for 100 days at a stretch without break. The=
n possibly give a break for a few days and do for another 100 days. Like th=
at, do for 3 stretches of 100 days each.
Of course, if needs no break, one=

can do 300 days in a row too. But, keeping brahmacharya (abstinence) may b=
e difficult for some people and hence the suggestion of the break.
For suc=
cess in any sadhana, brahmacharya is very important. Restraint from sex and=
control of anger and short-temper will help one avoid leakage of shakti (p=
urifying energy). Everytime one experiences lust, anger etc, one loses some=
shakti.
Every factor contributes a little to success. Beard is useful. Th=

e tradition of growing beard exists in many religions and it is not without=
a reason. We discussed this sometime back.
If one is living a lifestyle w=

here one avoids contact with any tempting situations altogether (e.g. livin=
g in a remote monastery), beard may or may not add much value. But, if one =
is living a lifestyle where one comes in contact with tempting situations r=
egularly (e.g. living in the modern world with a family and job and a TV), =
beard can be very useful. As I said earlier when we discussed this, beard i=
s not the complete solution but a small part of the solution. Just as a rai=
ling on the side of a hill road may stop a slowly moving car from sliding o=
ff the hill at night but be unable to stop a fast moving car out of control=
, similarly a beard can help a person with decent control over the mind to =
retain control in some tricky situations.
*=C2=A0=
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=
=C2=A0 *
If one indeed does 1000 times Gayatri (or any mantra for a couple=
of hours) everyday for one year while maintaining brahmacharya,
while fol=
lowing the simple rules of same place, same time everyday and facing the sa=
me direction, one will certainly make good progress. Brahmacharya is one ke=
y thing and sitting still with an erect back, neck and head with the eyes c=
losed is the other thing. The probability of mind becoming still is almost =
zero if the body is not still. If the body can be kept very still, there is=
a chance that mind will also become still for a moment. If the mind is sti=
ll for even a moment, it will cause great bliss. As mind gets more used to =
being still, it will become still more often and for longer times. Then var=
ious kinds of samadhis become possible.
Best regards,
Narasimha
----------=
-- --------- --------- --------- --------- --------- --------- -
=C2=A0 Fre=
e Jyotish Software, Free Jyotish Lessons, Jyotish Writings,
"Do It Yourself=
" ritual manuals for short Homam and Pitri Tarpana:
=C2=A0=C2=A0=C2=A0=C2=
=C2=A0=C2=A0=C2=A0=C2=A0 Spi=
rituality: http://groups. yahoo.com/ group/vedic- wisdom
=C2=A0 Jyotish wri=
tings: http://groups. yahoo.com/ group/JyotishWri tings
------------ ------=
--- --------- --------- --------- --------- --------- -
--- On Wed, 1/20/1=

0, Nagraj Kota <nagraj_um@yahoo. com> wrote:
From: Nagraj Kota <nagraj_um@=

yahoo. com>
Subject: Re: [vedic-wisdom] Repost:Manishji' s savitur gayatri =
sadhana procedure
Date: Wednesday, Janua=
ry 20, 2010, 8:40 PM
=C2=A0
This is a great mail and very inspirin=

g. However, I have one question on Sri Manishji's advise on how to carry ou=
t the sadhana. He says do it for 100 days and repeat the whole procedure fo=
r 3 times. So, should we do 3000 times japam in a day for 100 days or do 10=
00 times every day for=C2=A0300 days? He also says 'Grow a beard'. Now, in =
a professional corporate life, that could be a difficult thing. How about t=
rimming it?.... just to be tolerable to other people. Maybe my question is =
silly but it is genuine.
=C2=A0
Nagraj
--- On Wed, 1/20/10, rajarshi nand=

y <rajarshi14@yahoo. co.in> wrote:
From: rajarshi nandy <rajarshi14@yahoo=

. co.in>
Subject: Re: [vedic-wisdom] Repost:Manishji' s savitur gayatri sad=
hana procedure
Date: Wednesday, January =
20, 2010, 8:27 AM
=C2=A0
The below is a classic mail. It has more d=

etails about effects of sadhana than what I have come across in many hallow=
ed scriptures.
--- On Wed, 20/1/10, chaudhuri.k=

rishnend u <krishnenduchdhr@ gmail.com> wrote:
From: chaudhuri.krishnend =
u <krishnenduchdhr@ gmail.com>
Subject: [vedic-wisdom] Repost:Manishji' s s=
avitur gayatri sadhana procedure
Date: W=
ednesday, 20 January, 2010, 6:36 PM
=C2=A0
This was originally a mail t=

o Narasimhaji from Manishji which he forwarded to this forum.Lots of thanks=
to Narasimhaji again for providing us with this wonderful gem.
I forgot th=
e original message number so i am doing copy/paste from my hard drive:
Dea=
r Narasimha,
> > =C3=82
> > When the sadhaka effaces his own personality su=
ch that the deity of the
> > mantra comes and occupies him, then at that st=
age there is
> > no real difference between the sadhaka and the Deity(even =
if the deity
> > is with the sadhaka all day I would say that there is no r=
eal
> > difference).
> > O=
ne feels a strange coolness on the skin and on the eyes.
> > A few repititi=
ons of the mantra bring about a situation where the deity
> > possesses the=
sadhaka and the sadhaka's prana goes upward very
> > quickly( Urdhwa Retas=
),
> > During all meditation the sadhaka sees the feet or clothes or hands =
or
> > face, etc of the deity sitting beside him along with minute details =
of
> > The sadhak =
typically becomes dreamless except for suchaka dreams.
> > The whole day th=
e sadhaka behaves like a love lorn person. How can i
> > again experience t=
he Beloved.
> > That then is the experience of mantra when it is done corre=
ctly.
> > When the sadhak's personality is effaced such that the deity's
> =
> personality sits there then the sadhak experiences himself as that
> > De=
ity(Devata) .
> > There then arises no difference in the sadhak or the deit=
y commanding a
> > certain thing to happen( be it what appears to be good o=
r be it that
> > which appears to be bad) . The deity's personality is cruc=
ial. Ugra
> > devatas make the person care almost for nothing himself, so s=
elf
> > identification is minimised and the person's spiritual evolution
> =
> continues.
> > Remember, there is=C3=82 very little=C3=82 according to me=
which is black magic.
> > It is all a use of Shakti. If your Shakti and de=
ity is a higher shakti
> > such as Prachand Chandika, MahaKali, Tara, Chinn=
amasta, then your power
> > will be that of God himself( Provided you have =
Vijnana). After the death
> > of the body, such a sadhaka joins the realm o=
f the deity or if he was
> > originally a Nath or a Muni goes to a separate=
realm reserved for these
> > beings.
> > Attacking such a sadhak brings th=
e full bearing of karma onto the heads
> > of the attackers and some people=
may realise this to their detriment(
> > Patan comes from Jalandhar Nath b=
urying the city of Patan with his
> > Shakti causing an earthquake). Some p=
eople may even equate this with
> > black magic. Here there is only action =
and reaction.(Bit like you attack
> > a normal person, and you will get a r=
esult of this from that same Atma
> > whom you harmed maybe 5 to 10 lifetim=
es later. But if you attack
> > somebody who is identifying with the univer=
se and has very few karmas
> > left, then the Universe itself attacks you, =
because your attack is not
> > on the sadhaka, but on his identification, i=
e God or the universe).
> > If people persist in using the Shakti possesed =
by a small Pisacha,
> > Bhuta, then there is only a little Shakti which can=
be used, moreover=C3=82
> > then their minds and intellects will not be fr=
> > the body and so their actions are those which=
are generally termed as
> > black magic. These people usually join the sam=
e spirits which they have
> > been using after death, this is not an enjoya=
ble experience.
> > Imagine if somebody is worshipping Chandika for a few l=
ifetimes, then
> > even in this birth he or she is drawn to that deity and =
such a sadhak
> > may acheive after a few repitions of a mantra(because of =
his previous
> > effort).
> > On the other hand somebody doing this mantra =
only in this lifetime may
> > feel that the 64 things which bind every mant=
ra are crucial and may not
> > According to m=
e the proof of the pudding is in the eating, so let me
> > suggest an easy =
sadhana.
> > If one is so inclined, then starting on some good day, do 1000=
> > reititions of the Savitri(some=C3=82 call this the=C3=82 Gayatri, but =
the real
> > Same time e=
very day.
> > Same place.
> > Same materials.
> > Same direction.
> > As li=
ttle movement as one can.
> > Count on rudraksha or Tulsi as is your inclin=
ation.
> > Complete restraint on sex(from the mind and the body, not just t=
he
> > Do not eat 2 hrs before=
you start, make sure your bowels are empty
> > Conti=
nue this for 100 days and do this whole procedure 3 times.
> > See the diff=
erence in your personality before and after.
> > Long and short , what is i=
mportant is that life may be short, so do some
> > sadhana, and persist wit=
h that sadhana for as long as is physically
> > possible.
> > I hope this c=
larifies some of the concepts which were being discussed.
> > =C3=82
> > Ki=
nd Love and Regards
> > manish
> > You may post this on the list as a clari=
fication from me if you feel
The INTERNET no=

w has a personality. YOURS! See your Yahoo! Homepage.
--0-506531707-1264196045=:23116

top" style=3D"font: inherit;"><DIV>Narasimharao Garu, </DIV>
<DIV> </D=
IV>
<DIV>Thank you for your advise that has so much clarity. However, I hav=
e some more questions. You say that kali is deepening. I have seen that mes=
sage in some of your previous emails too. They say that KaliYuga length is =
432,000 years out of which only 5000+ years have passed. Are we at a p=
oint already that we can say that Kali is deepening? </DIV>
<DIV> </DI=
V>
<DIV>Nagraj Kota</DIV>
<DIV> </DIV>
<DIV><BR><BR>--- On <B>Thu, 1/2=
1/10, Narasimha P.V.R. Rao <I><pvr108@...></I></B> wrote:<BR></=
DIV>
<BLOCKQUOTE style=3D"PADDING-LEFT: 5px; MARGIN-LEFT: 5px; BORDER-LEFT:=
rgb(16,16,255) 2px solid"><BR>From: Narasimha P.V.R. Rao <pvr108@yahoo.=
com><BR>Subject: [vedic-wisdom] Re: Repost:Manishji's savitur gayatri sa=
dhana procedure<BR>To: vedic-wisdom@yahoogroups.com<BR>Date: Thursday, Janu=
ary 21, 2010, 10:54 PM<BR><BR>
<DIV id=3Dyiv1159323810><SPAN style=3D"DISPL=
AY: none"> </SPAN>
<DIV>
<TBODY>
<TR>
<TD vAlign=3Dtop>Namaste,<BR><BR>W=
e tell a young student to study well and get good scores in examinations. W=
e tell him that he should go to so and so institution (e.g. IIT, IISc, , RE=
C, IIM etc). But we know that going to IIT or getting 90% score in exams is=
NOT the goal of education. The goal of education is to understand the subj=
ect well and have a good career. It is possible to get 90% score without un=
derstanding well and it is possible to go to IIT and not understand the sub=
ject well.<BR><BR>Similarly, the goal of spiritual sadhana is to get better=
control over mind, overcome the internal enemies as much as possible and b=
ecome liberated. But, we tell people to do so and so rituals, follow so and=
so procedures/formulas , go to so and so temple etc.<BR><BR>Some formulas =
were created so that there is some structure to sadhana. But there is nothi=
ng absolute about those formulas.<BR><BR>Yes, if your gurus told you the fo=
rmula of n times japam, n/10 times
homam, n/100 times tarpana etc and you =
want to follow it, please do so. No harm in it. Some people believe that su=
ch a procedure gives "siddhi" in a mantra.<BR><BR>However, please note that=
there are many people who did purascharanas using such formulas and did no=
t really get any "siddhi" in the mantra. On the other hand, there are peopl=
e who did not stick to those formulas and yet found god through the mantra.=
<BR><BR>In my opinion, you can do just japam with a mantra without worrying=
about 1/10th count homam, 1/100th count tarpana etc. Or you can also do a =
mantra entirely in homam without any japam or tarpana. Choose one practice =
and do it until your mind is so absorbed in it that your mind is chanting t=
hat mantra sub-consciously when it is free (like some people hum catchy son=
gs when they are free).<BR><BR>* =
* *<BR><BR>Regarding the astrolog=
ical formulas for evaluating
the impact of a mantra, I would like disown t=
hose concepts originally taught by Pt Sanjay Rath and shared by me in my as=
trology classes. There are many technicalities, but many many corruptions i=
n the way knowledge is preserved. Most rules and technicalities of mantra s=
hashtra apply to people who do prayogas to get specific material results (a=
nd naturally those rules have been intentionally corrupted by Nature in pre=
paration of deepening Kali).<BR><BR>Bottomline is that a mantra done for sp=
iritual progress works based on your mental visualization of the mantra and=
its deity and the latent forces of conditioning in your mind. All the hous=
e calculations based on the numbers of letters and number of words are irre=
levant. Moreover, a veda mantra like Gayatri mantra can be done by anyone w=
ithout worrying about technicalities.<BR><BR>Regarding adding "Om" or "Om B=
hur bhuvas suvah" or Om bhuh om bhuvah om suvah om mahah.." etc, there are =
many standard
approaches. I suggest using what you were taught by your gur=
us and not worrying too much about it.<BR><BR>* &nbs=
p; * *<BR><BR>Utpal a=
sked about count vs time. Counts sometimes force people to speed things up.=
In my humble opinion, it is fine or even better to set a time limit (e.g. =
one hour, two hours etc) and do japam for that time irrespective of the cou=
nt.<BR><BR>Best regards,<BR>Narasimha<BR>------------ --------- --------- -=
-------- --------- --------- --------- -<BR> Free Jyotish Software, F=
ree Jyotish Lessons, Jyotish Writings,<BR>"Do It Yourself" ritual manuals f=
or short Homam and Pitri Tarpana:<BR> &n=
bsp; http://www=
.VedicAst rologer.org<BR> Films that make a differe=
nce: http://SaraswatiFil ms.org <BR> Spirituality:
=
http://groups. yahoo.com/ group/vedic- wisdom<BR> Jyotish writings: =
http://groups. yahoo.com/ group/JyotishWri tings<BR>------------ --------- =
--------- --------- --------- --------- --------- -<BR><BR>--- On <B>Wed, 1=
/20/10, Nagraj Kota <I><nagraj_um@yahoo. com></I></B> wrote:<BR>
<BLO=
CKQUOTE style=3D"BORDER-LEFT: rgb(16,16,255) 2px solid">From: Nagraj Kota &=
lt;nagraj_um@yahoo. com><BR>Subject: Re: [vedic-wisdom] Re: Repost:Manis=
hji' s savitur gayatri sadhana procedure<BR>To: vedic-wisdom@ yahoogroups. =
com<BR>Date: Wednesday, January 20, 2010, 11:47 PM<BR><BR>
<DIV id=3Dyiv162=
0719101><SPAN> </SPAN>
<DIV>
<TABLE cellSpacing=
=3D0 cellPadding=3D0 border=3D0>
<TBODY>
<TR>
<TD style=3D"FONT-FAMILY: inh=
erit; font-size-adjust: inherit; font-stretch: inherit" vAlign=3Dtop>
<DIV>=
Narasimhagaru, </DIV>
<DIV> </DIV>
<DIV>Thank you for such a nice expl=
anation. Even with not maintaining Brahmacharya, I could see significant pr=
ogress in terms of my control of temper etc. when I did Gayatri Japam in th=
e past. Did not know the significance of Brahmacharya then (in future I wil=
l practise with Brahmacharya) . But the way I did was it was one a lakh pur=
ascharana (daily 1000-3000 times) for a period of two months and then I did=
a homam to complete the dasamsa in homam. For the homam, however, I have c=
alled about 10 people (Grihastas / Brahmacharis altogether) and we all did =
chant the mantra while I performed the homam. This is how our Sharmaji inst=
ructed us to do. So, is a Dasamsa homam, satamsa for tarpanam, sahasramsa f=
or marjanam and finally dasamsa of shasramsa for feeding the number of brah=
mins (so basically, for a laksha Gayatri, 10 brahmins must be fed, to finis=
h the ritual of purascharana) . This is how I thought the big japams must b=
e done. Can you shed more light
on this? </DIV>
<DIV> </DIV>
<DIV>Als=
o, Gayatri mantra is a 24 syllable mantra starting with tatsavitur.. .., bu=
t if the vyahritis are added it becomes a 30 letter mantra (om bhur bhu va =
ssu vah ). How should this be practised? 30, I suppose strengthens the=
6th house, whereas the 24 strengthens the 12th house, according to your ex=
planation? Sorry for digressing into astrology ! (but they are tightly inte=
grated here and could not avoid this question). Please tell me if my interp=
retation is right and also please tell me which approach is better. </DIV>
=
<DIV> </DIV>
<DIV>Nagraj<BR><BR>--- On <B>Wed, 1/20/10, Narasimha P.V.=
R. Rao <I><pvr108@yahoo. com></I></B> wrote:<BR></DIV>
<BLOCKQUOTE st=
yle=3D"BORDER-LEFT: rgb(16,16,255) 2px solid"><BR>From: Narasimha P.V.R. Ra=
o <pvr108@yahoo. com><BR>Subject: [vedic-wisdom] Re: Repost:Manishji'=
s savitur gayatri sadhana procedure<BR>To: vedic-wisdom@ yahoogroups. com<=
BR>Date: Wednesday, January 20, 2010, 10:34 PM<BR><BR>
341><SPAN> </SPAN>
<DIV>
<TBODY>
<TR>
<TD vAlign=3Dtop>Namaste,<BR><BR>W=
hat he wrote was to do Savitri Gayatri mantra 1000 times everyday in one si=
tting and do like that for 100 days at a stretch without break. Then possib=
ly give a break for a few days and do for another 100 days. Like that, do f=
or 3 stretches of 100 days each.<BR><BR>Of course, if needs no break, one c=
an do 300 days in a row too. But, keeping brahmacharya (abstinence) may be =
difficult for some people and hence the suggestion of the break.<BR><BR>For=
success in any sadhana, brahmacharya is very important. Restraint from sex=
and control of anger and short-temper will help one avoid leakage of shakt=
i (purifying energy). Everytime one experiences lust, anger etc, one loses =
some shakti.<BR><BR>Every factor contributes a little to success. Beard is =
useful. The tradition of growing beard exists in many religions and it is n=
ot without a reason. We discussed this sometime back.<BR><BR>If one is livi=
ng a lifestyle where one avoids
contact with any tempting situations altog=
ether (e.g. living in a remote monastery), beard may or may not add much va=
lue. But, if one is living a lifestyle where one comes in contact with temp=
ting situations regularly (e.g. living in the modern world with a family an=
d job and a TV), beard can be very useful. As I said earlier when we discus=
sed this, beard is not the complete solution but a small part of the soluti=
on. Just as a railing on the side of a hill road may stop a slowly moving c=
ar from sliding off the hill at night but be unable to stop a fast moving c=
ar out of control, similarly a beard can help a person with decent control =
over the mind to retain control in some tricky situations.<BR><BR>Trimming =
beard is ok.<BR><BR>* * &nbs=
p; *<BR><BR>If one indeed does 1000 times Gay=
atri (or any mantra for a couple of hours) everyday for one year while main=
taining brahmacharya,
<BR>while following the simple rules of same place, =
same time everyday and facing the same direction, one will certainly make g=
ood progress. Brahmacharya is one key thing and sitting still with an erect=
back, neck and head with the eyes closed is the other thing. The probabili=
ty of mind becoming still is almost zero if the body is not still. If the b=
ody can be kept very still, there is a chance that mind will also become st=
ill for a moment. If the mind is still for even a moment, it will cause gre=
at bliss. As mind gets more used to being still, it will become still more =
often and for longer times. Then various kinds of samadhis become possible.=
<BR><BR>Best regards,<BR>Narasimha<BR>------------ --------- --------- ----=
----- --------- --------- --------- -<BR> Free Jyotish Software, Free=
Jyotish Lessons, Jyotish Writings,<BR>"Do It Yourself" ritual manuals for =
short Homam and Pitri
Tarpana:<BR> &nbs=
p; http://www.V=
edicAst rologer.org<BR> Films that make a differenc=
e: http://SaraswatiFil ms.org <BR> Spirituality: ht=
tp://groups. yahoo.com/ group/vedic- wisdom<BR> Jyotish writings: htt=
p://groups. yahoo.com/ group/JyotishWri tings<BR>------------ --------- ---=
------ --------- --------- --------- --------- -<BR><BR>--- On <B>Wed, 1/20=
/10, Nagraj Kota <I><nagraj_um@yahoo. com></I></B> wrote:<BR>
<BLOCKQ=
UOTE style=3D"BORDER-LEFT: rgb(16,16,255) 2px solid">From: Nagraj Kota <=
nagraj_um@yahoo. com><BR>Subject: Re: [vedic-wisdom] Repost:Manishji' s =
savitur gayatri sadhana procedure<BR>To: vedic-wisdom@ yahoogroups. com<BR>=
Date: Wednesday, January 20, 2010, 8:40 PM<BR><BR>
<DIV id=3Dyiv1423440994>=
<SPAN> </SPAN>
<DIV>
<TABLE cellSpacing=3D0 cell=
Padding=3D0 border=3D0>
<TBODY>
<TR>
<TD style=3D"FONT-FAMILY: inherit; fon=
t-size-adjust: inherit; font-stretch: inherit" vAlign=3Dtop>
<DIV>This is a=
great mail and very inspiring. However, I have one question on Sri Manishj=
i's advise on how to carry out the sadhana. He says do it for 100 days and =
repeat the whole procedure for 3 times. So, should we do 3000 times japam i=
n a day for 100 days or do 1000 times every day for 300 days? He also =
says 'Grow a beard'. Now, in a professional corporate life, that could be a=
difficult thing. How about trimming it?.... just to be tolerable to other =
people. Maybe my question is silly but it is genuine. </DIV>
<DIV> </D=
IV>
<DIV>Nagraj<BR><BR>--- On <B>Wed, 1/20/10, rajarshi nandy <I><rajars=
hi14@yahoo. co.in></I></B> wrote:<BR></DIV>
<BLOCKQUOTE style=3D"BORDER-=
LEFT: rgb(16,16,255) 2px solid"><BR>From: rajarshi nandy <rajarshi14@yah=
oo. co.in><BR>Subject: Re: [vedic-wisdom] Repost:Manishji' s savitur gay=
atri sadhana procedure<BR>To: vedic-wisdom@ yahoogroups. com<BR>Date: Wedne=
sday, January 20, 2010, 8:27 AM<BR><BR>
<DIV id=3Dyiv651607453><SPAN> =
</SPAN>
<DIV>
<TABLE cellSpacing=3D0 cellPadding=3D0 =
border=3D0>
<TBODY>
<TR>
<TD vAlign=3Dtop>The below is a classic mail. It h=
as more details about effects of sadhana than what I have come across in ma=
ny hallowed scriptures. <BR><BR>
<DIV><EM><STRONG>
<DIV class=3DMsoNormal><=
STRONG><SPAN style=3D"FONT-SIZE: 10pt; COLOR: navy; FONT-FAMILY: Verdana"><=
FONT face=3DCourier color=3D#000000 size=3D3><FONT color=3D#00007f>Rama Naa=
ma Satya Hai..</FONT></FONT></SPAN></STRONG></DIV></STRONG></EM></DIV><BR><=
BR>--- On <B>Wed, 20/1/10, chaudhuri.krishnend u <I><krishnenduchdhr@ gm=
ail.com></I></B> wrote:<BR>
<BLOCKQUOTE style=3D"BORDER-LEFT: rgb(16,16,=
255) 2px solid"><BR>From: chaudhuri.krishnend u <krishnenduchdhr@ gmail.=
com><BR>Subject: [vedic-wisdom] Repost:Manishji' s savitur gayatri sadha=
na procedure<BR>To: vedic-wisdom@ yahoogroups. com<BR>Date: Wednesday, 20 J=
anuary, 2010, 6:36 PM<BR><BR>
=
<DIV>This was originally a mail to Narasimhaji from Ma=
nishji which he forwarded to this forum.Lots of thanks to Narasimhaji again=
for providing us with this wonderful gem.<BR>I forgot the original message=
number so i am doing copy/paste from my hard drive:<BR><BR>Dear Narasimha,=
<BR>> > =C3=82<BR>> > When the sadhaka effaces his own personal=
ity such that the deity of the<BR>> > mantra comes and occupies him, =
then at that stage there is<BR>> > no real difference between the sad=
haka and the Deity(even if the deity<BR>> > is with the sadhaka all d=
ay I would say that there is no real<BR>> > difference).<BR>> >=
The difference that one feels is as follows:<BR>> > One feels a stra=
nge coolness on the skin and on the eyes.<BR>> > A few repititions of=
the mantra bring about a situation where the deity<BR>> > possesses =
the sadhaka and the sadhaka's prana goes upward very<BR>> > quickly( =
Urdhwa
Retas),<BR>> > During all meditation the sadhaka sees the fee=
t or clothes or hands or<BR>> > face, etc of the deity sitting beside=
him along with minute details of<BR>> > the room (even though the sa=
dhak's eyes are closed).<BR>> > The sadhak typically becomes dreamles=
s except for suchaka dreams.<BR>> > The whole day the sadhaka behaves=
like a love lorn person. How can i<BR>> > again experience the Belov=
ed.<BR>> > That then is the experience of mantra when it is done corr=
ectly.<BR>> > When the sadhak's personality is effaced such that the =
deity's<BR>> > personality sits there then the sadhak experiences him=
self as that<BR>> > Deity(Devata) .<BR>> > There then arises no=
difference in the sadhak or the deity commanding a<BR>> > certain th=
ing to happen( be it what appears to be good or be it that<BR>> > whi=
ch appears to be bad) . The deity's personality is crucial. Ugra<BR>>
&=
gt; devatas make the person care almost for nothing himself, so self<BR>>=
; > identification is minimised and the person's spiritual evolution<BR>=
> > continues.<BR>> > Remember, there is=C3=82 very little=C3=
=82 according to me which is black magic.<BR>> > It is all a use of S=
hakti. If your Shakti and deity is a higher shakti<BR>> > such as Pra=
chand Chandika, MahaKali, Tara, Chinnamasta, then your power<BR>> > w=
ill be that of God himself( Provided you have Vijnana). After the death<BR>=
> > of the body, such a sadhaka joins the realm of the deity or if he=
was<BR>> > originally a Nath or a Muni goes to a separate realm rese=
rved for these<BR>> > beings.<BR>> > Attacking such a sadhak br=
ings the full bearing of karma onto the heads<BR>> > of the attackers=
and some people may realise this to their detriment(<BR>> > Patan co=
mes from Jalandhar Nath burying the city of Patan with his<BR>> >
Sh=
akti causing an earthquake). Some people may even equate this with<BR>> =
> black magic. Here there is only action and reaction.(Bit like you atta=
ck<BR>> > a normal person, and you will get a result of this from tha=
t same Atma<BR>> > whom you harmed maybe 5 to 10 lifetimes later. But=
if you attack<BR>> > somebody who is identifying with the universe a=
nd has very few karmas<BR>> > left, then the Universe itself attacks =
you, because your attack is not<BR>> > on the sadhaka, but on his ide=
ntification, ie God or the universe).<BR>> > If people persist in usi=
ng the Shakti possesed by a small Pisacha,<BR>> > Bhuta, then there i=
s only a little Shakti which can be used, moreover=C3=82<BR>> > then =
their minds and intellects will not be free of identification with<BR>> =
> the body and so their actions are those which are generally termed as<=
BR>> > black magic. These people usually join the same spirits
which=
they have<BR>> > been using after death, this is not an enjoyable ex=
perience.<BR>> > Imagine if somebody is worshipping Chandika for a fe=
w lifetimes, then<BR>> > even in this birth he or she is drawn to tha=
t deity and such a sadhak<BR>> > may acheive after a few repitions of=
a mantra(because of his previous<BR>> > effort).<BR>> > On the=
other hand somebody doing this mantra only in this lifetime may<BR>> &g=
t; feel that the 64 things which bind every mantra are crucial and may not<=
BR>> > acheive in this lifetime.<BR>> > According to me the pro=
of of the pudding is in the eating, so let me<BR>> > suggest an easy =
sadhana.<BR>> > If one is so inclined, then starting on some good day=
, do 1000<BR>> > reititions of the Savitri(some=C3=82 call this the=
=C3=82 Gayatri, but the real<BR>> > Gayatri is hidden) every day, mai=
n constraints<BR>> > Same time every day.<BR>> > Same
place.<B=
R>> > Same materials.<BR>> > Same direction.<BR>> > As li=
ttle movement as one can.<BR>> > Count on rudraksha or Tulsi as is yo=
ur inclination.<BR>> > Complete restraint on sex(from the mind and th=
e body, not just the<BR>> > body), reduce food intake, grow a beard.<=
BR>> > Do not eat 2 hrs before you start, make sure your bowels are e=
mpty<BR>> > before you start.<BR>> > Continue this for 100 days=
and do this whole procedure 3 times.<BR>> > See the difference in yo=
ur personality before and after.<BR>> > Long and short , what is impo=
rtant is that life may be short, so do some<BR>> > sadhana, and persi=
st with that sadhana for as long as is physically<BR>> > possible.<BR=
>> > I hope this clarifies some of the concepts which were being disc=
ussed.<BR>> > =C3=82<BR>> > Kind Love and Regards<BR>> > =
manish<BR>> > You may post this on the list as a
clarification from =
me if you feel<BR>> > that this is suitable.<BR><BR></DIV></DIV></DIV=
></BLOCKQUOTE></TD></TR></TBODY></TABLE><BR>
<HR SIZE=3D1>
The INTERNET now=
has a personality. YOURS! <A href=3D"http://in.rd.yahoo.com/tagline_yyi_1/=
*http://in.yahoo.com/" target=3D_blank rel=3Dnofollow>See your Yahoo! Homep=
age</A>.
<DIV></DIV></DIV></DIV></DIV></BLOCKQUOTE></TD></TR></TBODY></TAB=
LE></DIV></DIV></DIV></BLOCKQUOTE></TD></TR></TBODY></TABLE></DIV></DIV></D=
IV></BLOCKQUOTE></TD></TR></TBODY></TABLE></DIV></DIV></DIV></BLOCKQUOTE></=
TD></TR></TBODY></TABLE></DIV></DIV></DIV></BLOCKQUOTE></td></tr></table>
--0-506531707-1264196045=:23116--
From prm7782@... Wed Feb 17 11:08:37 2016

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Date: Fri, 22 Jan 2010 22:05:59 -0000
Message-ID: <hjd7g7+d1bi@...>
MIME-Version: 1.0
From: "prm7782" <prm7782@...>
Subject: which homam to choose?
y=cddStaYlglY6N9pDKFu8Q_V9Bk60layXAAo5S60Cevalwg
X-Yahoo-Profile: prm7782
Which homam works best for getting rid of black magic? I wish to call a te=
mple priest but I am confused between Maha sudarshan,Chandi and Mahakali. =
Within a span of two months if I ask the priest to perform homam 3 times th=
en are they more fruitful than the one done on a regular basis.
I am doin=
g Ganpati homam with great devotion but still I see very little difference =
in life. Obviously my path to sprituality is much tougher than others. So w=
hat rules shall I specially need to follow for results to show up.
As I ha=
ve chronic health issues my meditation is not efficient. Though I keep tryi=
ng if a healthy body can give 70% I give only 30%. Hence the question alway=
s comes in my mind are my prayers working?
I can try getting answers from =

outside but once I say I have black magic priests only think of minting mon=
ey. People coming in this forum are genuine and hence am looking for help h=
ere. Kindly suggest as life is going tough for me. I am willing to work har=
d but don't know the right approach.
Thanks and regards,
Om shanti, shan=
ti ,shanti
PM

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Date: Sat, 23 Jan 2010 02:31:29 +0000
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Subject: Final Part - The Recollections of Ramana Maharshi Devotee N. Balaram
Reddy
y=m77FRBmJkh0FtOGL85Iqs1p1GsIBIG5ACeLoQv0kPMYcTCM7uto71A
--000e0cd13964e177a1047dcbbb55
The Maharshi was available to all. The management may have put limits on
l=
ength of stays in the ashram, but anyone could live outside the ashram and
=
daily come and visit the Maharshi. The women devotees did that. Since no
wo=
men were allowed in the ashram at night, they all had to leave after the
ev=
ening meals.
One day about 7 P.M., when it had already turned dark, an ind=
iscreet
incident between a man and woman occurred. When Bhagavan came to kn=
ow of it,
he said that the woman devotees should be fed their evening meal =
by 6:30
P.M. and then sent home.
In Bhagavan's Hall
Once T. M. P. Mahadev=
an had just returned from a trip to the West. He
delivered lectures whereve=
r he went and a number of those lectures were
about Bhagavan and his teachi=
ngs. A few of the resident devotees wanted to
hear an example of how he lec=
tured on Bhagavan. He offered to give one right
then and there. But before =
he could do this, permission had to be taken from
the office. Without undue=
delay it was given. T. M. P. Mahadevan then gave a
lecture. Except for thi=
s lecture I don't ever remember anyone giving a
lecture in the hall, althou=
gh there were those whose very questions were the
equivalent of a lecture. =
Usually, such visitors wanted to show off their
knowledge.
There was one D=

aivarata, a devotee of Bhagavan who had been living in the
north for some y=
ears and who had just returned to the ashram for a visit
after a long absen=
ce. Among other things, he was known for his enthusiastic
kirtan and dancin=
g. He used to do it in earlier years before the Maharshi
and while doing pr=
adakshina of Arunachala. Some of the devotees expressed a
desire to see him=
perform. It was arranged in the dining hall. Bhagavan sat
where he usually=
did at mealtime and we all sat in rows. Daivarata began
singing and dancin=
g up and down the rows with great enthusiasm. He also sang
Ganapati Muni's =
"Chatvarimsat" in his own melody, dancing with the tune.
The attendants us=

ed to spread various sheets over Bhagavan's couch, changing
them frequently=
. Occasionally they would place a tiger's skin on the couch
and Bhagavan wo=
uld sit on that too, just like it was any other sheet. Once I
was sitting n=
ear the end of Bhagavan's couch facing him. That day a tiger's
skin had bee=
n spread on the sofa and the head of the tiger was hanging over
the armrest=
and, seemingly, staring straight at me.
Chadwick was also sitting in the =

hall at the west end. He would usually
follow a punctual schedule and at ex=
actly 7 P.M. he rose to leave. On his
way out he walked up behind me and wh=
ispered in my ear, "Do you see? There
is Chinnaswami, the ashram tiger, sta=
ring straight at you." We both chuckled
at the joke. When Chadwick went out=
, Bhagavan asked me what Chadwick had
said to me. When I repeated it, Bhaga=
van enjoyed the humor and we both
laughed.
Gandhians and Service
On one o=
ccasion, a prominent leader for the advancement of the lower classes
came o=
n a visit. She asked Bhagavan a number of questions concerning her
work and=
ideals. Bhagavan simply listened and remained silent. The lady
left. Short=
ly after her visit, an article written by this lady was found in
a Madras n=
ewspaper. She wrote that she had discussed all her plans with
Bhagavan and =
he agreed with them. When Bhagavan saw this, he commented, "What
can I do? =
Even if I am silent, such statements are printed in the
newspapers."
Adi S=
hankaracharya writes that karma yoga is useful for purifying the mind.
But =
the purified mind has to be harnessed to some technique of spiritual
practi=
ce. Only then will the sadhana be effective. Bhagavan has said that
only a =
true jnani can be a true karma yogi. It is not that doing good works
and gi=
ving to others is wrong. But only a jnani knows that there are no
others; t=
here is only the Self. Who is to give to whom?
Bhagavan's whole life was s=
imply an offering to the world. Everything he did
was for others only. The =
scriptures say that a jnani has no will of his own
and whatever he does is =
prompted by Ishwara, or God.Bhagavan knew that
social service could tempora=
rily relieve suffering to some extent. He also
knew that the same person wh=
o was helped, would some day come to grief
again, not only later in this li=
fe but in life after life. To remove all
suffering, to completely extinguis=
h the cause of all suffering, the Maharshi
was born. He wanted to liberate =
us from the mistaken belief that we are this
frail body, mind and ego. To d=
o this he gave the method of Self-Enquiry,
showed us how to practice it and=
effectively aided seekers by his powerful
presence and grace.
But even wi=

th all that he taught us, there were many who came to him, stayed
for some =
time and then went astray. Such was the case with the pious
attendant of Bh=
agavan, Madhava.
He worked in the ashram for about ten years, mostly servi=

ng Bhagavan as a
personal attendant. At one point he seemed to have become =
restless, or
perhaps he felt that he required rest somewhere away from the =
ashram. At
this juncture, he came to me one day and asked if I could help h=
im with the
travel fare to Yogi Ramaih's ashram in Andhra Pradesh.
Up to t=
his point Madhava was considered a model devotee. Everyone praised
his virt=
ues of steadiness, devotion and service to Bhagavan. So I was a
little surp=
rised when he told me he desired to leave the ashram. I asked him
what Bhag=
avan and Chinnaswami said about his plans. He told me that they
both approv=
ed of them. Later I discovered it was not so. Bhagavan had
recommended that=
he simply cease working for some time, take his meals in
the ashram and re=
st, free from all responsibilities. Apparently he did not
heed Bhagavan's a=
dvice and as a result had to suffer.
Madhava left the ashram as planned, b=

ut returned after a short time. His job
as one of Bhagavan's attendants had=
already been given to someone else.
Consequently, he had nothing to do whe=
n he returned and I would often see
him sitting in Bhagavan's hall. His res=
tlessness persisted and it wasn't
long before he left the ashram again. Whe=
n he returned a second time he was
wearing ochre robes, which means he must=
have been initiated into sannyas by
some swami during his travels. Yet he =
was still unsettled and he went away
again. Then, all of a sudden, we heard=
he had died in Kumbhakonam under
strange circumstances.
It is not altoget=
her uncommon for aspirants to deviate from the prescribed
path after coming=
to Bhagavan. It is only those who persist to the end with
their spiritual =
practice, devotion and faith that succeed. Of course,
Bhagavan's helping ha=
nd is always there for those sincere sadhakas who
strive and reach out for =
it.
Once the Sarvadhikari asked me to set my alarm so I could wake up at 2=

A.M.
It was discovered that Bhagavan was rising at this time every night a=
nd
walking to the latrine near the goshala. The attendants were sleeping ri=
ght
through this and, of course, Bhagavan probably took special care not to=
disturb their sleep when he rose. When the Sarvadhikari discovered what wa=
s
happening he became concerned that if Bhagavan should fall, or some other=
mishap should occur, there would be no one to help him.
So at 2. A.M. I a=
woke and walked over and stood near Bhagavan, who was then
reclining on the=
couch outside on the verandah. When Bhagavan saw me
standing there he quie=
tly slipped off the couch and walked to the latrine
with the aid of a flash=
light. I followed. No words passed between us. There
is no doubt that Bhaga=
van understood why I was there and who requested me to
come at this hour of=
night, yet everything transpired in silence.
On such occasions, when sile=

nce prevailed, we would assume that Bhagavan
approved or was pleased. When =
he was displeased, we could easily know, for
he did not hesitate to correct=
us. In this way, we were always on our guard
and alert to his will.
One d=
ay I received a letter from my family informing me that they were
traveling=
to Thirupati. They requested me to leave the ashram and meet them
there. W=
hen Bhagavan was returning from his walk and was near the well, I
mentioned=
the details of this letter to him. He made no reply. Now, how
could I just=
leave? Normally he would indicate his approval of the plan by
asking quest=
ions or commenting, and in some manner make it clear to me that
it was all =
right to go ahead. In this instance he said nothing and just kept
walking.
=
The very next day I received another letter from my family informing me th=
at
the trip was cancelled. How can we explain this? Is it a siddhi, a mirac=
le,
or what? Everything happened naturally in Bhagavan's presence, and he w=
as
always so unassuming.
IT WAS IN FEBRUARY of 1949 that a small growth wa=

s noticed just below the
elbow on Bhagavan=E2=80=99s left arm. When it was =
first noticed it looked similar to
the size, color and shape of a black gra=
m (pigeon pea).
The Maharshi was vigilantly watched and attended to twenty=

-four hours a day.
Therefore, any irregularity in his health was closely sc=
rutinized by his
cadre of devoted attendants. But how and why the tumor beg=
an where it did
cannot be established with any certainty.
When it was firs=

t noticed by the attendants, Dr. Shankar Rao, a retired
district surgeon wh=
o was then serving as the ashram doctor, was summoned to
examine it. Dr. Sr=
inivasa Rao, another devotee living near the ashram, was
also called. After=
consultation these two doctors decided that surgical
removal of the small =
growth should be performed. Without much fanfare, and
without the use of an=
anesthetic, the growth was removed. Perhaps everyone
thought that this min=
or nuisance was now eliminated. The doctors did not
realize then that they =
were tampering with a fatal type of cancer called
sarcoma.
In March of 194=
9, the wound from the surgery seemed to be healing
satisfactorily when anot=
her growth, a little higher up the arm, appeared.
Dr. Raghavachari, an emin=
ent surgeon from Madras, came to the ashram with
all his instruments and re=
moved the new growth on March 27. A local
anesthetic was used. About a mont=
h after this surgery, when the doctors
realized that the tumor was sarcoma =
cancer, radium treatments began. Also,
in May, herbs prescribed by an ayurv=
edic physician were applied to the
wound. During all these treatments Bhaga=
van=E2=80=99s health was slowly
deteriorating.
Bhagavan moved into the New=

Hall, which is connected to the Mother=E2=80=99s Temple.
What is now calle=
d the Nirvana Room had been built near the New Hall for
Bhagavan to rest be=
tween darshan periods. A bathroom was also built onto the
Nirvana Room, all=
eviating the strain he experienced by walking all the way
to the latrine ne=
ar the goshala. After his final surgery in December of
1949, the Nirvana Ro=
om became his full-time residence.
As time passed, Bhagavan was becoming i=

ncreasingly weaker. Sometimes after
getting up from the couch he would shak=
e violently and everyone feared he
would fall. At such alarming times, Bhag=
avan would make a light comment,
such as, "Oh! Look at me. I am dancing." I=
n this manner, he would soothe the
anguish of his devotees. Never would he =
take his illness or weakness
seriously, even though most of us did.
Once t=
he doctors were about to cut some tissues from the tumor so that
testing co=
uld be done on them. When they were about to inject a local
anesthetic to d=
ull the pain, Bhagavan refused itand told the doctors to
simply cut and tak=
e what they wanted. The doctors protested, explaining to
Bhagavan that the =
pain would be severe without the use of the injection. But
Bhagavan again r=
efused and told them just to do it. They cut into the tumor
and Bhagavan wi=
nced in pain. The doctors said, Bhagavan, we told you it
would be painful.
=
Bhagavan replied, "Yes, the body experienced pain. But am I the body?"
Th=
ere was a large team of physicians attending to Bhagavan=E2=80=99s needs du=
ring
this surgery and throughout his illness. When so many specialists came=
to
certain conclusions about his illness and took up procedures, surgical =
or
otherwise, to cure him, Bhagavan normally went along with the treatment.=
But
when the tumor appeared again after the third surgery, and the doctors=
concluded that only by amputating the entire arm would there be any hope o=
f
a cure, Bhagavan flatly rejected the option.
On the evening of December =

19th, I was one among a group of devotees
standing north of the Nirvana Roo=
m waiting to hear news about Bhagavan=E2=80=99s
condition. The fourth and f=
inal operation had been executed on that day,
once again in the dispensary.=
Doraiswamy Iyer, who had been influential in bringing together prominent

=
physicians for the two major surgeries on Bhagavan, came to where we were
s=
tanding and informed us about his condition. "Whether or not the surgery
wa=
s successful, can be determined only after three months," he said.
Bhagavan=
remained in the dispensary for eighteen days recovering from the
operation=
. Then around midnight, he shifted to the Nirvana Room.
When Bhagavan was =

in the last stages of his illness he insisted on giving
darshan twice a day=
. A reclining chair was placed in the small passage in
front of the Nirvana=
Room. He would repose there facing west towards the
verandah of the Mother=
=E2=80=99s Temple, and the devotees would sit or stand on the
verandah sile=
ntly looking at him, or sit meditating with closed eyes. Those
devotees who=
were permitted to have a bedside meeting with him would come
around from e=
ast of the Nirvana Room and enter. At this time, because of the
severity of=
his illness, the Sarvadhikari rarely gave permission for
separate meetings=
with Bhagavan.
In February of 1950, a new cancerous growth appeared. Many=
devotees began to
lose all hope that his life would be spared. On the othe=
r hand, there were
others that resolutely declared that Bhagavan would neve=
r die from this
disease, as if it was inadmissible that a sage like Bhagava=
n could succumb
to a common mortal affliction.
One day I received a messag=

e from the office that I should accompany the
doctors to Bhagavan=E2=80=99s=
room when they go again to clean his wound and change
his bandages. I do n=
ot know why I was asked to do this. Perhaps Bhagavan
didn=E2=80=99t see me =
at darshan time and inquired about me, or possibly for some
other reason th=
e Sarvadhikari felt I should go to Bhagavan in his room.
When I walked int=

o the Nirvana Room Bhagavan simply rested his benevolent
gaze on me and sai=
d nothing. Then he slowly stretched out his left arm and
the doctors began =
their work. The bandage was drenched with blood; the wound
was large and pi=
tiful to look at; the pain must have been extreme. Bhagavan
calmly turned h=
is head to the side and the doctors went about their
business. I was amazed=
to observe his total detachment. It seemed to me that
he looked on this pa=
inful affair as if it was happening to a body other than
his own. I can nev=
er forget that sight. Bhagavan always told us that he was
not the body. Dur=
ing his last days, in the midst of tremendous suffering, he
demonstrated it=
.
Bhagavan=E2=80=99s tumor had grown to the size of a cauliflower, blood w=

as oozing
between the buds and his whole arm was blackened. A doctor friend=
, who was
experienced in all aspects relating to this type of cancer, told =
me that the
pain associated with it at this stage of Bhagavan=E2=80=99s ill=
ness would be similar
to the suffering experienced if a fully-loaded lorry =
ran over your arm.
Doctors also decided that Bhagavan should be allowed to=

eat whatever food he
desired. Throughout the course of his treatments, eac=
h discipline of
medicine he was under had certain dietary restrictions. Oft=
en Bhagavan was
required to consume items he would not ordinarily eat, or p=
refer to eat. But
in spite of the doctors=E2=80=99 decision about his diet,=
Bhagavan was not allowed
to eat the iddlies and chilly powder he requested=
during the last month of
his life.
Out of all the doctors attending on Bh=

agavan, it was only the allopathic
doctors that didn=E2=80=99t boast they c=
ould cure Bhagavan. The doctors from other
disciplines would confidently an=
nounce that Bhagavan could be cured. Of
course, during the final stages of =
his illness, when all hope was lost,
there was little boasting. All the dif=
ferent systems of medicine, all the
best doctors and surgeons and all of th=
e latest medical treatments and
technologies failed.Throughout it all, Bhag=
avan remained what he always was:
a spectator in this world drama, ever rev=
eling in the Self.
On April 14th, a bulletin was released to the news serv=

ice from the office,
stating that Bhagavan was no longer giving darshan.By =
broadcasting this
information the management thought the pressing throng of=
devotees would
disperse. When this news reached Bhagavan, he immediately o=
rdered the
Sarvadhikari to withdraw the bulletin. In no way would he discon=
tinue giving
darshan. Even on this last day, when Bhagavan was in the throe=
s of death, he
insisted on giving darshan as usual between the hours of 5 a=
nd 6 p.m. He
demanded that the devotees should not be prevented from seeing=
him.
After the Mahasamadhi
ON APRIL 16, the day after Bhagavan=E2=80=99s=

body was buried, I gathered all my
belongings and left on the noon train f=
or Madras. At that time, I didn=E2=80=99t
know when, or if, I would be retu=
rning to the ashram. Many prominent
devotees also began leaving Tiruvannama=
lai. Everybody was selling off their
properties, the ashram=E2=80=99s incom=
e dramatically fell and the Mauni, Srinivasa
Rao, was scheming to seize con=
trol of the ashram; even before Bhagavan=E2=80=99s
demise he was scheming.
=
After one year, I again returned to the ashram to attend Bhagavan=E2=80=99=
s aradhana
celebration. The ashram was struggling to stay afloat financiall=
y. I
remember Chinnaswami informing me that the ashram would be unable to s=
erve
me breakfast and I should go to town and eat.
Sources:
1) http://www=
.arunachala.org/newsletters/1996/?pg=3Dmay-jun
2) http://www.arunachala.org=
/newsletters/1996/?pg=3Djul-aug
3) http://www.arunachala.org/newsletters/19=
96/?pg=3Dsep-oct
--
=E0=B0=93=E0=B0=82 =E0=B0=A8=E0=B0=AE=E0=B1=8B =E0=
=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=
=B1=80 =E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF
=E0=B0=AA=E0=B1=8D=E0=
=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=8D =E0=B0=9C=E0=B0=B2=E0=
=B0=B8=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82
=E0=B0=AA=E0=B1=8D=E0=
=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81
--000e0cd13964e177a1047dcbbb55

ht:1.3em">
The Maharshi was available to all. The management may have put l=
imits on length of stays in the ashram, but anyone could live outside the a=
shram and daily come and visit the Maharshi. The women devotees did that.=
=C2=A0<span style=3D"font-weight:bold">Since no women were allowed in the a=
shram at night, they all had to leave after the evening meals.</span><br>
=
<br><span style=3D"font-style:italic">One day about 7 P.M., when it had alr=
eady turned dark, an indiscreet incident between a man and woman occurred. =
When Bhagavan came to know of it, he said that the woman devotees should be=
fed their evening meal by 6:30 P.M. and then sent home.</span><br>
<br><s=
pan style=3D"font-weight:bold">In Bhagavan's Hall</span><br><br><span s=
tyle=3D"font-style:italic">Once T. M. P. Mahadevan had just returned from a=
trip to the West. He delivered lectures wherever he went and a number of t=
hose lectures were about Bhagavan and his teachings. A few of the resident =
devotees wanted to hear an example of how he lectured on Bhagavan. He offer=
ed to give one right then and there. But before he could do this, permissio=
n had to be taken from the office. Without undue delay it was given. T. M. =
P. Mahadevan then gave a lecture. Except for this lecture I don't ever =
remember anyone giving a lecture in the hall, although there were those who=
se very questions were the equivalent of a lecture. Usually, such visitors =
wanted to show off their knowledge.</span><br>
<br><span style=3D"font-sty=
le:italic">There was one Daivarata, a devotee of Bhagavan who had been livi=
ng in the north for some years and who had just returned to the ashram for =
a visit after a long absence. Among other things, he was known for his enth=
usiastic kirtan and dancing. He used to do it in earlier years before the M=
aharshi and while doing pradakshina of Arunachala. Some of the devotees exp=
ressed a desire to see him perform. It was arranged in the dining hall. Bha=
gavan sat where he usually did at mealtime and we all sat in rows. Daivarat=
a began singing and dancing up and down the rows with great enthusiasm. He =
also sang Ganapati Muni's "Chatvarimsat" in his own melody, d=
ancing with the tune.</span><br>
<br>The attendants used to spread various=

sheets over Bhagavan's couch, changing them frequently. Occasionally t=
hey would place a tiger's skin on the couch and Bhagavan would sit on t=
hat too, just like it was any other sheet. Once I was sitting near the end =
of Bhagavan's couch facing him. That day a tiger's skin had been sp=
read on the sofa and the head of the tiger was hanging over the armrest and=
, seemingly, staring straight at me.<br>
<br><span style=3D"font-style:ita=
lic">Chadwick was also sitting in the hall at the west end. He would usuall=
y follow a punctual schedule and at exactly 7 P.M. he rose to leave. On his=
way out he walked up behind me and whispered in my ear, "Do you see? =
There is Chinnaswami, the ashram tiger, staring straight at you." We b=
oth chuckled at the joke. When Chadwick went out, Bhagavan asked me what Ch=
adwick had said to me. When I repeated it, Bhagavan enjoyed the humor and w=
e both laughed.</span><br>
<br><span style=3D"font-weight:bold">Gandhians =
and Service</span><br><br>On one occasion, a prominent leader for the advan=
cement of the lower classes came on a visit. She asked Bhagavan a number of=
questions concerning her work and ideals. Bhagavan simply listened and rem=
ained silent. The lady left. Shortly after her visit, an article written by=
this lady was found in a Madras newspaper. She wrote that she had discusse=
d all her plans with Bhagavan and he agreed with them. When Bhagavan saw th=
is, he commented,=C2=A0<span style=3D"font-style:italic">"What can I d=
o? Even if I am silent, such statements are printed in the newspapers."=
;</span><br>
<br>Adi Shankaracharya writes that karma yoga is useful for p=

urifying the mind. But the purified mind has to be harnessed to some techni=
que of spiritual practice. Only then will the sadhana be effective. Bhagava=
n has said that only a true jnani can be a true karma yogi. It is not that =
doing good works and giving to others is wrong. But only a jnani knows that=
there are no others; there is only the Self. Who is to give to whom?<br>
=
<br>Bhagavan's whole life was simply an offering to the world. Everythi=
ng he did was for others only. The scriptures say that a jnani has no will =
of his own and whatever he does is prompted by Ishwara, or God.<span style=
=3D"font-weight:bold">Bhagavan knew that social service could temporarily r=
elieve suffering to some extent. He also knew that the same person who was =
helped, would some day come to grief again, not only later in this life but=
in life after life. To remove all suffering, to completely extinguish the =
cause of all suffering, the Maharshi was born. He wanted to liberate us fro=
m the mistaken belief that we are this frail body, mind and ego.</span>=C2=
=A0To do this he gave the method of Self-Enquiry, showed us how to practice=
it and effectively aided seekers by his powerful presence and grace.<br>
=
<br><span style=3D"font-weight:bold">But even with all that he taught us, t=
here were many who came to him, stayed for some time and then went astray.<=
/span>=C2=A0Such was the case with the pious attendant of Bhagavan,=C2=A0<s=
pan style=3D"font-weight:bold">Madhava</span>.<br>
<br><span style=3D"font=
-style:italic">He worked in the ashram for about ten years, mostly serving =
Bhagavan as a personal attendant. At one point he seemed to have become res=
tless, or perhaps he felt that he required rest somewhere away from the ash=
ram. At this juncture, he came to me one day and asked if I could help him =
with the travel fare to Yogi Ramaih's ashram in Andhra Pradesh.<br>
<b=
r>Up to this point Madhava was considered a model devotee. Everyone praised=
his virtues of steadiness, devotion and service to Bhagavan. So I was a li=
ttle surprised when he told me he desired to leave the ashram. I asked him =
what Bhagavan and Chinnaswami said about his plans. He told me that they bo=
th approved of them. Later I discovered it was not so. Bhagavan had recomme=
nded that he simply cease working for some time, take his meals in the ashr=
am and rest, free from all responsibilities. Apparently he did not heed Bha=
gavan's advice and as a result had to suffer.<br>
<br>Madhava left the=

ashram as planned, but returned after a short time. His job as one of Bhag=
avan's attendants had already been given to someone else. Consequently,=
he had nothing to do when he returned and I would often see him sitting in=
Bhagavan's hall. His restlessness persisted and it wasn't long bef=
ore he left the ashram again. When he returned a second time he was wearing=
ochre robes, which means he must have been initiated into sannyas by some =
swami during his travels. Yet he was still unsettled and he went away again=
. Then, all of a sudden, we heard he had died in Kumbhakonam under strange =
circumstances.</span><br>
<br>It is not altogether uncommon for aspirants =

to deviate from the prescribed path after coming to Bhagavan. It is only th=
ose who persist to the end with their spiritual practice, devotion and fait=
h that succeed. Of course, Bhagavan's helping hand is always there for =
those sincere sadhakas who strive and reach out for it.<br>
<br><span styl=
e=3D"font-weight:bold">Once the Sarvadhikari asked me to set my alarm so I =
could wake up at 2 A.M. It was discovered that Bhagavan was rising at this =
time every night and walking to the latrine near the goshala.=C2=A0</span>T=
he attendants were sleeping right through this and, of course, Bhagavan pro=
bably took special care not to disturb their sleep when he rose.=C2=A0<span=
style=3D"font-weight:bold">When the Sarvadhikari discovered what was happe=
ning he became concerned that if Bhagavan should fall, or some other mishap=
should occur, there would be no one to help him.</span><br>
<br><span sty=
le=3D"font-weight:bold">So at 2. A.M. I awoke and walked over and stood nea=
r Bhagavan, who was then reclining on the couch outside on the verandah. Wh=
en Bhagavan saw me standing there he quietly slipped off the couch and walk=
ed to the latrine with the aid of a flashlight. I followed. No words passed=
between us. There is no doubt that Bhagavan understood why I was there and=
who requested me to come at this hour of night, yet everything transpired =
in silence.</span><br>
<br>On such occasions, when silence prevailed, we w=

ould assume that Bhagavan approved or was pleased. When he was displeased, =
we could easily know, for he did not hesitate to correct us. In this way, w=
e were always on our guard and alert to his will.<br>
<br>One day I receiv=

ed a letter from my family informing me that they were traveling to Thirupa=
ti. They requested me to leave the ashram and meet them there. When Bhagava=
n was returning from his walk and was near the well, I mentioned the detail=
s of this letter to him. He made no reply. Now, how could I just leave?<spa=
n style=3D"font-weight:bold">=C2=A0Normally he would indicate his approval =
of the plan by asking questions or commenting, and in some manner make it c=
lear to me that it was all right to go ahead.</span>=C2=A0In this instance =
he said nothing and just kept walking.<br>
<br>The very next day I receive=

d another letter from my family informing me that the trip was cancelled. H=
ow can we explain this? Is it a siddhi, a miracle, or what? Everything happ=
ened naturally in Bhagavan's presence, and he was always so unassuming.=
<br>
<br><span style=3D"font-weight:bold">IT WAS IN FEBRUARY of 1949 that =

a small growth was noticed just below the elbow on Bhagavan=E2=80=99s left =
arm. When it was first noticed it looked similar to the size, color and sha=
pe of a black gram (pigeon pea).</span><br>
<br>The Maharshi was vigilantl=

y watched and attended to twenty-four hours a day. Therefore, any irregular=
ity in his health was closely scrutinized by his cadre of devoted attendant=
s. But how and why the tumor began where it did cannot be established with =
any certainty.<br>
<br>When it was first noticed by the attendants, Dr. Sh=

ankar Rao, a retired district surgeon who was then serving as the ashram do=
ctor, was summoned to examine it. Dr. Srinivasa Rao, another devotee living=
near the ashram, was also called. After consultation these two doctors dec=
ided that surgical removal of the small growth should be performed. Without=
much fanfare, and without the use of an anesthetic, the growth was removed=
. Perhaps everyone thought that this minor nuisance was now eliminated. The=
doctors did not realize then that they were tampering with a fatal type of=
cancer called sarcoma.<br>
<br>In March of 1949, the wound from the surge=

ry seemed to be healing satisfactorily when another growth, a little higher=
up the arm, appeared. Dr. Raghavachari, an eminent surgeon from Madras, ca=
me to the ashram with all his instruments and removed the new growth on Mar=
ch 27. A local anesthetic was used. About a month after this surgery, when =
the doctors realized that the tumor was sarcoma cancer, radium treatments b=
egan. Also, in May, herbs prescribed by an ayurvedic physician were applied=
to the wound. During all these treatments Bhagavan=E2=80=99s health was sl=
owly deteriorating.<br>
<br><span style=3D"font-style:italic">Bhagavan mov=

ed into the New Hall, which is connected to the Mother=E2=80=99s Temple. Wh=
at is now called the Nirvana Room had been built near the New Hall for Bhag=
avan to rest between darshan periods. A bathroom was also built onto the Ni=
rvana Room, alleviating the strain he experienced by walking all the way to=
the latrine near the goshala. After his final surgery in December of 1949,=
the Nirvana Room became his full-time residence.</span><br>
<br><span sty=
le=3D"font-weight:bold">As time passed, Bhagavan was becoming increasingly =
weaker. Sometimes after getting up from the couch he would shake violently =
and everyone feared he would fall. At such alarming times, Bhagavan would m=
ake a light comment, such as, "Oh! Look at me. I am dancing."</sp=
an>=C2=A0In this manner, he would soothe the anguish of his devotees. Never=
would he take his illness or weakness seriously, even though most of us di=
d.<br>
<br>Once the doctors were about to cut some tissues from the tumor =
so that testing could be done on them.=C2=A0<span style=3D"font-weight:bold=
">When they were about to inject a local anesthetic to dull the pain, Bhaga=
van refused it</span>and told the doctors to simply cut and take what they =
wanted. The doctors protested, explaining to Bhagavan that the pain would b=
e severe without the use of the injection. But Bhagavan again refused and t=
old them just to do it. They cut into the tumor and Bhagavan winced in pain=
. The doctors said, Bhagavan, we told you it would be painful.<br>
<br><sp=
an style=3D"font-weight:bold">Bhagavan replied, "Yes, the body experie=
nced pain. But am I the body?"</span><br><br>There was a large team of=
physicians attending to Bhagavan=E2=80=99s needs during this surgery and t=
hroughout his illness. When so many specialists came to certain conclusions=
about his illness and took up procedures, surgical or otherwise, to cure h=
im, Bhagavan normally went along with the treatment. But when the tumor app=
eared again after the third surgery, and the doctors concluded that only by=
amputating the entire arm would there be any hope of a cure, Bhagavan flat=
ly rejected the option.<br>
<br>On the evening of December 19th, I was one=

among a group of devotees standing north of the Nirvana Room waiting to he=
ar news about Bhagavan=E2=80=99s condition. The fourth and final operation =
had been executed on that day, once again in the dispensary.<br>
<br>Dorai=
swamy Iyer, who had been influential in bringing together prominent physici=
ans for the two major surgeries on Bhagavan, came to where we were standing=
and informed us about his condition. "Whether or not the surgery was =
successful, can be determined only after three months," he said. Bhaga=
van remained in the dispensary for eighteen days recovering from the operat=
ion. Then around midnight, he shifted to the Nirvana Room.<br>
<br><span s=
tyle=3D"font-weight:bold">When Bhagavan was in the last stages of his illne=
ss he insisted on giving darshan twice a day.</span>=C2=A0A reclining chair=
was placed in the small passage in front of the Nirvana Room. He would rep=
ose there facing west towards the verandah of the Mother=E2=80=99s Temple, =
and the devotees would sit or stand on the verandah silently looking at him=
, or sit meditating with closed eyes. Those devotees who were permitted to =
have a bedside meeting with him would come around from east of the Nirvana =
Room and enter.=C2=A0<span style=3D"font-weight:bold">At this time, because=
of the severity of his illness, the Sarvadhikari rarely gave permission fo=
r separate meetings with Bhagavan.</span><br>
<br>In February of 1950, a n=

ew cancerous growth appeared. Many devotees began to lose all hope that his=
life would be spared. On the other hand, there were others that resolutely=
declared that Bhagavan would never die from this disease, as if it was ina=
dmissible that a sage like Bhagavan could succumb to a common mortal afflic=
tion.<br>
<br>One day I received a message from the office that I should a=

ccompany the doctors to Bhagavan=E2=80=99s room when they go again to clean=
his wound and change his bandages. I do not know why I was asked to do thi=
s. Perhaps Bhagavan didn=E2=80=99t see me at darshan time and inquired abou=
t me, or possibly for some other reason the Sarvadhikari felt I should go t=
o Bhagavan in his room.<br>
<br>When I walked into the Nirvana Room Bhagav=

an simply rested his benevolent gaze on me and said nothing. Then he slowly=
stretched out his left arm and the doctors began their work. The bandage w=
as drenched with blood; the wound was large and pitiful to look at; the pai=
n must have been extreme.=C2=A0<span style=3D"font-weight:bold">Bhagavan ca=
lmly turned his head to the side and the doctors went about their business.=
I was amazed to observe his total detachment.</span>=C2=A0<span style=3D"f=
ont-weight:bold">It seemed to me that he looked on this painful affair as i=
f it was happening to a body other than his own. I can never forget that si=
ght. Bhagavan always told us that he was not the body.</span>=C2=A0During h=
is last days, in the midst of tremendous suffering, he demonstrated it.<br>=
<br><span style=3D"font-weight:bold">Bhagavan=E2=80=99s tumor had grown t=

o the size of a cauliflower, blood was oozing between the buds and his whol=
e arm was blackened. A doctor friend, who was experienced in all aspects re=
lating to this type of cancer, told me that the pain associated with it at =
this stage of Bhagavan=E2=80=99s illness would be similar to the suffering =
experienced if a fully-loaded lorry ran over your arm.</span><br>
<br><spa=
n style=3D"font-weight:bold">Doctors also decided that Bhagavan should be a=
llowed to eat whatever food he desired.</span>=C2=A0Throughout the course o=
f his treatments, each discipline of medicine he was under had certain diet=
ary restrictions. Often Bhagavan was required to consume items he would not=
ordinarily eat, or prefer to eat.=C2=A0<span style=3D"font-weight:bold">Bu=
t in spite of the doctors=E2=80=99 decision about his diet, Bhagavan was no=
t allowed to eat the iddlies and chilly powder he requested during the last=
month of his life.</span><br>
<br>Out of all the doctors attending on Bha=

gavan, it was only the allopathic doctors that didn=E2=80=99t boast they co=
uld cure Bhagavan. The doctors from other disciplines would confidently ann=
ounce that Bhagavan could be cured. Of course, during the final stages of h=
is illness, when all hope was lost, there was little boasting. All the diff=
erent systems of medicine, all the best doctors and surgeons and all of the=
latest medical treatments and technologies failed.<span style=3D"font-weig=
ht:bold">Throughout it all, Bhagavan remained what he always was: a spectat=
or in this world drama, ever reveling in the Self.</span><br>
<br><span st=
yle=3D"font-weight:bold">On April 14th, a bulletin was released to the news=
service from the office, stating that Bhagavan was no longer giving darsha=
n.</span>By broadcasting this information the management thought the pressi=
ng throng of devotees would disperse.=C2=A0<span style=3D"font-weight:bold"=
>When this news reached Bhagavan, he immediately ordered the Sarvadhikari t=
o withdraw the bulletin.</span>=C2=A0In no way would he discontinue giving =
darshan. Even on this last day, when Bhagavan was in the throes of death, h=
e insisted on giving darshan as usual between the hours of 5 and 6 p.m. He =
demanded that the devotees should not be prevented from seeing him.<br>
<b=
r><span style=3D"font-weight:bold">After the Mahasamadhi</span><br><br>ON A=
PRIL 16, the day after Bhagavan=E2=80=99s body was buried, I gathered all m=
y belongings and left on the noon train for Madras. At that time, I didn=E2=
=80=99t know when, or if, I would be returning to the ashram.=C2=A0<span st=
yle=3D"font-weight:bold">Many prominent devotees also began leaving Tiruvan=
namalai. Everybody was selling off their properties, the ashram=E2=80=99s i=
ncome dramatically fell</span>=C2=A0and the Mauni, Srinivasa Rao, was schem=
ing to seize control of the ashram; even before Bhagavan=E2=80=99s demise h=
e was scheming.<br>
<br>After one year, I again returned to the ashram to =

attend Bhagavan=E2=80=99s aradhana celebration. The ashram was struggling t=
o stay afloat financially.=C2=A0<span style=3D"font-weight:bold">I remember=
Chinnaswami informing me that the ashram would be unable to serve me break=
fast and I should go to town and eat.</span><br>
<br><span style=3D"font-w=
eight:bold">Sources</span>:<br><br>1) <a href=3D"http://www.arunachala.org/=
newsletters/1996/?pg=3Dmay-jun" target=3D"_blank">http://www.arunachala.org=
/newsletters/1996/?pg=3Dmay-jun</a><br>2) <a href=3D"http://www.arunachala.=
org/newsletters/1996/?pg=3Djul-aug" target=3D"_blank">http://www.arunachala=
.org/newsletters/1996/?pg=3Djul-aug</a><br>
3) <a href=3D"http://www.aruna=
chala.org/newsletters/1996/?pg=3Dsep-oct" target=3D"_blank">http://www.arun=
achala.org/newsletters/1996/?pg=3Dsep-oct</a><div style=3D"clear:both;margi=
n-top:0px;margin-right:0px;margin-bottom:0.75em;margin-left:0px;line-height=
:1.3em">
</div></div><div style=3D"color:rgb(51, 51, 51);font-size:87%;mar=

ht:1.3em"></div></span><br>-- <br>=E0=B0=93=E0=B0=82 =C2=A0=E0=B0=A8=E0=B0=
=AE=E0=B1=8B =C2=A0=E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =C2=A0=E0=
=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =C2=A0=E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=
=BE=E0=B0=AF =C2=A0 <br>
=B0=82=E0=B0=A4=E0=B1=8D =C2=A0=E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=
=B0=AE=E0=B1=81 =C2=A0<br><br>
--000e0cd13964e177a1047dcbbb55--
From schinnas@... Wed Feb 17 11:08:37 2016

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Jan 2010 04:36:27 -0000
2010 04:36:27 -0000
Date: Sat, 23 Jan 2010 04:36:25 -0000
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From: "schinnas" <schinnas@...>
Subject: Re: Part 1- The Recollections of Ramana Maharshi Devotee N. Balaram Reddy
y=Ik9XZuXN9fhmkweM_RXgDR5Dpc6X2m4hZIR24pL194ICYQ0
X-Yahoo-Profile: schinnas
There are some inaccuracies in the below description of Sri Aurobindo Ashra=
m by Shri. Balram Reddy. Moreover, his understanding of Sri Aurobindo's wor=
k seems to be very superficial and mistaken. It is surprising to see that a=
fter being in the Ashram he confuses Sri Aurobindo's teachings with physica=
l immortality.
It is also factually incorrect that disciples of Sri Aurobi=

ndo and Mother were not allowed to visit Ramanashram. Shri Balaram Reddy se=
ems to confuse his imaginations for facts.
There were several instances wh=

en Mother and Sri Aurobindo would send disciples away to Ramanashram saying=
they are more suited for the path of Ramana Maharishi than the Integral Yo=
ga. I know of atleast one case (there could be several) where Ramana Mahari=
shi sent disciples to Sri Aurobindo Ashram as they were meant for the path =
of Integral Yoga.
It is very possible that Ramana Maharishi might have sa=

id something specific to Balaram Reddy to help him come out of his guilt co=
nsciousness of having left Sri Aurobindo Ashram without full consent of his=
Guru. We need to take Balaram Reddy's recollections and opinions (especial=
ly his assumptions and interpolations) with a big pinch of salt.
-Shiva.
=
--- In vedic-wisdom@yahoogroups.com, Prasanth Jalasutram <jvrsprasanth@...=

> wrote:
>
> In 1931, after reading about Sri Aurobindo, and also hearing =
about him from
> others, I made my way to his ashrama in Pondicherry. Immed=
iately upon my
> arrival I was struck by the spiritual atmosphere of the pl=
ace. On August
> 15th of that year, I had my first darshan of Sri Aurobindo=
. This was one of
> three times in a year that he gave darshan. I found Sri=
Aurobindo and Mother
> to be powerful spiritual personalities, as they see=
med to have the ability
> to work on the development of their disciples in =
a silent and invisible
> manner. All of Aurobindo's philosophical writings =
cannot convey his or the
> Mother's power as spiritual embodiments.
>
> Wh=
ile I was in Aurobindo Ashrama I met Kapali Sastriar, the esteemed
> discip=
le of both Aurobindo and Ganapati Muni. As he was now and then
> visiting S=
ri Ramanasramam, he would describe to me the Maharshi and his
> ashrama. Hi=
s intriguing descriptions, along with the reading of B. V.
> Narasimhaswami=
's biography of the Maharshi, is what prompted my first visit
> to Ramanasr=
amam in 1933.
>
> Before this second visit to Ramanasramam I once again re=
ad Bhagavan's
> biography. In it I found a passage relating to the possibil=
ity of changing
> one's guru. I had a doubt about this and addressed it to =
the Maharshi. He
> told me, "Yes. Certainly. One can change his guru. What =
of that?"
>
> In Aurobindo Ashrama our daily life, to a large extent, was =
regulated and
> controlled. For instance, even to take a simple trip into t=
own we had to
> obtain permission. In contrast, here in Ramanasramam it was=
totally
> different. I experienced a liberating feeling of freedom, inform=
ality and
> spontaneity. Everything was so natural and at the same time ele=
vating.
>
> Also, in Aurobindo Ashrama, disciples were generally permitted=
to visit all
> other saints and ashramas, with the exception of the Mahars=
hi and Sri
> Ramanasramam. It was believed that the Maharshi had the power =
to undo years
> of spiritual preparation that the Mother and Aurobindo were=
effecting on the
> psyche of their followers. In other words, they conside=
red the Maharshi too
> powerful an influence. Bhagavan was aware of this an=
d once when I was alone
> with him he told me, "Yes, I know of that place. =
They are afraid of me."
>
> Leaving Aurobindo Ashram
>
> I had been with =
the Mother and Aurobindo for five years. During those years
> they showered=
me with kindness and love, while guiding me on the spiritual
> path. My gr=
atitude and regard for them compelled me to obtain their
> permission and b=
lessings before leaving. This turned out to be much more
> difficult than I=
imagined.
>
> In Aurobindo Ashram, it was the practice of the disciples w=
ho had doubts or
> questions to write them in the form of a letter to Sri A=
urobindo. All the
> letters were daily collected and taken to Aurobindo, wh=
o would sit with the
> Mother during the nights and promptly answer them in=
writing. Sometimes we
> would see the lights burning all night as they wer=
e engaged in this work.
>
> Upon my return from Ramanasramam I wrote a let=
ter stating my desire to
> receive their blessings and permission to live a=
t Ramanasramam. In the
> letter to Aurobindo I wrote that since your yoga b=
egins with
> Self-realization, kindly permit me to go to Ramana Maharshi wh=
o emphasizes
> only Self-realization, a state I have not attained, or may n=
ot even be
> worthy of attaining. Aurobindo's reply was affectionate, but n=
egative in
> regards to my leaving his ashram. He wrote, "Both Self-realiza=
tion and the
> supra-mental state can be simultaneously developed and achie=
ved here. There
> is no need for you to go there."
>
> I was extremely dis=
appointed at his response and consequently became
> frustrated, restless an=
d discouraged. I soon began to have sleepless nights
> and felt distraught.=
I then wrote a second letter to Aurobindo with the same
> request. Again I=
was denied permission. It took a long five months and a
> third letter bef=
ore Aurobindo and the Mother finally agreed, giving me their
> permission a=
nd blessings. Perhaps they realized I was determined to go and
> they saw n=
o other recourse but to grant my request.
>
> In Aurobindo's final letter =
to me he wrote, "Since you are determined to
> follow a path in which you c=
an achieve only partial realization, we give you
> our blessings, though we=
believe it would be better if you stayed on here
> and pursued your sadhan=
a where both the Mother and I can help you."
>
> It was the rule in Aurobi=
ndo Ashram that any letter written to or received
> from Aurobindo should n=
ot leave the ashram premises. So, to comply with this
> rule, I burnt all m=
y letters, except the final letter I received from
> Aurobindo. This I kept=
with the view of showing it to Bhagavan.
>
> Settling at Sri Ramanasramam=
>
> During the early years there were no houses anywhere near the ashram,=
as it
> was mostly jungle or forest. I eventually found an upstairs room i=
n a
> brahmin's house near the Arunachala Temple in town. For my meals I wo=
uld
> sometimes cook small items in my room, sometimes obtain food from som=
ewhere
> outside, and somehow manage without feeling inconvenienced.
>
> D=
aily I would rise at about 3 or 4 a.m., walk to the ashram, stay in the
> h=
all with Bhagavan until 10 a.m., return to my room, come back again to the
=
> ashram at 3 p.m. and stay there until 8 p.m. It went on like this during =
the
> first year. If possible, I would always sit close to Bhagavan so I co=
uld
> hear all of his precious utterances.
>
> S. S. Cohen, after repeated=
ly hearing about Sri Aurobindo, decided that the
> Yogi from Pondicherry mu=
st have some greatness. Consequently, one day he
> travelled to Pondicherry=
and while there wrote a note to Aurobindo
> describing who he was, what he=
wanted from life (Self-realization) and where
> he was then residing (Sri =
Ramanasramam). Cohen later showed me the reply he
> got from Aurobindo. It =
said, in brief, that all his aspirations could be
> fulfilled at Sri Ramana=
sramam, where he was then living.
>
> I remember during my second visit to=
Ramanasramam the Maharshi was one day
> reading a lengthy book review from=
a newspaper. The book being reviewed was
> Aurobindo's Lights on Yoga. The=
reviewer was Kapali Sastri and the editor of
> this newspaper was Bhagavan=
's devotee, S. M. Kamath. Bhagavan seemed to take
> great interest in the r=
eview and would occasionally stop reading and comment
> on what he had just=
read to those sitting around him. When he had concluded
> reading it, some=
one who was aware that I had that very book with me, said to
> Bhagavan, "T=
his man has come from the Aurobindo Ashram and he has that book
> with him.=
" Bhagavan turned to me and said, "Oh, is that so? Let me have a
> look at =
it."
>
> I went back to my room, fetched the book and handed it over to Bh=
agavan.
> Immediately Bhagavan began reading it intently. He kept on readin=
g it well
> into the night, with the help of a small oil lamp, until he fin=
ished it.
>
> When I came into the hall the next day he began discussing t=
he book with me,
> telling me that a certain term used in the book might lo=
ok like something
> new, but it is actually the equivalent of this other te=
rm used in such and
> such ancient text, etc. Like this, he went on discuss=
ing and comparing
> Aurobindo's philosophy for some time. SoBhagavan thorou=
ghly understood
> Aurobindo's philosophy both intellectually and also from =
the standpoint of
> experience.
>
> One evening I said to Bhagavan that th=
e major attraction of Aurobindo's
> teachings is that it professes that imm=
ortality of the body can be achieved.
> Bhagavan made no comment.
>
> The =
next day, as soon as I walked into the hall and sat down, Bhagavan
> looked=
at me and began saying, "In Kumbhakonam there was one yogi, C. V. V.
> Rao=
, who was proclaiming to all, his doctrine of the immortality of the
> body=
. He was even so bold as to declare that Dr. Annie Besant (a
> distinguishe=
d public and spiritual personality in India) would have to come
> to him to=
learn how to make her body immortal. But, before he had a chance
> to meet=
Dr. Annie Besant, he died." This brief story clearly illustrated his
> poi=
nt.
>
> On another day, not too long after settling near Sri Ramanasramam,=
I
> approached Bhagavan when no one was in the hall and showed him that la=
st
> letter I had received from Aurobindo. Bhagavan asked me to give it to =
him to
> read. I told him he would be unable to decipher Aurobindo's handwr=
iting, as
> it was very illegible and only those who have studied it for so=
metime could
> read it. He said, "Give it to me. Let me try."
>
> After lo=
oking into it and realizing he could only make out a few words, he
> return=
ed it and asked me to read it out. I began reading it and when I came
> to =
the sentence, "Since you are determined to follow a path in which you can
>=
achieve only partial realization . . .", Bhagavan stopped me and said,
> "=
Partial realization? If it is partial, it is not realization, and if it is
=
> realization, it is not partial."
>
> This was the final blow that silenc=
ed all my doubts. I then destroyed this
> letter, like all the rest. And be=
cause of all the discussions I had had with
> Bhagavan I soon felt perfectl=
y established in his teachings, having a clear
> understanding of where the=
Maharshi's path and Aurobindo's path diverged and
> went different ways. W=
hen all the clouds of doubts and distractions
> dispersed, so did our discu=
ssions. Bhagavan then knew that I understood and
> the foundation work had =
been done. The purpose of all our discussions were
> served and so they sto=
pped automatically.
>
> I believe the most unique characteristic of Bhagav=
an was the power of his
> presence. Much of what he taught had already been=
transmitted to the masses
> down through the ages. In Bhagavan we found a =
being that was surcharged with
> the Reality to such an extent that coming =
into his presence would effect a
> dramatic change in us.
>
> Sources:
>
=
> a) http://www.arunachala.org/newsletters/1995/?pg=3Dmay-jun
> b) http://w=
ww.arunachala.org/newsletters/1995/?pg=3Dmar-apr
> c) http://www.arunachala=
.org/newsletters/1995/?pg=3Djul-aug
>
> --
> =E0=B0"=E0=B0=82 =E0=B0=A8=
=E0=B0=AE=E0=B1=8B =E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =E0=B0=
=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=
=AF
> =E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=
=8D =E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=
=82
> =E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=B0=AE=E0=B1=87 =E0=B0=B6=E0=
=B0=BE=E0=B0=B6=E0=B1=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81
>

2010 04:43:24 -0000
2010 04:43:24 -0000
2010 04:43:24 -0000
Date: Sat, 23 Jan 2010 04:43:23 -0000
Message-ID: <hjdupb+3qir@...>
In-Reply-To: <90bdd2131001212354k2a2e3148tbc97755feee84005@...>
MIME-Version: 1.0
Subject: Re: Part 3- The Recollections of Ramana Maharshi Devotee N. Balaram Reddy
X-Yahoo-Group-Post: member; u=243610145; y=g9cXaZa5nUN11AyoK-
Auj7u4RUIOpysYYBaz5g3hMkxlZF0
Another misleading writeup from Shri Balaram Reddy. It conveys a message as=
if Sri Aurobindo and the Mother were looking for disciples and were all ou=
t to "get" Ganapathi Muni to their Ashram!
What a distortion of truth from=

a person considered to be a close disciple of Ramana Maharishi and former =
disciple of the Mother and Sri Aurobindo!!
In Sri Aurobindo Ashram, the fa=

cilities a visitor or member would get depended on their inner evolution. I=
f they had a chance of expansion in an artistic field say they had a fine s=
ense of beauty or music, etc., they would be provided a large room with pos=
sibility of practicing their passion and the Mothers Force would work throu=
gh them as they work on their art and their Spiritual evolution would happe=
n that way. It has nothing to do with "getting" people. The number of famou=
s & "powerful" devotees refused permission to stay permanently in the Ashra=
m was much higher than those that were allowed to stay.
What a contrast be=

tween Kapali Shastri and Balaram Reddy! Kapali Shastri left Ramana Maharish=
i & Ganapati Muni to come to Sri Aurobindo and the Mother. But he never mis=
represented Ramanashram or Ramana Maharishi by speaking out his "assumption=
s" as facts.
-Shiva.
--- In vedic-wisdom@yahoogroups.com, Prasanth Jalas=

utram <jvrsprasanth@...> wrote:
>
> Ganapati Muni
>
> I never met Ganapat=
i Muni, but I remember being with Kapali Sastri in
> Aurobindo Ashram when =
the news of his death arrived. I saw Sastri openly
> weep, lamenting the Mu=
ni's death. At that time Kapali Sastri had so much
> faith in Aurobindo and=
Mother, I heard him say, "If Nayana was here (at
> Aurobindo Ashram) he wo=
uld not have died."
>
> Bhagavan was once talking about him to me and said=
, "If Nayana had not come
> here (meaning to himself) and had his mind turn=
ed inwards to the Self, he
> would have certainly ended up in jail." Nayana=
had in his earlier years a
> predilection for political activity.
>
> Aur=
obindo and the Mother recognized Ganapati Muni's extraordinary gifts.
> Kap=
ali Sastri once took the Muni to Aurobindo Ashram and everyone there was
> =
eager that he should stay. He was given a royal welcome and offered a house=
> and all the necessary conveniences for him and his family. Someone back =
at
> Sri Ramanasramam informed Bhagavan of how Nayana was being enticed to =
stay
> in Aurobindo Ashram. While this person was describing it all to Bhag=
avan, he
> expressed the opinion that Nayana, indeed, might very well settl=
e down
> there. Bhagavan looked at the man in surprise and said, "Nayana ? =
Settle
> down at Aurobindo Ashram? Impossible!"
>
> Learned Scholars
>
> =
Many learned scholars and sannyasins would often visit Bhagavan and ask
> q=
uestions. Bhagavan's response to these visitors, and also to other
> visito=
rs, was not always uniform. To some people he would give much
> attention, =
either by talking to them or pouring out his grace through a
> silent look;=
others he would stoically ignore. All these variations were not
> governed=
by status, wealth, or fame.
>
> One morning a famous swami of Ahmedabad a=
rrived at the ashram. I understood
> he had many wealthy disciples and was =
himself attired in a costly silk,
> ochre-colored cloth. He also had severa=
l pieces of luggage, which clearly
> indicated he was a man of some means. =
The swami came into the Guest House
> for Gentlemen and introduced himself =
to me. He wanted to know when he could
> see the Maharshi. I told him at 10=
a.m. I would be going to the hall and he
> could accompany me and at that =
time I would introduce him to the Maharshi.
>
> During that period, betwee=
n 10 and 11 a.m. every morning in the Old Hall,
> Devaraja Mudaliar, Munaga=
la Venkataramiah and I were going through
> Venkataramiah's English transla=
tion of a Tamil scripture. Bhagavan would
> open and hold the Tamil book in=
his hand and we would read the English
> translation for each verse. Then =
we would discuss it until we found it
> acceptable to Bhagavan.
>
> The sw=
ami entered the hall with me at 10 a.m. and I introduced him to
> Bhagavan.=
He was fluent in Sanskrit and other languages, and also was well
> versed =
in all the scriptures. He inquired if he was allowed to ask a
> question. T=
he consent was given and he asked Bhagavan if Ishwara, the
> personal God, =
actually existed. The Maharshi replied with one of his
> standard rejoinder=
s: "We do not know about Ishwara or whether he exists or
> not. But what we=
do know is that we exist. Find out who that 'I' is that
> exists. That is =
all that is required."
>
> The swami was not satisfied with this answer an=
d continued to discuss the
> matter, quoting from various scriptures. Bhaga=
van then said, "If the
> scriptures say all this about it, why question me =
further?"
>
> This also was not acceptable to the swami and he proceeded w=
ith more
> elucidation, at which point Bhagavan cut him off by turning to u=
s and
> saying, "Come on. Let us begin our work." It is needless to say tha=
t the
> swami became quite annoyed and soon left the hall.
>
> Later in th=
e day I met him and he told me that my Maharshi doesn't seem to
> know very=
much. I simply replied, "Yes." And although this visitor was
> originally =
planning on staying for three days, he cut his visit short and
> left that =
very afternoon, without ever going back into the hall to see the
> Maharshi=
. Bhagavan later asked me what the swami said before leaving. When I
> told=
him, he simply smiled.
>
> Another incident comes to my mind when yet one=
more learned swami visited
> Bhagavan. He questioned Bhagavan in Sanskrit =
and Bhagavan, once again,
> patiently answered in Malayalam, the swami's mo=
ther tongue. As the session
> continued it became clear that this swami's s=
ole intention was to defeat
> Bhagavan in argument. Eventually Bhagavan sai=
d, "Will you be satisfied if I
> issue you a certificate stating you have d=
efeated me in the argument?" But
> even that did not silence the swami's im=
pertinence.
>
> Jagadish Sastri, a Sanskrit pundit, was quietly listening =
to the
> proceedings. When he saw that the swami was incorrigible, he blurt=
ed out in
> Sanskrit, "He dushta bahirgachha," which means "O wicked man, g=
et out!" I
> don't remember anyone ever making such an aggressive remark in=
the presence
> of Bhagavan. But it worked. The swami finally got the messa=
ge and left the
> hall.
>
> Once a group of influential devotees from Madr=
as came up with a scheme to
> take Bhagavan away to Madras. In an attempt t=
o execute this plan, a number
> of them arrived at the ashram and came into=
the hall. It wasn't long before
> they realized that Bhagavan would never =
consent to leave Ramanasramam, and
> eventually they left.
>
> One old dev=
otee was sitting in the corner of the hall quietly watching the
> whole dra=
ma unfold. He said nothing while the discussion was underway,
> though he w=
as secretly in collusion with the group from Madras. After the
> group left=
, Bhagavan turned to one of his attendants and said, "Some people
> will si=
t quietly as if they have nothing to do with what is taking place
> before =
them. But on the contrary, they have everything to do with what is
> going =
on."
>
> The old devotee questioned, "Bhagavan, are you testing me?"
>
> =
Bhagavan simply remained silent. Any acts of insincerity were easily known
=
> to Bhagavan and he did not hesitate to point them out.
>
> Foreigners an=
d the English Language
>
> Bhagavan was familiar with, and had respect for=
, the classical English
> works. He had read many English books and would d=
aily read an English
> newspaper. W. Y. Evans-Wentz had given Bhagavan copi=
es of his published
> books, and of these books Bhagavan liked best Tibet's=
Great Yogi, Melarepa.
> He once requested me to read it.
>
> Although he =
read and understood English quite well, he rarely spoke it. If
> people spo=
ke English to him with clear diction and pronunciation he would
> not have =
much trouble understanding them. Once he said to me, "I couldn't
> understa=
nd a word Chadwick said." Which shows he did fail to understand
> English a=
t times if not spoken clearly.
>
> The State of a Jnani
>
> On another oc=
casion there was a French visitor named Jean Herbert, who had
> written sev=
eral books on India, its holy men, and ashrams, etc. I saw him
> while he w=
as on his second visit to the ashram. During this visit he
> requested the =
publication rights of all of the ashram literature, as he
> planned on usin=
g this material in his books. The ashram authorities were at
> first enthus=
iastic about books being published in the West on Bhagavan and
> his teachi=
ngs. I told Bhagavan that Jean Herbert also requested the same
> permission=
from Aurobindo Ashram, but they decided not to give it. Perhaps
> they fel=
t he would exploit Aurobindo's writings. When I had told Bhagavan
> this, h=
e requested me to go to the office and explain it to them. I did, and
> the=
permission was withheld.
>
> In this way, I observed Bhagavan taking spec=
ial interest in the affairs of
> the ashram and, at times, personally direc=
ting them. It might not always
> have been so apparent as in the two cases =
above, but it was, no doubt,
> forthcoming.
>
> Though Bhagavan generally =
opposed any funds being solicited for the ashram,
> he did not object in al=
l cases.
>
> Krishnaprem visits the Ashram
>
> After my visit with Krishn=
aprem in 1938, I had corresponded with him a few
> times. In each of his le=
tters he promised that he would soon be coming to
> see the Maharshi. But h=
e never came and I began to think that he would miss
> his chance to have d=
arshan of Bhagavan. This all changed on a December
> morning in 1948.
>
> =
I was sitting with my eyes closed next to Bhagavan, outside on the verandah=
.
> When I opened my eyes, who did I see sitting before me but Krishnaprem.=
I
> said to him, "You have finally come. Why didn't you write and let me k=
now
> you were coming?"
>
> He said, "After writing to you so many times a=
nd promising to come, but
> didn't, I was embarrassed to write you again."
=
>
> During this visit, Krishnaprem handed over his small Gopala Krishna id=
ol to
> Bhagavan. Bhagavan tenderly turned it this way and that, looking at=
it
> intently, and then returned it to Krishnaprem. In other places it has=
> already been recorded about Krishnaprem's vision and inner experiences w=
hile
> sitting before Bhagavan in the Old Hall.
>
> From Sri Ramanasramam =
he travelled to Sri Aurobindo's Ashram. After staying
> there a few days we=
planned that he and I would rendezvous at the Villupuram
> train station, =
from where we would depart together and travel south,
> visiting several fa=
mous temples and holy places. My train from
> Tiruvannamalai was scheduled =
to leave at 1 P.M. So, immediately after lunch
> I approached Bhagavan to t=
ake leave of him. He had just then finished his
> meal and was massaging hi=
s rheumatic knee joints=E2=80"in his old age he had to do
> this prior to w=
alking. I prostrated before him and informed him of my
> departure. He alre=
ady knew all the details relating to this trip, and he
> also knew I was pl=
anning on visiting Kanyakumari. He said to me, "These
> people (meaning the=
management) have written to an advocate-devotee of
> Nagerkoil to send us =
the three different-coloured sands that are available
> at Kanyakumari. The=
se are needed for the Kumbhabhishekam of the
> Matrubhuteswara Temple. So f=
ar, he has not sent them." Though Bhagavan did
> not say specifically that =
I should bring those sands, I naturally understood
> what was on his mind. =
In fact, he often employed this manner of speaking,
> asking us indirectly,=
when he wanted something done. Before leaving he also
> asked me to write =
and send him details about the pilgrimage.
>
> When I arrived in Kanyakuma=
ri I discovered that the government had enforced
> a law prohibiting the re=
moval of any sand from the beaches of Kanyakumari.
> Uranium, the mineral u=
sed for making atomic bombs, had been found in some of
> the sand. Neverthe=
less, I thought I should take my chances and stealthily
> proceeded to gath=
er the three different sands. I filled three bags with the
> sands and conc=
ealed them in my bedroll. At the train station I hired a man
> to carry my =
bedroll and luggage and moved on towards the station gate.
> Standing at th=
e gate, I saw the ticket collector and two policemen. The
> ticket collecto=
r was checking tickets and the policemen were checking
> baggage for illega=
l sand. I asked my man to stop and we both stood there
> momentarily as I c=
ontemplated the situation. Pondering over my next move, I
> mentally prayed=
to Bhagavan, "You wanted me to bring this sand. Now look at
> this=E2=80"p=
olice! What am I to do?" As soon as I had prayed thus, the policemen,
> for=
some unknown reason, turned and looked in a certain direction and walked
>=
away from the gate. I immediately told my man, "Let's go," and we passed
>=
through the gate and boarded the train.
>
> When I returned to the ashram=
and brought the bags of sands to Bhagavan, he
> called everyone around to =
come and look. Later, the sands expected from the
> advocate arrived by pos=
t, but the bags had broken en route and the three
> varieties of sands mixe=
d, making them useless. When Bhagavan heard that he
> remarked, "If Balaram=
Reddy had not brought the sands, how could we have
> gotten a fresh consig=
nment on time for the consecration ceremony?"Krishnaprem
> finally returned=
to North India after his tour of the South.
>
> Sources:
>
> 1) http://w=
ww.arunachala.org/newsletters/1996/?pg=3Djan-feb
> 2) http://www.arunachala=
.org/newsletters/1996/?pg=3Dmar-apr
>
> --
> =E0=B0"=E0=B0=82 =E0=B0=A8=
=E0=B0=AE=E0=B1=8B =E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =E0=B0=
=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=
=AF
> =E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=
=8D =E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=
=82
> =E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=B0=AE=E0=B1=87 =E0=B0=B6=E0=
=B0=BE=E0=B0=B6=E0=B1=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81
>
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2010 23:06:04 PST
Date: Fri, 22 Jan 2010 23:06:04 -0800 (PST)
In-Reply-To: <hjduc9+jabu@...>
MIME-Version: 1.0
Subject: Re: [vedic-wisdom] Re: Part 1- The Recollections of Ramana Maharshi
(Supramental Descent)
X-Yahoo-Group-Post: member; u=216162964; y=m-fXcckuyhTUEXdnRnn3ZVltuDIaBZQ_j5bS2q-
YEYnD-ScpbA
--0-1002060830-1264230364=:66626
Dear Shiva,
=C2=A0
Here is a quote from Sri Aurobindo's own writings on Sup=
ramental Descent mentioned in his book on Integral Yoga.
=C2=A0
"The change=
of consciousness is a necessary thing and without it there could be no phy=
sical siddhi. But the fullness of the supramental change is not possible, i=
f the body remains as it is, a slave of death, disease, decay, pain, uncons=
ciousness and all the other results of ignorance. If these are to remain th=
e descent of the supramental is hardly necessary - for a change of consciou=
sness which would mean mental - spiritual union with the Divine, the Overmi=
nd is sufficient, even the Higher Mind is sufficient. The Supramental Desce=
nt is necessary for the dynamic action of the Truth in mind, vital and body=
. This would imply as=C2=A0a final result the disappearence of the unconsci=
ousness of the body; it would no longer be subject to death or disease. Tha=
t would mean it would not be subject to ordinary processes by which death c=
omes. If a change in the body had to be made, it would be by the will of th=
e inhabitant. This would be the essence of physical
immortality. If someon=
e wanted to live 1000 years or more, then supposing one had the complete si=
ddhi, it would not be impossible. There can be no immortality of the body w=
ithout supramentalization. "
=C2=A0
Again at another place Sri Aurobindo st=
ates that immoratlity is not the aim of Supramental Descent, but one of the=
possibilities.
=C2=A0
I did not quite understand, what exactly is this Sup=
ramental Descent, if it has nothing to do with physical immortality.Because=
, connecting the and uplifting the ordinary mind to the state of divinity a=
nd functioning from that sphere is something that most self realized Yogis =
do. Then how is "Supramental Descent" so unique?
=C2=A0
Again if, as we see=
from the above writings, a total transformation is what is being spoken of=
f, that would mean also a transformation of the body.
=C2=A0
Well, the Nat=
hs(nine Naths), Munis and Rishis can exist as immortals in this plane. Is t=
hat what Supramental Descent is?
=C2=A0
-Regards
=C2=A0Rajarshi
Rama Naa=
ma Satya Hai..
--- On Sat, 23/1/10, schinnas <schinnas@...> wrote:
From: schinnas <schinnas@...>

Subject: [vedic-wisdom] Re: Part 1- Th=
e Recollections of Ramana Maharshi Devotee N. Balaram Reddy
To: vedic-wisdo=
m@yahoogroups.com
Date: Saturday, 23 January, 2010, 10:06 AM
=C2=A0
T=
here are some inaccuracies in the below description of Sri Aurobindo Ashram=
by Shri. Balram Reddy. Moreover, his understanding of Sri Aurobindo's work=
seems to be very superficial and mistaken. It is surprising to see that af=
ter being in the Ashram he confuses Sri Aurobindo's teachings with physical=
immortality.
It is also factually incorrect that disciples of Sri Aurobin=

do and Mother were not allowed to visit Ramanashram. Shri Balaram Reddy see=
ms to confuse his imaginations for facts.
There were several instances whe=

n Mother and Sri Aurobindo would send disciples away to Ramanashram saying =
they are more suited for the path of Ramana Maharishi than the Integral Yog=
a. I know of atleast one case (there could be several) where Ramana Maharis=
hi sent disciples to Sri Aurobindo Ashram as they were meant for the path o=
f Integral Yoga.
It is very possible that Ramana Maharishi might have sai=

d something specific to Balaram Reddy to help him come out of his guilt con=
sciousness of having left Sri Aurobindo Ashram without full consent of his =
Guru. We need to take Balaram Reddy's recollections and opinions (especiall=
y his assumptions and interpolations) with a big pinch of salt.
-Shiva.
=
--- In vedic-wisdom@ yahoogroups. com, Prasanth Jalasutram <jvrsprasanth@ .=
..> wrote:
>
> In 1931, after reading about Sri Aurobindo, and also hearing=
about him from
> others, I made my way to his ashrama in Pondicherry. Imme=
diately upon my
> arrival I was struck by the spiritual atmosphere of the p=
lace. On August
> 15th of that year, I had my first darshan of Sri Aurobind=
o. This was one of
> three times in a year that he gave darshan. I found Sr=
i Aurobindo and Mother
> to be powerful spiritual personalities, as they se=
emed to have the ability
> to work on the development of their disciples in=
> manner. All of Aurobindo's philosophical writings=
>
> W=
hile I was in Aurobindo Ashrama I met Kapali Sastriar, the esteemed
> disci=
ple of both Aurobindo and Ganapati Muni. As he was now and then
> visiting =
Sri Ramanasramam, he would describe to me the Maharshi and his
> ashrama. H=
is intriguing descriptions, along with the reading of B. V.
> Narasimhaswam=
i' s biography of the Maharshi, is what prompted my first visit
> to Ramana=
sramam in 1933.
>
> Before this second visit to Ramanasramam I once again =
read Bhagavan's
> biography. In it I found a passage relating to the possib=
ility of changing
> one's guru. I had a doubt about this and addressed it t=
o the Maharshi. He
> told me, "Yes. Certainly. One can change his guru. Wha=
t of that?"
>
> In Aurobindo Ashrama our daily life, to a large extent, wa=
s regulated and
> controlled. For instance, even to take a simple trip into=
town we had to
> obtain permission. In contrast, here in Ramanasramam it w=
as totally
> different. I experienced a liberating feeling of freedom, info=
rmality and
> spontaneity. Everything was so natural and at the same time e=
levating.
>
> Also, in Aurobindo Ashrama, disciples were generally permitt=
ed to visit all
> other saints and ashramas, with the exception of the Maha=
rshi and Sri
> Ramanasramam. It was believed that the Maharshi had the powe=
r to undo years
> of spiritual preparation that the Mother and Aurobindo we=
re effecting on the
> psyche of their followers. In other words, they consi=
dered the Maharshi too
> powerful an influence. Bhagavan was aware of this =
and once when I was alone
> with him he told me, "Yes, I know of that place=
. They are afraid of me."
>
>
> I had been wit=
h the Mother and Aurobindo for five years. During those years
> they shower=
ed me with kindness and love, while guiding me on the spiritual
> path. My =
gratitude and regard for them compelled me to obtain their
> permission and=
blessings before leaving. This turned out to be much more
> difficult than=
I imagined.
>
> In Aurobindo Ashram, it was the practice of the disciples=
who had doubts or
> questions to write them in the form of a letter to Sri=
Aurobindo. All the
> letters were daily collected and taken to Aurobindo, =
who would sit with the
> Mother during the nights and promptly answer them =
in writing. Sometimes we
> would see the lights burning all night as they w=
ere engaged in this work.
>
> Upon my return from Ramanasramam I wrote a l=
etter stating my desire to
> receive their blessings and permission to live=
at Ramanasramam. In the
> letter to Aurobindo I wrote that since your yoga=
begins with
> Self-realization, kindly permit me to go to Ramana Maharshi =
who emphasizes
> only Self-realization, a state I have not attained, or may=
not even be
> worthy of attaining. Aurobindo's reply was affectionate, but=
negative in
> regards to my leaving his ashram. He wrote, "Both Self-reali=
zation and the
> supra-mental state can be simultaneously developed and ach=
ieved here. There
>
> I was extremely d=
isappointed at his response and consequently became
> frustrated, restless =
and discouraged. I soon began to have sleepless nights
> and felt distraugh=
t. I then wrote a second letter to Aurobindo with the same
> request. Again=
I was denied permission. It took a long five months and a
> third letter b=
efore Aurobindo and the Mother finally agreed, giving me their
> permission=
and blessings. Perhaps they realized I was determined to go and
> they saw=
no other recourse but to grant my request.
>
> In Aurobindo's final lette=
r to me he wrote, "Since you are determined to
> follow a path in which you=
can achieve only partial realization, we give you
> our blessings, though =
we believe it would be better if you stayed on here
> and pursued your sadh=
ana where both the Mother and I can help you."
>
> It was the rule in Auro=
bindo Ashram that any letter written to or received
> from Aurobindo should=
not leave the ashram premises. So, to comply with this
> rule, I burnt all=
my letters, except the final letter I received from
> Aurobindo. This I ke=
pt with the view of showing it to Bhagavan.
>
> Settling at Sri Ramanasram=
am
>
> During the early years there were no houses anywhere near the ashra=
m, as it
> was mostly jungle or forest. I eventually found an upstairs room=
in a
> brahmin's house near the Arunachala Temple in town. For my meals I =
would
> sometimes cook small items in my room, sometimes obtain food from s=
omewhere
> outside, and somehow manage without feeling inconvenienced.
>
>=
Daily I would rise at about 3 or 4 a.m., walk to the ashram, stay in the
>=
hall with Bhagavan until 10 a.m., return to my room, come back again to th=
e
> ashram at 3 p.m. and stay there until 8 p.m. It went on like this durin=
g the
> first year. If possible, I would always sit close to Bhagavan so I =
could
>
> S. S. Cohen, after repeat=
edly hearing about Sri Aurobindo, decided that the
> Yogi from Pondicherry =
must have some greatness. Consequently, one day he
> travelled to Pondicher=
ry and while there wrote a note to Aurobindo
> describing who he was, what =
he wanted from life (Self-realization) and where
> he was then residing (Sr=
i Ramanasramam) . Cohen later showed me the reply he
> got from Aurobindo. =
It said, in brief, that all his aspirations could be
> fulfilled at Sri Ram=
anasramam, where he was then living.
>
> I remember during my second visit=
to Ramanasramam the Maharshi was one day
> reading a lengthy book review f=
rom a newspaper. The book being reviewed was
> Aurobindo's Lights on Yoga. =
The reviewer was Kapali Sastri and the editor of
> this newspaper was Bhaga=
van's devotee, S. M. Kamath. Bhagavan seemed to take
> great interest in th=
e review and would occasionally stop reading and comment
> on what he had j=
ust read to those sitting around him. When he had concluded
> reading it, s=
omeone who was aware that I had that very book with me, said to
> Bhagavan,=
"This man has come from the Aurobindo Ashram and he has that book
> with h=
im." Bhagavan turned to me and said, "Oh, is that so? Let me have a
> look =
at it."
>
> I went back to my room, fetched the book and handed it over to=
Bhagavan.
> Immediately Bhagavan began reading it intently. He kept on rea=
ding it well
> into the night, with the help of a small oil lamp, until he =
finished it.
>
> When I came into the hall the next day he began discussin=
g the book with me,
> telling me that a certain term used in the book might=
look like something
> new, but it is actually the equivalent of this other=
term used in such and
> such ancient text, etc. Like this, he went on disc=
ussing and comparing
> Aurobindo's philosophy for some time. SoBhagavan tho=
roughly understood
> Aurobindo's philosophy both intellectually and also fr=
om the standpoint of
> experience.
>
> One evening I said to Bhagavan that=
the major attraction of Aurobindo's
> teachings is that it professes that =
immortality of the body can be achieved.
> Bhagavan made no comment.
>
> T=
he next day, as soon as I walked into the hall and sat down, Bhagavan
> loo=
ked at me and began saying, "In Kumbhakonam there was one yogi, C. V. V.
> =
Rao, who was proclaiming to all, his doctrine of the immortality of the
> b=
ody. He was even so bold as to declare that Dr. Annie Besant (a
> distingui=
shed public and spiritual personality in India) would have to come
> to him=
to learn how to make her body immortal. But, before he had a chance
> to m=
eet Dr. Annie Besant, he died." This brief story clearly illustrated his
> =
point.
>
> On another day, not too long after settling near Sri Ramanasram=
am, I
> approached Bhagavan when no one was in the hall and showed him that=
last
> letter I had received from Aurobindo. Bhagavan asked me to give it =
to him to
> read. I told him he would be unable to decipher Aurobindo's han=
dwriting, as
> it was very illegible and only those who have studied it for=
sometime could
>
> After=
looking into it and realizing he could only make out a few words, he
> ret=
urned it and asked me to read it out. I began reading it and when I came
> =
to the sentence, "Since you are determined to follow a path in which you ca=
n
> achieve only partial realization . . .", Bhagavan stopped me and said,
=
> "Partial realization? If it is partial, it is not realization, and if it =
is
>
> This was the final blow that sil=
enced all my doubts. I then destroyed this
> letter, like all the rest. And=
because of all the discussions I had had with
> Bhagavan I soon felt perfe=
ctly established in his teachings, having a clear
> understanding of where =
the Maharshi's path and Aurobindo's path diverged and
> went different ways=
. When all the clouds of doubts and distractions
> dispersed, so did our di=
scussions. Bhagavan then knew that I understood and
> the foundation work h=
ad been done. The purpose of all our discussions were
> served and so they =
stopped automatically.
>
> I believe the most unique characteristic of Bha=
gavan was the power of his
> presence. Much of what he taught had already b=
een transmitted to the masses
> down through the ages. In Bhagavan we found=
a being that was surcharged with
> the Reality to such an extent that comi=
ng into his presence would effect a
>
> Sources:
=
>
> a) http://www.arunacha la.org/newslette rs/1995/? pg=3Dmay-jun
> b) ht=
tp://www.arunacha la.org/newslette rs/1995/? pg=3Dmar-apr
> c) http://www.a=
runacha la.org/newslette rs/1995/? pg=3Djul-aug
>
> --
> =D1=80=E2=96=91"=
=D1=80=E2=96=91=D0=92 =D1=80=E2=96=91=D0=B8=D1=80=E2=96=91=D0=BE=D1=80=E2=
=96=92=D0=9B =D1=80=E2=96=91=D0=BD=D1=80=E2=96=91=D0=A7=D1=80=E2=96=91=E2=
=95=A1=D1=80=E2=96=91=D0=B4=D1=80=E2=96=92=D0=97 =D1=80=E2=96=91=E2=95=A2=
=D1=80=E2=96=92=D0=9D=D1=80=E2=96=91=E2=96=91=D1=80=E2=96=92=D0=90 =D1=80=
=E2=96=91=E2=96=91=D1=80=E2=96=91=D0=BE=D1=80=E2=96=91=D0=B3=D1=80=E2=96=91=
=E2=95=9B=D1=80=E2=96=91=D0=BF
> =D1=80=E2=96=91=D0=BA=D1=80=E2=96=92=D0=9D=
=D1=80=E2=96=91=E2=96=91=D1=80=E2=96=91=E2=95=A2=D1=80=E2=96=91=E2=95=9B=D1=
=80=E2=96=91=D0=92=D1=80=E2=96=91=D0=B4=D1=80=E2=96=92=D0=9D =D1=80=E2=96=
=91=D0=AC=D1=80=E2=96=91=E2=96=93=D1=80=E2=96=91=E2=95=95=D1=80=E2=96=92=D0=
=92=D1=80=E2=96=91=D0=B4=D1=80=E2=96=92=D0=9D=D1=80=E2=96=91=E2=96=91=D1=80=
=E2=96=91=D0=92
> =D1=80=E2=96=91=D0=BA=D1=80=E2=96=92=D0=9D=D1=80=E2=96=91=
=E2=96=91=D1=80=E2=96=92=D0=97=D1=80=E2=96=91=D0=BE=D1=80=E2=96=92=D0=97 =
=D1=80=E2=96=91=E2=95=A2=D1=80=E2=96=91=E2=95=9B=D1=80=E2=96=91=E2=95=A2=D1=
=80=E2=96=92=D0=9D=D1=80=E2=96=91=E2=95=A1=D1=80=E2=96=91=D0=B4=D1=80=E2=96=
=91=D0=BE=D1=80=E2=96=92=D0=91
>
Your Mail works best with t=

he New Yahoo Optimized IE8. Get it NOW! http://downloads.yahoo.com/in/inter=
netexplorer/
--0-1002060830-1264230364=:66626

top" style=3D"font: inherit;"><DIV>Dear Shiva,</DIV>
<DIV> </DIV>
<DIV=
>Here is a quote from Sri Aurobindo's own writings on Supramental Descent m=
entioned in his book on Integral Yoga.</DIV>
<DIV> </DIV>
<DIV>"The ch=
ange of consciousness is a necessary thing and without it there could be no=
physical siddhi. But the fullness of the supramental change is not possibl=
e, if the body remains as it is, a slave of death, disease, decay, pain, un=
consciousness and all the other results of ignorance. If these are to remai=
n the descent of the supramental is hardly necessary - for a change of cons=
ciousness which would mean mental - spiritual union with the Divine, the Ov=
ermind is sufficient, even the Higher Mind is sufficient. The Supramental D=
escent is necessary for the dynamic action of the Truth in mind, vital and =
body. This would imply as a final result the disappearence of the unco=
nsciousness of the body; it would no longer be subject to death or disease.=
That would mean it would not be subject to ordinary processes by which dea=
th comes. If a change in the body had to be made, it would be by the will o=
f the inhabitant. This would be the essence of physical
immortality. If so=
meone wanted to live 1000 years or more, then supposing one had the complet=
e siddhi, it would not be impossible. There can be no immortality of the bo=
dy without supramentalization. "</DIV>
<DIV> </DIV>
<DIV>Again at anot=
her place Sri Aurobindo states that immoratlity is not the aim of Suprament=
al Descent, but one of the possibilities.</DIV>
<DIV> </DIV>
<DIV>I di=
d not quite understand, what exactly is this Supramental Descent, if it has=
nothing to do with physical immortality.Because, connecting the and uplift=
ing the ordinary mind to the state of divinity and functioning from that sp=
here is something that most self realized Yogis do. Then how is "Supramenta=
l Descent" so unique?</DIV>
<DIV> </DIV>
<DIV>Again if, as we see from=
the above writings, a total transformation is what is being spoken off, th=
at would mean also a transformation of the body. </DIV>
<DIV> </DIV>
<=
DIV>Well, the Naths(nine Naths), Munis and Rishis can exist as immortals in=
this plane. Is that what Supramental Descent is?</DIV>
<DIV> </DIV>
<=
DIV>-Regards</DIV>
<DIV> Rajarshi<BR><BR></DIV>
<DIV><EM><STRONG>
<DIV=
class=3DMsoNormal><STRONG><SPAN style=3D"FONT-SIZE: 10pt; COLOR: navy; FON=
T-FAMILY: Verdana"><FONT face=3DCourier color=3D#000000 size=3D3><FONT colo=
r=3D#00007f>Rama Naama Satya Hai..</FONT></FONT></SPAN></STRONG></DIV></STR=
ONG></EM></DIV><BR><BR>--- On <B>Sat, 23/1/10, schinnas <I><schinnas@gma=
il.com></I></B> wrote:<BR>
<BLOCKQUOTE style=3D"PADDING-LEFT: 5px; MARGI=
N-LEFT: 5px; BORDER-LEFT: rgb(16,16,255) 2px solid"><BR>From: schinnas <=
schinnas@...><BR>Subject: [vedic-wisdom] Re: Part 1- The Recollect=
ions of Ramana Maharshi Devotee N. Balaram Reddy<BR>To: vedic-wisdom@yahoog=
roups.com<BR>Date: Saturday, 23 January, 2010, 10:06 AM<BR><BR>
<DIV id=3Dy=
iv880824761><SPAN style=3D"DISPLAY: none"> </SPAN>
<DIV id=3Dygrp-tex=
t>
<DIV>There are some inaccuracies in the below description of Sri Aurobin=
do Ashram by Shri. Balram Reddy. Moreover, his understanding of Sri Aurobin=
do's work seems to be very superficial and mistaken. It is surprising to se=
e that after being in the Ashram he confuses Sri Aurobindo's teachings with=
physical immortality.<BR><BR>It is also factually incorrect that disciples=
of Sri Aurobindo and Mother were not allowed to visit Ramanashram. Shri Ba=
laram Reddy seems to confuse his imaginations for facts.<BR><BR>There were =
several instances when Mother and Sri Aurobindo would send disciples away t=
o Ramanashram saying they are more suited for the path of Ramana Maharishi =
than the Integral Yoga. I know of atleast one case (there could be several)=
where Ramana Maharishi sent disciples to Sri Aurobindo Ashram as they were=
meant for the path of Integral Yoga. <BR><BR>It is very possible that Rama=
na Maharishi might have said something specific to Balaram Reddy to
help h=
im come out of his guilt consciousness of having left Sri Aurobindo Ashram =
without full consent of his Guru. We need to take Balaram Reddy's recollect=
ions and opinions (especially his assumptions and interpolations) with a bi=
g pinch of salt. <BR><BR>-Shiva.<BR><BR>--- In <A href=3D"http://in.mc85.ma=
il.yahoo.com/mc/compose?to=3Dvedic-wisdom%40yahoogroups.com" target=3D_blan=
k rel=3Dnofollow ymailto=3D"mailto:vedic-wisdom%40yahoogroups.com">vedic-wi=
sdom@ yahoogroups. com</A>, Prasanth Jalasutram <jvrsprasanth@ ...> w=
rote:<BR>><BR>> In 1931, after reading about Sri Aurobindo, and also =
hearing about him from<BR>> others, I made my way to his ashrama in Pond=
icherry. Immediately upon my<BR>> arrival I was struck by the spiritual =
atmosphere of the place. On August<BR>> 15th of that year, I had my firs=
t darshan of Sri Aurobindo. This was one of<BR>> three times in a year t=
hat he gave darshan. I found Sri Aurobindo and Mother<BR>> to be
powerf=
ul spiritual personalities, as they seemed to have the ability<BR>> to w=
ork on the development of their disciples in a silent and invisible<BR>>=
manner. All of Aurobindo's philosophical writings cannot convey his or the=
<BR>> Mother's power as spiritual embodiments.<BR>> <BR>> While I =
was in Aurobindo Ashrama I met Kapali Sastriar, the esteemed<BR>> discip=
le of both Aurobindo and Ganapati Muni. As he was now and then<BR>> visi=
ting Sri Ramanasramam, he would describe to me the Maharshi and his<BR>>=
ashrama. His intriguing descriptions, along with the reading of B. V.<BR>&=
gt; Narasimhaswami' s biography of the Maharshi, is what prompted my first =
visit<BR>> to Ramanasramam in 1933.<BR>> <BR>> Before this second =
visit to Ramanasramam I once again read Bhagavan's<BR>> biography. In it=
I found a passage relating to the possibility of changing<BR>> one's gu=
ru. I had a doubt about this and addressed it to the
Maharshi. He<BR>> =
told me, "Yes. Certainly. One can change his guru. What of that?"<BR>> <=
BR>> In Aurobindo Ashrama our daily life, to a large extent, was regulat=
ed and<BR>> controlled. For instance, even to take a simple trip into to=
wn we had to<BR>> obtain permission. In contrast, here in Ramanasramam i=
t was totally<BR>> different. I experienced a liberating feeling of free=
dom, informality and<BR>> spontaneity. Everything was so natural and at =
the same time elevating.<BR>> <BR>> Also, in Aurobindo Ashrama, disci=
ples were generally permitted to visit all<BR>> other saints and ashrama=
s, with the exception of the Maharshi and Sri<BR>> Ramanasramam. It was =
believed that the Maharshi had the power to undo years<BR>> of spiritual=
preparation that the Mother and Aurobindo were effecting on the<BR>> ps=
yche of their followers. In other words, they considered the Maharshi too<B=
R>> powerful an influence. Bhagavan was
aware of this and once when I w=
as alone<BR>> with him he told me, "Yes, I know of that place. They are =
afraid of me."<BR>> <BR>> Leaving Aurobindo Ashram<BR>> <BR>> I=
had been with the Mother and Aurobindo for five years. During those years<=
BR>> they showered me with kindness and love, while guiding me on the sp=
iritual<BR>> path. My gratitude and regard for them compelled me to obta=
in their<BR>> permission and blessings before leaving. This turned out t=
o be much more<BR>> difficult than I imagined.<BR>> <BR>> In Aurob=
indo Ashram, it was the practice of the disciples who had doubts or<BR>>=
questions to write them in the form of a letter to Sri Aurobindo. All the<=
BR>> letters were daily collected and taken to Aurobindo, who would sit =
with the<BR>> Mother during the nights and promptly answer them in writi=
ng. Sometimes we<BR>> would see the lights burning all night as they wer=
e engaged in this work.<BR>>
<BR>> Upon my return from Ramanasramam =
I wrote a letter stating my desire to<BR>> receive their blessings and p=
ermission to live at Ramanasramam. In the<BR>> letter to Aurobindo I wro=
te that since your yoga begins with<BR>> Self-realization, kindly permit=
me to go to Ramana Maharshi who emphasizes<BR>> only Self-realization, =
a state I have not attained, or may not even be<BR>> worthy of attaining=
. Aurobindo's reply was affectionate, but negative in<BR>> regards to my=
leaving his ashram. He wrote, "Both Self-realization and the<BR>> supra=
-mental state can be simultaneously developed and achieved here. There<BR>&=
gt; is no need for you to go there."<BR>> <BR>> I was extremely disap=
pointed at his response and consequently became<BR>> frustrated, restles=
s and discouraged. I soon began to have sleepless nights<BR>> and felt d=
istraught. I then wrote a second letter to Aurobindo with the same<BR>> =
request. Again I was
denied permission. It took a long five months and a<B=
R>> third letter before Aurobindo and the Mother finally agreed, giving =
me their<BR>> permission and blessings. Perhaps they realized I was dete=
rmined to go and<BR>> they saw no other recourse but to grant my request=
.<BR>> <BR>> In Aurobindo's final letter to me he wrote, "Since you a=
re determined to<BR>> follow a path in which you can achieve only partia=
l realization, we give you<BR>> our blessings, though we believe it woul=
d be better if you stayed on here<BR>> and pursued your sadhana where bo=
th the Mother and I can help you."<BR>> <BR>> It was the rule in Auro=
bindo Ashram that any letter written to or received<BR>> from Aurobindo =
should not leave the ashram premises. So, to comply with this<BR>> rule,=
I burnt all my letters, except the final letter I received from<BR>> Au=
robindo. This I kept with the view of showing it to Bhagavan.<BR>> <BR>&=
gt; Settling
at Sri Ramanasramam<BR>> <BR>> During the early years t=
here were no houses anywhere near the ashram, as it<BR>> was mostly jung=
le or forest. I eventually found an upstairs room in a<BR>> brahmin's ho=
use near the Arunachala Temple in town. For my meals I would<BR>> someti=
mes cook small items in my room, sometimes obtain food from somewhere<BR>&g=
t; outside, and somehow manage without feeling inconvenienced.<BR>> <BR>=
> Daily I would rise at about 3 or 4 a.m., walk to the ashram, stay in t=
he<BR>> hall with Bhagavan until 10 a.m., return to my room, come back a=
gain to the<BR>> ashram at 3 p.m. and stay there until 8 p.m. It went on=
like this during the<BR>> first year. If possible, I would always sit c=
lose to Bhagavan so I could<BR>> hear all of his precious utterances.<BR=
>> <BR>> S. S. Cohen, after repeatedly hearing about Sri Aurobindo, d=
ecided that the<BR>> Yogi from Pondicherry must have some greatness.
Co=
nsequently, one day he<BR>> travelled to Pondicherry and while there wro=
te a note to Aurobindo<BR>> describing who he was, what he wanted from l=
ife (Self-realization) and where<BR>> he was then residing (Sri Ramanasr=
amam) . Cohen later showed me the reply he<BR>> got from Aurobindo. It s=
aid, in brief, that all his aspirations could be<BR>> fulfilled at Sri R=
amanasramam, where he was then living.<BR>> <BR>> I remember during m=
y second visit to Ramanasramam the Maharshi was one day<BR>> reading a l=
engthy book review from a newspaper. The book being reviewed was<BR>> Au=
robindo's Lights on Yoga. The reviewer was Kapali Sastri and the editor of<=
BR>> this newspaper was Bhagavan's devotee, S. M. Kamath. Bhagavan seeme=
d to take<BR>> great interest in the review and would occasionally stop =
reading and comment<BR>> on what he had just read to those sitting aroun=
d him. When he had concluded<BR>> reading it, someone who was
aware tha=
t I had that very book with me, said to<BR>> Bhagavan, "This man has com=
e from the Aurobindo Ashram and he has that book<BR>> with him." Bhagava=
n turned to me and said, "Oh, is that so? Let me have a<BR>> look at it.=
"<BR>> <BR>> I went back to my room, fetched the book and handed it o=
ver to Bhagavan.<BR>> Immediately Bhagavan began reading it intently. He=
kept on reading it well<BR>> into the night, with the help of a small o=
il lamp, until he finished it.<BR>> <BR>> When I came into the hall t=
he next day he began discussing the book with me,<BR>> telling me that a=
certain term used in the book might look like something<BR>> new, but i=
t is actually the equivalent of this other term used in such and<BR>> su=
ch ancient text, etc. Like this, he went on discussing and comparing<BR>>=
; Aurobindo's philosophy for some time. SoBhagavan thoroughly understood<BR=
>> Aurobindo's philosophy both intellectually and also
from the standpo=
int of<BR>> experience.<BR>> <BR>> One evening I said to Bhagavan =
that the major attraction of Aurobindo's<BR>> teachings is that it profe=
sses that immortality of the body can be achieved.<BR>> Bhagavan made no=
comment.<BR>> <BR>> The next day, as soon as I walked into the hall =
and sat down, Bhagavan<BR>> looked at me and began saying, "In Kumbhakon=
am there was one yogi, C. V. V.<BR>> Rao, who was proclaiming to all, hi=
s doctrine of the immortality of the<BR>> body. He was even so bold as t=
o declare that Dr. Annie Besant (a<BR>> distinguished public and spiritu=
al personality in India) would have to come<BR>> to him to learn how to =
make her body immortal. But, before he had a chance<BR>> to meet Dr. Ann=
ie Besant, he died." This brief story clearly illustrated his<BR>> point=
.<BR>> <BR>> On another day, not too long after settling near Sri Ram=
anasramam, I<BR>> approached Bhagavan when no
one was in the hall and s=
howed him that last<BR>> letter I had received from Aurobindo. Bhagavan =
asked me to give it to him to<BR>> read. I told him he would be unable t=
o decipher Aurobindo's handwriting, as<BR>> it was very illegible and on=
ly those who have studied it for sometime could<BR>> read it. He said, "=
Give it to me. Let me try."<BR>> <BR>> After looking into it and real=
izing he could only make out a few words, he<BR>> returned it and asked =
me to read it out. I began reading it and when I came<BR>> to the senten=
ce, "Since you are determined to follow a path in which you can<BR>> ach=
ieve only partial realization . . .", Bhagavan stopped me and said,<BR>>=
"Partial realization? If it is partial, it is not realization, and if it i=
s<BR>> realization, it is not partial."<BR>> <BR>> This was the fi=
nal blow that silenced all my doubts. I then destroyed this<BR>> letter,=
like all the rest. And because of all the
discussions I had had with<BR>&=
gt; Bhagavan I soon felt perfectly established in his teachings, having a c=
lear<BR>> understanding of where the Maharshi's path and Aurobindo's pat=
h diverged and<BR>> went different ways. When all the clouds of doubts a=
nd distractions<BR>> dispersed, so did our discussions. Bhagavan then kn=
ew that I understood and<BR>> the foundation work had been done. The pur=
pose of all our discussions were<BR>> served and so they stopped automat=
ically.<BR>> <BR>> I believe the most unique characteristic of Bhagav=
an was the power of his<BR>> presence. Much of what he taught had alread=
y been transmitted to the masses<BR>> down through the ages. In Bhagavan=
we found a being that was surcharged with<BR>> the Reality to such an e=
xtent that coming into his presence would effect a<BR>> dramatic change =
in us.<BR>> <BR>> Sources:<BR>> <BR>> a) <A
href=3D"http://www=
.arunachala.org/newsletters/1995/?pg=3Dmay-jun" target=3D_blank rel=3Dnofol=
low>http://www.arunacha la.org/newslette rs/1995/? pg=3Dmay-jun</A><BR>>=
b) <A href=3D"http://www.arunachala.org/newsletters/1995/?pg=3Dmar-apr" ta=
rget=3D_blank rel=3Dnofollow>http://www.arunacha la.org/newslette rs/1995/?=
pg=3Dmar-apr</A><BR>> c) <A href=3D"http://www.arunachala.org/newslette=
rs/1995/?pg=3Djul-aug" target=3D_blank rel=3Dnofollow>http://www.arunacha l=
a.org/newslette rs/1995/? pg=3Djul-aug</A><BR>> <BR>> -- <BR>> =D1=
=80=E2=96=91"=D1=80=E2=96=91=D0=92 =D1=80=E2=96=91=D0=B8=D1=80=E2=96=91=D0=
=BE=D1=80=E2=96=92=D0=9B =D1=80=E2=96=91=D0=BD=D1=80=E2=96=91=D0=A7=D1=80=
=E2=96=91=E2=95=A1=D1=80=E2=96=91=D0=B4=D1=80=E2=96=92=D0=97 =D1=80=E2=96=
=91=E2=95=A2=D1=80=E2=96=92=D0=9D=D1=80=E2=96=91=E2=96=91=D1=80=E2=96=92=D0=
=90 =D1=80=E2=96=91=E2=96=91=D1=80=E2=96=91=D0=BE=D1=80=E2=96=91=D0=B3=D1=
=80=E2=96=91=E2=95=9B=D1=80=E2=96=91=D0=BF<BR>> =D1=80=E2=96=91=D0=BA=D1=
=80=E2=96=92=D0=9D=D1=80=E2=96=91=E2=96=91=D1=80=E2=96=91=E2=95=A2=D1=80=E2=
=96=91=E2=95=9B=D1=80=E2=96=91=D0=92=D1=80=E2=96=91=D0=B4=D1=80=E2=96=92=D0=
=9D =D1=80=E2=96=91=D0=AC=D1=80=E2=96=91=E2=96=93=D1=80=E2=96=91=E2=95=95=
=D1=80=E2=96=92=D0=92=D1=80=E2=96=91=D0=B4=D1=80=E2=96=92=D0=9D=D1=80=E2=96=
=91=E2=96=91=D1=80=E2=96=91=D0=92<BR>> =D1=80=E2=96=91=D0=BA=D1=80=E2=96=
=92=D0=9D=D1=80=E2=96=91=E2=96=91=D1=80=E2=96=92=D0=97=D1=80=E2=96=91=D0=BE=
=D1=80=E2=96=92=D0=97 =D1=80=E2=96=91=E2=95=A2=D1=80=E2=96=91=E2=95=9B=D1=
=80=E2=96=91=E2=95=A2=D1=80=E2=96=92=D0=9D=D1=80=E2=96=91=E2=95=A1=D1=80=E2=
=96=91=D0=B4=D1=80=E2=96=91=D0=BE=D1=80=E2=96=92=D0=91<BR>><BR><BR></DIV=
></DIV></DIV></BLOCKQUOTE></td></tr></table><br>
<hr size=3D1=
></hr>
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--0-1002060830-1264230364=:66626--

Jan 2010 12:23:45 -0000
2010 12:23:45 -0000
Date: Sat, 23 Jan 2010 12:23:45 -0000
Message-ID: <hjepoh+dv0r@...>
MIME-Version: 1.0
X-Yahoo-Post-IP: 117.194.224.198
Subject: The Imitation of Christ(part 1)
y=O6T2tonxSyEj3yVC4RGq0IDk8q8noirw3IPvfAAu7IXqcWORuFSrBFgfqnsB1e8
During Swami Vivekanandas parivrajaka days his jhola(bag) contained two boo=
ks:1.vivekachudamani by adi shankarachaya
2.The Imitation of Christ b=
y by Thomas a Kempis
The Imitation of Christ (part 1)
THE IMITATION OF=

CHRIST
THE FIRST BOOK
ADMONITIONS PROFITABLE FOR THE SPIRITUAL LIFE=
CHAPTER I
Of the imitation of Christ, and of contempt of the world and a=

ll
its vanities
He that followeth me shall not walk in darkness,(1) saith =

the
Lord. These are the words of Christ; and they teach us how far
we must=
imitate His life and character, if we seek true
illumination, and delivera=
nce from all blindness of heart. Let
it be our most earnest study, therefo=
re, to dwell upon the life
of Jesus Christ.
2. His teaching surpasseth all=

teaching of holy men, and such as
have His Spirit find therein the hidden =
manna.(2) But there are
many who, though they frequently hear the Gospel, =
yet feel but
little longing after it, because they have not the mind of
Chr=
ist. He, therefore, that will fully and with true wisdom
understand the wo=
rds of Christ, let him strive to conform his
whole life to that mind of Chr=
ist.
3. What doth it profit thee to enter into deep discussion

concerning =
the Holy Trinity, if thou lack humility, and be thus
displeasing to the Tri=
nity? For verily it is not deep words that
make a man holy and upright; it=
is a good life which maketh a man
dear to God. I had rather feel contriti=
on than be skilful in the
definition thereof. If thou knewest the whole Bi=
ble, and the
sayings of all the philosophers, what should all this profit t=
hee
without the love and grace of God? Vanity of vanities, all is
vanity, =
save to love God, and Him only to serve. That is the
highest wisdom, to ca=
st the world behind us, and to reach forward
to the heavenly kingdom.
4. I=
t is vanity then to seek after, and to trust in, the riches
that shall peri=
sh. It is vanity, too, to covet honours, and to
lift up ourselves on high.=
It is vanity to follow the desires of
the flesh and be led by them, for t=
his shall bring misery at the
last. It is vanity to desire a long life, an=
d to have little
care for a good life. It is vanity to take thought only f=
or the
life which now is, and not to look forward to the things which
shall=
be hereafter. It is vanity to love that which quickly
passeth away, and n=
ot to hasten where eternal joy abideth.
5. Be ofttimes mindful of the sayi=

ng,(3) The eye is not satisfied
with seeing, nor the ear with hearing. Str=
ive, therefore, to
turn away thy heart from the love of the things that are=
seen,
and to set it upon the things that are not seen. For they who
follo=
w after their own fleshly lusts, defile the conscience, and
destroy the gra=
ce of God.
(1) John viii. 12. (2) Revelations ii. 17.
(3) Ecclesiastes i=
. 8.
CHAPTER II
Of thinking humbly of oneself
There is naturally in ever=

y man a desire to know, but what
profiteth knowledge without the fear of Go=
d? Better of a surety
is a lowly peasant who serveth God, than a proud phi=
losopher who
watcheth the stars and neglecteth the knowledge of himself. H=
e
who knoweth himself well is vile in his own sight; neither
regardeth he t=
he praises of men. If I knew all the things that
are in the world, and wer=
e not in charity, what should it help me
before God, who is to judge me acc=
ording to my deeds?
2. Rest from inordinate desire of knowledge, for there=

in is found
much distraction and deceit. Those who have knowledge desire t=
o
appear learned, and to be called wise. Many things there are to
know whi=
ch profiteth little or nothing to the soul. And foolish
out of measure is =
he who attendeth upon other things rather than
those which serve to his sou=
l's health. Many words satisfy not
the soul, but a good life refresheth th=
e mind, and a pure
conscience giveth great confidence towards God.
3. The =
greater and more complete thy knowledge, the more severely
shalt thou be ju=
dged, unless thou hast lived holily. Therefore
be not lifted up by any ski=
ll or knowledge that thou hast; but
rather fear concerning the knowledge wh=
ich is given to thee. If
it seemeth to thee that thou knowest many things,=
and
understandest them well, know also that there are many more
things whi=
ch thou knowest not. Be not high-minded, but rather
confess thine ignoranc=
e. Why desirest thou to lift thyself above
another, when there are found m=
any more learned and more skilled
in the Scripture than thou? If thou wilt=
know and learn anything
with profit, love to be thyself unknown and to be =
counted for
nothing.
4. That is the highest and most profitable lesson, wh=

en a man
truly knoweth and judgeth lowly of himself. To account nothing
of=
one's self, and to think always kindly and highly of others,
this is great=
and perfect wisdom. Even shouldest thou see thy
neighbor sin openly or gr=
ievously, yet thou oughtest not to
reckon thyself better than he, for thou =
knowest not how long
thou shalt keep thine integrity. All of us are weak a=
nd frail;
hold thou no man more frail

2010 12:26:46 -0000
2010 12:26:46 -0000
2010 12:26:46 -0000
Date: Sat, 23 Jan 2010 12:26:45 -0000
Message-ID: <hjepu5+eajq@...>
MIME-Version: 1.0
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Subject: Imitation of Christ - Part 2
y=ePGxhCjblHPYmI4Vy33eNoCik_zLNEUu7N7V0AT0dV0lt6QkeeMLzPWzuxMIxNQ
CHAPTER III
Of the knowledge of truth
Happy is the man whom Truth by itse=

lf doth teach, not by figures
and transient words, but as it is in itself.(=
1) Our own
judgment and feelings often deceive us, and we discern but
litt=
le of the truth. What doth it profit to argue about hidden
and dark things=
, concerning which we shall not be even reproved
in the judgment, because w=
e knew them not? Oh, grievous folly,
to neglect the things which are profi=
table and necessary, and to
give our minds to things which are curious and =
hurtful! Having
eyes, we see not.
2. And what have we to do with talk abo=

ut genus and species!
He to whom the Eternal Word speaketh is free from mul=
tiplied
questionings. From this One Word are all things, and all things
sp=
eak of Him; and this is the Beginning which also speaketh unto
us.(2) No m=
an without Him understandeth or rightly judgeth. The
man to whom all thing=
s are one, who bringeth all things to one,
who seeth all things in one, he =
is able to remain steadfast of
spirit, and at rest in God. O God, who art =
the Truth, make me
one with Thee in everlasting love. It wearieth me often=
times to
read and listen to many things; in Thee is all that I wish for
and=
desire. Let all the doctors hold their peace; let all
creation keep silen=
ce before Thee: speak Thou alone to me.
3. The more a man hath unity and s=

implicity in himself, the more
things and the deeper things he understandet=
h; and that without
labour, because he receiveth the light of understanding=
from
above. The spirit which is pure, sincere, and steadfast, is not
dist=
racted though it hath many works to do, because it doth all
things to the h=
onour of God, and striveth to be free from all
thoughts of self-seeking. W=
ho is so full of hindrance and
annoyance to thee as thine own undisciplined=
heart? A man who is
good and devout arrangeth beforehand within his own h=
eart the
works which he hath to do abroad; and so is not drawn away by the
=
desires of his evil will, but subjecteth everything to the
judgment of righ=
t reason. Who hath a harder battle to fight
than he who striveth for self-=
mastery? And this should be our
endeavour, even to master self, and thus d=
aily to grow stronger
than self, and go on unto perfection.
4. All perfect=
ion hath some imperfection joined to it in this
life, and all our power of =
sight is not without some darkness. A
lowly knowledge of thyself is a sure=
r way to God than the deep
searching of man's learning. Not that learning =
is to be blamed,
nor the taking account of anything that is good; but a goo=
d
conscience and a holy life is better than all. And because many
seek kno=
wledge rather than good living, therefore they go astray,
and bear little o=
r no fruit.
5. O if they would give that diligence to the rooting out of v=

ice
and the planting of virtue which they give unto vain
questionings: ther=
e had not been so many evil doings and
stumbling-blocks among the laity, no=
r such ill living among
houses of religion. Of a surety, at the Day of Jud=
gment it will
be demanded of us, not what we have read, but what we have do=
ne;
not how well we have spoken, but how holily we have lived. Tell
me, wh=
ere now are all those masters and teachers, whom thou
knewest well, whilst =
they were yet with you, and flourished in
learning? Their stalls are now f=
illed by others, who perhaps
never have one thought concerning them. Whils=
t they lived they
seemed to be somewhat, but now no one speaks of them.
6.=
Oh how quickly passeth the glory of the world away! Would
that their life=
and knowledge had agreed together! For then
would they have read and inqu=
ired unto good purpose. How many
perish through empty learning in this wor=
ld, who care little for
serving God. And because they love to be great mor=
e than to be
humble, therefore they "have become vain in their imaginations=
."
He only is truly great, who hath great charity. He is truly
great who d=
eemeth himself small, and counteth all height of
honour as nothing. He is =
the truly wise man, who counteth all
earthly things as dung that he may win=
Christ. And he is the
truly learned man, who doeth the will of God, and f=
orsaketh his
own will.
(1) Psalm xciv. 12; Numbers xii. 8. (2) John viii=

. 25 (Vulg.).
CHAPTER IV
Of prudence in action
We must not trust every =

word of others or feeling within
ourselves, but cautiously and patiently tr=
y the matter, whether
it be of God. Unhappily we are so weak that we find =
it easier to
believe and speak evil of others, rather than good. But they
=
that are perfect, do not give ready heed to every news-bearer,
for they kno=
w man's weakness that it is prone to evil and
unstable in words.
2. This i=
s great wisdom, not to be hasty in action, or stubborn
in our own opinions.=
A part of this wisdom also is not to
believe every word we hear, nor to t=
ell others all that we hear,
even though we believe it. Take counsel with =
a man who is wise
and of a good conscience; and seek to be instructed by on=
e better
than thyself, rather than to follow thine own inventions. A good
=
life maketh a man wise toward God, and giveth him experience in
many things=
. The more humble a man is in himself, and the more
obedient towards God, =
the wiser will he be in all things, and the
more shall his soul be at peace=
.
CHAPTER V
Of the reading of Holy Scriptures
It is Truth which we must=

look for in Holy Writ, not cunning of
words. All Scripture ought to be re=
ad in the spirit in which it
was written. We must rather seek for what is =
profitable in
Scripture, than for what ministereth to subtlety in discourse=
.
Therefore we ought to read books which are devotional and simple,
as well=
as those which are deep and difficult. And let not the
weight of the writ=
er be a stumbling-block to thee, whether he be
of little or much learning, =
but let the love of the pure Truth
draw thee to read. Ask not, who hath sa=
id this or that, but look
to what he says.
2. Men pass away, but the truth=

of the Lord endureth for ever.
Without respect of persons God speaketh to =
us in divers manners.
Our own curiosity often hindereth us in the reading o=
f holy
writings, when we seek to understand and discuss, where we should
pa=
ss simply on. If thou wouldst profit by thy reading, read
humbly, simply, =
honestly, and not desiring to win a character for
learning. Ask freely, an=
d hear in silence the words of holy men;
nor be displeased at the hard sayi=
ngs of older men than thou, for
they are not uttered without cause.

Jan 2010 12:29:33 -0000
2010 12:29:33 -0000
Date: Sat, 23 Jan 2010 12:29:33 -0000
Message-ID: <hjeq3d+2ad3@...>
MIME-Version: 1.0
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Subject: Imitation of Christ - Part 3
y=EpA4dKiPFJu9AYNQtDyfEhwKqrnZQVkNWvlaB435KTLeJCaBGmn_pLORvLW6I2s
CHAPTER VI
Of inordinate affections
Whensoever a man desireth aught above=

measure, immediately he
becometh restless. The proud and the avaricious m=
an are never
at rest; while the poor and lowly of heart abide in the
multit=
ude of peace. The man who is not yet wholly dead to self,
is soon tempted,=
and is overcome in small and trifling matters.
It is hard for him who is w=
eak in spirit, and still in part
carnal and inclined to the pleasures of se=
nse, to withdraw
himself altogether from earthly desires. And therefore, w=
hen he
withdraweth himself from these, he is often sad, and easily
angered =
too if any oppose his will.
2. But if, on the other hand, he yield to his =

inclination,
immediately he is weighed down by the condemnation of his
cons=
cience; for that he hath followed his own desire, and yet in
no way attaine=
d the peace which he hoped for. For true peace of
heart is to be found in =
resisting passion, not in yielding to it.
And therefore there is no peace i=
n the heart of a man who is
carnal, nor in him who is given up to the thing=
s that are without
him, but only in him who is fervent towards God and livi=
ng the
life of the Spirit.
CHAPTER VII
Of fleeing from vain hope and pri=

de
Vain is the life of that man who putteth his trust in men or in
any cre=
ated Thing. Be not ashamed to be the servant of others
for the love of Jes=
us Christ, and to be reckoned poor in this
life. Rest not upon thyself, bu=
t build thy hope in God. Do what
lieth in thy power, and God will help thy=
good intent. Trust not
in thy learning, nor in the cleverness of any that =
lives, but
rather trust in the favour of God, who resisteth the proud and
g=
iveth grace to the humble.
2. Boast not thyself in thy riches if thou hast=

them, nor in thy
friends if they be powerful, but in God, who giveth all t=
hings,
and in addition to all things desireth to give even Himself. Be
not=
lifted up because of thy strength or beauty of body, for with
only a sligh=
t sickness it will fail and wither away. Be not vain
of thy skilfulness or=
ability, lest thou displease God, from
whom cometh every good gift which w=
e have.
3. Count not thyself better than others, lest perchance thou

appea=
r worse in the sight of God, who knoweth what is in man. Be
not proud of t=
hy good works, for God's judgments are of another
sort than the judgments o=
f man, and what pleaseth man is ofttimes
displeasing to Him. If thou hast =
any good, believe that others
have more, and so thou mayest preserve thy hu=
mility. It is no
harm to thee if thou place thyself below all others; but i=
t is
great harm if thou place thyself above even one. Peace is ever
with t=
he humble man, but in the heart of the proud there is
envy and continual wr=
ath.
CHAPTER VIII
Of the danger of too much familiarity
Open not thine =

heart to every man, but deal with one who is wise
and feareth God. Be seldo=
m with the young and with strangers. Be
not a flatterer of the rich; nor w=
illingly seek the society of
the great. Let thy company be the humble and =
the simple, the
devout and the gentle, and let thy discourse be concerning =
things
which edify. Be not familiar with any woman, but commend all good
w=
omen alike unto God. Choose for thy companions God and His
Angels only, an=
d flee from the notice of men.
2. We must love all men, but not make close=

companions of all.
It sometimes falleth out that one who is unknown to us =
is highly
regarded through good report of him, whose actual person is
never=
theless unpleasing to those who behold it. We sometimes
think to please ot=
hers by our intimacy, and forthwith displease
them the more by the faultine=
ss of character which they perceive
in us.
CHAPTER IX
Of obedience and s=
ubjection
It is verily a great thing to live in obedience, to be under

aut=
hority, and not to be at our own disposal. Far safer is it to
live in subj=
ection than in a place of authority. Many are in
obedience from necessity =
rather than from love; these take it
amiss, and repine for small cause. No=
r will they gain freedom of
spirit, unless with all their heart they submit=
themselves for
the love of God. Though thou run hither and thither, thou =
wilt
not find peace, save in humble subjection to the authority of him
who =
is set over thee. Fancies about places and change of them
have deceived ma=
ny.
2. True it is that every man willingly followeth his own bent,

and is =
the more inclined to those who agree with him. But if
Christ is amongst us=
, then it is necessary that we sometimes
yield up our own opinion for the s=
ake of peace. Who is so wise
as to have perfect knowledge of all things? =
Therefore trust not
too much to thine own opinion, but be ready also to hea=
r the
opinions of others. Though thine own opinion be good, yet if for
the=
love of God thou foregoest it, and followest that of another,
thou shalt t=
he more profit thereby.
3. Ofttimes I have heard that it is safer to heark=

en and to
receive counsel than to give it. It may also come to pass that
e=
ach opinion may be good; but to refuse to hearken to others when
reason or =
occasion requireth it, is a mark of pride or
wilfulness.
CHAPTER X
Of th=
e danger of superfluity of words
Avoid as far as thou canst the tumult of =

men; for talk concerning
worldly things, though it be innocently undertaken=
, is a
hindrance, so quickly are we led captive and defiled by vanity.
Many=
a time I wish that I had held my peace, and had not gone
amongst men. But=
why do we talk and gossip so continually,
seeing that we so rarely resume =
our silence without some hurt
done to our conscience? We like talking so m=
uch because we hope
by our conversations to gain some mutual comfort, and b=
ecause we
seek to refresh our wearied spirits by variety of thoughts. And
=
we very willingly talk and think of those things which we love or
desire, o=
r else of those which we most dislike.
2. But alas! it is often to no purp=

ose and in vain. For this
outward consolation is no small hindrance to the=
inner comfort
which cometh from God. Therefore must we watch and pray tha=
t
time pass not idly away. If it be right and desirable for thee
to speak,=
speak things which are to edification. Evil custom and
neglect of our rea=
l profit tend much to make us heedless of
watching over our lips. Neverthe=
less, devout conversation on
spiritual things helpeth not a little to spiri=
tual progress, most
of all where those of kindred mind and spirit find thei=
r ground
of fellowship in God.

Jan 2010 12:45:35 -0000
2010 12:45:35 -0000
Date: Sat, 23 Jan 2010 12:45:35 -0000
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Subject: Hospitality Management Are As Lodging
y=u44D4RFwagKm2JL3csSPRf45Shd5mGTonfX5SvBHF7epAfnj
--7-4636782762-3641644480=:6
Hospitality Management Are As Lodging

<http://www.thecoursesworld.com/Arti=
cles/hospitality/hospitality-managem\
ent.html>
>From the ski slopes of Asp=

en to downtown Manhattan, most careers in
hospitality management are as lod=
ging managers in hotels or resorts. At
a small inn, one manager may do ever=
ything from setting room rates to
managing housekeeping staff. Larger hotel=
s and resorts traditionally
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om for advancement. more
info..
<http://www.thecoursesworld.com/Articles/h=
ospitality/hospitality-managem\
ent.html>
Career Training for Hospitalit=

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<http://www.thecoursesworld.com/Articles/hospitality/hospitali=
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Typically, management-level positions in hotels requ=

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ional and
online degree programs usually offer management-level training in=
:
Hospitality marketing and sales

<http://www.thecoursesworld.com/Articl=
es/hospitality/hospitality-managem\
ent.html>
Accounting and finance

<http=
://www.thecoursesworld.com/Articles/hospitality/hospitality-managem\
ent.ht=
ml>
Hotel administration
Hospitality law
Catering and food service
Mo=
re Info>>>
<http://www.thecoursesworld.com/Articles/hospitality/hospitality=
-managem\
ent.html>
--7-4636782762-3641644480=:6

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0;
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font-size:10.0pt;
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0;}
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<![endif]-->
<p><span style=3D"font-size: 16pt;font-family: A=

rial;color: olive;"><a href=3D"http://www.thecoursesworld.com/Articles/hosp=
itality/hospitality-management.html"><span style=3D"color: olive;">Hospital=
ity Management Are As Lodging</span></a> </span><span style=3D"font-si=
ze: 24pt;color: olive;"><o></o></span></p>
<p><span style=3D"font-size: 11=

pt;font-family: Arial;color: rgb(51, 102, 255);">From the ski slopes of <st=
1>Aspen</st1>
to downtown <st1><st1>Manhattan</st1></st1>,
most careers in =
hospitality management are as lodging managers in hotels or
resorts. At a s=
mall inn, one manager may do everything from setting room rates
to managing=
housekeeping staff. Larger hotels and resorts traditionally have
multiple =
layers of management, and more room for advancement. <a href=3D"http:=
//www.thecoursesworld.com/Articles/hospitality/hospitality-management.html"=
><span style=3D"color: rgb(51, 102, 255);">more info..</span></a> </sp=
an><span style=3D"font-size: 18pt;color: rgb(51, 102, 255);"><o></o></span>=
</p>
<p><span style=3D"font-size: 18pt;color: rgb(51, 102, 255);"> <o=

></o></span></p>
<p><b><span style=3D"font-size: 14pt;font-family: Arial;c=

olor: rgb(153, 51, 102);"><a href=3D"http://www.thecoursesworld.com/Article=
s/hospitality/hospitality-management.html"><span style=3D"color: rgb(153, 5=
1, 102);">Career Training for Hospitality Management</span></a> </span=
></b><span style=3D"font-size: 22pt;color: rgb(153, 51, 102);"><o></o></spa=
n></p>
<p><span style=3D"font-size: 11pt;font-family: Arial;color: rgb(0, =

51, 0);">Typically, management-level positions in hotels require at least
a=
n associate degree and solid industry experience. Both traditional and onli=
ne
degree programs usually offer management-level training in: </span><span=
style=3D"font-size: 11pt;color: rgb(0, 51, 0);"><o></o></span></p>
<p><sp=
an style=3D"font-size: 11pt;font-family: Arial;"><o> </o></span></p>
=
<p><span style=3D"font-size: 11pt;font-family: Arial;color: teal;"><a href=
=3D"http://www.thecoursesworld.com/Articles/hospitality/hospitality-managem=
ent.html"><span style=3D"color: teal;">Hospitality marketing and sales</spa=
n></a> </span><span style=3D"font-size: 11pt;color: teal;"> <o></o></s=
pan></p>
<p><span style=3D"font-size: 11pt;font-family: Arial;color: teal;=

"><a href=3D"http://www.thecoursesworld.com/Articles/hospitality/hospitalit=
y-management.html"><span style=3D"color: teal;">Accounting and finance</spa=
n></a> </span><span style=3D"font-size: 11pt;color: teal;"> <o></o></s=
pan></p>
<p><span style=3D"font-size: 11pt;font-family: Arial;color: teal;=

">Hotel administration</span><span style=3D"font-size: 11pt;color: teal;">&=
nbsp; <o></o></span></p>
<p><span style=3D"font-size: 11pt;font-family: Ar=

ial;color: teal;">Hospitality law</span><span style=3D"font-size: 11pt;colo=
r: teal;"> <o></o></span></p>
<p><span style=3D"font-size: 11pt;font=

-family: Arial;color: teal;">Catering and food service</span><span style=3D=
"font-size: 11pt;color: teal;"> <o></o></span></p>
<p><span style=3D"font-=
size: 11pt;"><o> </o></span></p>
<p><b><span style=3D"font-size: 11pt=

;color: fuchsia;"><a href=3D"http://www.thecoursesworld.com/Articles/hospit=
ality/hospitality-management.html"><span style=3D"color: fuchsia;">More Inf=
o>>></span></a> <o></o></span></b></p>
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Date: Sat, 23 Jan 2010 04:53:50 -0800 (PST)
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MIME-Version: 1.0
Subject: Re: [vedic-wisdom] Imitation of Christ - Part 3
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--0-67909208-1264251230=:91883
swami vivekanada had the perfect memory as he was a perfect yogi

he read bo=
oks only once and remembered it forever
i never heard that he kept on carry=
ing these two books
________________________________
From: chaudhuri.k=
rishnendu <krishnenduchdhr@...>
Sent=
: Sat, January 23, 2010 5:59:33 PM
Subject: [vedic-wisdom] Imitation of Chr=
ist - Part 3
CHAPTER VI
Of inordinate affections
Whensoever a man de=

sireth aught above measure, immediately he
becometh restless. The proud an=
d the avaricious man are never
at rest; while the poor and lowly of heart a=
bide in the
multitude of peace. The man who is not yet wholly dead to self=
,
is soon tempted, and is overcome in small and trifling matters.
It is har=
d for him who is weak in spirit, and still in part
carnal and inclined to t=
he pleasures of sense, to withdraw
himself altogether from earthly desires.=
And therefore, when he
withdraweth himself from these, he is often sad, a=
nd easily
angered too if any oppose his will.
2. But if, on the other hand=

, he yield to his inclination,
immediately he is weighed down by the condem=
nation of his
conscience; for that he hath followed his own desire, and yet=
in
no way attained the peace which he hoped for. For true peace of
heart =
is to be found in resisting passion, not in yielding to it.
And therefore t=
here is no peace in the heart of a man who is
carnal, nor in him who is giv=
en up to the things that are without
him, but only in him who is fervent to=
wards God and living the
life of the Spirit.
CHAPTER VII
Of fleeing from =
vain hope and pride
Vain is the life of that man who putteth his trust in =

men or in
any created Thing. Be not ashamed to be the servant of others
fo=
r the love of Jesus Christ, and to be reckoned poor in this
life. Rest not=
upon thyself, but build thy hope in God. Do what
lieth in thy power, and =
God will help thy good intent. Trust not
in thy learning, nor in the clever=
ness of any that lives, but
rather trust in the favour of God, who resistet=
h the proud and
giveth grace to the humble.
2. Boast not thyself in thy ri=

ches if thou hast them, nor in thy
friends if they be powerful, but in God,=
who giveth all things,
and in addition to all things desireth to give even=
Himself. Be
not lifted up because of thy strength or beauty of body, for =
with
only a slight sickness it will fail and wither away. Be not vain
of t=
hy skilfulness or ability, lest thou displease God, from
whom cometh every =
good gift which we have.
3. Count not thyself better than others, lest per=

chance thou
appear worse in the sight of God, who knoweth what is in man. =
Be
not proud of thy good works, for God's judgments are of another
sort tha=
n the judgments of man, and what pleaseth man is ofttimes
displeasing to Hi=
m. If thou hast any good, believe that others
have more, and so thou mayes=
t preserve thy humility. It is no
harm to thee if thou place thyself below =
all others; but it is
great harm if thou place thyself above even one. Pea=
ce is ever
with the humble man, but in the heart of the proud there is
envy=
and continual wrath.
CHAPTER VIII
Of the danger of too much familiarity
=
Open not thine heart to every man, but deal with one who is wise
and feare=
th God. Be seldom with the young and with strangers. Be
not a flatterer of=
the rich; nor willingly seek the society of
the great. Let thy company be=
the humble and the simple, the
devout and the gentle, and let thy discours=
e be concerning things
which edify. Be not familiar with any woman, but co=
mmend all good
women alike unto God. Choose for thy companions God and His=
Angels only, and flee from the notice of men.
2. We must love all men, bu=

t not make close companions of all.
It sometimes falleth out that one who i=
s unknown to us is highly
regarded through good report of him, whose actual=
person is
nevertheless unpleasing to those who behold it. We sometimes
th=
ink to please others by our intimacy, and forthwith displease
them the more=
by the faultiness of character which they perceive
in us.
CHAPTER IX
Of =
obedience and subjection
It is verily a great thing to live in obedience, =

to be under
authority, and not to be at our own disposal. Far safer is it =
to
live in subjection than in a place of authority. Many are in
obedience =
from necessity rather than from love; these take it
amiss, and repine for s=
mall cause. Nor will they gain freedom of
spirit, unless with all their he=
art they submit themselves for
the love of God. Though thou run hither and=
thither, thou wilt
not find peace, save in humble subjection to the author=
ity of him
who is set over thee. Fancies about places and change of them
h=
ave deceived many.
2. True it is that every man willingly followeth his ow=

n bent,
and is the more inclined to those who agree with him. But if
Chris=
t is amongst us, then it is necessary that we sometimes
yield up our own op=
inion for the sake of peace. Who is so wise
as to have perfect knowledge o=
f all things? Therefore trust not
too much to thine own opinion, but be re=
ady also to hear the
opinions of others. Though thine own opinion be good,=
yet if for
the love of God thou foregoest it, and followest that of anothe=
r,
thou shalt the more profit thereby.
3. Ofttimes I have heard that it is=

safer to hearken and to
receive counsel than to give it. It may also come=
to pass that
each opinion may be good; but to refuse to hearken to others =
when
reason or occasion requireth it, is a mark of pride or
wilfulness.
CH=
APTER X
Of the danger of superfluity of words
Avoid as far as thou canst =

the tumult of men; for talk concerning
worldly things, though it be innocen=
tly undertaken, is a
hindrance, so quickly are we led captive and defiled b=
y vanity.
Many a time I wish that I had held my peace, and had not gone
amo=
ngst men. But why do we talk and gossip so continually,
seeing that we so =
rarely resume our silence without some hurt
done to our conscience? We lik=
e talking so much because we hope
by our conversations to gain some mutual =
comfort, and because we
seek to refresh our wearied spirits by variety of t=
houghts. And
we very willingly talk and think of those things which we lov=
e or
desire, or else of those which we most dislike.
2. But alas! it is of=

ten to no purpose and in vain. For this
outward consolation is no small hi=
ndrance to the inner comfort
which cometh from God. Therefore must we watc=
h and pray that
time pass not idly away. If it be right and desirable for =
thee
to speak, speak things which are to edification. Evil custom and
negl=
ect of our real profit tend much to make us heedless of
watching over our l=
ips. Nevertheless, devout conversation on
spiritual things helpeth not a l=
ittle to spiritual progress, most
of all where those of kindred mind and sp=
irit find their ground
of fellowship in God.
--0-67909208-1264251230=:91883

t-size:12pt"><div>swami vivekanada had the perfect memory as he was a perfe=
ct yogi<br>he read books only once and remembered it forever<br>i never hea=
rd that he kept on carrying these two books<br><br></div><div style=3D"font=
-family: times new roman,new york,times,serif; font-size: 12pt;"><br><div s=
tyle=3D"border-left: 2px solid rgb(16, 16, 255); margin: 5px 0px 5px 5px; p=
adding-left: 5px; font-family: times new roman,new york,times,serif; font-s=
ize: 12pt;"><font face=3D"Tahoma" size=3D"2"><hr size=3D"1"><b><span style=
=3D"font-weight: bold;">From:</span></b> chaudhuri.krishnendu <krishnend=
uchdhr@...><br><b><span style=3D"font-weight: bold;">To:</span></b=
> vedic-wisdom@yahoogroups.com<br><b><span style=3D"font-weight: bold;">Sen=
t:</span></b> Sat, January 23, 2010 5:59:33 PM<br><b><span style=3D"font-we=
ight:
bold;">Subject:</span></b> [vedic-wisdom] Imitation of Christ - Part=
3<br></font><br><meta http-equiv=3D"x-dns-prefetch-control" content=3D"off=
">
<div id=3D"ygr=
p-text">
<p>CHAPTER VI<br>
<br>
Of inordinate affection=
s<br>
<br>
Whensoever a man desireth aught above measure, immediately he<br=
>
becometh restless. The proud and the avaricious man are never<br>
at res=
t; while the poor and lowly of heart abide in the<br>
multitude of peace. =
The man who is not yet wholly dead to self,<br>
is soon tempted, and is ove=
rcome in small and trifling matters.<br>
It is hard for him who is weak in =
spirit, and still in part<br>
carnal and inclined to the pleasures of sense=
, to withdraw<br>
himself altogether from earthly desires. And therefore, =
when he<br>
withdraweth himself from these, he is often sad, and easily<br>=
angered too if any oppose his will.<br>

<br>
2. But if, on the other hand,=
he yield to his inclination,<br>
immediately he is weighed down by the con=
demnation of his<br>
conscience; for that he hath followed his own desire, =
and yet in<br>
no way attained the peace which he hoped for. For true peac=
e of<br>
heart is to be found in resisting passion, not in yielding to it.<=
br>
And therefore there is no peace in the heart of a man who is<br>
carnal=
, nor in him who is given up to the things that are without<br>
him, but on=
ly in him who is fervent towards God and living the<br>
life of the Spirit.=
<br>
<br>
CHAPTER VII<br>
<br>
Of fleeing from vain hope and pride<br>
<br>=
Vain is the life of that man who putteth his trust in men or in<br>
any cr=
eated Thing. Be not ashamed to be the servant of others<br>
for the love o=
f Jesus Christ, and to be reckoned poor in this<br>
life. Rest not upon th=
yself, but build thy hope in God. Do what<br>
lieth in thy power, and God =
will help thy good intent. Trust not<br>
in thy learning, nor in the clever=
ness of any that lives, but<br>
rather trust in the favour of God, who resi=
steth the proud and<br>
giveth grace to the humble.<br>
<br>
2. Boast not t=
hyself in thy riches if thou hast them, nor in thy<br>
friends if they be p=
owerful, but in God, who giveth all things,<br>
and in addition to all thin=
gs desireth to give even Himself. Be<br>
not lifted up because of thy stre=
ngth or beauty of body, for with<br>
only a slight sickness it will fail an=
d wither away. Be not vain<br>
of thy skilfulness or ability, lest thou di=
splease God, from<br>
whom cometh every good gift which we have.<br>
<br>
3=
. Count not thyself better than others, lest perchance thou<br>
appear wors=
e in the sight of God, who knoweth what is in man. Be<br>
not proud of thy=
good works, for God's judgments are of another<br>
sort than the judgments=
of man, and what pleaseth man is ofttimes<br>
displeasing to Him. If thou=
hast any good, believe that others<br>
have more, and so thou mayest prese=
rve thy humility. It is no<br>
harm to thee if thou place thyself below all=
others; but it is<br>
great harm if thou place thyself above even one. Pe=
ace is ever<br>
with the humble man, but in the heart of the proud there is=
<br>
envy and continual wrath.<br>
<br>
CHAPTER VIII<br>
<br>
Of the danger=
of too much familiarity<br>
<br>
Open not thine heart to every man, but de=
al with one who is wise<br>
and feareth God. Be seldom with the young and w=
ith strangers. Be<br>
not a flatterer of the rich; nor willingly seek the =
society of<br>
the great. Let thy company be the humble and the simple, th=
e<br>
devout and the gentle, and let thy discourse be concerning things<br>=
which edify. Be not familiar with any woman, but commend all good<br>
wom=
en alike unto God. Choose for thy companions God and His<br>
Angels only, =
and flee from the notice of men.<br>
<br>
2. We must love all men, but not =
make close companions of all.<br>
It sometimes falleth out that one who is =
unknown to us is highly<br>
regarded through good report of him, whose actu=
al person is<br>
nevertheless unpleasing to those who behold it. We someti=
mes<br>
think to please others by our intimacy, and forthwith displease<br>=
them the more by the faultiness of character which they perceive<br>

in us=
.<br>
<br>
CHAPTER IX<br>
<br>
Of obedience and subjection<br>
<br>
It is v=
erily a great thing to live in obedience, to be under<br>
authority, and no=
t to be at our own disposal. Far safer is it to<br>
live in subjection tha=
n in a place of authority. Many are in<br>
obedience from necessity rather=
than from love; these take it<br>
amiss, and repine for small cause. Nor =
will they gain freedom of<br>
spirit, unless with all their heart they subm=
it themselves for<br>
the love of God. Though thou run hither and thither,=
thou wilt<br>
not find peace, save in humble subjection to the authority o=
f him<br>
who is set over thee. Fancies about places and change of them<br=
>
have deceived many.<br>
<br>
2. True it is that every man willingly follo=
weth his own bent,<br>
and is the more inclined to those who agree with him=
. But if<br>
Christ is amongst us, then it is necessary that we sometimes<=
br>
yield up our own opinion for the sake of peace. Who is so wise<br>
as =
to have perfect knowledge of all things? Therefore trust not<br>
too much =
to thine own opinion, but be ready also to hear the<br>
opinions of others.=
Though thine own opinion be good, yet if for<br>
the love of God thou for=
egoest it, and followest that of another,<br>
thou shalt the more profit th=
ereby.<br>
<br>
3. Ofttimes I have heard that it is safer to hearken and to=
<br>
receive counsel than to give it. It may also come to pass that<br>
ea=
ch opinion may be good; but to refuse to hearken to others when<br>
reason =
or occasion requireth it, is a mark of pride or<br>
wilfulness..<br>
<br>
C=
HAPTER X<br>
<br>
Of the danger of superfluity of words<br>
<br>
Avoid as f=
ar as thou canst the tumult of men; for talk concerning<br>
worldly things,=
though it be innocently undertaken, is a<br>
hindrance, so quickly are we =
led captive and defiled by vanity.<br>
Many a time I wish that I had held m=
y peace, and had not gone<br>
amongst men. But why do we talk and gossip s=
o continually,<br>
seeing that we so rarely resume our silence without some=
hurt<br>
done to our conscience? We like talking so much because we hope<=
br>
by our conversations to gain some mutual comfort, and because we<br>
se=
ek to refresh our wearied spirits by variety of thoughts. And<br>
we very =
willingly talk and think of those things which we love or<br>
desire, or el=
se of those which we most dislike.<br>
<br>
2. But alas! it is often to no =
purpose and in vain. For this<br>
outward consolation is no small hindranc=
e to the inner comfort<br>
which cometh from God. Therefore must we watch =
and pray that<br>
time pass not idly away. If it be right and desirable fo=
r thee<br>
to speak, speak things which are to edification. Evil custom an=
d<br>
neglect of our real profit tend much to make us heedless of<br>
watch=
ing over our lips. Nevertheless, devout conversation on<br>
spiritual thin=
gs helpeth not a little to spiritual progress, most<br>
of all where those =
of kindred mind and spirit find their ground<br>
of fellowship in God.<br>
=
<br>
</p>
</div>
<meta http-equiv=3D"x-dns-prefetch-control"=
content=3D"on"></div></div>

</div><br>
</body></html>
--0-67909208-1264251230=:91883--
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--0-1388568364-1264253556=:76235
I guess, by Supramantal Descent, he means Vijnana, the way Naths and Munis =
and Rishis even Siddhas can do.
--- On Sat, 23/1/10, rajarshi nandy <rajar=

shi14@...> wrote:

Su=
bject: Re: [vedic-wisdom] Re: Part 1- The Recollections of Ramana Maharshi =
Date: Saturday, 23 J=
anuary, 2010, 7:06 AM
=C2=A0
Dear S=
hiva,
=C2=A0
Here is a quote from Sri Aurobindo's own writings on Suprament=
al Descent mentioned in his book on Integral Yoga.
=C2=A0
"The change of co=
nsciousness is a necessary thing and without it there could be no physical =
siddhi. But the fullness of the supramental change is not possible, if the =
body remains as it is, a slave of death, disease, decay, pain, unconsciousn=
ess and all the other results of ignorance. If these are to remain the desc=
ent of the supramental is hardly necessary - for a change of consciousness =
which would mean mental - spiritual union with the Divine, the Overmind is =
sufficient, even the Higher Mind is sufficient. The Supramental Descent is =
necessary for the dynamic action of the Truth in mind, vital and body. This=
would imply as=C2=A0a final result the disappearence of the unconsciousnes=
s of the body; it would no longer be subject to death or disease. That woul=
d mean it would not be subject to ordinary processes by which death comes. =
If a change in the body had to be made, it would be by the will of the inha=
bitant. This would be the essence of physical
immortality. If someone want=
ed to live 1000 years or more, then supposing one had the complete siddhi, =
it would not be impossible. There can be no immortality of the body without=
supramentalization. "
=C2=A0
Again at another place Sri Aurobindo states t=
hat immoratlity is not the aim of Supramental Descent, but one of the possi=
bilities.
=C2=A0
I did not quite understand, what exactly is this Suprament=
al Descent, if it has nothing to do with physical immortality. Because, con=
necting the and uplifting the ordinary mind to the state of divinity and fu=
nctioning from that sphere is something that most self realized Yogis do. T=
hen how is "Supramental Descent" so unique?
=C2=A0
Again if, as we see from=
the above writings, a total transformation is what is being spoken off, th=
at would mean also a transformation of the body.
=C2=A0
Well, the Naths(ni=
ne Naths), Munis and Rishis can exist as immortals in this plane. Is that w=
hat Supramental Descent is?
=C2=A0
-Regards
=C2=A0Rajarshi
Rama Naama Sa=

tya Hai..
--- On Sat, 23/1/10, schinnas <schinnas@gmail. com> wrote:
Fro=
m: schinnas <schinnas@gmail. com>
Subject: [vedic-wisdom] Re: Part 1- The R=
ecollections of Ramana Maharshi Devotee N. Balaram Reddy
To: vedic-wisdom@ =
yahoogroups. com
Date: Saturday, 23 January, 2010, 10:06 AM
=C2=A0
Ther=
e are some inaccuracies in the below description of Sri Aurobindo Ashram by=
Shri. Balram Reddy. Moreover, his understanding of Sri Aurobindo's work se=
ems to be very superficial and mistaken. It is surprising to see that after=
being in the Ashram he confuses Sri Aurobindo's teachings with physical im=
mortality.
It is also factually incorrect that disciples of Sri Aurobindo =

and Mother were not allowed to visit Ramanashram. Shri Balaram Reddy seems =
to confuse his imaginations for facts.
There were several instances when M=

other and Sri Aurobindo would send disciples away to Ramanashram saying the=
y are more suited for the path of Ramana Maharishi than the Integral Yoga. =
I know of atleast one case (there could be several) where Ramana Maharishi =
sent disciples to Sri Aurobindo Ashram as they were meant for the path of I=
ntegral Yoga.
It is very possible that Ramana Maharishi might have said s=

omething specific to Balaram Reddy to
help him come out of his guilt consc=
iousness of having left Sri Aurobindo Ashram without full consent of his Gu=
ru. We need to take Balaram Reddy's recollections and opinions (especially =
his assumptions and interpolations) with a big pinch of salt.
-Shiva.
--=
- In vedic-wisdom@ yahoogroups. com, Prasanth Jalasutram <jvrsprasanth@ ...=
.> wrote:
>
> In 1931, after reading about Sri Aurobindo, and also hearing =
about him from
> others, I made my way to his ashrama in Pondicherry. Immed=
iately upon my
> arrival I was struck by the spiritual atmosphere of the pl=
ace. On August
> 15th of that year, I had my first darshan of Sri Aurobindo=
. This was one of
> three times in a year that he gave darshan. I found Sri=
Aurobindo and Mother
> to be
powerful spiritual personalities, as they se=
emed to have the ability
> to work on the development of their disciples in=
> manner. All of Aurobindo's philosophical writings=
>
> W=
hile I was in Aurobindo Ashrama I met Kapali Sastriar, the esteemed
> disci=
ple of both Aurobindo and Ganapati Muni. As he was now and then
> visiting =
> ashrama. H=
is intriguing descriptions, along with the reading of B. V.
> Narasimhaswam=
> to Ramana=
sramam in 1933.
>
> Before this second visit to Ramanasramam I once again =
read Bhagavan's
> biography. In it I found a passage relating to the possib=
ility of changing
> one's guru. I had a doubt about this and addressed it t=
o the
Maharshi. He
> told me, "Yes. Certainly. One can change his guru. Wh=
at of that?"
>
> In Aurobindo Ashrama our daily life, to a large extent, w=
as regulated and
> controlled. For instance, even to take a simple trip int=
o town we had to
> obtain permission. In contrast, here in Ramanasramam it =
was totally
> different. I experienced a liberating feeling of freedom, inf=
ormality and
> spontaneity. Everything was so natural and at the same time =
elevating.
>
> Also, in Aurobindo Ashrama, disciples were generally permit=
ted to visit all
> other saints and ashramas, with the exception of the Mah=
arshi and Sri
> Ramanasramam. It was believed that the Maharshi had the pow=
er to undo years
> of spiritual preparation that the Mother and Aurobindo w=
ere effecting on the
> psyche of their followers. In other words, they cons=
idered the Maharshi too
> powerful an influence. Bhagavan was
aware of thi=
s and once when I was alone
> with him he told me, "Yes, I know of that pla=
ce. They are afraid of me."
>
>
> I had been w=
ith the Mother and Aurobindo for five years. During those years
> they show=
ered me with kindness and love, while guiding me on the spiritual
> path. M=
y gratitude and regard for them compelled me to obtain their
> permission a=
nd blessings before leaving. This turned out to be much more
> difficult th=
an I imagined.
>
> In Aurobindo Ashram, it was the practice of the discipl=
es who had doubts or
> questions to write them in the form of a letter to S=
ri Aurobindo. All the
> letters were daily collected and taken to Aurobindo=
, who would sit with the
> Mother during the nights and promptly answer the=
m in writing. Sometimes we
> would see the lights burning all night as they=
were engaged in this work.
>
> Upon my return from Ramanasramam I wrote =

a letter stating my desire to
> receive their blessings and permission to l=
ive at Ramanasramam. In the
> letter to Aurobindo I wrote that since your y=
oga begins with
> Self-realization, kindly permit me to go to Ramana Mahars=
hi who emphasizes
> only Self-realization, a state I have not attained, or =
may not even be
> worthy of attaining. Aurobindo's reply was affectionate, =
but negative in
> regards to my leaving his ashram. He wrote, "Both Self-re=
alization and the
> supra-mental state can be simultaneously developed and =
achieved here. There
>
> I was extremel=
y disappointed at his response and consequently became
> frustrated, restle=
ss and discouraged. I soon began to have sleepless nights
> and felt distra=
ught. I then wrote a second letter to Aurobindo with the same
> request. Ag=
ain I was
denied permission. It took a long five months and a
> third lett=
er before Aurobindo and the Mother finally agreed, giving me their
> permis=
sion and blessings. Perhaps they realized I was determined to go and
> they=
saw no other recourse but to grant my request.
>
> In Aurobindo's final l=
etter to me he wrote, "Since you are determined to
> follow a path in which=
you can achieve only partial realization, we give you
> our blessings, tho=
ugh we believe it would be better if you stayed on here
> and pursued your =
sadhana where both the Mother and I can help you."
>
> It was the rule in =
Aurobindo Ashram that any letter written to or received
> from Aurobindo sh=
ould not leave the ashram premises. So, to comply with this
> rule, I burnt=
all my letters, except the final letter I received from
> Aurobindo. This =
I kept with the view of showing it to Bhagavan.
>
> Settling
at Sri Raman=
asramam
>
> During the early years there were no houses anywhere near the =
ashram, as it
> was mostly jungle or forest. I eventually found an upstairs=
room in a
> brahmin's house near the Arunachala Temple in town. For my mea=
ls I would
> sometimes cook small items in my room, sometimes obtain food f=
rom somewhere
> outside, and somehow manage without feeling inconvenienced.=
>
> Daily I would rise at about 3 or 4 a.m., walk to the ashram, stay in =
the
> hall with Bhagavan until 10 a.m., return to my room, come back again =
to the
> ashram at 3 p.m. and stay there until 8 p.m. It went on like this =
during the
> first year. If possible, I would always sit close to Bhagavan =
so I could
>
> S. S. Cohen, after r=
epeatedly hearing about Sri Aurobindo, decided that the
> Yogi from Pondich=
erry must have some greatness.
Consequently, one day he
> travelled to Pon=
dicherry and while there wrote a note to Aurobindo
> describing who he was,=
what he wanted from life (Self-realization) and where
> he was then residi=
ng (Sri Ramanasramam) . Cohen later showed me the reply he
> got from Aurob=
indo. It said, in brief, that all his aspirations could be
> fulfilled at S=
ri Ramanasramam, where he was then living.
>
> I remember during my second=
visit to Ramanasramam the Maharshi was one day
> reading a lengthy book re=
view from a newspaper. The book being reviewed was
> Aurobindo's Lights on =
Yoga. The reviewer was Kapali Sastri and the editor of
> this newspaper was=
Bhagavan's devotee, S. M. Kamath. Bhagavan seemed to take
> great interest=
in the review and would occasionally stop reading and comment
> on what he=
had just read to those sitting around him. When he had concluded
> reading=
it, someone who was
aware that I had that very book with me, said to
> Bh=
agavan, "This man has come from the Aurobindo Ashram and he has that book
>=
with him." Bhagavan turned to me and said, "Oh, is that so? Let me have a
=
> look at it."
>
> I went back to my room, fetched the book and handed it =
over to Bhagavan.
> Immediately Bhagavan began reading it intently. He kept=
on reading it well
> into the night, with the help of a small oil lamp, un=
til he finished it.
>
> When I came into the hall the next day he began di=
scussing the book with me,
> telling me that a certain term used in the boo=
k might look like something
> new, but it is actually the equivalent of thi=
s other term used in such and
> such ancient text, etc. Like this, he went =
on discussing and comparing
> Aurobindo's philosophy for some time. SoBhaga=
van thoroughly understood
> Aurobindo's philosophy both intellectually and =
also
from the standpoint of
> experience.
>
> One evening I said to Bhaga=
van that the major attraction of Aurobindo's
> teachings is that it profess=
es that immortality of the body can be achieved.
> Bhagavan made no comment=
.
>
> The next day, as soon as I walked into the hall and sat down, Bhagav=
an
> looked at me and began saying, "In Kumbhakonam there was one yogi, C. =
V. V.
> Rao, who was proclaiming to all, his doctrine of the immortality of=
the
> body. He was even so bold as to declare that Dr. Annie Besant (a
> d=
istinguished public and spiritual personality in India) would have to come
=
> to him to learn how to make her body immortal. But, before he had a chanc=
e
> to meet Dr. Annie Besant, he died." This brief story clearly illustrate=
d his
> point.
>
> On another day, not too long after settling near Sri Ra=
manasramam, I
> approached Bhagavan when no
one was in the hall and showed=
him that last
> letter I had received from Aurobindo. Bhagavan asked me to=
give it to him to
> read. I told him he would be unable to decipher Aurobi=
ndo's handwriting, as
> it was very illegible and only those who have studi=
ed it for sometime could
>=
> After looking into it and realizing he could only make out a few words,=
he
> returned it and asked me to read it out. I began reading it and when =
I came
> to the sentence, "Since you are determined to follow a path in whi=
ch you can
> achieve only partial realization . . .", Bhagavan stopped me a=
nd said,
> "Partial realization? If it is partial, it is not realization, a=
nd if it is
>
> This was the final blow=
that silenced all my doubts. I then destroyed this
> letter, like all the =
rest. And because of all the
discussions I had had with
> Bhagavan I soon =
felt perfectly established in his teachings, having a clear
> understanding=
of where the Maharshi's path and Aurobindo's path diverged and
> went diff=
erent ways. When all the clouds of doubts and distractions
> dispersed, so =
did our discussions. Bhagavan then knew that I understood and
> the foundat=
ion work had been done. The purpose of all our discussions were
> served an=
d so they stopped automatically.
>
> I believe the most unique characteris=
tic of Bhagavan was the power of his
> presence. Much of what he taught had=
already been transmitted to the masses
> down through the ages. In Bhagava=
n we found a being that was surcharged with
> the Reality to such an extent=
that coming into his presence would effect a
>
>=
Sources:
>
> a) http://www.arunacha la.org/newslette rs/1995/? pg=3Dmay-j=
un
> b) http://www.arunacha la.org/newslette rs/1995/? pg=3Dmar-apr
> c) ht=
tp://www.arunacha la.org/newslette rs/1995/? pg=3Djul-aug
>
> --
> =D1=80=
=E2=96=91"=D1=80=E2=96=91=D0=92 =D1=80=E2=96=91=D0=B8=D1=80=E2=96=91=D0=BE=
=D1=80=E2=96=92=D0=9B =D1=80=E2=96=91=D0=BD=D1=80=E2=96=91=D0=A7=D1=80=E2=
=96=91=E2=95=A1=D1=80=E2=96=91=D0=B4=D1=80=E2=96=92=D0=97 =D1=80=E2=96=91=
=E2=95=A2=D1=80=E2=96=92=D0=9D=D1=80=E2=96=91=E2=96=91=D1=80=E2=96=92=D0=90=
=D1=80=E2=96=91=E2=96=91=D1=80=E2=96=91=D0=BE=D1=80=E2=96=91=D0=B3=D1=80=
=E2=96=91=E2=95=9B=D1=80=E2=96=91=D0=BF
> =D1=80=E2=96=91=D0=BA=D1=80=E2=96=
=92=D0=9D=D1=80=E2=96=91=E2=96=91=D1=80=E2=96=91=E2=95=A2=D1=80=E2=96=91=E2=
=95=9B=D1=80=E2=96=91=D0=92=D1=80=E2=96=91=D0=B4=D1=80=E2=96=92=D0=9D =D1=
=80=E2=96=91=D0=AC=D1=80=E2=96=91=E2=96=93=D1=80=E2=96=91=E2=95=95=D1=80=E2=
=96=92=D0=92=D1=80=E2=96=91=D0=B4=D1=80=E2=96=92=D0=9D=D1=80=E2=96=91=E2=96=
=91=D1=80=E2=96=91=D0=92
> =D1=80=E2=96=91=D0=BA=D1=80=E2=96=92=D0=9D=D1=80=
=E2=96=91=E2=96=91=D1=80=E2=96=92=D0=97=D1=80=E2=96=91=D0=BE=D1=80=E2=96=92=
=D0=97 =D1=80=E2=96=91=E2=95=A2=D1=80=E2=96=91=E2=95=9B=D1=80=E2=96=91=E2=
=95=A2=D1=80=E2=96=92=D0=9D=D1=80=E2=96=91=E2=95=A1=D1=80=E2=96=91=D0=B4=D1=
=80=E2=96=91=D0=BE=D1=80=E2=96=92=D0=91
>
Your Mail works best w=

ith the New Yahoo Optimized IE8. Get it NOW!.
=
--0-1388568364-1264253556=:76235

top" style=3D"font: inherit;">I guess, by Supramantal Descent, he means Vij=
nana, the way Naths and Munis and Rishis even Siddhas can do.<br><br>--- On=
<b>Sat, 23/1/10, rajarshi nandy <i><rajarshi14@...></i></b> =
wrote:<br><blockquote style=3D"border-left: 2px solid rgb(16, 16, 255); mar=
gin-left: 5px; padding-left: 5px;"><br>From: rajarshi nandy <rajarshi14@=
yahoo.co.in><br>Subject: Re: [vedic-wisdom] Re: Part 1- The Recollection=
s of Ramana Maharshi (Supramental Descent)<br>To: vedic-wisdom@yahoogroups.=
com<br>Date: Saturday, 23 January, 2010, 7:06 AM<br><br><div id=3D"yiv16278=
0950">
<div id=3D"=
ygrp-text">
<p><table border=3D"0" cellpadding=3D"0" ce=

llspacing=3D"0"><tbody><tr><td style=3D"font-family: inherit; font-style: i=
nherit; font-variant: inherit; font-weight: inherit; font-size: inherit; li=
ne-height: inherit; font-size-adjust: inherit; font-stretch: inherit; -x-sy=
stem-font: none;" valign=3D"top"><div>Dear Shiva,</div>
<div> </div>
<=
div>Here is a quote from Sri Aurobindo's own writings on Supramental Descen=
t mentioned in his book on Integral Yoga.</div>
<div> </div>
<div>"The=
change of consciousness is a necessary thing and without it there could be=
no physical siddhi. But the fullness of the supramental change is not poss=
ible, if the body remains as it is, a slave of death, disease, decay, pain,=
unconsciousness and all the other results of ignorance. If these are to re=
main the descent of the supramental is hardly necessary - for a change of c=
onsciousness which would mean mental - spiritual union with the Divine, the=
Overmind is sufficient, even the Higher Mind is sufficient. The Supramenta=
l Descent is necessary for the dynamic action of the Truth in mind, vital a=
nd body. This would imply as a final result the disappearence of the u=
nconsciousness of the body; it would no longer be subject to death or disea=
se. That would mean it would not be subject to ordinary processes by which =
death comes. If a change in the body had to be made, it would be by the wil=
l of the inhabitant. This would be the essence of physical
immortality. If=
someone wanted to live 1000 years or more, then supposing one had the comp=
lete siddhi, it would not be impossible. There can be no immortality of the=
body without supramentalization. "</div>
<div> </div>
<div>Again at a=
nother place Sri Aurobindo states that immoratlity is not the aim of Supram=
ental Descent, but one of the possibilities.</div>
<div> </div>
<div>I=
did not quite understand, what exactly is this Supramental Descent, if it =
has nothing to do with physical immortality. Because, connecting the and up=
lifting the ordinary mind to the state of divinity and functioning from tha=
t sphere is something that most self realized Yogis do. Then how is "Supram=
ental Descent" so unique?</div>
<div> </div>
<div>Again if, as we see =
from the above writings, a total transformation is what is being spoken off=
, that would mean also a transformation of the body. </div>
<div> </di=
v>
<div>Well, the Naths(nine Naths), Munis and Rishis can exist as immortal=
s in this plane. Is that what Supramental Descent is?</div>
<div> </di=
v>
<div>-Regards</div>
<div> Rajarshi<br><br></div>
<div><em><strong>
=
<div class=3D"MsoNormal"><strong><span style=3D"font-size: 10pt; color: nav=
y; font-family: Verdana;"><font size=3D"3" color=3D"#000000" face=3D"Courie=
r"><font color=3D"#00007f">Rama Naama Satya Hai..</font></font></span></str=
ong></div></strong></em></div><br><br>--- On <b>Sat, 23/1/10, schinnas <i>&=
lt;schinnas@gmail. com></i></b> wrote:<br>
<blockquote style=3D"border-l=
eft: 2px solid rgb(16, 16, 255);"><br>From: schinnas <schinnas@gmail. co=
m><br>Subject: [vedic-wisdom] Re: Part 1- The Recollections of Ramana Ma=
harshi Devotee N. Balaram Reddy<br>To: vedic-wisdom@ yahoogroups. com<br>Da=
te: Saturday, 23 January, 2010, 10:06 AM<br><br>
<div id=3D"yiv880824761"><=
span> </span>
<div>There are some inaccuracies=
in the below description of Sri Aurobindo Ashram by Shri. Balram Reddy. Mo=
reover, his understanding of Sri Aurobindo's work seems to be very superfic=
ial and mistaken. It is surprising to see that after being in the Ashram he=
confuses Sri Aurobindo's teachings with physical immortality.<br><br>It is=
also factually incorrect that disciples of Sri Aurobindo and Mother were n=
ot allowed to visit Ramanashram. Shri Balaram Reddy seems to confuse his im=
aginations for facts.<br><br>There were several instances when Mother and S=
ri Aurobindo would send disciples away to Ramanashram saying they are more =
suited for the path of Ramana Maharishi than the Integral Yoga. I know of a=
tleast one case (there could be several) where Ramana Maharishi sent discip=
les to Sri Aurobindo Ashram as they were meant for the path of Integral Yog=
a. <br><br>It is very possible that Ramana Maharishi might have said someth=
ing specific to Balaram Reddy to
help him come out of his guilt consciousn=
ess of having left Sri Aurobindo Ashram without full consent of his Guru. W=
e need to take Balaram Reddy's recollections and opinions (especially his a=
ssumptions and interpolations) with a big pinch of salt. <br><br>-Shiva.<br=
><br>--- In <a rel=3D"nofollow" target=3D"_blank" href=3D"http://in.mc85.ma=
il.yahoo.com/mc/compose?to=3Dvedic-wisdom%40yahoogroups.com">vedic-wisdom@ =
yahoogroups. com</a>, Prasanth Jalasutram <jvrsprasanth@ ...> wrote:<=
br>><br>> In 1931, after reading about Sri Aurobindo, and also hearin=
g about him from<br>> others, I made my way to his ashrama in Pondicherr=
y. Immediately upon my<br>> arrival I was struck by the spiritual atmosp=
here of the place. On August<br>> 15th of that year, I had my first dars=
han of Sri Aurobindo. This was one of<br>> three times in a year that he=
gave darshan. I found Sri Aurobindo and Mother<br>> to be
powerful spi=
ritual personalities, as they seemed to have the ability<br>> to work on=
the development of their disciples in a silent and invisible<br>> manne=
r. All of Aurobindo's philosophical writings cannot convey his or the<br>&g=
t; Mother's power as spiritual embodiments.<br>> <br>> While I was in=
Aurobindo Ashrama I met Kapali Sastriar, the esteemed<br>> disciple of =
both Aurobindo and Ganapati Muni. As he was now and then<br>> visiting S=
ri Ramanasramam, he would describe to me the Maharshi and his<br>> ashra=
ma.. His intriguing descriptions, along with the reading of B. V.<br>> N=
arasimhaswami' s biography of the Maharshi, is what prompted my first visit=
<br>> to Ramanasramam in 1933.<br>> <br>> Before this second visit=
to Ramanasramam I once again read Bhagavan's<br>> biography. In it I fo=
und a passage relating to the possibility of changing<br>> one's guru. I=
had a doubt about this and addressed it to the
Maharshi. He<br>> told =
me, "Yes. Certainly. One can change his guru. What of that?"<br>> <br>&g=
t; In Aurobindo Ashrama our daily life, to a large extent, was regulated an=
d<br>> controlled. For instance, even to take a simple trip into town we=
had to<br>> obtain permission. In contrast, here in Ramanasramam it was=
totally<br>> different. I experienced a liberating feeling of freedom, =
informality and<br>> spontaneity. Everything was so natural and at the s=
ame time elevating.<br>> <br>> Also, in Aurobindo Ashrama, disciples =
were generally permitted to visit all<br>> other saints and ashramas, wi=
th the exception of the Maharshi and Sri<br>> Ramanasramam. It was belie=
ved that the Maharshi had the power to undo years<br>> of spiritual prep=
aration that the Mother and Aurobindo were effecting on the<br>> psyche =
of their followers. In other words, they considered the Maharshi too<br>>=
; powerful an influence. Bhagavan was
aware of this and once when I was al=
one<br>> with him he told me, "Yes, I know of that place. They are afrai=
d of me."<br>> <br>> Leaving Aurobindo Ashram<br>> <br>> I had =
been with the Mother and Aurobindo for five years. During those years<br>&g=
t; they showered me with kindness and love, while guiding me on the spiritu=
al<br>> path. My gratitude and regard for them compelled me to obtain th=
eir<br>> permission and blessings before leaving. This turned out to be =
much more<br>> difficult than I imagined.<br>> <br>> In Aurobindo =
Ashram, it was the practice of the disciples who had doubts or<br>> ques=
tions to write them in the form of a letter to Sri Aurobindo. All the<br>&g=
t; letters were daily collected and taken to Aurobindo, who would sit with =
the<br>> Mother during the nights and promptly answer them in writing. S=
ometimes we<br>> would see the lights burning all night as they were eng=
aged in this work.<br>>
<br>> Upon my return from Ramanasramam I wro=
te a letter stating my desire to<br>> receive their blessings and permis=
sion to live at Ramanasramam. In the<br>> letter to Aurobindo I wrote th=
at since your yoga begins with<br>> Self-realization, kindly permit me t=
o go to Ramana Maharshi who emphasizes<br>> only Self-realization, a sta=
te I have not attained, or may not even be<br>> worthy of attaining. Aur=
obindo's reply was affectionate, but negative in<br>> regards to my leav=
ing his ashram. He wrote, "Both Self-realization and the<br>> supra-ment=
al state can be simultaneously developed and achieved here. There<br>> i=
s no need for you to go there."<br>> <br>> I was extremely disappoint=
ed at his response and consequently became<br>> frustrated, restless and=
discouraged. I soon began to have sleepless nights<br>> and felt distra=
ught. I then wrote a second letter to Aurobindo with the same<br>> reque=
st. Again I was
denied permission. It took a long five months and a<br>>=
; third letter before Aurobindo and the Mother finally agreed, giving me th=
eir<br>> permission and blessings. Perhaps they realized I was determine=
d to go and<br>> they saw no other recourse but to grant my request..<br=
>> <br>> In Aurobindo's final letter to me he wrote, "Since you are d=
etermined to<br>> follow a path in which you can achieve only partial re=
alization, we give you<br>> our blessings, though we believe it would be=
better if you stayed on here<br>> and pursued your sadhana where both t=
he Mother and I can help you."<br>> <br>> It was the rule in Aurobind=
o Ashram that any letter written to or received<br>> from Aurobindo shou=
ld not leave the ashram premises. So, to comply with this<br>> rule, I b=
urnt all my letters, except the final letter I received from<br>> Aurobi=
ndo. This I kept with the view of showing it to Bhagavan.<br>> <br>> =
Settling
at Sri Ramanasramam<br>> <br>> During the early years there=
were no houses anywhere near the ashram, as it<br>> was mostly jungle o=
r forest. I eventually found an upstairs room in a<br>> brahmin's house =
near the Arunachala Temple in town. For my meals I would<br>> sometimes =
cook small items in my room, sometimes obtain food from somewhere<br>> o=
utside, and somehow manage without feeling inconvenienced.<br>> <br>>=
Daily I would rise at about 3 or 4 a.m., walk to the ashram, stay in the<b=
r>> hall with Bhagavan until 10 a.m., return to my room, come back again=
to the<br>> ashram at 3 p.m. and stay there until 8 p.m. It went on lik=
e this during the<br>> first year. If possible, I would always sit close=
to Bhagavan so I could<br>> hear all of his precious utterances.<br>>=
; <br>> S. S. Cohen, after repeatedly hearing about Sri Aurobindo, decid=
ed that the<br>> Yogi from Pondicherry must have some greatness.
Conseq=
uently, one day he<br>> travelled to Pondicherry and while there wrote a=
note to Aurobindo<br>> describing who he was, what he wanted from life =
(Self-realization) and where<br>> he was then residing (Sri Ramanasramam=
) . Cohen later showed me the reply he<br>> got from Aurobindo.. It said=
, in brief, that all his aspirations could be<br>> fulfilled at Sri Rama=
nasramam, where he was then living.<br>> <br>> I remember during my s=
econd visit to Ramanasramam the Maharshi was one day<br>> reading a leng=
thy book review from a newspaper. The book being reviewed was<br>> Aurob=
indo's Lights on Yoga. The reviewer was Kapali Sastri and the editor of<br>=
> this newspaper was Bhagavan's devotee, S. M. Kamath. Bhagavan seemed t=
o take<br>> great interest in the review and would occasionally stop rea=
ding and comment<br>> on what he had just read to those sitting around h=
im. When he had concluded<br>> reading it, someone who was
aware that I=
had that very book with me, said to<br>> Bhagavan, "This man has come f=
rom the Aurobindo Ashram and he has that book<br>> with him." Bhagavan t=
urned to me and said, "Oh, is that so? Let me have a<br>> look at it."<b=
r>> <br>> I went back to my room, fetched the book and handed it over=
to Bhagavan.<br>> Immediately Bhagavan began reading it intently. He ke=
pt on reading it well<br>> into the night, with the help of a small oil =
lamp, until he finished it.<br>> <br>> When I came into the hall the =
next day he began discussing the book with me,<br>> telling me that a ce=
rtain term used in the book might look like something<br>> new, but it i=
s actually the equivalent of this other term used in such and<br>> such =
ancient text, etc. Like this, he went on discussing and comparing<br>> A=
urobindo's philosophy for some time. SoBhagavan thoroughly understood<br>&g=
t; Aurobindo's philosophy both intellectually and also
from the standpoint=
of<br>> experience.<br>> <br>> One evening I said to Bhagavan tha=
t the major attraction of Aurobindo's<br>> teachings is that it professe=
s that immortality of the body can be achieved.<br>> Bhagavan made no co=
mment.<br>> <br>> The next day, as soon as I walked into the hall and=
sat down, Bhagavan<br>> looked at me and began saying, "In Kumbhakonam =
there was one yogi, C. V. V.<br>> Rao, who was proclaiming to all, his d=
octrine of the immortality of the<br>> body. He was even so bold as to d=
eclare that Dr. Annie Besant (a<br>> distinguished public and spiritual =
personality in India) would have to come<br>> to him to learn how to mak=
e her body immortal. But, before he had a chance<br>> to meet Dr. Annie =
Besant, he died." This brief story clearly illustrated his<br>> point.<b=
r>> <br>> On another day, not too long after settling near Sri Ramana=
sramam, I<br>> approached Bhagavan when no
one was in the hall and show=
ed him that last<br>> letter I had received from Aurobindo. Bhagavan ask=
ed me to give it to him to<br>> read. I told him he would be unable to d=
ecipher Aurobindo's handwriting, as<br>> it was very illegible and only =
those who have studied it for sometime could<br>> read it.. He said, "Gi=
ve it to me. Let me try."<br>> <br>> After looking into it and realiz=
ing he could only make out a few words, he<br>> returned it and asked me=
to read it out. I began reading it and when I came<br>> to the sentence=
, "Since you are determined to follow a path in which you can<br>> achie=
ve only partial realization . . .", Bhagavan stopped me and said,<br>> "=
Partial realization? If it is partial, it is not realization, and if it is<=
br>> realization, it is not partial."<br>> <br>> This was the fina=
l blow that silenced all my doubts. I then destroyed this<br>> letter, l=
ike all the rest. And because of all the
discussions I had had with<br>>=
; Bhagavan I soon felt perfectly established in his teachings, having a cle=
ar<br>> understanding of where the Maharshi's path and Aurobindo's path =
diverged and<br>> went different ways. When all the clouds of doubts and=
distractions<br>> dispersed, so did our discussions. Bhagavan then knew=
that I understood and<br>> the foundation work had been done. The purpo=
se of all our discussions were<br>> served and so they stopped automatic=
ally.<br>> <br>> I believe the most unique characteristic of Bhagavan=
was the power of his<br>> presence. Much of what he taught had already =
been transmitted to the masses<br>> down through the ages. In Bhagavan w=
e found a being that was surcharged with<br>> the Reality to such an ext=
ent that coming into his presence would effect a<br>> dramatic change in=
us.<br>> <br>> Sources:<br>> <br>> a) <a rel=3D"nofollow" targ=
et=3D"_blank"
href=3D"http://www.arunachala.org/newsletters/1995/?pg=3Dmay=
-jun">http://www.arunacha la.org/newslette rs/1995/? pg=3Dmay-jun</a><br>&g=
t; b) <a rel=3D"nofollow" target=3D"_blank" href=3D"http://www.arunachala.o=
rg/newsletters/1995/?pg=3Dmar-apr">http://www.arunacha la.org/newslette rs/=
1995/? pg=3Dmar-apr</a><br>> c) <a rel=3D"nofollow" target=3D"_blank" hr=
ef=3D"http://www.arunachala.org/newsletters/1995/?pg=3Djul-aug">http://www.=
arunacha la.org/newslette rs/1995/? pg=3Djul-aug</a><br>> <br>> -- <b=
r>> =D1=80=E2=96=91"=D1=80=E2=96=91=D0=92 =D1=80=E2=96=91=D0=B8=D1=80=E2=
=96=91=D0=BE=D1=80=E2=96=92=D0=9B =D1=80=E2=96=91=D0=BD=D1=80=E2=96=91=D0=
=A7=D1=80=E2=96=91=E2=95=A1=D1=80=E2=96=91=D0=B4=D1=80=E2=96=92=D0=97 =D1=
=80=E2=96=91=E2=95=A2=D1=80=E2=96=92=D0=9D=D1=80=E2=96=91=E2=96=91=D1=80=E2=
=96=92=D0=90 =D1=80=E2=96=91=E2=96=91=D1=80=E2=96=91=D0=BE=D1=80=E2=96=91=
=D0=B3=D1=80=E2=96=91=E2=95=9B=D1=80=E2=96=91=D0=BF<br>> =D1=80=E2=96=91=
=D0=BA=D1=80=E2=96=92=D0=9D=D1=80=E2=96=91=E2=96=91=D1=80=E2=96=91=E2=95=A2=
=D1=80=E2=96=91=E2=95=9B=D1=80=E2=96=91=D0=92=D1=80=E2=96=91=D0=B4=D1=80=E2=
=96=92=D0=9D =D1=80=E2=96=91=D0=AC=D1=80=E2=96=91=E2=96=93=D1=80=E2=96=91=
=E2=95=95=D1=80=E2=96=92=D0=92=D1=80=E2=96=91=D0=B4=D1=80=E2=96=92=D0=9D=D1=
=80=E2=96=91=E2=96=91=D1=80=E2=96=91=D0=92<br>> =D1=80=E2=96=91=D0=BA=D1=
=80=E2=96=92=D0=9D=D1=80=E2=96=91=E2=96=91=D1=80=E2=96=92=D0=97=D1=80=E2=96=
=91=D0=BE=D1=80=E2=96=92=D0=97 =D1=80=E2=96=91=E2=95=A2=D1=80=E2=96=91=E2=
=95=9B=D1=80=E2=96=91=E2=95=A2=D1=80=E2=96=92=D0=9D=D1=80=E2=96=91=E2=95=A1=
=D1=80=E2=96=91=D0=B4=D1=80=E2=96=91=D0=BE=D1=80=E2=96=92=D0=91<br>><br>=
<br></div></div></div></blockquote></td></tr></tbody></table><br>
</p=
><hr size=3D"1">
Your Mail works best with the New Yahoo Optimized IE8. <a=
rel=3D"nofollow" target=3D"_blank" href=3D"http://in.rd.yahoo.com/tagline_=
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From: Jyotisa Shisya <achyutagaddi@...>
Subject: Re: [vedic-wisdom] Re: Repost:Manishji's savitur gayatri sadhana
procedure
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X-Yahoo-Profile: onlyhari
--0023544719806ff5f5047de0ca81
Dear Narasimha, namaste & pranaams,
With reference to the lines written by=

you:
"...Beard is useful. The tradition of growing beard exists in many r=

eligions
and it is not without a reason..."
I would like to state my under=

standing on this issue: Ego has many forms and
one such form is in the atta=
chment to the body. Combing our hair, shaving,
grooming etc are habits form=
ed by us to make us "presentable" to society.
Growing a beard helps to make=
us indifferent to our grooming needs and focus
the mind solely on the sadh=
ana. One who is in the highest state of mind will
not bother about the appe=
arance and even roam about carefree like an
avadhuta. I have also read else=
where that the beard helps to trap the shakti
accumulated as a result of th=
e sadhana.
Please correct my understanding if I am wrong.
best regards
Ha=
ri
On Thu, Jan 21, 2010 at 9:04 AM, Narasimha P.V.R. Rao <pvr108@...=
>wrote:
>
>
> Namaste,
>
> What he wrote was to do Savitri Gayatri mantra =
1000 times everyday in one
> sitting and do like that for 100 days at a str=
etch without break. Then
> possibly give a break for a few days and do for =
another 100 days. Like that,
> do for 3 stretches of 100 days each.
>
> Of =
course, if needs no break, one can do 300 days in a row too. But,
> keeping=
brahmacharya (abstinence) may be difficult for some people and hence
> the=
suggestion of the break.
>
> For success in any sadhana, brahmacharya is v=
ery important. Restraint from
> sex and control of anger and short-temper w=
ill help one avoid leakage of
> shakti (purifying energy). Everytime one ex=
periences lust, anger etc, one
> loses some shakti.
>
> Every factor contri=
butes a little to success. Beard is useful. The
> tradition of growing bear=
d exists in many religions and it is not without a
> reason. We discussed t=
his sometime back.
>
> If one is living a lifestyle where one avoids contac=
t with any tempting
> situations altogether (e.g. living in a remote monast=
ery), beard may or may
> not add much value. But, if one is living a lifest=
yle where one comes in
> contact with tempting situations regularly (e.g. l=
iving in the modern world
> with a family and job and a TV), beard can be v=
ery useful. As I said earlier
> when we discussed this, beard is not the co=
mplete solution but a small part
> of the solution. Just as a railing on th=
e side of a hill road may stop a
> slowly moving car from sliding off the h=
ill at night but be unable to stop a
> fast moving car out of control, simi=
larly a beard can help a person with
> decent control over the mind to reta=
in control in some tricky situations.
>
> Trimming beard is ok.
>
> * =
* *
>
> If one indeed does 1000 times Gayatri (or any mantra for a=
couple of hours)
> everyday for one year while maintaining brahmacharya,
>=
while following the simple rules of same place, same time everyday and
> f=
acing the same direction, one will certainly make good progress.
> Brahmach=
arya is one key thing and sitting still with an erect back, neck and
> head=
with the eyes closed is the other thing. The probability of mind
> becomin=
g still is almost zero if the body is not still. If the body can be
> kept =
very still, there is a chance that mind will also become still for a
> mome=
nt. If the mind is still for even a moment, it will cause great bliss.
> As=
mind gets more used to being still, it will become still more often and
> =
for longer times. Then various kinds of samadhis become possible.
>
> Best =
regards,
> Narasimha
> ----------------------------------------------------=
---------------
> Free Jyotish Software, Free Jyotish Lessons, Jyotish Wr=
itings,
> "Do It Yourself" ritual manuals for short Homam and Pitri Tarpana=
:
> http://www.VedicAstrologer.org
> Films that make=
a difference: http://SaraswatiFilms.org
> Spirituality: http://groups=
> Jyotish writings: http://groups.yahoo.com=
> --------------------------------------------------=
-----------------
>
> --- On *Wed, 1/20/10, Nagraj Kota <nagraj_um@...=
m>* wrote:
>
> Subject: Re: [vedi=
c-wisdom] Repost:Manishji's savitur gayatri sadhana
> procedure
> To: vedic=
-wisdom@yahoogroups.com
>
>
>
=
> This is a great mail and very inspiring. However, I have one question on
=
> Sri Manishji's advise on how to carry out the sadhana. He says do it for =
100
> days and repeat the whole procedure for 3 times. So, should we do 300=
0 times
> japam in a day for 100 days or do 1000 times every day for 300 da=
ys? He also
> says 'Grow a beard'. Now, in a professional corporate life, t=
hat could be a
> difficult thing. How about trimming it?.... just to be tol=
erable to other
> people. Maybe my question is silly but it is genuine.
>
>=
Nagraj
>
> --- On *Wed, 1/20/10, rajarshi nandy <rajarshi14@yahoo. co.in>*=
wrote:
>
>
> From: rajarshi nandy <rajarshi14@yahoo. co.in>
> Subject: Re:=
[vedic-wisdom] Repost:Manishji' s savitur gayatri sadhana
> procedure
> To=
: vedic-wisdom@ yahoogroups. com
> Date: Wednesday, January 20, 2010, 8:27 =
AM
>
>
> The below is a classic mail. It has more details about effects o=
f
> sadhana than what I have come across in many hallowed scriptures.
>
> *=

> *
>
>
> --- On *Wed, 20/1/10, chaudhuri.krishne=
nd u <krishnenduchdhr@ gmail.com>*wrote:
>
>
> From: chaudhuri.krishnend u =
<krishnenduchdhr@ gmail.com>
> Subject: [vedic-wisdom] Repost:Manishji' s s=
avitur gayatri sadhana
> procedure
> D=
ate: Wednesday, 20 January, 2010, 6:36 PM
>
>
> This was originally a mail =
to Narasimhaji from Manishji which he forwarded
> to this forum.Lots of tha=
nks to Narasimhaji again for providing us with this
> wonderful gem.
> I fo=
rgot the original message number so i am doing copy/paste from my hard
> dr=
ive:
>
> Dear Narasimha,
> > > =C2
> > > When the sadhaka effaces his own p=
ersonality such that the deity of the
> > > mantra comes and occupies him, =
then at that stage there is
> > > no real difference between the sadhaka an=
d the Deity(even if the deity
> > > is with the sadhaka all day I would say=
that there is no real
> > > difference).
> > > The difference that one fee=
ls is as follows:
> > > One feels a strange coolness on the skin and on the=
eyes.
> > > A few repititions of the mantra bring about a situation where =
the deity
> > > possesses the sadhaka and the sadhaka's prana goes upward v=
ery
> > > quickly( Urdhwa Retas),
> > > During all meditation the sadhaka s=
ees the feet or clothes or hands or
> > > face, etc of the deity sitting be=
side him along with minute details of
> > > the room (even though the sadha=
k's eyes are closed).
> > > The sadhak typically becomes dreamless except f=
or suchaka dreams.
> > > The whole day the sadhaka behaves like a love lorn=
person. How can i
> > > again experience the Beloved.
> > > That then is t=
he experience of mantra when it is done correctly.
> > > When the sadhak's =
personality is effaced such that the deity's
> > > personality sits there t=
hen the sadhak experiences himself as that
> > > Deity(Devata) .
> > > Ther=
e then arises no difference in the sadhak or the deity commanding a
> > > c=
ertain thing to happen( be it what appears to be good or be it that
> > > w=
hich appears to be bad) . The deity's personality is crucial. Ugra
> > > de=
vatas make the person care almost for nothing himself, so self
> > > identi=
fication is minimised and the person's spiritual evolution
> > > continues.=
> > > Remember, there is=C2 very little=C2 according to me which is black =
magic.
> > > It is all a use of Shakti. If your Shakti and deity is a highe=
r shakti
> > > such as Prachand Chandika, MahaKali, Tara, Chinnamasta, then=
your power
> > > will be that of God himself( Provided you have Vijnana). =
After the
> death
> > > of the body, such a sadhaka joins the realm of the =
deity or if he was
> > > originally a Nath or a Muni goes to a separate rea=
lm reserved for these
> > > beings.
> > > Attacking such a sadhak brings th=
e full bearing of karma onto the heads
> > > of the attackers and some peop=
le may realise this to their detriment(
> > > Patan comes from Jalandhar Na=
th burying the city of Patan with his
> > > Shakti causing an earthquake). =
Some people may even equate this with
> > > black magic. Here there is only=
action and reaction.(Bit like you
> attack
> > > a normal person, and you =
will get a result of this from that same Atma
> > > whom you harmed maybe 5=
to 10 lifetimes later. But if you attack
> > > somebody who is identifying=
with the universe and has very few karmas
> > > left, then the Universe it=
self attacks you, because your attack is not
> > > on the sadhaka, but on h=
is identification, ie God or the universe).
> > > If people persist in usin=
g the Shakti possesed by a small Pisacha,
> > > Bhuta, then there is only a=
little Shakti which can be used, moreover=C2
> > > then their minds and in=
tellects will not be free of identification with
> > > the body and so thei=
r actions are those which are generally termed as
> > > black magic. These =
people usually join the same spirits which they have
> > > been using after=
death, this is not an enjoyable experience.
> > > Imagine if somebody is w=
orshipping Chandika for a few lifetimes, then
> > > even in this birth he o=
r she is drawn to that deity and such a sadhak
> > > may acheive after a fe=
w repitions of a mantra(because of his previous
> > > effort).
> > > On the=
other hand somebody doing this mantra only in this lifetime may
> > > feel=
that the 64 things which bind every mantra are crucial and may not
> > > a=
cheive in this lifetime.
> > > According to me the proof of the pudding is =
in the eating, so let me
> > > suggest an easy sadhana.
> > > If one is so =
inclined, then starting on some good day, do 1000
> > > reititions of the S=
avitri(some=C2 call this the=C2 Gayatri, but the real
> > > Gayatri is hidd=
en) every day, main constraints
> > > Same time every day.
> > > Same place=
.
> > > Same materials.
> > > Same direction.
> > > As little movement as o=
ne can.
> > > Count on rudraksha or Tulsi as is your inclination.
> > > Com=
plete restraint on sex(from the mind and the body, not just the
> > > body)=
, reduce food intake, grow a beard.
> > > Do not eat 2 hrs before you start=
, make sure your bowels are empty
> > > Continue th=
is for 100 days and do this whole procedure 3 times.
> > > See the differen=
ce in your personality before and after.
> > > Long and short , what is imp=
ortant is that life may be short, so do
> some
> > > sadhana, and persist w=
ith that sadhana for as long as is physically
> > > possible.
> > > I hope =
this clarifies some of the concepts which were being discussed.
> > > =C2
>=
> > > manish
> > > You may post this on the list=
as a clarification from me if you feel
>
>
> =
------------------------------
> The INTERNET now has a personality. YOURS!=
See your Yahoo! Homepage<http://in.rd.yahoo.com/tagline_yyi_1/*http://in.y=
ahoo.com/>.
>
>
>
>
--0023544719806ff5f5047de0ca81
<font class=3D"Apple-style-span" face=3D"'comic sans ms', sans-seri=

f">Dear Narasimha, namaste & pranaams,</font><div><font class=3D"Apple-=
style-span" face=3D"'comic sans ms', sans-serif"><br></font></div><=
div><font class=3D"Apple-style-span" face=3D"'comic sans ms', sans-=
serif">With reference to the lines written by you:</font></div>
<div><font =
class=3D"Apple-style-span" face=3D"'comic sans ms', sans-serif"><br=
></font></div><div><font class=3D"Apple-style-span" face=3D"'comic sans=
ms', sans-serif">"<span class=3D"Apple-style-span" style=3D"font-=
family: arial; font-size: medium; ">...Beard is useful. The tradition of gr=
owing beard exists in many religions and it is not without a reason..."=
;<br>
<font class=3D"Apple-style-span" face=3D"'comic sans ms', san=
s-serif"><span class=3D"Apple-style-span" style=3D"font-size: small;"><font=
class=3D"Apple-style-span" face=3D"arial"><span class=3D"Apple-style-span"=
style=3D"font-size: medium;"><br>
</span></font></span></font></span></fon=
t></div><div><font class=3D"Apple-style-span" face=3D"'comic sans ms#=
9;, sans-serif"><span class=3D"Apple-style-span" style=3D"font-family: aria=
l; font-size: medium; "><font class=3D"Apple-style-span" face=3D"'comic=
sans ms', sans-serif"><span class=3D"Apple-style-span" style=3D"font-s=
ize: small;"><font class=3D"Apple-style-span" face=3D"arial"><span class=3D=
"Apple-style-span" style=3D"font-size: medium;"><font class=3D"Apple-style-=
span" face=3D"'comic sans ms', sans-serif">I would like to state my=
understanding on this issue: Ego has many forms and one such form is in th=
e attachment to the body. Combing our hair, shaving, grooming etc are habit=
s formed by us to make us "presentable" to society. Growing a bea=
rd helps to make us indifferent to our grooming needs and focus the mind so=
lely on the sadhana. One who is in the highest state of mind will not bothe=
r about the appearance and even roam about carefree like an avadhuta. I hav=
e also read elsewhere that the beard helps to trap the shakti accumulated a=
s a result of the sadhana.</font></span></font></span></font></span></font>=
</div>
<div><font class=3D"Apple-style-span" face=3D"'comic sans ms'=
;, sans-serif"><span class=3D"Apple-style-span" style=3D"font-family: arial=
; font-size: medium; "><font class=3D"Apple-style-span" face=3D"'comic =
sans ms', sans-serif"><span class=3D"Apple-style-span" style=3D"font-si=
ze: small;"><font class=3D"Apple-style-span" face=3D"arial"><span class=3D"=
Apple-style-span" style=3D"font-size: medium;"><font class=3D"Apple-style-s=
pan" face=3D"'comic sans ms', sans-serif"><br>
</font></span></font=
></span></font></span></font></div><div><font class=3D"Apple-style-span" fa=
ce=3D"'comic sans ms', sans-serif"><span class=3D"Apple-style-span"=
style=3D"font-family: arial; font-size: medium; "><font class=3D"Apple-sty=
le-span" face=3D"'comic sans ms', sans-serif"><span class=3D"Apple-=
style-span" style=3D"font-size: small;"><font class=3D"Apple-style-span" fa=
ce=3D"arial"><span class=3D"Apple-style-span" style=3D"font-size: medium;">=
f">Please correct my understanding if I am wrong.</font></span></font></spa=
n></font></span></font></div>
<div><font class=3D"Apple-style-span" face=3D=
"'comic sans ms', sans-serif"><span class=3D"Apple-style-span" styl=
e=3D"font-size: medium;"><br></span></font></div><div><font class=3D"Apple-=
style-span" face=3D"'comic sans ms', sans-serif"><span class=3D"App=
le-style-span" style=3D"font-size: medium;">best regards</span></font></div=
>
<div><font class=3D"Apple-style-span" face=3D"'comic sans ms', sa=
ns-serif"><span class=3D"Apple-style-span" style=3D"font-size: medium;">Har=
i</span></font></div><div><br><div class=3D"gmail_quote">On Thu, Jan 21, 20=
10 at 9:04 AM, Narasimha P.V.R. Rao <span dir=3D"ltr"><<a href=3D"mailto=
:pvr108@...">pvr108@...</a>></span> wrote:<br>
<blockquote c=
lass=3D"gmail_quote" style=3D"margin:0 0 0 .8ex;border-left:1px #ccc solid;=
padding-left:1ex;">
<div style=3D"background-color:#fff">
<spa=
n>=A0</span>
<div>
<div>
<div>
<p></p><table =
cellspacing=3D"0" cellpadding=3D"0" border=3D"0"><tbody><tr><td valign=3D"t=
op" style=3D"font:inherit">Namaste,<br><br>What he wrote was to do Savitri =
Gayatri mantra 1000 times everyday in one sitting and do like that for 100 =
days at a stretch without break. Then possibly give a break for a few days =
and do for another 100 days. Like that, do for 3 stretches of 100 days each=
.<br>
<br>Of course, if needs no break, one can do 300 days in a row too. B=
ut, keeping brahmacharya (abstinence) may be difficult for some people and =
hence the suggestion of the break.<br><br>For success in any sadhana, brahm=
acharya is very important. Restraint from sex and control of anger and shor=
t-temper will help one avoid leakage of shakti (purifying energy). Everytim=
e one experiences lust, anger etc, one loses some shakti.<br>
<br>Every fac=
tor contributes a little to success. Beard is useful. The tradition of grow=
ing beard exists in many religions and it is not without a reason. We
disc=
ussed this sometime back.<br><br>If one is living a lifestyle where one avo=
ids contact with any tempting situations altogether (e.g. living in a remot=
e monastery), beard may or may not add much value. But, if one is living a =
lifestyle where one comes in contact with tempting situations regularly (e.=
g. living in the modern world with a family and job and a TV), beard can be=
very useful. As I said earlier when we discussed this, beard is not the co=
mplete solution but a small part of the solution. Just as a railing on the =
side of a hill road may stop a slowly moving car from sliding off the hill =
at night but be unable to stop a fast moving car out of control, similarly =
a beard can help a person with decent control over the mind to retain contr=
ol in some tricky situations.<br>
<br>Trimming beard is ok.<br><br>*=A0=A0=
=A0=A0=A0=A0=A0 *=A0=A0=A0=A0=A0=A0=A0 *<br><br>If one indeed does 1000 tim=
es Gayatri (or any
mantra for a couple of hours) everyday for one year whi=
le maintaining brahmacharya, <br>while following the simple rules of same p=
lace, same time everyday and facing the same direction, one will certainly =
make good progress. Brahmacharya is one key thing and sitting still with an=
erect back, neck and head with the eyes closed is the other thing. The pro=
bability of mind becoming still is almost zero if the body is not still. If=
the body can be kept very still, there is a chance that mind will also bec=
ome still for a moment. If the mind is still for even a moment, it will cau=
se great bliss. As mind gets more used to being still, it will become still=
more often and for longer times. Then various kinds of samadhis become pos=
sible.<br>
<br>Best regards,<br>Narasimha<br>------------------------------=
-------------------------------------<br>=A0 Free Jyotish Software, Free Jy=
otish Lessons, Jyotish Writings,<br>"Do It Yourself" ritual manua=
ls for short Homam
and Pitri Tarpana:<br>=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=
=A0=A0=A0=A0=A0=A0 <a href=3D"http://www.VedicAstrologer.org" target=3D"_bl=
ank">http://www.VedicAstrologer.org</a><br>=A0=A0=A0=A0 Films that make a d=
ifference: <a href=3D"http://SaraswatiFilms.org" target=3D"_blank">http://S=
araswatiFilms.org</a> <br>
=A0=A0=A0=A0 Spirituality: <a href=3D"http://gro=
ups.yahoo.com/group/vedic-wisdom" target=3D"_blank">http://groups.yahoo.com=
/group/vedic-wisdom</a><br>=A0 Jyotish writings: <a href=3D"http://groups.y=
ahoo.com/group/JyotishWritings" target=3D"_blank">http://groups.yahoo.com/g=
roup/JyotishWritings</a><br>
----------------------------------------------=
---------------------<br><br>--- On <b>Wed, 1/20/10, Nagraj Kota <i><<a =
href=3D"mailto:nagraj_um@..." target=3D"_blank">nagraj_um@...</=
a>></i></b> wrote:<br><blockquote style=3D"border-left:2px solid rgb(16,=
16, 255)">
From: Nagraj Kota <<a href=3D"mailto:nagraj_um@..." ta=
rget=3D"_blank">nagraj_um@...</a>><br>Subject: Re: [vedic-wisdom] =
Repost:Manishji's savitur gayatri sadhana procedure<br>To: <a href=3D"m=
ailto:vedic-wisdom@yahoogroups.com" target=3D"_blank">vedic-wisdom@yahoogro=
ups.com</a><br>
Date: Wednesday, January 20, 2010, 8:40 PM<br><br><div>
<span>=A0</span>
<div>
<p></p><table border=3D=
"0" cellpadding=3D"0" cellspacing=3D"0"><tbody><tr><td style=3D"font-family=
:inherit;font-style:inherit;font-variant:inherit;font-weight:inherit;font-s=
ize:inherit;font-size-adjust:inherit;font-stretch:inherit" valign=3D"top">
=
<div>This is a great mail and very inspiring. However, I have one question =
on Sri Manishji's advise on how to carry out the sadhana. He says do it=
for 100 days and repeat the whole procedure for 3 times. So, should we do =
3000 times japam in a day for 100 days or do 1000 times every day for=A0300=
days? He also says 'Grow a beard'. Now, in a professional corporat=
e life, that could be a difficult thing. How about trimming it?.... just to=
be tolerable to other people. Maybe my question is silly but it is genuine=
. </div>
<div>=A0</div>
<div>Nagraj<br><br>--- On <b>Wed, 1/20/10, rajarsh=
i nandy <i><rajarshi14@yahoo. <a href=3D"http://co.in" target=3D"_blank"=
>co.in</a>></i></b> wrote:<br></div>
<blockquote style=3D"border-left:2p=
x solid rgb(16, 16, 255)"><br>From: rajarshi nandy <rajarshi14@yahoo. <a=
href=3D"http://co.in" target=3D"_blank">co.in</a>><br>Subject: Re: [ved=
ic-wisdom] Repost:Manishji' s savitur gayatri sadhana procedure<br>
To:=
vedic-wisdom@ yahoogroups. com<br>Date: Wednesday, January 20, 2010, 8:27 =
AM<br><br>
<div>
<div>
<table border=3D"0" cellpaddi=
ng=3D"0" cellspacing=3D"0">
<tbody>
<tr>
<td valign=3D"top">The below is a =
classic mail. It has more details about effects of sadhana than what I have=
come across in many hallowed scriptures. <br><br>
<div><em><strong>
<div c=
lass=3D"MsoNormal"><strong><span style=3D"font-size:10pt;color:navy;font-fa=
mily:Verdana"><font size=3D"3" color=3D"#000000" face=3D"Courier"><font col=
or=3D"#00007f">Rama Naama Satya Hai..</font></font></span></strong></div></=
strong></em></div>
<br><br>--- On <b>Wed, 20/1/10, chaudhuri.krishnend u <i=
><krishnenduchdhr@ <a href=3D"http://gmail.com" target=3D"_blank">gmail.=
com</a>></i></b> wrote:<br>
<blockquote style=3D"border-left:2px solid r=
gb(16, 16, 255)"><br>From: chaudhuri.krishnend u <krishnenduchdhr@ <a hr=
ef=3D"http://gmail.com" target=3D"_blank">gmail.com</a>><br>Subject: [ve=
dic-wisdom] Repost:Manishji' s savitur gayatri sadhana procedure<br>
To=
: vedic-wisdom@ yahoogroups. com<br>Date: Wednesday, 20 January, 2010, 6:36=
PM<br><br>
<div>
<div>This was originally a mail to=
Narasimhaji from Manishji which he forwarded to this forum.Lots of thanks =
to Narasimhaji again for providing us with this wonderful gem.<br>I forgot =
the original message number so i am doing copy/paste from my hard drive:<br=
>
<br>Dear Narasimha,<br>> > =C2<br>> > When the sadhaka efface=
s his own personality such that the deity of the<br>> > mantra comes =
and occupies him, then at that stage there is<br>> > no real differen=
ce between the sadhaka and the Deity(even if the deity<br>
> > is wit=
h the sadhaka all day I would say that there is no real<br>> > differ=
ence).<br>> > The difference that one feels is as follows:<br>> &g=
t; One feels a strange coolness on the skin and on the eyes.<br>
> > =
A few repititions of the mantra bring about a situation where the deity<br>=
> > possesses the sadhaka and the sadhaka's prana goes upward ver=
y<br>> > quickly( Urdhwa
Retas),<br>> > During all meditation =
the sadhaka sees the feet or clothes or hands or<br>> > face, etc of =
the deity sitting beside him along with minute details of<br>> > the =
room (even though the sadhak's eyes are closed).<br>
> > The sadh=
ak typically becomes dreamless except for suchaka dreams.<br>> > The =
whole day the sadhaka behaves like a love lorn person. How can i<br>> &g=
t; again experience the Beloved.<br>> > That then is the experience o=
f mantra when it is done correctly.<br>
> > When the sadhak's per=
sonality is effaced such that the deity's<br>> > personality sits=
there then the sadhak experiences himself as that<br>> > Deity(Devat=
a) .<br>> > There then arises no difference in the sadhak or the deit=
y commanding a<br>
> > certain thing to happen( be it what appears to=
be good or be it that<br>> > which appears to be bad) . The deity#=
9;s personality is crucial. Ugra<br>>
> devatas make the person care=
almost for nothing himself, so self<br>> > identification is minimis=
ed and the person's spiritual evolution<br>> > continues.<br>>=
> Remember, there is=C2 very little=C2 according to me which is black m=
agic.<br>
> > It is all a use of Shakti. If your Shakti and deity is =
a higher shakti<br>> > such as Prachand Chandika, MahaKali, Tara, Chi=
nnamasta, then your power<br>> > will be that of God himself( Provide=
d you have Vijnana). After the death<br>
> > of the body, such a sadh=
aka joins the realm of the deity or if he was<br>> > originally a Nat=
h or a Muni goes to a separate realm reserved for these<br>> > beings=
.<br>> > Attacking such a sadhak brings the full bearing of karma ont=
o the heads<br>
> > of the attackers and some people may realise this=
to their detriment(<br>> > Patan comes from Jalandhar Nath burying t=
he city of Patan with his<br>> >
Shakti causing an earthquake). Some=
people may even equate this with<br>> > black magic. Here there is o=
nly action and reaction.(Bit like you attack<br>> > a normal person, =
and you will get a result of this from that same Atma<br>
> > whom yo=
u harmed maybe 5 to 10 lifetimes later. But if you attack<br>> > some=
body who is identifying with the universe and has very few karmas<br>> &=
gt; left, then the Universe itself attacks you, because your attack is not<=
br>
> > on the sadhaka, but on his identification, ie God or the univ=
erse).<br>> > If people persist in using the Shakti possesed by a sma=
ll Pisacha,<br>> > Bhuta, then there is only a little Shakti which ca=
n be used, moreover=C2<br>
> > then their minds and intellects will n=
ot be free of identification with<br>> > the body and so their action=
s are those which are generally termed as<br>> > black magic. These p=
eople usually join the same spirits
which they have<br>> > been usin=
g after death, this is not an enjoyable experience.<br>> > Imagine if=
somebody is worshipping Chandika for a few lifetimes, then<br>> > ev=
en in this birth he or she is drawn to that deity and such a sadhak<br>
>=
; > may acheive after a few repitions of a mantra(because of his previou=
s<br>> > effort).<br>> > On the other hand somebody doing this =
mantra only in this lifetime may<br>> > feel that the 64 things which=
bind every mantra are crucial and may not<br>
> > acheive in this li=
fetime.<br>> > According to me the proof of the pudding is in the eat=
ing, so let me<br>> > suggest an easy sadhana.<br>> > If one is=
so inclined, then starting on some good day, do 1000<br>
> > reititi=
ons of the Savitri(some=C2 call this the=C2 Gayatri, but the real<br>> &=
gt; Gayatri is hidden) every day, main constraints<br>> > Same time e=
very day.<br>> > Same
place.<br>> > Same materials.<br>> &g=
t; Same direction.<br>> > As little movement as one can.<br>> >=
Count on rudraksha or Tulsi as is your inclination.<br>> > Complete =
restraint on sex(from the mind and the body, not just the<br>
> > bod=
y), reduce food intake, grow a beard.<br>> > Do not eat 2 hrs before =
you start, make sure your bowels are empty<br>> > before you start.<b=
r>> > Continue this for 100 days and do this whole procedure 3 times.=
<br>
> > See the difference in your personality before and after.<br>=
> > Long and short , what is important is that life may be short, so =
do some<br>> > sadhana, and persist with that sadhana for as long as =
is physically<br>
> > possible.<br>> > I hope this clarifies so=
me of the concepts which were being discussed.<br>> > =C2<br>> >=
; Kind Love and Regards<br>> > manish<br>> > You may post this =
on the list as a
clarification from me if you feel<br>> > that this =
is suitable.<br><br></div></div></div></blockquote></td></tr></tbody></tabl=
e><br>
<hr size=3D"1">
The INTERNET now has a personality. YOURS! <a rel=3D=
"nofollow" href=3D"http://in.rd.yahoo.com/tagline_yyi_1/*http://in.yahoo.co=
m/" target=3D"_blank">See your Yahoo! Homepage</a>.
<div></div></div></div>=
</div></blockquote></td></tr></tbody></table><p></p>
</div>
</div></blockquote></td></tr></tbody></table><p></p>
</div>
<div style=3D"color:#fff;min-height:0"></div>
</div>
</blockquote></div><br></div>
--0023544719806ff5f5047de0ca81--

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References: <339877.46324.qm@...>
<728044.88735.qm@...>
Date: Sun, 24 Jan 2010 09:14:48 +0530
Message-ID: <b6ec3c111001231944y6622b421ue9f743291e8a59d8@...>
Content-Type: multipart/alternative; boundary=00c09f9ffc1bddf07b047de0df87
Subject: Re: [vedic-wisdom] Re: Repost:Manishji's savitur gayatri sadhana
procedure
y=QzCAgeSIN_4n2hcPyOxnG6q8xRk_cYt8xGqRgGZZg4mlEXU
--00c09f9ffc1bddf07b047de0df87
Dear Narasimha, namaste and pranaams.
That is interesting (lines written below). Could you please give your
opinion on whether the dwadasakshari form of mantra as a suitable mantra for
istadevata is still valid?
More questions arise of course so I request you to share your understanding.
best regards
Hari
On Fri, Jan 22, 2010 at 9:24 AM, Narasimha P.V.R. Rao <pvr108@...>wrote:
>
> ...Regarding the astrological formulas for evaluating the impact of a
> mantra, I would like disown those concepts originally taught by Pt Sanjay
> Rath and shared by me in my astrology classes....All the house calculations
> based on the numbers of letters and number of words are irrelevant...
>
--00c09f9ffc1bddf07b047de0df87

f">Dear Narasimha, namaste and pranaams.</font><div><font class=3D"Apple-st=
yle-span" face=3D"'comic sans ms', sans-serif"><br></font></div><di=
v><font class=3D"Apple-style-span" face=3D"'comic sans ms', sans-se=
rif">That is interesting (lines written below). Could you please give your =
opinion on whether the dwadasakshari form of mantra as a suitable mantra fo=
r istadevata is still valid?</font></div>
<div><font class=3D"Apple-style-s=
pan" face=3D"'comic sans ms', sans-serif"><br></font></div><div><fo=
nt class=3D"Apple-style-span" face=3D"'comic sans ms', sans-serif">=
More questions arise of course so I request you to share your understanding=
.</font></div>
<div><font class=3D"Apple-style-span" face=3D"'comic san=
s ms', sans-serif"><br></font></div><div><font class=3D"Apple-style-spa=
n" face=3D"'comic sans ms', sans-serif">best regards</font></div><d=
iv><font class=3D"Apple-style-span" face=3D"'comic sans ms', sans-s=
erif">Hari<br>
</font><div><br><div class=3D"gmail_quote">On Fri, Jan 22, 2=
010 at 9:24 AM, Narasimha P.V.R. Rao <span dir=3D"ltr"><<a href=3D"mailt=
o:pvr108@...">pvr108@...</a>></span> wrote:<br><blockquote c=
lass=3D"gmail_quote" style=3D"margin:0 0 0 .8ex;border-left:1px #ccc solid;=
padding-left:1ex;">
<div style=3D"background-color:#fff"><div=
><div><div><table cellspacing=3D"0" cellpadding=3D"0" border=3D"0"><tbody><=
tr><td valign=3D"top" style=3D"font:inherit"><br>...Regarding the astrologi=
cal formulas for evaluating the impact of a mantra, I would like disown tho=
se concepts originally taught by Pt Sanjay Rath and shared by me in my astr=
ology classes....All the house calculations based on the numbers of letters=
and number of words are irrelevant...=A0</td>
</tr></tbody></table></div><=
/div></div></div></blockquote></div></div></div>
--00c09f9ffc1bddf07b047de0df87--

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Date: Sun, 24 Jan 2010 08:48:23 +0000
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Content-Type: multipart/alternative; boundary=000e0cd182d49553d9047de51df6
Subject: Sri RamaKrishna says Sense of "I" vanishes at the approach of Divine
wisdom
y=TGxsCl1qWhfG1yQBLnmSCHEDF2qkP2I1wCjZ9Rb2eBDFgi8YHRRYWg
--000e0cd182d49553d9047de51df6
Each attribute limits the soul and modifies its nature. He who dresses
smartly will naturally sing love songs, play cards and carry a cane, and
such things will appeal to him. If you have a pencil in your hand, you will
unconsciously scribble on anything; such is the power of the pencil. Money
has great power. When a man becomes wealthy his nature is entirely changed. He
is a different being. A poor Brahmin, for instance, used to come here. He
was very humble. He lived on the other side of the Ganges. One day as I was
landing from a boat, I saw him sitting at the riverside. Seeing me, he
shouted in a disrespectful tone, "Hello! is it you, my good fellow?"
Immediately I understood by his manner that he had got hold of some money,
otherwise he would not dare to address me thus.
A toad had a Rupee in its hole. An elephant was coming that way and passed
over the hole. The toad was very angry; it came out and was about to kick
the elephant, saying: "How darest thou pass over me?" Such is the power of
wealth! It makes one so egotistic. This sense of "I," however, vanishes at
the approach of Divine wisdom, which leads to super-consciousness (Samadhi)
and eventually to God-consciousness. But it is very difficult to acquire
this Divine wisdom. [p. 53]
You may cut the branches of a fig-tree to-day, but to-morrow you will see
that new twigs are sprouting. If this sense of "I" will not leave, then let
it stay as the servant of God. "O God! Thou art my Lord, I am Thy servant!"
Think in this way: "I am His servant, I am His Bhakta, devotee." There is no
harm in this kind of "I." Sweet things cause dyspepsia and acidity, but
crystallized sugar-candy is harmless. The path of wisdom is very difficult.
It cannot be followed so long as the sense of "I" is connected with the
body. In this age the consciousness of the body and the sense of "I" cannot
be overcome easily. [p. 56]
But in the path of devotion, through prayer and the repetition of His Holy
Name with extreme longing, God can be reached without fail. Devotee:
Bhagavan, dost Thou teach us to renounce the worldly "I" and not the sense
of the servant "I"? Ramakrishna: Yes, the servant "I" or "I am the servant
of God," "I am His devotee," this egoism is not bad but on the contrary it
helps us to realize God. Devotee: Bhagavan, does he who has the sense of the
servant "I" possess passion and anger? Ramakrishna: If this attitude of a
servant be genuine and perfect, then passion and anger will drop off leaving
only a scar in the mind. This "I" of a Bhakta or devotee does no harm to any
living creature. It is like a sword which, after touching the Philosopher's
Stone, is turned to gold. The sword retains the same form but it cannot cut
or injure anyone. The dry leaves of the cocoanut-tree drop off in the wind,
leaving a mark on the trunk; that mark proves that there was a leaf there at
one time. Similarly, the scar of the sense of "I" remains in the mind of one
who has realized God, but his whole nature is transformed into that of an
innocent child. [p. 57]
The mind may be compared to a needle. If a needle be covered with thick mud,
it is not attracted by the magnet; but when the mud is washed off, the
magnet attracts it. [Power of repentance] Similarly, when the mind is
covered with the mud of worldliness, it does not feel the attraction of the
Lord; but whosoever repents, saying: "O Lord, I shall never again commit
such an act," and sheds tears of true repentance, washes off all impurities
and the magnet of the Lord then attracts the needle of the mind. Instantly
super-consciousness comes and is followed by God-vision.[p. 60]
--
Prasanth Jalasutram
Love And Love Alone
--000e0cd182d49553d9047de51df6

ht:1.3em">
Each attribute limits the soul and modifies its nature. He who d=
resses smartly will naturally sing love songs, play cards and carry a cane,=
and such things will appeal to him.=A0<span style=3D"font-weight:bold">If =
you have a pencil in your hand, you will unconsciously scribble on anything=
; such is the power of the pencil. Money has great power. When a man become=
s wealthy his nature is entirely changed.</span>=A0He is a different being.=
A poor Brahmin, for instance, used to come here. He was very humble. He li=
ved on the other side of the Ganges. One day as I was landing from a boat, =
I saw him sitting at the riverside. Seeing me, he shouted in a disrespectfu=
l tone, "Hello! is it you, my good fellow?" Immediately I underst=
ood by his manner that he had got hold of some money, otherwise he would no=
t dare to address me thus.=A0<br>
<br>A toad had a Rupee in its hole. An e=

lephant was coming that way and passed over the hole. The toad was very ang=
ry; it came out and was about to kick the elephant, saying: "How dares=
t thou pass over me?" Such is the power of wealth! It makes one so ego=
tistic.=A0<span style=3D"font-weight:bold">This sense of "I," how=
ever, vanishes at the approach of Divine wisdom, which leads to super-consc=
iousness (Samadhi) and eventually to God-consciousness.</span>=A0But it is =
very difficult to acquire this Divine wisdom.=A0<span style=3D"font-weight:=
bold">[p. 53]</span>=A0<br>
<br>You may cut the branches of a fig-tree to-=

day, but to-morrow you will see that new twigs are sprouting. If this sense=
of "I" will not leave, then let it stay as the servant of God. &=
quot;O God! Thou art my Lord, I am Thy servant!" Think in this way: &q=
uot;I am His servant, I am His Bhakta, devotee." There is no harm in t=
his kind of "I." Sweet things cause dyspepsia and acidity, but cr=
ystallized sugar-candy is harmless. The path of wisdom is very difficult. I=
t cannot be followed so long as the sense of "I" is connected wit=
h the body. In this age the consciousness of the body and the sense of &quo=
t;I" cannot be overcome easily.=A0<span style=3D"font-weight:bold">[p.=
56]</span><br>
<br><span style=3D"font-weight:bold">But in the path of de=

votion, through prayer and the repetition of His Holy Name with extreme lon=
ging, God can be reached without fail.</span>=A0Devotee: Bhagavan, dost Tho=
u teach us to renounce the worldly "I" and not the sense of the s=
ervant "I"? Ramakrishna: Yes, the servant "I" or "=
I am the servant of God," "I am His devotee," this egoism is=
not bad but on the contrary it helps us to realize God. Devotee: Bhagavan,=
does he who has the sense of the servant "I" possess passion and=
anger? Ramakrishna: If this attitude of a servant be genuine and perfect, =
then passion and anger will drop off leaving only a scar in the mind. This =
"I" of a Bhakta or devotee does no harm to any living creature. I=
t is like a sword which, after touching the Philosopher's Stone, is tur=
ned to gold. The sword retains the same form but it cannot cut or injure an=
yone. The dry leaves of the cocoanut-tree drop off in the wind, leaving a m=
ark on the trunk; that mark proves that there was a leaf there at one time.=
Similarly, the scar of the sense of "I" remains in the mind of o=
ne who has realized God, but his whole nature is transformed into that of a=
n innocent child.=A0<span style=3D"font-weight:bold">[p. 57]</span>=A0<br>
=
<br><span style=3D"font-weight:bold">The mind may be compared to a needle.=

If a needle be covered with thick mud, it is not attracted by the magnet; =
but when the mud is washed off, the magnet attracts it. [Power of repentanc=
e] Similarly, when the mind is covered with the mud of worldliness, it does=
not feel the attraction of the Lord;</span>=A0but whosoever repents, sayin=
g: "O Lord, I shall never again commit such an act," and sheds te=
ars of true repentance, washes off all impurities and the magnet of the Lor=
d then attracts the needle of the mind. Instantly super-consciousness comes=
and is followed by God-vision.<span style=3D"font-weight:bold">[p. 60]</sp=
an><br>
<br><span style=3D"font-weight:bold">Source</span>: THE GOSPEL OF =

RAMAKRISHNA Revised by SWAMI ABHEDANANDA<div style=3D"clear:both;margin-top=
:0px;margin-right:0px;margin-bottom:0.75em;margin-left:0px;line-height:1.3e=
m">
</div></div><div style=3D"color:rgb(51, 51, 51);font-size:87%;margin-to=
em"></div></span><br>-- <br>Om Namo Bhagavate Sri Ramanaya<br>
Prasanth Jal=
asutram<br><br>Love And Love Alone<br><br>
--000e0cd182d49553d9047de51df6--

Jan 2010 10:58:36 -0000
2010 10:58:36 -0000
Date: Sun, 24 Jan 2010 10:58:34 -0000
Message-ID: <hjh94q+1oai@...>
In-Reply-To: <b6ec3c111001231938m1c60c979l8da47dc8abf941a7@...>
MIME-Version: 1.0
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uMrBuv_wULa7gCiTpvPi6L9nJdxr_368RfTo1dPPtMnFH-MaD
Namaste Hari,
Sorry to interject! I also share the same reasoning as you m=

entioned. Exactly same!
I too have heard that `Growing beard' and long hair=
s stores some amount of Spiritual energy generated from the spiritual pract=
ices. I do not know if it is accurate or not but I'll tell you about my per=
sonal experience of Growing Beard.
Narasimha suggested me to grow beard mo=

re than a year back. I could not gather the courage for almost one year to =
do so (In that sense I can be blamed as the one who does not or could not o=
bey Guru's instructions to the fullest). The reasons were obvious-
Attachme=
nt to the `Physical as well as psychological personality' as perceived the =
society and Fear and shame.
What people will think? How they will react? H=
ow colleagues will take it in profession, etc... My beard is in patches. It=
does not grow full so it does not look that nice when I do not shave for s=
ay 3/4 days and moreover there are Gray hairs as well now. So all in all, i=
could not think of growing beard and once I tried for few days, colleagues=
(Ladies) in office as well as at home discouraged it.
Now I guess i've ov=

ercome (partially) that `Fear, shame and Attachment syndrome' and am growin=
g beard since last couple of months. People look at me with wonder/question=
s and some ask reasons as well but everything is settled. Fear is gone. So =
I can vouch safe that in cases like me, growing beard really helps in overc=
oming that attachment and fear part. One is not bother about ones look and =
reaction of people around. One is only bother about ones spiritual progress=
to the maximum possible extent.
Again, a RED signal in growing beard as w=

ell. One may look good in beard and that might trap one again and deadly sp=
rout of attachment can come again with changed object which is now `beard'.=
I remember Swami Sivananda's cautioning advice in the same regards which w=
as posted sometime back by Krishnendu, if I am correct.
Best Regards,
Utp=
al
--- In vedic-wisdom@yahoogroups.com, Jyotisa Shisya <achyutagaddi@...>=

wrote:
>
> Dear Narasimha, namaste & pranaams,
>
> With reference to the =
lines written by you:
>
> "...Beard is useful. The tradition of growing be=
ard exists in many religions
> and it is not without a reason..."
>
> I wo=
uld like to state my understanding on this issue: Ego has many forms and
> =
one such form is in the attachment to the body. Combing our hair, shaving,
=
> grooming etc are habits formed by us to make us "presentable" to society.=
> Growing a beard helps to make us indifferent to our grooming needs and f=
ocus
> the mind solely on the sadhana. One who is in the highest state of m=
ind will
> not bother about the appearance and even roam about carefree lik=
e an
> avadhuta. I have also read elsewhere that the beard helps to trap th=
e shakti
> accumulated as a result of the sadhana.
>
> Please correct my u=
nderstanding if I am wrong.
>
> best regards
> Hari
>
> On Thu, Jan 21, 2=
010 at 9:04 AM, Narasimha P.V.R. Rao <pvr108@...>wrote:
>
> >
> >
> > Nama=
ste,
> >
> > What he wrote was to do Savitri Gayatri mantra 1000 times ever=
yday in one
> > sitting and do like that for 100 days at a stretch without =
break. Then
> > possibly give a break for a few days and do for another 100=
days. Like that,
> > do for 3 stretches of 100 days each.
> >
> > Of cours=
e, if needs no break, one can do 300 days in a row too. But,
> > keeping br=
ahmacharya (abstinence) may be difficult for some people and hence
> > the =
suggestion of the break.
> >
> > For success in any sadhana, brahmacharya i=
s very important. Restraint from
> > sex and control of anger and short-tem=
per will help one avoid leakage of
> > shakti (purifying energy). Everytime=
one experiences lust, anger etc, one
> > loses some shakti.
> >
> > Every =
factor contributes a little to success. Beard is useful. The
> > tradition =
of growing beard exists in many religions and it is not without a
> > reaso=
n. We discussed this sometime back.
> >
> > If one is living a lifestyle wh=
ere one avoids contact with any tempting
> > situations altogether (e.g. li=
ving in a remote monastery), beard may or may
> > not add much value. But, =
if one is living a lifestyle where one comes in
> > contact with tempting s=
ituations regularly (e.g. living in the modern world
> > with a family and =
job and a TV), beard can be very useful. As I said earlier
> > when we disc=
ussed this, beard is not the complete solution but a small part
> > of the =
solution. Just as a railing on the side of a hill road may stop a
> > slowl=
y moving car from sliding off the hill at night but be unable to stop a
> >=
fast moving car out of control, similarly a beard can help a person with
>=
> decent control over the mind to retain control in some tricky situations=
.
> >
> > Trimming beard is ok.
> >
> > * * *
> >
> > If one =
indeed does 1000 times Gayatri (or any mantra for a couple of hours)
> > ev=
eryday for one year while maintaining brahmacharya,
> > while following the=
simple rules of same place, same time everyday and
> > facing the same dir=
ection, one will certainly make good progress.
> > Brahmacharya is one key =
thing and sitting still with an erect back, neck and
> > head with the eyes=
closed is the other thing. The probability of mind
> > becoming still is a=
lmost zero if the body is not still. If the body can be
> > kept very still=
, there is a chance that mind will also become still for a
> > moment. If t=
he mind is still for even a moment, it will cause great bliss.
> > As mind =
gets more used to being still, it will become still more often and
> > for =
longer times. Then various kinds of samadhis become possible.
> >
> > Best =
regards,
> > Narasimha
> > ------------------------------------------------=
-------------------
> > Free Jyotish Software, Free Jyotish Lessons, Jyot=
ish Writings,
> > "Do It Yourself" ritual manuals for short Homam and Pitri=
Tarpana:
> > http://www.VedicAstrologer.org
> > Fil=
ms that make a difference: http://SaraswatiFilms.org
> > Spirituality:=
> > Jyotish writings: http://=
groups.yahoo.com/group/JyotishWritings
> > --------------------------------=
-----------------------------------
> >
> > --- On *Wed, 1/20/10, Nagraj Ko=
ta <nagraj_um@...>* wrote:
> >
> > From: Nagraj Kota <nagraj_um@...>
> > Su=
bject: Re: [vedic-wisdom] Repost:Manishji's savitur gayatri sadhana
> > pro=
cedure
> > Date: Wednesday, January 20=
, 2010, 8:40 PM
> >
> >
> >
> > This is a great mail and very inspiring. Ho=
wever, I have one question on
> > Sri Manishji's advise on how to carry out=
the sadhana. He says do it for 100
> > days and repeat the whole procedure=
for 3 times. So, should we do 3000 times
> > japam in a day for 100 days o=
r do 1000 times every day for 300 days? He also
> > says 'Grow a beard'. No=
w, in a professional corporate life, that could be a
> > difficult thing. H=
ow about trimming it?.... just to be tolerable to other
> > people. Maybe m=
y question is silly but it is genuine.
> >
> > Nagraj
> >
> > --- On *Wed, =
1/20/10, rajarshi nandy <rajarshi14@yahoo. co.in>* wrote:
> >
> >
> > From:=
rajarshi nandy <rajarshi14@yahoo. co.in>
> > Subject: Re: [vedic-wisdom] R=
epost:Manishji' s savitur gayatri sadhana
> > procedure
> > To: vedic-wisdo=
m@ yahoogroups. com
> > Date: Wednesday, January 20, 2010, 8:27 AM
> >
> >
=
> > The below is a classic mail. It has more details about effects of
> >=
sadhana than what I have come across in many hallowed scriptures.
> >
> > =
*
> > *
> >
> >
> > --- On *Wed, 20/1/10, chaudh=
uri.krishnend u <krishnenduchdhr@ gmail.com>*wrote:
> >
> >
> > From: chaud=
huri.krishnend u <krishnenduchdhr@ gmail.com>
> > Subject: [vedic-wisdom] R=
epost:Manishji' s savitur gayatri sadhana
> > procedure
> > To: vedic-wisdo=
m@ yahoogroups. com
> > Date: Wednesday, 20 January, 2010, 6:36 PM
> >
> >
=
> > This was originally a mail to Narasimhaji from Manishji which he forwar=
ded
> > to this forum.Lots of thanks to Narasimhaji again for providing us =
with this
> > wonderful gem.
> > I forgot the original message number so i =
am doing copy/paste from my hard
> > drive:
> >
> > Dear Narasimha,
> > > >=
=C2
> > > > When the sadhaka effaces his own personality such that the dei=
ty of the
> > > > mantra comes and occupies him, then at that stage there i=
s
> > > > no real difference between the sadhaka and the Deity(even if the =
deity
> > > > is with the sadhaka all day I would say that there is no real=
> > > > difference).

> > > > The difference that one feels is as follows:
=
> > > > One feels a strange coolness on the skin and on the eyes.
> > > > A=
few repititions of the mantra bring about a situation where the deity
> > =
> > possesses the sadhaka and the sadhaka's prana goes upward very
> > > > =
quickly( Urdhwa Retas),
> > > > During all meditation the sadhaka sees the =
feet or clothes or hands or
> > > > face, etc of the deity sitting beside h=
im along with minute details of
> > > > the room (even though the sadhak's =
eyes are closed).
> > > > The sadhak typically becomes dreamless except for=
suchaka dreams.
> > > > The whole day the sadhaka behaves like a love lorn=
person. How can i
> > > > again experience the Beloved.
> > > > That then =
is the experience of mantra when it is done correctly.
> > > > When the sad=
hak's personality is effaced such that the deity's
> > > > personality sits=
there then the sadhak experiences himself as that
> > > > Deity(Devata) .
=
> > > > There then arises no difference in the sadhak or the deity commandi=
ng a
> > > > certain thing to happen( be it what appears to be good or be i=
t that
> > > > which appears to be bad) . The deity's personality is crucia=
l. Ugra
> > > > devatas make the person care almost for nothing himself, so=
self
> > > > identification is minimised and the person's spiritual evolut=
ion
> > > > continues.
> > > > Remember, there is=C2 very little=C2 accordi=
ng to me which is black magic.
> > > > It is all a use of Shakti. If your S=
hakti and deity is a higher shakti
> > > > such as Prachand Chandika, MahaK=
ali, Tara, Chinnamasta, then your power
> > > > will be that of God himself=
( Provided you have Vijnana). After the
> > death
> > > > of the body, such=
a sadhaka joins the realm of the deity or if he was
> > > > originally a N=
ath or a Muni goes to a separate realm reserved for these
> > > > beings.
>=
> > > Attacking such a sadhak brings the full bearing of karma onto the he=
ads
> > > > of the attackers and some people may realise this to their detr=
iment(
> > > > Patan comes from Jalandhar Nath burying the city of Patan wi=
th his
> > > > Shakti causing an earthquake). Some people may even equate t=
his with
> > > > black magic. Here there is only action and reaction.(Bit l=
ike you
> > attack
> > > > a normal person, and you will get a result of th=
is from that same Atma
> > > > whom you harmed maybe 5 to 10 lifetimes late=
r. But if you attack
> > > > somebody who is identifying with the universe =
and has very few karmas
> > > > left, then the Universe itself attacks you,=
> > > > on the sadhaka, but on his identificati=
on, ie God or the universe).
> > > > If people persist in using the Shakti =
possesed by a small Pisacha,
> > > > Bhuta, then there is only a little Sha=
kti which can be used, moreover=C2
> > > > then their minds and intellects =
will not be free of identification with
> > > > the body and so their actio=
ns are those which are generally termed as
> > > > black magic. These peopl=
e usually join the same spirits which they have
> > > > been using after de=
ath, this is not an enjoyable experience.
> > > > Imagine if somebody is wo=
rshipping Chandika for a few lifetimes, then
> > > > even in this birth he =
or she is drawn to that deity and such a sadhak
> > > > may acheive after a=
few repitions of a mantra(because of his previous
> > > > effort).
> > > >=
On the other hand somebody doing this mantra only in this lifetime may
> >=
> > feel that the 64 things which bind every mantra are crucial and may no=
t
> > > > acheive in this lifetime.
> > > > According to me the proof of th=
e pudding is in the eating, so let me
> > > > suggest an easy sadhana.
> > =
> > If one is so inclined, then starting on some good day, do 1000
> > > > =
reititions of the Savitri(some=C2 call this the=C2 Gayatri, but the real
> =
> > > Gayatri is hidden) every day, main constraints
> > > > Same time ever=
y day.
> > > > Same place.
> > > > Same materials.
> > > > Same direction.
=
> > > > As little movement as one can.
> > > > Count on rudraksha or Tulsi =
as is your inclination.
> > > > Complete restraint on sex(from the mind and=
the body, not just the
> > > > body), reduce food intake, grow a beard.
> =
> > > Do not eat 2 hrs before you start, make sure your bowels are empty
> =
> > > > Continue this for 100 days and do this whol=
e procedure 3 times.
> > > > See the difference in your personality before =
and after.
> > > > Long and short , what is important is that life may be s=
hort, so do
> > some
> > > > sadhana, and persist with that sadhana for as =
long as is physically
> > > > possible.
> > > > I hope this clarifies some =
of the concepts which were being discussed.
> > > > =C2
> > > > Kind Love a=
nd Regards
> > > > manish
> > > > You may post this on the list as a clarif=
ication from me if you feel
> > > > that this is suitable.
> >
> >
> > ----=
--------------------------
> > The INTERNET now has a personality. YOURS! S=
ee your Yahoo! Homepage<http://in.rd.yahoo.com/tagline_yyi_1/*http://in.yah=
oo.com/>.
> >
> >
> >
> >
>

Jan 2010 12:05:12 -0000
2010 12:05:12 -0000
Date: Sun, 24 Jan 2010 12:05:10 -0000
Message-ID: <hjhd1m+98c0@...>
MIME-Version: 1.0
X-Yahoo-Post-IP: 117.194.230.219
Subject: Thomas Kempis on spiritual life
y=4WllqgCdnRhrncr84G6PTjkeEmcdR1rYnZ33zSGP3eHrsTg1dKhgtqIsqVTi3mo
--0-4406615559-0018442087=:9
CHAPTER XI
Of seeking peace of mind and of spiritual progress
We may=
enjoy abundance of peace if we refrain from busying
ourselves with the sa=

yings and doings of others, and things which
concern not ourselves. How c=

an he abide long time in peace who
occupieth himself with other men's matt=

ers, and with things
without himself, and meanwhile payeth little or rare =

heed to the
self within? Blessed are the single-hearted, for they shall h=

ave
abundance of peace.
2. How came it to pass that many of the Saints =

were so perfect,
so contemplative of Divine things? Because they steadfas=

tly
sought to mortify themselves from all worldly desires, and so

were en=
abled to cling with their whole heart to God, and be free
and at leisure f=
or the thought of Him. We are too much occupied
with our own affections, =

and too anxious about transitory things.
Seldom, too, do we entirely conqu=

er even a single fault, nor are
we zealous for daily growth in grace. And=

so we remain lukewarm
and unspiritual.
3. Were we fully watchful of ou=

rselves, and not bound in spirit
to outward things, then might we be wise =

unto salvation, and make
progress in Divine contemplation. Our great and =

grievous
stumbling-block is that, not being freed from our affections and

=
desires, we strive not to enter into the perfect way of the
Saints. And =
when even a little trouble befalleth us, too quickly
are we cast down, and=

fly to the world to give us comfort.
4. If we would quit ourselves like=

men, and strive to stand firm
in the battle, then should we see the Lord =

helping us from Heaven.
For He Himself is alway ready to help those who st=

rive and who
trust in Him; yea, He provideth for us occasions of striving,=

to
the end that we may win the victory. If we look upon our
progress in=
religion as a progress only in outward observances
and forms, our devoutn=
ess will soon come to an end. But let us
lay the axe to the very root of =

our life, that, being cleansed
from affections, we may possess our souls i=

n peace.
5. If each year should see one fault rooted out from us, we
sh=
ould go quickly on to perfection. But on the contrary, we
often feel that=

we were better and holier in the beginning of our
conversion than after m=

any years of profession. Zeal and
progress ought to increase day by day; =

yet now it seemeth a great
thing if one is able to retain some portion of =

his first ardour.
If we would put some slight stress on ourselves at the b=

eginning,
then afterwards we should be able to do all things with ease and=
joy.
6. It is a hard thing to break through a habit, and a yet harder

=
thing to go contrary to our own will. Yet if thou overcome not
slight an=
d easy obstacles, how shalt thou overcome greater ones?
Withstand thy will=

at the beginning, and unlearn an evil habit,
lest it lead thee little by =

little into worse difficulties. Oh,
if thou knewest what peace to thyself=

thy holy life should bring
to thyself, and what joy to others, methinketh=

thou wouldst be
more zealous for spiritual profit.

--0-4406615559-0018442087=:9
<p class=3D"MsoNormal"><span style=3D"font-size:12.0pt;font-family:"Co=

urier New";color:black;">CHAPTER XI<o></o></span></p>
<p class=3D"Mso=
Normal"><span style=3D"font-size:12.0pt;font-family:"Courier New"=
;color:black;"><o> </o></span></p>
<p class=3D"MsoNormal"><span style=

=3D"font-size:12.0pt;font-family:"Courier New";color:black;"><b>O=
f seeking peace of mind
and of spiritual progress</b><o></o></span></p>
<p=
class=3D"MsoNormal"><span style=3D"font-size:12.0pt;font-family:"Cour=
ier New";color:black;"><o> </o></span></p>
<p class=3D"MsoNormal=
"><span style=3D"font-size:12.0pt;font-family:"Courier New";color=
:black;">We may enjoy abundance
of peace if we refrain from busying<o></o><=
/span></p>
<p class=3D"MsoNormal"><span style=3D"font-size:12.0pt;font-fam=

ily:"Courier New";color:black;">ourselves with the
sayings and do=
ings of others, and things which<o></o></span></p>
<p class=3D"MsoNormal">=
<span style=3D"font-size:12.0pt;font-family:"Courier New";color:b=
lack;">concern not
ourselves.<span> </span>How can he abide long time=
in
peace who<o></o></span></p>
<p class=3D"MsoNormal"><span style=3D"font=

-size:12.0pt;font-family:"Courier New";color:black;">occupieth hi=
mself with
other men's matters, and with things<o></o></span></p>
<p class=
=3D"MsoNormal"><span style=3D"font-size:12.0pt;font-family:"Courier Ne=
w";color:black;">without himself, and
meanwhile payeth little or rare =
heed to the<o></o></span></p>
<p class=3D"MsoNormal"><span style=3D"font-s=

ize:12.0pt;font-family:"Courier New";color:black;">self within?<s=
pan> </span>Blessed are the single-hearted, for they
shall have<o></o=
></span></p>
<p class=3D"MsoNormal"><span style=3D"font-size:12.0pt;font-f=

amily:"Courier New";color:black;">abundance of peace.<o></o></spa=
n></p>
<p class=3D"MsoNormal"><span style=3D"font-size:12.0pt;font-family:=

"Courier New";color:black;"><o> </o></span></p>
<p class=3D=
"MsoNormal"><span style=3D"font-size:12.0pt;font-family:"Courier New&q=
uot;;color:black;">2. How came it to pass
that many of the Saints were so p=
erfect,<o></o></span></p>
<p class=3D"MsoNormal"><span style=3D"font-size:=

12.0pt;font-family:"Courier New";color:black;">so contemplative o=
f
Divine things?<span> </span>Because they steadfastly<o></o></span><=
/p>
<p class=3D"MsoNormal"><span style=3D"font-size:12.0pt;font-family:&qu=

ot;Courier New";color:black;">sought to mortify
themselves from all wo=
rldly desires, and so<o></o></span></p>

=3D"font-size:12.0pt;font-family:"Courier New";color:black;">were=
enabled to cling
with their whole heart to God, and be free<o></o></span><=
/p>

ot;Courier New";color:black;">and at leisure for the
thought of Him.<s=
pan> </span>We are too much occupied<o></o></span></p>
<p class=3D"M=
soNormal"><span style=3D"font-size:12.0pt;font-family:"Courier New&quo=
t;;color:black;">with our own affections,
and too anxious about transitory =
things.<o></o></span></p>
<p class=3D"MsoNormal"><span style=3D"font-size:=

12.0pt;font-family:"Courier New";color:black;">Seldom, too, do we=
entirely conquer even a single fault, nor are<o></o></span></p>
<p class=
=3D"MsoNormal"><span style=3D"font-size:12.0pt;font-family:"Courier Ne=
w";color:black;">we zealous for daily
growth in grace.<span> </s=
pan>And so we remain
lukewarm<o></o></span></p>
<p class=3D"MsoNormal"><sp=
an style=3D"font-size:12.0pt;font-family:"Courier New";color:blac=
k;">and unspiritual.<o></o></span></p>

=3D"font-size:12.0pt;font-family:"Courier New";color:black;"><o>&=
nbsp;</o></span></p>
<p class=3D"MsoNormal"><span style=3D"font-size:12.0p=
t;font-family:"Courier New";color:black;">3. Were we fully
watchf=
ul of ourselves, and not bound in spirit<o></o></span></p>
<p class=3D"Mso=
Normal"><span style=3D"font-size:12.0pt;font-family:"Courier New"=
;color:black;">to outward things, then
might we be wise unto salvation, and=
make<o></o></span></p>
<p class=3D"MsoNormal"><span style=3D"font-size:12=

.0pt;font-family:"Courier New";color:black;">progress in Divine
c=
ontemplation.<span> </span>Our great and grievous<o></o></span></p>
=
urier New";color:black;">stumbling-block is that,
not being freed from=
our affections and<o></o></span></p>

=3D"font-size:12.0pt;font-family:"Courier New";color:black;">desi=
res, we strive not
to enter into the perfect way of the<o></o></span></p>
=
urier New";color:black;">Saints.<span> </span>And when even a li=
ttle trouble befalleth us,
too quickly<o></o></span></p>
<p class=3D"MsoNo=
rmal"><span style=3D"font-size:12.0pt;font-family:"Courier New";c=
olor:black;">are we cast down, and
fly to the world to give us comfort.<o><=
/o></span></p>
<p class=3D"MsoNormal"><span style=3D"font-size:12.0pt;font=

-family:"Courier New";color:black;"><o> </o></span></p>
<p =
class=3D"MsoNormal"><span style=3D"font-size:12.0pt;font-family:"Couri=
er New";color:black;">4. If we would quit
ourselves like men, and stri=
ve to stand firm<o></o></span></p>
<p class=3D"MsoNormal"><span style=3D"f=

ont-size:12.0pt;font-family:"Courier New";color:black;">in the ba=
ttle, then
should we see the Lord helping us from Heaven.<o></o></span></p>=
<p class=3D"MsoNormal"><span style=3D"font-size:12.0pt;font-family:"=

Courier New";color:black;">For He Himself is alway
ready to help those=
who strive and who<o></o></span></p>
=3D"font-size:12.0pt;font-family:"Courier New";color:black;">trus=
t in Him; yea, He
provideth for us occasions of striving, to<o></o></span><=
/p>

ot;Courier New";color:black;">the end that we may win
the victory.<spa=
n> </span>If we look upon our<o></o></span></p>
<p class=3D"MsoNorma=
l"><span style=3D"font-size:12.0pt;font-family:"Courier New";colo=
r:black;">progress in religion as
a progress only in outward observances<o>=
</o></span></p>
<p class=3D"MsoNormal"><span style=3D"font-size:12.0pt;fon=

t-family:"Courier New";color:black;">and forms, our
devoutness wi=
ll soon come to an end.<span> </span>But
let us<o></o></span></p>
<p=
ier New";color:black;">lay the axe to the very
root of our life, that,=
being cleansed<o></o></span></p>
<p class=3D"MsoNormal"><span style=3D"fo=

nt-size:12.0pt;font-family:"Courier New";color:black;">from affec=
tions, we may
possess our souls in peace.<o></o></span></p>
<p class=3D"Ms=
oNormal"><span style=3D"font-size:12.0pt;font-family:"Courier New"=
;;color:black;"><o> </o></span></p>
<p class=3D"MsoNormal"><span styl=

e=3D"font-size:12.0pt;font-family:"Courier New";color:black;">5. =
If each year should
see one fault rooted out from us, we<o></o></span></p>
=
<p class=3D"MsoNormal"><span style=3D"font-size:12.0pt;font-family:"C=

ourier New";color:black;">should go quickly on to
perfection.<span>&nb=
sp; </span>But on the contrary, we<o></o></span></p>
<p class=3D"MsoNormal=
"><span style=3D"font-size:12.0pt;font-family:"Courier New";color=
:black;">often feel that we were
better and holier in the beginning of our<=
o></o></span></p>
<p class=3D"MsoNormal"><span style=3D"font-size:12.0pt;f=

ont-family:"Courier New";color:black;">conversion than after
many=
years of profession.<span> </span>Zeal and<o></o></span></p>
<p cla=
ss=3D"MsoNormal"><span style=3D"font-size:12.0pt;font-family:"Courier =
New";color:black;">progress ought to
increase day by day; yet now it s=
eemeth a great<o></o></span></p>
<p class=3D"MsoNormal"><span style=3D"fon=

t-size:12.0pt;font-family:"Courier New";color:black;">thing if on=
e is able to
retain some portion of his first ardour.<o></o></span></p>
<p=
ier New";color:black;">If we would put some
slight stress on ourselves=
at the beginning,<o></o></span></p>
<p class=3D"MsoNormal"><span style=3D=

"font-size:12.0pt;font-family:"Courier New";color:black;">then af=
terwards we
should be able to do all things with ease and<o></o></span></p>=
<p class=3D"MsoNormal"><span style=3D"font-size:12.0pt;font-family:"=

Courier New";color:black;">joy.<o></o></span></p>
<p class=3D"MsoNorm=
al"><span style=3D"font-size:12.0pt;font-family:"Courier New";col=
or:black;"><o> </o></span></p>
<p class=3D"MsoNormal"><span style=3D"=

font-size:12.0pt;font-family:"Courier New";color:black;">6. It is=
a hard thing to
break through a habit, and a yet harder<o></o></span></p>
=
<p class=3D"MsoNormal"><span style=3D"font-size:12.0pt;font-family:"C=

ourier New";color:black;">thing to go contrary to
our own will.<span>&=
nbsp; </span>Yet if thou overcome not<o></o></span></p>
<p class=3D"MsoNor=
mal"><span style=3D"font-size:12.0pt;font-family:"Courier New";co=
lor:black;">slight and easy
obstacles, how shalt thou overcome greater ones=
?<o></o></span></p>
<p class=3D"MsoNormal"><span style=3D"font-size:12.0pt=

;font-family:"Courier New";color:black;">Withstand thy will at
th=
e beginning, and unlearn an evil habit,<o></o></span></p>
<p class=3D"MsoN=
ormal"><span style=3D"font-size:12.0pt;font-family:"Courier New";=
color:black;">lest it lead thee little
by little into worse difficulties.<s=
pan> </span>Oh,<o></o></span></p>
=3D"font-size:12.0pt;font-family:"Courier New";color:black;">if t=
hou knewest what
peace to thyself thy holy life should bring<o></o></span><=
/p>

ot;Courier New";color:black;">to thyself, and what joy
to others, meth=
inketh thou wouldst be<o></o></span></p>
<p class=3D"MsoNormal"><span styl=

e=3D"font-size:12.0pt;font-family:"Courier New";color:black;">mor=
e zealous for
spiritual profit.<o></o></span></p>
--0-4406615559-0018442087=:9--

Jan 2010 12:35:20 -0000
Jan 2010 12:35:20 -0000
Date: Sun, 24 Jan 2010 12:35:20 -0000
Message-ID: <hjheq8+iccb@...>
MIME-Version: 1.0
X-Yahoo-Post-IP: 117.194.230.219
Subject: Glory of Sanyasa by Swami Sivananda
X-Yahoo-Group-Post: member; u=241293802; y=On-
IZRDhqEb7vV0U4QNOo6HThzXZN7PpiMqq8gCvr1xOaGfVa6a8bDB_UtGX6PM
24 th FEBRUARY, 1949
GLORY OF SANYAS
A pious social worker was somehow up=

set by certain young aspirant-Sanyasins going astray. He had heard many sto=
ries of such misconduct on the part of Sanyasins from the Rishikesh public.=
What struck him as unique was the fact that in Siva's Ashram almost all th=
e Sanyasins were young and youthful.
`Swamiji, pardon my presumption. But =
would it not have been better for these people to wait for some time more b=
efore embracing this holy order which is so very difficult to stick to? Are=
you sure that these young initiates have really understood the duties of t=
his Ashrama, and that they will adhere to the principles? I should think it=
is a great mistake to initiate them so early.'
Siva laughed gently. `Why!=

I myself can give you many examples of this type. One young man took Sanya=
s. He was a great Vairagi. His exemplary life made his brother also to take=
Sanyas. Later on, his (the former's) dispassion wanted. He married, ate eg=
gs and meat. His brother, however, stuck to the line. The former did not li=
ve with his Guru: he had his own Manmukhi (whimsical) Sadhana. He did not p=
rotect himself in seclusion by Satsang. Another young Sanyasi was fiery in =
his Sadhana. He inspired and elevated many Sadhaks. Later on he married and=
has a child. How did this happen? He freely mixed with householders. He al=
lowed ladies to shampoo his legs. He had a downfall, brought forth a child.=
There are many such instances.'
`That is exactly what I mean, Swamiji. In=

that case, is it not better not to give Sanyas to young people at all.'
`=
My dear Bhagatji, that is where you are mistaken. They might fall and rise =
again. Yet, they are worthy of your veneration. For, at least one day they =
were Sanyasins. They had the courage to throw up their hands and say: Ì re=
nounce the pleasures of the three worlds.' How glorious is Sanyas. How glor=
ious is such renunciation of the pleasures of the three worlds.
`They had =
the boldness and daring to stand up against the greatest forces of nature, =
the forces that maintain this Samsara=97those of self-preservation and proc=
reation. They stand there as the masters of nature: you are mercilessly dri=
ven by these forces whose slave you are. Maybe: some renunciates do not pro=
perly assess the strength of these opposing forces. They are sometimes take=
n unawares, when they are a little heedless. But those who never renounce, =
for fear of having a downfall are cowardly, and they never know what it is =
to renounce all. They never look at the battle-field lest their nose should=
be injured. They jest at scars that never felt a wound. But a brave warrio=
r wears these scars as ornaments, for those scars taught him to protect him=
self in battle.
`Churchills are required in Sanyas. Brave, courageous even=

in the face of successive defeats, Sanyasins should learn lessons and pin =
their faith in ùltimate victory'. Sure, victory will be theirs if only the=
y persist, persevere and plod on, without yielding midway. Let the light of=
God shine brightly in the heart: protect that faith and tenacious adherenc=
e to the Lotus Feet of the Lord. Storms of passions will sweep the external=
s: and when God's grace descends on the Sadhaka, everything will be quiet a=
nd tranquil. Glory, glory to Sanyas and Sadhana.
`Sadhaks should learn a l=

esson from these stories. They should be vigilant, cautious. There is no ne=
ed to lose heart. But, each such episode ought to re-awaken in the young Sa=
nyasin a love for seclusion, for Satsang with his own Guru. Sadhaks should =
never drift away from their Guru. They should plunge themselves into Sadhan=
a and endeavour to realise God, every moment of their life.
À wise man pr=
ofits himself by others' experience: a middling by his own: a fool by neith=
er. The story of others' downfall ought not to dishearten you. But, on the =
contrary, it should teach you a lesson. It should put you on your guard. An=
d, you should uphold the glory of Sanyasa. Because one man has failed to li=
ve up to Sanyasa, you should not think that the Order itself is unsuitable =
for the youth.
`What about the names of great Sanyasins like Swami Vivekan=

anda, Swami Rama Tirtha, Swami Dayananda, Bhagavan Raman Maharshi. As a mat=
ter of fact, you find that most of the noteworthy Sanyasins renounced the w=
orld while yet they were youthful. What can an old man achieve? When the po=
wer of hearing has gone, what Sravana is he going to do? No Sadhana will be=
possible for the old man. It is mock-Sanyas if he embraces the Holy Order.=
Sanyas would then become a formality. Further, conditions are such these d=
ays that an old man finds himself inextricably entangled in family life. Th=
erefore, it is essential that young boys should renounce the world and embr=
ace Sanyas. They have fewer worldly ties.'
Ìt was because perfectly or im=

perfectly man has striven to live, to exist, that we find today that he has=
survived when countless other species have perished and gone. Similarly, i=
t is because young men or old felt disgust for the worldly life and embrace=
d Sanyas whether they have later been able to rise to eminence or have been=
the victims of animal nature, that today that glorious Order has survived.=
'
`Young Sanyasins should keep themselves ever busy in Japan, Kirtan, Swad=
hyaya, meditation and Vichara: they should live in the company of their Gur=
u and practise vigorous Sadhana. They should never enter the cities. Even i=
f they have to pass through a city, they should as far as possible avoid th=
e crowd. Seclusion is the key to successful Sanyas-life. I have always advi=
sed my disciples never to enter the plains: and even if they have to do so =
owing to the exigencies of selfless service, I ask them to finish their wor=
k quickly and run back to their Himalayan abode. The Himalayas are the home=
s of Sadhakas and Sanyasins. A Sanyasin is safe so long as he is there. San=
yas was born in the Himalayas: Sanyas lives and will ever live in the Himal=
ayas alone.
From pvr108@... Wed Feb 17 11:08:38 2016

Message-ID: <199706.4583.qm@...>
X-YMail-OSG:
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Jan 2010 08:00:29 PST
Date: Sun, 24 Jan 2010 08:00:29 -0800 (PST)
In-Reply-To: <hjbkjq+lj0v@...>
MIME-Version: 1.0
Subject: Re: Request for info on VeerBharda
y=fO_9haUehgVVEtfJUvAVVA4IkGVKkmCN4LMBJk5RyTAE
--0-582004695-1264348829=:4583
Namaste,
Many sadhakas have worshipped Veerabhadra in the past. But I pers=

onally do not know good mantras of Veerabhadra.
Sati, a form of divine Mot=

her, was the daughter of Daksha prajapati. She married Shiva against his wi=
shes and he was not pleased. When he did a big yajna once, he did not invit=
e Shiva. When he insulted Shiva at the yajna, Sati self-immolated making a =
wish that She be born again to a worthy father. Shiva became mad and create=
d Veerabhadra to fight Daksha's army. Sati was re-born to Himavaan as Paarv=
ati and married Shiva again. That is the story in a nutshell.
Esoterically=
speaking, Shiva represents the true Self. The word Sati comes from sat, i.=
e. to be or to exist. Sati means the one who is or who exists. Sati represe=
nts the self-awareness, which enables us to be and to exist. Prajapati is t=
he creator of all beings. Prajapati is associated with the brahma granthi i=
n Mooladhaara chakra. Self-awareness is usually stationed in Moolaadhaara. =
Sati marrying Shiva represents self-awareness joining true Self, i.e. samad=
hi.
Daksha (means "skillful one") Prajapati's yajna represents rituals and=

sadhanas performed for acquiring skills and success in the material plane.=
Obviously, Shiva (true Self) is not welcome here. When self-awareness with=
draws temporarily from the union with true Self and attends to the efforts =
at the material level, it finds that these efforts are disinterested in tru=
e Self. It is aghast.
Himavaan (the icy mountain of Himalaya), on the othe=

r hand, symbolizes grand firm detachment. Ice symbolizes detachment and the=
mountain symbolizes firmness. When the Divine Mother immolated herself, sh=
e was reborn as the daughter of Himavaan. This symbolizes self-awareness cu=
tting off its relation to the material-mindedness and efforts to acquire sk=
ills and success and instead being rooted in very firm dispassion. In this =
state, self-awareness can be in union with true Self.
Veerabhadra (heroic/=
chief well-being) destroying Daksha Prajapati and his army symbolizes overc=
oming the material attachments and desire to acquire skills and success in =
the material plane. People think that "well-being" lies in having a healthy=
body, good home, happy family, reasonable wealth, good job etc. But those =
kinds of well-being are temporary and perish. The chief well-being lies in =
not having attachment to or dependence on any perishable thing and be able =
to see pleasure and pain alike. Such heroic and ultimate spirit of well-bei=
ng is personified by Veerabhadra. When Veerabhadra shines in one, naturally=
all desires to acquire skills and success vanish.
As I said before, all s=

tories in our scriptures have deeper significance and they are NOT silly st=
ories made up by idle people.
Best regards,
Narasimha
--------------------=
-----------------------------------------------
=C2=A0 Free Jyotish Softwar=
"Do It Yourself" ritual manuals =
for short Homam and Pitri Tarpana:
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=
VedicAstrologer.org
=C2=A0=C2=A0=C2=A0=C2=A0 Films that make a difference: =
=C2=A0=C2=A0=C2=A0=C2=A0 Spirituality: http://gr=
oups.yahoo.com/group/vedic-wisdom
=C2=A0 Jyotish writings: http://groups.ya=
hoo.com/group/JyotishWritings
---------------------------------------------=
----------------------
--- On Fri, 1/22/10, chaitanya.hazarey <shreeramshi=

shya@...> wrote:
From: chaitanya.hazarey <shreeramshishya@...>
=
Subject: [vedic-wisdom] Request for info on VeerBharda
To: vedic-wisdom@yah=
oogroups.com
=C2=A0
Hello All,
Thanks for starting and nurturing su=

ch a nice and informative group.
I was reading in some literature - (Lat=

est podcast on puja.net) about Veerbhadras.
Do we have any more info on=

Veerbhadra and its creation? Is it a well known sadhna to make a VeerBhard=
a? Has someone in history done it?
Any info on the same would be really=

appreciated.
Dhanyavaad,
Shriramshishya
=
--0-582004695-1264348829=:4583

top" style=3D"font: inherit;">Namaste,<br><br>Many sadhakas have worshipped=
Veerabhadra in the past. But I personally do not know good mantras of Veer=
abhadra.<br><br>Sati, a form of divine Mother, was the daughter of Daksha p=
rajapati. She married Shiva against his wishes and he was not pleased. When=
he did a big yajna once, he did not invite Shiva. When he insulted Shiva a=
t the yajna, Sati self-immolated making a wish that She be born again to a =
worthy father. Shiva became mad and created Veerabhadra to fight Daksha's a=
rmy. Sati was re-born to Himavaan as Paarvati and married Shiva again. That=
is the story in a nutshell.<br><br>Esoterically speaking, Shiva represents=
the true Self. The word Sati comes from sat, i.e. to be or to exist. Sati =
means the one who is or who exists. Sati represents the self-awareness, whi=
ch enables us to be and to exist. Prajapati is the creator of all beings.
=
Prajapati is associated with the brahma granthi in Mooladhaara chakra. Self=
-awareness is usually stationed in Moolaadhaara. Sati marrying Shiva repres=
ents self-awareness joining true Self, i.e. samadhi.<br><br>Daksha (means "=
skillful one") Prajapati's yajna represents rituals and sadhanas performed =
for acquiring skills and success in the material plane. Obviously, Shiva (t=
rue Self) is not welcome here. When self-awareness withdraws temporarily fr=
om the union with true Self and attends to the efforts at the material leve=
l, it finds that these efforts are disinterested in true Self. It is aghast=
.<br><br>Himavaan (the icy mountain of Himalaya), on the other hand, symbol=
izes grand firm detachment. Ice symbolizes detachment and the mountain symb=
olizes firmness. When the Divine Mother immolated herself, she was reborn a=
s the daughter of Himavaan. This symbolizes self-awareness cutting off its =
relation to the material-mindedness and efforts to acquire skills
and succ=
ess and instead being rooted in very firm dispassion. In this state, self-a=
wareness can be in union with true Self.<br><br>Veerabhadra (heroic/chief w=
ell-being) destroying Daksha Prajapati and his army symbolizes overcoming t=
he material attachments and desire to acquire skills and success in the mat=
erial plane. People think that "well-being" lies in having a healthy body, =
good home, happy family, reasonable wealth, good job etc. But those kinds o=
f well-being are temporary and perish. The chief well-being lies in not hav=
ing attachment to or dependence on any perishable thing and be able to see =
pleasure and pain alike. Such heroic and ultimate spirit of well-being is p=
ersonified by Veerabhadra. When Veerabhadra shines in one, naturally all de=
sires to acquire skills and success vanish.<br><br>As I said before, all st=
ories in our scriptures have deeper significance and they are NOT silly sto=
ries made up by idle people.<br><br>Best
regards,<br>Narasimha<br>--------=
-----------------------------------------------------------<br> Free =
f" ritual manuals for short Homam and Pitri Tarpana:<br> &=
nbsp; &nbs=
p; http://www.VedicAstrologer.org<br> Films t=
hat make a difference: http://SaraswatiFilms.org <br> &nbs=
p; Spirituality: http://groups.yahoo.com/group/vedic-wisdom<br> Jyoti=
sh writings: http://groups.yahoo.com/group/JyotishWritings<br>-------------=
------------------------------------------------------<br><br>--- On <b>Fri=
, 1/22/10, chaitanya.hazarey <i><shreeramshishya@...></i></b> w=
rote:<br><blockquote style=3D"border-left: 2px solid rgb(16, 16, 255); marg=
in-left: 5px; padding-left: 5px;">From: chaitanya.hazarey <shreeramshish=
ya@...><br>Subject:
[vedic-wisdom] Request for info on VeerBharda=
<br>To: vedic-wisdom@yahoogroups.com<br>Date: Friday, January 22, 2010, 2:3=

</span>
<p>Hello Al=
l,<br>
<br>
Thanks for starting and nurturing such a nice and informative g=
roup.<br>
<br>
I was reading in some literature - (Latest podcast on puja.n=
et) about Veerbhadras. <br>
<br>
Do we have any more info on Veerbhadra and=
its creation? Is it a well known sadhna to make a VeerBharda? Has someone =
in history done it? <br>
<br>
Any info on the same would be really apprecia=
ted. <br>
<br>
Dhanyavaad,<br>
<br>
Shriramshishya<br>
<br>
</p>
</div=
>
--0-582004695-1264348829=:4583--
From pvr108@... Wed Feb 17 11:08:38 2016

Message-ID: <467010.19255.qm@...>
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WEv9_1YN1E3JQzEpPzadM0AxHXyViCXYaXDzwiEnJdMR
Jan 2010 08:02:30 PST
Date: Sun, 24 Jan 2010 08:02:30 -0800 (PST)
In-Reply-To: <hjd7g7+d1bi@...>
MIME-Version: 1.0
Subject: Re: which homam to choose?
y=nlgV1JudeJEr9EXKrpLFSXSaLVu9oZGESdgrYxjL7sue
--0-905145357-1264348950=:19255
Namaste,
Mahasudarshana homam is good, but please remember that Mahasudars=

ana is a personification of Vishnu's weapon. I recommend preferring normal =
devatas to astra devatas (deities who personify weapons).
=C2=A0
Devatas li=
ke Mahasudarshana and Pratyangira are personifications of weapons. Their sa=
dhanas are akin to taking a weapon and using it. When one takes a weapon, o=
ne can either do a ceremonial pooja to it and put it back or actually use i=
t to solve problems. Though homas and poojas to astra devatas were akin to =
the latter in old days, they are akin to the former now-a-days. In the old =
days, detached sadhakas of a high caliber existed in the priest class and t=
hey used to do homas and poojas to astra devatas like Mahasudarsana and Pra=
tyangira and produced results quickly. Though most priests of today are onl=
y capable of doing an aayudha pooja rather than using the aayudha, they nev=
ertheless instinctively go for these poojas based on the old habits. Howeve=
r, based on the changed capabilities, one should change the strategy.
Just=
as a son who is troubled by bullies at school is better off complaining to=
mother or father and let them take care of the problem, instead of taking =
the weapon of mother or father and trying to use it oneself, my humble opin=
ion is that worship of deities who hold those weapons is better today than =
worship of deities personifying weapons, to solve serious problems.
For co=
untering black magic, I suggest doing Rahu-Ketu homam or Chandi homam or Na=
rasimha homam. Narasimha homam with "ugram veeram" mantra may be a good ide=
a. For removing black magic, homam or worship of Dattatreya is also a good =
idea.
If you want the specific material result of removing black magic, ma=
intain physical purity around you when you do homam. Offer black sesame see=
ds in homam. If you have a pomegranate tree near you, offering pomegranate =
flowers in homam is a good idea. Put a full lime (green) everyday as poorna=
ahuti and make sure it burns fully by putting enough fuel (wood/coconut/ghe=
e) along with it. You may need to offer more ghee a few times as poornaahut=
i burnas, to make it burn fully. Also, in the sankalpa of the homam, you ma=
y add "maamuddishya kRîtebhyaH abhicaaraadi prayogebhyo bhaavita pIDaayaaH=
upashamanaarthaM" (in ITrans transliteration) after "so and so devataa pra=
saada siddhyartham" that appears in the Sankalpa in the manuals.
Best rega=
rds,
Narasimha
------------------------------------------------------------=
-------
=C2=A0 Free Jyotish Software, Free Jyotish Lessons, Jyotish Writing=
s,
=C2=
=C2=A0=C2=A0=C2=A0=C2=A0 http://www.VedicAstrologer.org
=C2=A0=C2=A0=C2=A0=
=C2=A0 Films that make a difference: http://SaraswatiFilms.org
=C2=A0=C2=
=A0=C2=A0=C2=A0 Spirituality: http://groups.yahoo.com/group/vedic-wisdom
=
=C2=A0 Jyotish writings: http://groups.yahoo.com/group/JyotishWritings
----=
---------------------------------------------------------------
--- On Fri=
, 1/22/10, prm7782 <prm7782@...> wrote:
From: prm7782 <prm7782@yahoo.=
com>
Subject: [vedic-wisdom] which homam to choose?
To: vedic-wisdom@yahoog=
roups.com
=C2=A0
Which homam works best for getting rid of black magic=

? I wish to call a temple priest but I am confused between Maha sudarshan,=
Chandi and Mahakali. Within a span of two months if I ask the priest to pe=
rform homam 3 times then are they more fruitful than the one done on a regu=
lar basis.
I am doing Ganpati homam with great devotion but still I see =

very little difference in life. Obviously my path to sprituality is much to=
ugher than others. So what rules shall I specially need to follow for resul=
ts to show up.
As I have chronic health issues my meditation is not effic=

ient. Though I keep trying if a healthy body can give 70% I give only 30%. =
Hence the question always comes in my mind are my prayers working?
I can=
try getting answers from outside but once I say I have black magic priests=
only think of minting money. People coming in this forum are genuine and h=
ence am looking for help here. Kindly suggest as life is going tough for me=
. I am willing to work hard but don't know the right approach.
Thanks a=
nd regards,
Om shanti, shanti ,shanti
PM
=
--0-905145357-1264348950=:19255

top" style=3D"font: inherit;">Namaste,<br><br>Mahasudarshana homam is good,=
but please remember that Mahasudarsana is a personification of Vishnu's we=
apon. I recommend preferring normal devatas to astra devatas (deities who p=
ersonify weapons).<br> <br>Devatas like Mahasudarshana and Pratyangira=
are personifications of weapons. Their sadhanas are akin to taking a weapo=
n and using it. When one takes a weapon, one can either do a ceremonial poo=
ja to it and put it back or actually use it to solve problems. Though homas=
and poojas to astra devatas were akin to the latter in old days, they are =
akin to the former now-a-days. In the old days, detached sadhakas of a high=
caliber existed in the priest class and they used to do homas and poojas t=
o astra devatas like Mahasudarsana and Pratyangira and produced results qui=
ckly. Though most priests of today are only capable of doing an aayudha poo=
ja
rather than using the aayudha, they nevertheless instinctively go for t=
hese poojas based on the old habits. However, based on the changed capabili=
ties, one should change the strategy.<br><br>Just as a son who is troubled =
by bullies at school is better off complaining to mother or father and let =
them take care of the problem, instead of taking the weapon of mother or fa=
ther and trying to use it oneself, my humble opinion is that worship of dei=
ties who hold those weapons is better today than worship of deities personi=
fying weapons, to solve serious problems.<br><br>For countering black magic=
, I suggest doing Rahu-Ketu homam or Chandi homam or Narasimha homam. Naras=
imha homam with "ugram veeram" mantra may be a good idea. For removing blac=
k magic, homam or worship of Dattatreya is also a good idea.<br><br>If you =
want the specific material result of removing black magic, maintain physica=
l purity around you when you do homam. Offer black sesame seeds in
homam. =
If you have a pomegranate tree near you, offering pomegranate flowers in ho=
mam is a good idea. Put a full lime (green) everyday as poornaahuti and mak=
e sure it burns fully by putting enough fuel (wood/coconut/ghee) along with=
it. You may need to offer more ghee a few times as poornaahuti burnas, to =
make it burn fully. Also, in the sankalpa of the homam, you may add "maamud=
dishya kRîtebhyaH abhicaaraadi prayogebhyo bhaavita pIDaayaaH upashamanaar=
thaM" (in ITrans transliteration) after "so and so devataa prasaada siddhya=
rtham" that appears in the Sankalpa in the manuals.<br><br>Best regards,<br=
>Narasimha<br>-------------------------------------------------------------=
------<br> Free Jyotish Software, Free Jyotish Lessons, Jyotish Writi=
ngs,<br>"Do It Yourself" ritual manuals for short Homam and Pitri Tarpana:<=
br> =

http://www.VedicAstrologer.org<br> &nb=
sp; Films that make a difference: http://SaraswatiFilms.org <br=
> Spirituality: http://groups.yahoo.com/group/vedic=
-wisdom<br> Jyotish writings: http://groups.yahoo.com/group/JyotishWr=
itings<br>-----------------------------------------------------------------=
--<br><br>--- On <b>Fri, 1/22/10, prm7782 <i><prm7782@...></i><=
margin-left: 5px; padding-left: 5px;">From: prm7782 <prm7782@...&=
gt;<br>Subject: [vedic-wisdom] which homam to choose?<br>To: vedic-wisdom@y=
ahoogroups.com<br>Date: Friday, January 22, 2010, 5:05 PM<br><br><div id=3D=
"yiv2114316167">
<=
div id=3D"ygrp-text">
<p>Which homam works best for get=

ting rid of black magic? I wish to call a temple priest but I am confused =
between Maha sudarshan,Chandi and Mahakali. Within a span of two months if=
I ask the priest to perform homam 3 times then are they more fruitful than=
the one done on a regular basis. <br>
I am doing Ganpati homam with great=
devotion but still I see very little difference in life. Obviously my path=
to sprituality is much tougher than others. So what rules shall I speciall=
y need to follow for results to show up. <br>
As I have chronic health issu=
es my meditation is not efficient. Though I keep trying if a healthy body c=
an give 70% I give only 30%. Hence the question always comes in my mind are=
my prayers working?<br>
<br>
I can try getting answers from outside but on=
ce I say I have black magic priests only think of minting money. People com=
ing in this forum are genuine and hence am looking for help here. Kindly su=
ggest as life is going tough for me. I am willing to work hard but don't kn=
ow the right approach. <br>
<br>
Thanks and regards,<br>
<br>
Om shanti, sh=
anti ,shanti<br>
<br>
PM<br>
<br>
</p>
</div>
</div></blo=
ckquote></td></tr></table>
--0-905145357-1264348950=:19255--
From pvr108@... Wed Feb 17 11:08:38 2016

Message-ID: <864964.3377.qm@...>
X-YMail-OSG:
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BFOddwiy3S9faunVZGecOIWyFFPDihY.piqJgt3a1c-
Jan 2010 08:03:43 PST
Date: Sun, 24 Jan 2010 08:03:43 -0800 (PST)
In-Reply-To: <439331.41021.qm@...>
MIME-Version: 1.0
Subject: Re: Re: Reg.Conversion of religion
y=Z6dW4YHswaHdhY768oq4fELeX7J2eNwOF0o4QspXCKLk
--0-1325546469-1264349023=:3377
Dear Arunisha,
Let me clarify my thinking.
In my view, there is no need f=

or a conversion ceremony. However, if a ceremony makes one feel good, I am =
not against it.
If someone who has been reading scriptures and trying to f=

ollow Sanatana dharma for 15 years and doing a mantra 1008 times everyday (=
like Joseph said below) asks me what ceremony he should do to "convert", I =
will tell him "you are already a Hindu, i.e. adherent of Sanatana dharma, a=
nd a good one at that. There is no need to do any ceremony." Even if his na=
me is Joseph and not a Sanskrit name, it does not change anything.
However=
, if the same person has already decided to do some ceremony and tells me t=
hat he is doing so and so ceremony to convert, I will only wish him good lu=
ck and not admonish him for doing those ceremonies.
Bottomline is that sha=

stras do not teach any procedures for "converting" someone into Hinduism. A=
fter all, the question of "conversion" does not arise in "vasudhaiva kutumb=
akam" philosophy that says that the whole world is one family! However, som=
e priests may come up with some procedures. Let them do so. Why should we s=
top them? We do so many things in life that are not really needed. What is =
the harm in a nice ceremony where a Sanskrit name is formally given and var=
ious childhood, teenage and adult samskaras are done to an adult symbolical=
ly?
=C2=A0=C2=A0=C2=A0 *
If anybody is thinking of "converting" non-Hindus to =

sanatana dharma or converting passive Hindus into active Hindus or better H=
indus, I can suggest a simple approach. Give a Vaidik/Pouranik mantra (any)=
to the person, ask him/her to chant it everyday and give a nice spiritual =
book to read. When you find a suitable person, you can also give a sacred t=
hread, teach Mahaganapathi homam and ask the person to do it every day or w=
eek.
=C2=A0=C2=A0=C2=A0 *
Please remember one important thing. Supose there is =

a good Christian or Muslim or Zoroastrian or Buddhist who is dedicated to o=
ne's religion, who is calm at heart, who sees the whole world as a sacred c=
reation of an almighty god (whatever the name may be), who sees all beings =
as embodiments of god and deals with them with love and respect, who is ver=
y thoughtful and responsible in deciding his own actions and very considera=
te and forgiving in responding to other people's actions. Such a person is =
dhaarmik and a good follower of sanatana dharma despite the name of the rel=
igion he follows and the name of the god he worships. There is no need to "=
convert" such a person.
If someone is not as described above and has bad q=

ualities, one can try to convert such a person into one who follows dharma =
better by either introducing him to the teachings of rishis and well-known =
practices of "Hinduism" OR simply by directing him to the true meaning of t=
he teachings of the messiahs in his own *formal* religion.
Best regards,
N=
arasimha
------------------------------------------------------------------=
-
"Do=
It Yourself" ritual manuals for short Homam and Pitri Tarpana:
=C2=A0=C2=
=C2=A0=C2=A0=C2=A0 http://www.VedicAstrologer.org
=C2=A0=C2=A0=C2=A0=C2=A0 =
=C2=A0=C2=A0=C2=A0=
=C2=A0 Spirituality: http://groups.yahoo.com/group/vedic-wisdom
=C2=A0 Jyot=
ish writings: http://groups.yahoo.com/group/JyotishWritings
---------------=
----------------------------------------------------
--- On Fri, 1/22/10, =

arunisha sengupta <arunishasengupta@...> wrote:
From: arunisha sengup=
ta <arunishasengupta@...>
Subject: Re: [vedic-wisdom] Re: Reg.Convers=
ion of religion
Date: Friday, January 22, =
2010, 3:53 AM
=C2=A0
Dear All and a=

lso Joseph,
=C2=A0
After reading the mail...if you have understood that the=
re is no need for any ceremonies then what does this below mail mean in the=
1st place? Are you just doing a naamkarana ceremony (which is just a socia=
l custom)???
=C2=A0
I ask you all this because I am utterly confused now. O=
n one hand there is nothing like conversion and on the other hand someone i=
s insisting on conversion!!
=C2=A0
Pray ....I need to know this fast.
=C2=
=A0
Best....
=C2=A0
Arunisha
--- On Fri, 1/22/10, Joseph Parkton <joseph.pa=
rkton@ gmail.com> wrote:
From: Joseph Parkton <joseph.parkton@ gmail.com>=

To: vedic-wisdo=
m@ yahoogroups. com
=C2=A0
Nam=
aste Narasimha & Ravi
I really appreciate the reply to this thread as I am=

just starting my conversion process and formally changing my name, I have =
followed Sanatan Dharma for over 15 years getting a grasp of Brahminical qu=
alities, Veda, Vedanta, Jyotish all those things and homam and I worship Sh=
ivalingam daily and do 1008 mantras and this post really helped me, thank y=
ou for the great explenation.
Respected sir,
Thank you very much for detailed reply for my query.Let your noble missi=
on be continued with the blessings of the almighty.
with regards,
S.Ravi Shankar
--- On Fri, 22/1/10, Narasimha P.V.R. Rao <pvr108@yahoo. c=

om> wrote:

Subject: [vedic=
-wisdom] Re: Reg.Conversion of religion
=
=C2=A0
Namaste,
Well, our =
shastras do not define a religion called "Hinduism". Our shastras define sa=
natana dharma - the perennial path of righteous duty. Sanatana dharma is no=
t an exclusive property of people born to "Hindu" parents. Sanatana dharma =
belongs to the entire world and encompasses every human being whether or no=
t one realizes it!
Some people who consider themselves Hindus may or may n=

ot be following dharma well.
There may not be much difference between some=

body from another religion with a strong interest in "Hinduism" and somebod=
y born to Hindu parents but having either passive interest or disinterest i=
n Sanatana dharma and teachings of rishis. In fact, the former may be a bet=
ter adherent of Sanatana dharma than the latter in some cases! If there is =
no need to convert the latter to "Hinduism", there is no need to convert th=
e former
either!
Several ceremonies like naamakarana samskaara (naming) a=

re more social customs than dharmik matters.
In my opinion, if a person is=

given a Vedic or Pouraanik mantra (any) by a decent guru and asked to chan=
t it everyday for an amount of time, and if he/she is exposed to some scrip=
ture (e.g. Gita, Upanishads etc) and asked to read it, understand it and le=
t it affect one's thinking, I think one is then a Hindu, i.e. one will soon=
find oneself adhering to Sanatana dharma. There is no need for any ceremon=
ies.
=C2=A0=C2=A0=C2=A0 *
In fact, now there are some "foreigners" who perform =

a homam every weekend, to Ganapathi, Krishna etc. If anybody thinks they ar=
e not "Hindus", one is not thinking straight. They are more Hindus than man=
y Hindus in India who have forgotten their dharma.
A braahmana's dharma is=

to pursue spiritual progress and engage the
mind in the god for the benef=
it of the world. One who does not spend time in japam or homam for the bene=
fit of the world is not a braahmana. If a foreigner is passionately interes=
ted in spiritual progress and does japam or homam every day or week for the=
benefit of the world and one's own spiritual upliftment, such a foreigner =
is not only a Hindu, but also a braahmana.
Best regards,
Narasimha
-------=
----- --------- --------- --------- --------- --------- --------- -
=C2=A0 =
"Do It Yours=
elf" ritual manuals for short Homam and Pitri Tarpana:
=C2=A0=C2=A0=C2=A0=
=A0=C2=A0 http://www.VedicAst rologer.org
=C2=A0=C2=A0=C2=A0=C2=A0 Films th=
=C2=A0=C2=A0=C2=A0=C2=A0 =
=C2=A0 Jyotish =
writings: http://groups. yahoo.com/ group/JyotishWri tings
------------ ---=
------ --------- --------- --------- --------- --------- -
--- On Thu, 1/2=

1/10, gurukkal.shankar <gurukkal.shankar@ yahoo.in> wrote:
From: gurukkal=
.shankar <gurukkal.shankar@ yahoo.in>
Subject: [vedic-wisdom] Reg.Conversio=
n of religion
Date: Thursday, January 21=
, 2010, 12:04 PM
=C2=A0
Iam refering to the r=

ecent news of a foreigner being converted in to hinduism at Rameshwaram, si=
nce he is very much interested in our sastras etc..,
Whether this is sanct=

ioned in our scripts.if so what all the samskaras to be undertaken.whether =
a new horoscope is to be written,namakarana etc.,kindly enlighten.
with re=
spectes,
S.Ravi Shankar
The INTERNET now has a personality. YOURS! See=

your Yahoo! Homepage.
--0-1325546469-1264349023=:3377

top" style=3D"font: inherit;">Dear Arunisha,<br><br>Let me clarify my think=
ing.<br><br>In my view, there is no need for a conversion ceremony. However=
, if a ceremony makes one feel good, I am not against it.<br><br>If someone=
who has been reading scriptures and trying to follow Sanatana dharma for 1=
5 years and doing a mantra 1008 times everyday (like Joseph said below) ask=
s me what ceremony he should do to "convert", I will tell him "you are alre=
ady a Hindu, i.e. adherent of Sanatana dharma, and a good one at that. Ther=
e is no need to do any ceremony." Even if his name is Joseph and not a Sans=
krit name, it does not change anything.<br><br>However, if the same person =
has already decided to do some ceremony and tells me that he is doing so an=
d so ceremony to convert, I will only wish him good luck and not admonish h=
im for doing those ceremonies.<br><br>Bottomline is that shastras do not te=
ach
any procedures for "converting" someone into Hinduism. After all, the =
question of "conversion" does not arise in "vasudhaiva kutumbakam" philosop=
hy that says that the whole world is one family! However, some priests may =
come up with some procedures. Let them do so. Why should we stop them? We d=
o so many things in life that are not really needed. What is the harm in a =
nice ceremony where a Sanskrit name is formally given and various childhood=
, teenage and adult samskaras are done to an adult symbolically?<br><br>*&n=
bsp; * &nb=
sp; *<br><br>If anybody is thinking of "converting" non-Hindus to san=
atana dharma or converting passive Hindus into active Hindus or better Hind=
us, I can suggest a simple approach. Give a Vaidik/Pouranik mantra (any) to=
the person, ask him/her to chant it everyday and give a nice spiritual boo=
k to read. When you find a suitable person, you can also give a sacred
thr=
ead, teach Mahaganapathi homam and ask the person to do it every day or wee=
k.<br><br>* * &n=
bsp; *<br><br>Please remember one important thing. Supose=
there is a good Christian or Muslim or Zoroastrian or Buddhist who is dedi=
cated to one's religion, who is calm at heart, who sees the whole world as =
a sacred creation of an almighty god (whatever the name may be), who sees a=
ll beings as embodiments of god and deals with them with love and respect, =
who is very thoughtful and responsible in deciding his own actions and very=
considerate and forgiving in responding to other people's actions. Such a =
person is dhaarmik and a good follower of sanatana dharma despite the name =
of the religion he follows and the name of the god he worships. There is no=
need to "convert" such a person.<br><br>If someone is not as described abo=
ve and has bad qualities, one can try to convert such a person
into one wh=
o follows dharma better by either introducing him to the teachings of rishi=
s and well-known practices of "Hinduism" OR simply by directing him to the =
true meaning of the teachings of the messiahs in his own *formal* religion.=
<br><br>Best regards,<br>Narasimha<br>-------------------------------------=
------------------------------<br> Free Jyotish Software, Free Jyotis=
h Lessons, Jyotish Writings,<br>"Do It Yourself" ritual manuals for short H=
omam and Pitri Tarpana:<br> =
http://www.VedicAstr=
ologer.org<br> Films that make a difference: http:/=
/SaraswatiFilms.org <br> Spirituality: http://group=
s.yahoo.com/group/vedic-wisdom<br> Jyotish writings: http://groups.ya=
hoo.com/group/JyotishWritings<br>------------------------------------------=
-------------------------<br><br>--- On <b>Fri, 1/22/10,
arunisha sengupta=
<i><arunishasengupta@...></i></b> wrote:<br><blockquote style=
=3D"border-left: 2px solid rgb(16, 16, 255); margin-left: 5px; padding-left=
: 5px;">From: arunisha sengupta <arunishasengupta@...><br>Subje=
ct: Re: [vedic-wisdom] Re: Reg.Conversion of religion<br>To: vedic-wisdom@y=
ahoogroups.com<br>Date: Friday, January 22, 2010, 3:53 AM<br><br><div id=3D=
"yiv82313328">
<di=
v id=3D"ygrp-text">
<p><table border=3D"0" cellpadding=

=3D"0" cellspacing=3D"0"><tbody><tr><td style=3D"font-family: inherit; font=
-style: inherit; font-variant: inherit; font-weight: inherit; font-size: in=
herit; line-height: inherit; font-size-adjust: inherit; font-stretch: inher=
it; -x-system-font: none;" valign=3D"top"><div>Dear All and also Joseph,</d=
iv>
<div> </div>
<div>After reading the mail...if you have understood =
that there is no need for any ceremonies then what does this below mail mea=
n in the 1st place? Are you just doing a naamkarana ceremony (which is just=
a social custom)???</div>
<div> </div>
<div>I ask you all this becaus=
e I am utterly confused now. On one hand there is nothing like conversion a=
nd on the other hand someone is insisting on conversion!!</div>
<div> =
</div>
<div>Pray ....I need to know this fast.</div>
<div> </div>
<div=
>Best....</div>
<div> </div>
<div>Arunisha<br>--- On <b>Fri, 1/22/10, =
Joseph Parkton <i><joseph.parkton@ gmail.com></i></b> wrote:<br></div=
>
<blockquote style=3D"border-left: 2px solid rgb(16, 16, 255);"><br>From: =
Joseph Parkton <joseph.parkton@ gmail.com><br>Subject: Re: [vedic-wis=
dom] Re: Reg.Conversion of religion<br>To: vedic-wisdom@ yahoogroups. com<b=
r>Date: Friday, January 22, 2010, 12:23 AM<br><br>
<div id=3D"yiv1015148959=
"><span> </span>
<div>Namaste Narasimha & =
Ravi<br><br>I really appreciate the reply to this thread as I am just start=
ing my conversion process and formally changing my name, I have followed Sa=
natan Dharma for over 15 years getting a grasp of Brahminical qualities, Ve=
da, Vedanta, Jyotish all those things and homam and I worship Shivalingam d=
aily and do 1008 mantras and this post really helped me, thank you for the =
great explenation.<br><br>s.ravi Shankar wrote:
<blockquote type=3D"cite">=

<tbody>
<tr>
<td =
style=3D"font-family: inherit; font-size-adjust: inherit; font-stretch: inh=
erit;" valign=3D"top">Respected sir,
<div><br></div>
<div><br></div>
<div>=
Thank you very much for detailed reply for my query.Let your noble mission =
be continued with the blessings of the almighty.</div>
<div><br></div>
<div=
><br></div>
<div><br></div>
<div>with regards,</div>
<div><br></div>
<div><=
br></div>
<div>S.Ravi Shankar<br><br>--- On <b>Fri, 22/1/10, Narasimha P.V.=
R. Rao <i><a rel=3D"nofollow" class=3D"moz-txt-link-rfc2396E" target=3D"_bl=
ank" href=3D"http://us.mc1111.mail.yahoo.com/mc/compose?to=3Dpvr108@yahoo.c=
om"><pvr108@yahoo. com></a></i></b> wrote:<br>
<blockquote style=3D"b=
order-left: 2px solid rgb(16, 16, 255);"><br>From: Narasimha P.V.R. Rao <a =
rel=3D"nofollow" class=3D"moz-txt-link-rfc2396E" target=3D"_blank" href=3D"=
http://us.mc1111.mail.yahoo.com/mc/compose?to=3Dpvr108@..."><pvr10=
8@yahoo. com></a><br>Subject: [vedic-wisdom] Re: Reg.Conversion of relig=
ion<br>To: <a rel=3D"nofollow" class=3D"moz-txt-link-abbreviated" target=3D=
"_blank" href=3D"http://us.mc1111.mail.yahoo.com/mc/compose?to=3Dvedic-wisd=
om@yahoogroups.com">vedic-wisdom@ yahoogroups. com</a><br>Date: Friday, 22 =
January, 2010, 3:54 AM<br><br>
<div id=3D"yiv1536561106"><span> </span=
>
<div>
<table border=3D"0" cellpadding=3D"0" cells=
pacing=3D"0">
<tbody>
<tr>
<td style=3D"font-family: inherit; font-size-adj=
ust: inherit; font-stretch: inherit;" valign=3D"top">Namaste,<br><br>Well, =
our shastras do not define a religion called "Hinduism". Our shastras defin=
e sanatana dharma - the perennial path of righteous duty. Sanatana dharma i=
s not an exclusive property of people born to "Hindu" parents. Sanatana dha=
rma belongs to the entire world and encompasses every human being whether o=
r not one realizes it!<br><br>Some people who consider themselves Hindus ma=
y or may not be following dharma well.<br><br>There may not be much differe=
nce between somebody from another religion with a strong interest in "Hindu=
ism" and somebody born to Hindu parents but having either passive interest =
or disinterest in Sanatana dharma and teachings of rishis. In fact, the for=
mer may be a better adherent of Sanatana dharma than the latter in some cas=
es! If there is no need to convert the latter to "Hinduism", there is no ne=
ed to convert the former
either!<br><br>Several ceremonies like naamakaran=
a samskaara (naming) are more social customs than dharmik matters.<br><br>I=
n my opinion, if a person is given a Vedic or Pouraanik mantra (any) by a d=
ecent guru and asked to chant it everyday for an amount of time, and if he/=
she is exposed to some scripture (e.g. Gita, Upanishads etc) and asked to r=
ead it, understand it and let it affect one's thinking, I think one is then=
a Hindu, i.e. one will soon find oneself adhering to Sanatana dharma. Ther=
e is no need for any ceremonies.<br><br>* &nbs=
p; * *<br><br>In fact, now =
there are some "foreigners" who perform a homam every weekend, to Ganapathi=
, Krishna etc. If anybody thinks they are not "Hindus", one is not thinking=
straight. They are more Hindus than many Hindus in India who have forgotte=
n their dharma.<br><br>A braahmana's dharma is to pursue spiritual progress=
and engage the
mind in the god for the benefit of the world. One who does=
not spend time in japam or homam for the benefit of the world is not a bra=
ahmana. If a foreigner is passionately interested in spiritual progress and=
does japam or homam every day or week for the benefit of the world and one=
's own spiritual upliftment, such a foreigner is not only a Hindu, but also=
a braahmana.<br><br>Best regards,<br>Narasimha<br>------------ --------- -=
-------- --------- --------- --------- --------- -<br> Free Jyotish S=
oftware, Free Jyotish Lessons, Jyotish Writings,<br>"Do It Yourself" ritual=
manuals for short Homam and Pitri Tarpana:<br> &nbs=
p; =
<a rel=3D"nofollow" class=3D"moz-txt-link-freetext" target=3D"_blank" href=
=3D"http://www.vedicast/">http://www.VedicAst</a> rologer.org<br> &nbs=
p; Films that make a difference: <a rel=3D"nofollow" class=3D"m=
oz-txt-link-freetext"
target=3D"_blank" href=3D"http://saraswatifil/">http=
://SaraswatiFil</a> ms.org <br> Spirituality: <a re=
l=3D"nofollow" class=3D"moz-txt-link-freetext" target=3D"_blank" href=3D"ht=
tp://groups/">http://groups</a>. yahoo.com/ group/vedic- wisdom<br> J=
yotish writings: <a rel=3D"nofollow" class=3D"moz-txt-link-freetext" target=
=3D"_blank" href=3D"http://groups/">http://groups</a>. yahoo.com/ group/Jyo=
tishWri tings<br>------------ --------- --------- --------- --------- -----=
---- --------- -<br><br>--- On <b>Thu, 1/21/10, gurukkal.shankar <i><a rel=
=3D"nofollow" class=3D"moz-txt-link-rfc2396E" target=3D"_blank" href=3D"htt=
p://us.mc1111.mail.yahoo.com/mc/compose?to=3Dgurukkal.shankar@..."><=
;gurukkal.shankar@ yahoo.in></a></i></b> wrote:<br>
<blockquote style=3D=
"border-left: 2px solid rgb(16, 16, 255);"><br>From: gurukkal.shankar <g=
urukkal.shankar@ yahoo.in><br>Subject: [vedic-wisdom] Reg.Conversion of =
religion<br>To: vedic-wisdom@ yahoogroups. com<br>Date: Thursday, January 2=
1, 2010, 12:04 PM<br><br>
<d=
iv id=3D"ygrp-text">
<div>Respected Narasimha sir,<br><br>Iam refering to t=
he recent news of a foreigner being converted in to hinduism at Rameshwaram=
, since he is very much interested in our sastras etc..,<br><br>Whether thi=
s is sanctioned in our scripts.if so what all the samskaras to be undertake=
n.whether a new horoscope is to be written,namakarana etc.,kindly enlighten=
.<br><br>with respectes,<br><br>S.Ravi Shankar<br><br></div></div></div></b=
lockquote></td></tr></tbody></table></div></div></div></blockquote></div></=
td></tr></tbody></table><br>
<hr size=3D"1">
lity. YOURS! <a rel=3D"nofollow" target=3D"_blank" href=3D"http://in.rd.yah=
oo.com/tagline_yyi_1/*http://in.yahoo.com/">See your Yahoo! Homepage</a>.
=
<div style=3D"color: white;"></div></blockquote></div></div></div></blockqu=
ote></td></tr></tbody></table><br>
</p>
</div>
</d=
iv></blockquote></td></tr></table>
--0-1325546469-1264349023=:3377--
From pvr108@... Wed Feb 17 11:08:38 2016

Message-ID: <678509.15440.qm@...>
X-YMail-OSG:
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NoPOKo.iiC7z5JeY13joIEc1YbLgbv9r8JTiVWD4TUZCiUGs38vCfbZZF3DpX_YlnwDLJFpIxyTafO6tCaG
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_fYQ0mTP2tRMi9oWFzFSYoWDVwk41HHvQ--
Jan 2010 08:06:47 PST
Date: Sun, 24 Jan 2010 08:06:47 -0800 (PST)
To: Vedic Wisdom <vedic-wisdom@yahoogroups.com>
In-Reply-To: <hja2t3+r987@...>
MIME-Version: 1.0
Subject: Phases in spiritual sadhana (Re: Transition)
y=nsX7wLFJum20wL2JKhEklZe_gThEeOg9GbOKsHqYgGgn
Namaste,
(1) Atharva seersham is nice, but there are many other mantras. What is the mantra
you were doing for 2 years?
(2) You can try the other homam (e.g. Chandi homam, Krishna homam etc) on weekends
or other convenient days, while continuing to do Ganapathi homam on other days.
Once you feel comfortable with the new homam procedure, you can switch completely.
(3) I did not try to "measure the spiritual progress" in my Jyotish research
articles that you referred to. I took specific events in the lives of some natives
and analyzed their timing astrologically.
Spiritual experiences are important events in spiritual life and may be analyzed
astrologically, though they cannot accurately capture the progress.
Let me give a simple analogy. Suppose someone is going from Kanyakumari (at the
souther tip of India) to Kashmir (northern tip of India). Crossing Hyderabad city,
crossing Bhopal city, crossing Delhi city etc are important milestones on the way.
But they do not accurately measure the progress. One person may reach Delhi fast,
then get lost, go east instead of north and never reach Kashmir. Another person may
go slowly from Kanyakumari to Chennai but then take a flight to Srinagar and reach
Kashmir very quickly. The cities one has reached so far do not capture one's
progress given that there are many paths through many cities and many
transportation methods.
(4) One's guru comes into one's life when the time comes. Do not worry about Guru
droha etc. Just do your best and do NOT worry that your best may not be sufficient.
There is no point in such negative thinking.
As far as homam is concerned, one can think of me (or Manish) as guru and perform
homam. Do homam to the best of your ability based on the manuals and surrender the
result to the Lord. As more people do it, it will strengthen Veda dharma in the
world. A drop may be too small compared to ocean, but ocean is made of drops.
Of course, Nature will also do good to those who help increase Veda dharma in the
world. But do homam without expecting any specific results and leave it to Nature
to decide how to do good to you. The Mother knows what is best for you, much more
than you may know. If you do homam with that attitude and some mistakes - physical
or mental - happen in the beginning, I am willing to take responsibility for it and
take any punishment if needed. I do it voluntarily.
* * *
The only tip I can give is: Keep doing sadhana. Don't allow negative emotions like
guilt. Make your best effort and then accept what happens. Past is water under the
bright and future has not come yet. Focus on what you can do now and do it
sincerely.
Feelings of pride and guilt are equally bad and not productive. Do not feel proud
when you manage to do and do not feel guilty when you fail to do.
* * *
Spiritual sadhakas may go through phases. One may encounter phases of great
inspiration and effort, phases of complacency, phases of slowness and sluggishness,
phases of self-doubt and questions, phases of disillusionment etc in different
orders.
Take the monastic disciples of Ramakrishna Paramahamsa for example. According to

Ramakrishna, these were all elevated souls who are born together from time to time
to accomplish important missions. They lived with Ramakrishna for a few years
before he left, saw him closely and were affected by his personality and teachings
deeply. Yet, most of them went through phases of disillusionment and confusion
later on. In the early years of their coming together, several of them wondered if
they should just listen to their parents, leave that place, go back to their
parents and lead "regular" lives.
Still, some force kept them together and the mutt established by them later
directly or indirectly touched the spiritual lives of so many people. Even the
homam manuals that are being used by many people today have their base *primarily*
in a book published by Ramakrishna Mutt, though I perused multiple sources. Several
vedanta texts that inspired me and many others came from Ramakrishna mutt. Their
books on Vedic chants inspired me and many others to learn and practice so many
Vedic chants. So many people were initiated into Sanatana dharma, vedanta etc
through Ramakrishna mutt. If the great yogis who were behind that institution were
also once afflicted by self-doubts, confusion and disillusionment, what to say of
us?
There is no magic elixir to eliminate all these phases and take one to the final
goal directly. One has to go through all the struggle that one has to go through.
All I can say is that one should keep walking the walk, without looking back or
looking ahead. Do sadhana. Depending on your previous conditioning, you will make
progress sometime or the other.
Best regards,
Narasimha
-------------------------------------------------------------------
-------------------------------------------------------------------
> Long way back,around 2 years even before studying about

> your homam, i started chanting ganesh mantra during my puja
> twice a day but now when i have been trying to do regular
> ganpati homam, should i make a transition from the ganesh
> mantra to ganpati atharva sheersham during my puja i.e when
> i am not doing homam.
>
> 2)How do i make a transition from ganpati homam to other
> like u have made to chandi homam? Is it even necesaary to
> do?
>
> 3)if it is not easier to measure the spiritual progress
> then how do you say so in your jyotish articles like in
> stationery planets in transit
> 4)From your articles i consider you have made a lot of
> progress spiritually and Manish is way ahead of us and your
> writeup on motivation to do sadhana was highly inspiring.But
> somehow i feel my progress has stopped suddenly.Help me in
> this. My mind has stopped working in this reagrd.Thopugh
> initially i had a lot wish to have a GURU but the mere
> imagination of guru-droha sends shudders in my spine.So if i
> continue doing homam do i need a guru?I guess i do, bcoz
> vimalanda has mentioned this thing where one of his child
> became busy in performing homam and forgot him. So all i
> want to ask after such a big question is when do u think i
> ll get my guide?
>
> I have lot of questions but i think solution to all of them
> is my sadhana , so give me a just any tip u wish or manish
> would like to give to any spiritual aspirant, as i am tired
> of asking questions and whenever i miss my homam it makes me
> feel guilty and still i am unable to od so.
>
>
> Please reply on list or mail as you wish.
>
> Regards
From shashin@... Wed Feb 17 11:08:38 2016

Return-Path: <shashin@...>
X-Sender: shashin@...
Jan 2010 19:07:12 -0000
2010 19:07:12 -0000
Date: Sun, 24 Jan 2010 19:07:10 -0000
Message-ID: <hji5ou+g8as@...>
MIME-Version: 1.0
From: "shashi_nambisan" <shashin@...>
Subject: Varshodhara & other Homam questions
y=WEpg4tiaJv5Xn8bvb0tZ8Y957B4EK14WhtE8Y5xyp7FJvMMUQwh4Mtvj
X-Yahoo-Profile: shashi_nambisan
Dear Narasimhaji and all,
-I have been wanting to ask this for some tim=

e.. since I have not been really confortable while doing varshodhara , the =
shloka contains words like
... Mrutham cha me... Bhayam Cha me.. etc=
. Is it not like saying 'give me death and give me fear' Should it not be=
like '... Amrutham cha me... Abhayam cha me ie 'Give me immortality... giv=
e me refuge'. I see that there is 'S' in sloka in the sanskrit version, doe=
s this mean the word 'Aah' should be prefixed to it wherever it is present?=
- In Shiva Homa using Sri Rudram Chamakam, I was thinking it would be b=

etter doing the main homa with Sri Rudram and Varshodhara with Chamakam. Is=
this right?
Thanks
Shasi

Jan 2010 20:17:34 -0000
2010 20:17:34 -0000
Date: Sun, 24 Jan 2010 20:17:33 -0000
Message-ID: <hji9st+mame@...>
In-Reply-To: <338967.76235.qm@...>
MIME-Version: 1.0
Subject: Re: Part 1- The Recollections of Ramana Maharshi (Supramental Descent)
y=A8r_Y0qXNLjOSsVxbOrKcECVXQjipjmB6vVbZiOTn-3lG6U
In Sri Aurobindo's lexicon, Supermind is a level of highest individually ex=

pressible consciousness and its nature is Sat Chit Ananda. In some explanat=
ions it is equated with Vignana. However Supramental 'descent' and Supramen=
tal 'transformation' are different entities altogether which deal with desc=
ent / manifestation of that level of consciousness directly in our terrestr=
ial world and the transformation of our world of matter to express that con=
sciousness directly. These are things that have not been achieved before Sr=
i Aurobindo. In Sri Krishna's time, Sri Krishna established in earth a leve=
l of consciousness which Sri Aurobindo called Overmind which is one level l=
ower than Supermind. Each Avatar established a level of consciousness for w=
hich earth was suited for at that time. Now thanks to all the work of past =
Masters, earth is suited for Supramental transformation.
It should be note=
d that Mother and Sri Aurobindo are not talking about individual realizatio=
ns as they themselves realized the highest consciousness and which they sai=
d few/several other being have also realized. *** They are talking about es=
tablishing it in collective terrestrial consciousness. *** This is one plac=
e where people often go wrong. While Ramana Maharishi and other Masters sho=
wed the path for individually attaining the highest consciousness and 'esca=
ping' the world of untruth, Sri Aurobindo's focus is to transform the world=
of untruth (or veiled truth) to a world of truth at a collective level and=
not individual realization of highest concisousness. In Sri Aurobindo's pa=
th individual realization is a side effect and a pre-requisite for the fina=
l goal, while in the path of most other Masters individual realization is t=
he final goal.
Supramental transformation is something new for which foun=

dation has been laid out by various Rishis and Avatara purushas (not just S=
ri Aurobindo and the Mother, though they were / are at the forefront and le=
ading the effort) for past several millenniums. It is a new realization / h=
appening which is not explained clearly in any old scripture. However as pe=
r Sri Aurobindo Vedas do contain seeds of it in a hidden form and Vedic Ris=
his did have the experiences of Supramental descent but the world and human=
ity is only ready now for the full and irreversible Supramental transformat=
ion.
India's spiritual awakening, the establishment of one world family in=

the form of union of governments, reawakening of Asia, collective human un=
ity, etc., are several stages in that long goal.
It is happening slowly i=
n front of our very eyes and may take several more centuries or even few mi=
llenniums to fully establish itself. One of the consequences will be a radi=
al evolution of humanity, much more radical and profound than what happened=
when we evolved from Apes to humans (simplistically speaking). As per the =
Mother and Sri Aurobindo, the body of the new beings that have realized sup=
ramental transformation in their matter will be a body of light and as such=
is not subject to laws of nature that we are aware of now. Those bodies of=
light can be prolonged as much as needed or modified into another form wit=
hout the soul having to leave it and take birth in another form as it is ha=
ppening today. What I put above is only a crude way of putting it and does =
not do justice to the topic. For lack of better vocabulary this was called =
physical immortality which several people have misunderstood, even though S=
ri Aurobindo himself made jokes about it.. He said something to the effect =
that wouldnt it be very boring to use the same raincoat for 500 years?
Bu=
t human mind being what it is, it distorts what Sri Aurobindo and the Mothe=
r spoke about.
To explain it in a few pages or even several pages is diffi=
cult or even impossible as even the concept is very new and our mind will c=
onfuse it with some other thing we already know. Several yogis even god rea=
lized ones have made the mistake of confusing Sri Aurobindo's message. As o=
f now, I am not qualified enough to summarize what Sri Aurobindo and the Mo=
ther meant by Supramental descent.
The best one can do is to surrender to=

Divine Mother and read Life Divine, Savitri and the Agenda (all 13 volumes=
). Understanding it is not a function of one's intelligence. It is a blessi=
ng / Grace. A less intelligent person may understand correctly while a grea=
t intellectual mind might misunderstand it.
If reading these voluminous te=

xts is difficult, one can start with the simpler works of the famous yogi &=
scholar M.P. Pandit (who was Mother's secretary and custodian of the Ashra=
m after Mother's Mahasamadhi). Another excellent choice would be Satprem's =
writings. Especially his book "Sri Aurobindo or Adventure of Consciousness"=
is a classic. It is said that most of the writings of the book was inspire=
d by Sri Aurobindo himself and Satprem was merely writing down what came to=
him with the Mother correcting him as necessary.
In my limited reading, =
I haven't come across any other work which so clearly and lucidly explains =
various layers of consciousness and a classic introduction to anyone who wa=
nts to comprehend or follow Sri Aurobindo's message. One could have read Yo=
ga Vaashistam and may still find that there is lot to learn from the book "=
Sri Aurobindo or the Adventure of Consciousness". One of the very direct be=
nefit of reading that book is that our awareness grows by leaps and bounds =
just by assimilating the knowledge in that book. We being to observe things=
which we did not even see before.
Best regards,
-Shiva.
--- In vedic-wis=
dom@yahoogroups.com, K K <kk889123@...> wrote:
>
> I guess, by Supramantal =
Descent, he means Vijnana, the way Naths and Munis and Rishis even Siddhas =
can do.
>
> --- On Sat, 23/1/10, rajarshi nandy <rajarshi14@...> wrote:
> =

> Subject: Re: [vedic-wisdom] Re: =
Part 1- The Recollections of Ramana Maharshi (Supramental Descent)
> To: ve=
dic-wisdom@yahoogroups.com
> Date: Saturday, 23 January, 2010, 7:06 AM
>
>=
>
>
>
>
>
> =C2=A0
>
>
>
>
>
>
>
>
>
> =
Dear Shiva,
> =C2=A0
> Here is a quote from Sri Aurobindo's own writing=
s on Supramental Descent mentioned in his book on Integral Yoga.
> =C2=A0
>=
"The change of consciousness is a necessary thing and without it there cou=
ld be no physical siddhi. But the fullness of the supramental change is not=
possible, if the body remains as it is, a slave of death, disease, decay, =
pain, unconsciousness and all the other results of ignorance. If these are =
to remain the descent of the supramental is hardly necessary - for a change=
of consciousness which would mean mental - spiritual union with the Divine=
, the Overmind is sufficient, even the Higher Mind is sufficient. The Supra=
mental Descent is necessary for the dynamic action of the Truth in mind, vi=
tal and body. This would imply as=C2=A0a final result the disappearence of =
the unconsciousness of the body; it would no longer be subject to death or =
disease. That would mean it would not be subject to ordinary processes by w=
hich death comes. If a change in the body had to be made, it would be by th=
e will of the inhabitant. This would be the essence of physical
> immortal=
ity. If someone wanted to live 1000 years or more, then supposing one had t=
he complete siddhi, it would not be impossible. There can be no immortality=
of the body without supramentalization. "
> =C2=A0
> Again at another plac=
e Sri Aurobindo states that immoratlity is not the aim of Supramental Desce=
nt, but one of the possibilities.
> =C2=A0
> I did not quite understand, wh=
at exactly is this Supramental Descent, if it has nothing to do with physic=
al immortality. Because, connecting the and uplifting the ordinary mind to =
the state of divinity and functioning from that sphere is something that mo=
st self realized Yogis do. Then how is "Supramental Descent" so unique?
> =
=C2=A0
> Again if, as we see from the above writings, a total transformatio=
n is what is being spoken off, that would mean also a transformation of the=
body.
> =C2=A0
> Well, the Naths(nine Naths), Munis and Rishis can exist =
as immortals in this plane. Is that what Supramental Descent is?
> =C2=A0
>=
-Regards
> =C2=A0Rajarshi
>
>
>
>
> --- On Sa=
t, 23/1/10, schinnas <schinnas@gmail. com> wrote:
>
>
> From: schinnas <s=
chinnas@gmail. com>
> Subject: [vedic-wisdom] Re: Part 1- The Recollections=
of Ramana Maharshi Devotee N. Balaram Reddy
> To: vedic-wisdom@ yahoogroup=
s. com
>
>
> =C2=A0
>
> Th=
ere are some inaccuracies in the below description of Sri Aurobindo Ashram =
by Shri. Balram Reddy. Moreover, his understanding of Sri Aurobindo's work =
seems to be very superficial and mistaken. It is surprising to see that aft=
er being in the Ashram he confuses Sri Aurobindo's teachings with physical =
immortality.
>
> It is also factually incorrect that disciples of Sri Auro=
bindo and Mother were not allowed to visit Ramanashram. Shri Balaram Reddy =
seems to confuse his imaginations for facts.
>
> There were several instan=
ces when Mother and Sri Aurobindo would send disciples away to Ramanashram =
saying they are more suited for the path of Ramana Maharishi than the Integ=
ral Yoga. I know of atleast one case (there could be several) where Ramana =
Maharishi sent disciples to Sri Aurobindo Ashram as they were meant for the=
path of Integral Yoga.
>
> It is very possible that Ramana Maharishi mig=
ht have said something specific to Balaram Reddy to
> help him come out of=
his guilt consciousness of having left Sri Aurobindo Ashram without full c=
onsent of his Guru. We need to take Balaram Reddy's recollections and opini=
ons (especially his assumptions and interpolations) with a big pinch of sal=
t.
>
> -Shiva.
>
> --- In vedic-wisdom@ yahoogroups. com, Prasanth Jalas=
utram <jvrsprasanth@ ....> wrote:
> >
> > In 1931, after reading about Sri =
Aurobindo, and also hearing about him from
> > others, I made my way to his=
ashrama in Pondicherry. Immediately upon my
> > arrival I was struck by th=
e spiritual atmosphere of the place. On August
> > 15th of that year, I had=
my first darshan of Sri Aurobindo. This was one of
> > three times in a ye=
ar that he gave darshan. I found Sri Aurobindo and Mother
> > to be
> powe=
rful spiritual personalities, as they seemed to have the ability
> > to wor=
k on the development of their disciples in a silent and invisible
> > manne=
r. All of Aurobindo's philosophical writings cannot convey his or the
> > M=
other's power as spiritual embodiments.
> >
> > While I was in Aurobindo A=
shrama I met Kapali Sastriar, the esteemed
> > disciple of both Aurobindo a=
nd Ganapati Muni. As he was now and then
> > visiting Sri Ramanasramam, he =
would describe to me the Maharshi and his
> > ashrama. His intriguing descr=
iptions, along with the reading of B. V.
> > Narasimhaswami' s biography of=
the Maharshi, is what prompted my first visit
> > to Ramanasramam in 1933.=
> >
> > Before this second visit to Ramanasramam I once again read Bhagav=
an's
> > biography. In it I found a passage relating to the possibility of =
changing
> > one's guru. I had a doubt about this and addressed it to the
>=
Maharshi. He
> > told me, "Yes. Certainly. One can change his guru. What =
of that?"
> >
> > In Aurobindo Ashrama our daily life, to a large extent, =
was regulated and
> > controlled. For instance, even to take a simple trip =
into town we had to
> > obtain permission. In contrast, here in Ramanasrama=
m it was totally
> > different. I experienced a liberating feeling of freed=
om, informality and
> > spontaneity. Everything was so natural and at the s=
ame time elevating.
> >
> > Also, in Aurobindo Ashrama, disciples were gen=
erally permitted to visit all
> > other saints and ashramas, with the excep=
tion of the Maharshi and Sri
> > Ramanasramam. It was believed that the Mah=
arshi had the power to undo years
> > of spiritual preparation that the Mot=
her and Aurobindo were effecting on the
> > psyche of their followers. In o=
ther words, they considered the Maharshi too
> > powerful an influence. Bha=
gavan was
> aware of this and once when I was alone
> > with him he told m=
e, "Yes, I know of that place. They are afraid of me."
> >
> > Leaving Aur=
obindo Ashram
> >
> > I had been with the Mother and Aurobindo for five ye=
ars. During those years
> > they showered me with kindness and love, while =
guiding me on the spiritual
> > path. My gratitude and regard for them comp=
elled me to obtain their
> > permission and blessings before leaving. This =
turned out to be much more
> > difficult than I imagined.
> >
> > In Aurob=
indo Ashram, it was the practice of the disciples who had doubts or
> > que=
stions to write them in the form of a letter to Sri Aurobindo. All the
> > =
letters were daily collected and taken to Aurobindo, who would sit with the=
> > Mother during the nights and promptly answer them in writing. Sometime=
s we
> > would see the lights burning all night as they were engaged in thi=
s work.
> >
>
> > Upon my return from Ramanasramam I wrote a letter stati=
ng my desire to
> > receive their blessings and permission to live at Raman=
asramam. In the
> > letter to Aurobindo I wrote that since your yoga begins=
with
> > Self-realization, kindly permit me to go to Ramana Maharshi who e=
mphasizes
> > only Self-realization, a state I have not attained, or may no=
t even be
> > worthy of attaining. Aurobindo's reply was affectionate, but =
negative in
> > regards to my leaving his ashram. He wrote, "Both Self-real=
ization and the
> > supra-mental state can be simultaneously developed and =
achieved here. There
> > is no need for you to go there."
> >
> > I was ex=
tremely disappointed at his response and consequently became
> > frustrated=
, restless and discouraged. I soon began to have sleepless nights
> > and f=
elt distraught. I then wrote a second letter to Aurobindo with the same
> >=
request. Again I was
> denied permission. It took a long five months and =
a
> > third letter before Aurobindo and the Mother finally agreed, giving m=
e their
> > permission and blessings. Perhaps they realized I was determine=
d to go and
> > they saw no other recourse but to grant my request.
> >
> =
> In Aurobindo's final letter to me he wrote, "Since you are determined to
=
> > follow a path in which you can achieve only partial realization, we giv=
e you
> > our blessings, though we believe it would be better if you stayed=
on here
> > and pursued your sadhana where both the Mother and I can help =
you."
> >
> > It was the rule in Aurobindo Ashram that any letter written =
to or received
> > from Aurobindo should not leave the ashram premises. So,=
to comply with this
> > rule, I burnt all my letters, except the final let=
ter I received from
> > Aurobindo. This I kept with the view of showing it =
to Bhagavan.
> >
> > Settling
> at Sri Ramanasramam
> >
> > During the e=
arly years there were no houses anywhere near the ashram, as it
> > was mos=
tly jungle or forest. I eventually found an upstairs room in a
> > brahmin'=
s house near the Arunachala Temple in town. For my meals I would
> > someti=
mes cook small items in my room, sometimes obtain food from somewhere
> > o=
utside, and somehow manage without feeling inconvenienced.
> >
> > Daily I=
would rise at about 3 or 4 a.m., walk to the ashram, stay in the
> > hall =
with Bhagavan until 10 a.m., return to my room, come back again to the
> > =
ashram at 3 p.m. and stay there until 8 p.m. It went on like this during th=
e
> > first year. If possible, I would always sit close to Bhagavan so I co=
uld
> > hear all of his precious utterances.
> >
> > S. S. Cohen, after re=
peatedly hearing about Sri Aurobindo, decided that the
> > Yogi from Pondic=
herry must have some greatness.
> Consequently, one day he
> > travelled t=
o Pondicherry and while there wrote a note to Aurobindo
> > describing who =
he was, what he wanted from life (Self-realization) and where
> > he was th=
en residing (Sri Ramanasramam) . Cohen later showed me the reply he
> > got=
from Aurobindo. It said, in brief, that all his aspirations could be
> > f=
ulfilled at Sri Ramanasramam, where he was then living.
> >
> > I remember=
during my second visit to Ramanasramam the Maharshi was one day
> > readin=
g a lengthy book review from a newspaper. The book being reviewed was
> > A=
urobindo's Lights on Yoga. The reviewer was Kapali Sastri and the editor of=
> > this newspaper was Bhagavan's devotee, S. M. Kamath. Bhagavan seemed t=
o take
> > great interest in the review and would occasionally stop reading=
and comment
> > on what he had just read to those sitting around him. When=
he had concluded
> > reading it, someone who was
> aware that I had that =
very book with me, said to
> > Bhagavan, "This man has come from the Aurobi=
ndo Ashram and he has that book
> > with him." Bhagavan turned to me and sa=
id, "Oh, is that so? Let me have a
> > look at it."
> >
> > I went back to=
my room, fetched the book and handed it over to Bhagavan.
> > Immediately =
Bhagavan began reading it intently. He kept on reading it well
> > into the=
night, with the help of a small oil lamp, until he finished it.
> >
> > W=
hen I came into the hall the next day he began discussing the book with me,=
> > telling me that a certain term used in the book might look like someth=
ing
> > new, but it is actually the equivalent of this other term used in s=
uch and
> > such ancient text, etc. Like this, he went on discussing and co=
mparing
> > Aurobindo's philosophy for some time. SoBhagavan thoroughly und=
erstood
> > Aurobindo's philosophy both intellectually and also
> from the=
standpoint of
> > experience.
> >
> > One evening I said to Bhagavan that=
the major attraction of Aurobindo's
> > teachings is that it professes tha=
t immortality of the body can be achieved.
> > Bhagavan made no comment.
> =
>
> > The next day, as soon as I walked into the hall and sat down, Bhagav=
an
> > looked at me and began saying, "In Kumbhakonam there was one yogi, C=
. V. V.
> > Rao, who was proclaiming to all, his doctrine of the immortalit=
y of the
> > body. He was even so bold as to declare that Dr. Annie Besant =
(a
> > distinguished public and spiritual personality in India) would have =
to come
> > to him to learn how to make her body immortal. But, before he h=
ad a chance
> > to meet Dr. Annie Besant, he died." This brief story clearl=
y illustrated his
> > point.
> >
> > On another day, not too long after se=
ttling near Sri Ramanasramam, I
> > approached Bhagavan when no
> one was =
in the hall and showed him that last
> > letter I had received from Aurobin=
do. Bhagavan asked me to give it to him to
> > read. I told him he would be=
unable to decipher Aurobindo's handwriting, as
> > it was very illegible a=
nd only those who have studied it for sometime could
> > read it. He said, =
"Give it to me. Let me try."
> >
> > After looking into it and realizing h=
e could only make out a few words, he
> > returned it and asked me to read =
it out. I began reading it and when I came
> > to the sentence, "Since you =
are determined to follow a path in which you can
> > achieve only partial r=
ealization . . .", Bhagavan stopped me and said,
> > "Partial realization? =
If it is partial, it is not realization, and if it is
> > realization, it i=
s not partial."
> >
> > This was the final blow that silenced all my doubt=
s. I then destroyed this
> > letter, like all the rest. And because of all =
the
> discussions I had had with
> > Bhagavan I soon felt perfectly establ=
ished in his teachings, having a clear
> > understanding of where the Mahar=
shi's path and Aurobindo's path diverged and
> > went different ways. When =
all the clouds of doubts and distractions
> > dispersed, so did our discuss=
ions. Bhagavan then knew that I understood and
> > the foundation work had =
been done. The purpose of all our discussions were
> > served and so they s=
topped automatically.
> >
> > I believe the most unique characteristic of =
Bhagavan was the power of his
> > presence. Much of what he taught had alre=
ady been transmitted to the masses
> > down through the ages. In Bhagavan w=
e found a being that was surcharged with
> > the Reality to such an extent =
that coming into his presence would effect a
> > dramatic change in us.
> >=
> > Sources:

> >
> > a) http://www.arunacha la.org/newslette rs/1995/? p=
g=3Dmay-jun
> > b) http://www.arunacha la.org/newslette rs/1995/? pg=3Dmar-=
apr
> > c) http://www.arunacha la.org/newslette rs/1995/? pg=3Djul-aug
> > =
> > --
> > =D1=80=E2=96`"=D1=80=E2=96`=D0' =D1=80=E2=96`=D0=B8=D1=80=E2=
=96`=D0=BE=D1=80=E2=96'=D0=9B =D1=80=E2=96`=D0=BD=D1=80=E2=96`=D0=A7=D1=80=
=E2=96`=E2=95=A1=D1=80=E2=96`=D0=B4=D1=80=E2=96'=D0=97 =D1=80=E2=96`=E2=95=
=A2=D1=80=E2=96'=D0=9D=D1=80=E2=96`=E2=96`=D1=80=E2=96'=D0=90 =D1=80=E2=96`=
=E2=96`=D1=80=E2=96`=D0=BE=D1=80=E2=96`=D0=B3=D1=80=E2=96`=E2=95=9B=D1=80=
=E2=96`=D0=BF
> > =D1=80=E2=96`=D0=BA=D1=80=E2=96'=D0=9D=D1=80=E2=96`=E2=96=
`=D1=80=E2=96`=E2=95=A2=D1=80=E2=96`=E2=95=9B=D1=80=E2=96`=D0'=D1=80=E2=96`=
=D0=B4=D1=80=E2=96'=D0=9D =D1=80=E2=96`=D0=AC=D1=80=E2=96`=E2=96"=D1=80=E2=
=96`=E2=95=95=D1=80=E2=96'=D0'=D1=80=E2=96`=D0=B4=D1=80=E2=96'=D0=9D=D1=80=
=E2=96`=E2=96`=D1=80=E2=96`=D0'
> > =D1=80=E2=96`=D0=BA=D1=80=E2=96'=D0=9D=
=D1=80=E2=96`=E2=96`=D1=80=E2=96'=D0=97=D1=80=E2=96`=D0=BE=D1=80=E2=96'=D0=
=97 =D1=80=E2=96`=E2=95=A2=D1=80=E2=96`=E2=95=9B=D1=80=E2=96`=E2=95=A2=D1=
=80=E2=96'=D0=9D=D1=80=E2=96`=E2=95=A1=D1=80=E2=96`=D0=B4=D1=80=E2=96`=D0=
=BE=D1=80=E2=96'=D0`
> >
>
>
>
>
> Your Mail works best with the=
New Yahoo Optimized IE8. Get it NOW!.
>
>
>
>
>
>
>=
>
>
>
>
>
>
>
>
>
>
>
>
> The INTERNET now has a per=
sonality. YOURS! See your Yahoo! Homepage. http://in.yahoo.com/
>

Jan 2010 21:00:17 -0000
2010 21:00:17 -0000
Date: Sun, 24 Jan 2010 21:00:17 -0000
Message-ID: <hjicd1+6ti4@...>
In-Reply-To: <276102.66626.qm@...>
MIME-Version: 1.0
X-Yahoo-Group-Post: member; u=243610145; y=RJCwU0jR3xMBRY3W8QiqVZNSV-
yvfap83lITDGf1fxGP874
Dear Rajarshi,
Sri Aurobindo's yoga is Integral, which means it _also_=

includes material existence which is nothing but condensed consciousness. =
It is a different path from most others which call the world as maya and bo=
dy consciousness as something to be forgotten or gotten rid of.
Our p=
hysical body as such is not plastic enough. The nature of Universe or the e=
xpression of consciousness (Divine Mother) is constant change / progress. S=
o the body has to die and soul housed in a new form as time progresses. All=
Rishis / Naths do not live for ever in the same material body as ours. Eit=
her their body is transformed or they will have to lose their body after so=
me time. By power of yoga one can prolong existing body into several centur=
ies or even few thousand years, but that body will still be mortal. The nec=
essary condition for that is the matter that forms the body regaining its c=
onsciousness and becomes totally fluid - a body of light can be immortal a=
s it can modify itself as per the flow of the guiding consciousness. So the=
re will not be a necessity to break that form and create another new form. =
It can simply transform. That is the essense (atleast in my understanding) =
of what Sri Aurobindo refers to as physical immortality. He and the Mother =
have explained it more clearly in some other places but I am not able to fi=
nd it now.
As per Sri Aurobindo, there has been few being who might have =
attained Supramental descent and even partial transformation personally but=
not the full supramental transformation. Besides, as per him, unless the t=
ransformation is collective, individual transformation is not perfect.
Su=
pramental transformation is a state beyond Sahaja Samadhi. In Sahaja Samadh=
i, one consciously functions from a state of Brahman, but body still is unc=
onscious for most part, subject to laws of nature and they remain mostly de=
tached from the body consciousness (Eg. Ramana Maharishi). A person in Saha=
ja Samadhi is like a deity that can walk and talk. His/her body will also b=
e transformed to some extent to host the immense shakthi and vibration of t=
he enlightened person, but that is a far cry from what Sri Aurobindo calls =
as Supramental transformation.
However, in Supramental transformation, th=

e matter of the body _also_ is transformed to express the Sat-Chit-Ananda c=
onsciousness. There are lots of other things too other than body transforma=
tion.
If you have time and are interested, I would suggest you read "Sri =
Aurobindo or the Adventure of Consciousness" by Satprem. It is a not a larg=
e book but may take a loong time to read and assimilate. It very lucidly an=
d clearly delineates different stages of consciousness from a very practica=
l standpoint, starting with body consciousness to vital, mental, intellectu=
al and higher regions of consciousness. It is a unique biography which deal=
s not with mundane life details of the subject, but his journey through con=
sciousness and while doing that explains various finer stages and aspects o=
f consciousness to the reader. If Spiritual biographies of other Masters ar=
e written in that way, it would be amazing.
What ever I said on this topi=

c is _very crude_ and does not do justice to the topic at all. I really mea=
n it. I have oversimplified for the sake of the post. This topic needs a ve=
ry subtle and sublime treatment stemming at least in part from correspondi=
ng inner experiences & realizations which I am not capable of at present. T=
he best I can do is point to those that have done it. Once "Sri Aurobindo o=
r adventure of Consciousness" is read, then all of Sri Aurobindo's works an=
d what he says about Supramental descent and transformation can be comprehe=
nded more easily. Alternately one can start with the works of M.P. Pandit =
as well. Shri. Pandit's writings are very lucid, profound and illuminating.=
BTW, I read with interest your thread "Rama Nam Satha Hai". Thanks for sh=
aring.
Warm regards,
Shiva.
--- In vedic-wisdom@yahoogroups.com, raja=

rshi nandy <rajarshi14@...> wrote:
>
> Dear Shiva,
> =C2=A0
> Here is a quo=
te from Sri Aurobindo's own writings on Supramental Descent mentioned in hi=
s book on Integral Yoga.
> =C2=A0
> "The change of consciousness is a neces=
sary thing and without it there could be no physical siddhi. But the fullne=
ss of the supramental change is not possible, if the body remains as it is,=
a slave of death, disease, decay, pain, unconsciousness and all the other =
results of ignorance. If these are to remain the descent of the supramental=
is hardly necessary - for a change of consciousness which would mean menta=
l - spiritual union with the Divine, the Overmind is sufficient, even the H=
igher Mind is sufficient. The Supramental Descent is necessary for the dyna=
mic action of the Truth in mind, vital and body. This would imply as=C2=A0a=
final result the disappearence of the unconsciousness of the body; it woul=
d no longer be subject to death or disease. That would mean it would not be=
subject to ordinary processes by which death comes. If a change in the bod=
y had to be made, it would be by the will of the inhabitant. This would be =
the essence of physical
> immortality. If someone wanted to live 1000 year=
s or more, then supposing one had the complete siddhi, it would not be impo=
ssible. There can be no immortality of the body without supramentalization.=
"
> =C2=A0
> Again at another place Sri Aurobindo states that immoratlity =
is not the aim of Supramental Descent, but one of the possibilities.
> =C2=
=A0
> I did not quite understand, what exactly is this Supramental Descent,=
if it has nothing to do with physical immortality.Because, connecting the =
and uplifting the ordinary mind to the state of divinity and functioning fr=
om that sphere is something that most self realized Yogis do. Then how is "=
Supramental Descent" so unique?
> =C2=A0
> Again if, as we see from the abo=
ve writings, a total transformation is what is being spoken off, that would=
mean also a transformation of the body.
> =C2=A0
> Well, the Naths(nine N=
aths), Munis and Rishis can exist as immortals in this plane. Is that what =
Supramental Descent is?
> =C2=A0
> -Regards
> =C2=A0Rajarshi
>
>
>
> Ram=
a Naama Satya Hai..
>
> --- On Sat, 23/1/10, schinnas <schinnas@...> wrote=
:
>
>
> From: schinnas <schinnas@...>
> Subject: [vedic-wisdom] Re: Part =
1- The Recollections of Ramana Maharshi Devotee N. Balaram Reddy
> To: vedi=
>
> =
> =C2=A0
>
>
>
> There are some inaccuracies in the below description =
of Sri Aurobindo Ashram by Shri. Balram Reddy. Moreover, his understanding =
of Sri Aurobindo's work seems to be very superficial and mistaken. It is su=
rprising to see that after being in the Ashram he confuses Sri Aurobindo's =
teachings with physical immortality.
>
> It is also factually incorrect th=
at disciples of Sri Aurobindo and Mother were not allowed to visit Ramanash=
ram. Shri Balaram Reddy seems to confuse his imaginations for facts.
>
> T=
here were several instances when Mother and Sri Aurobindo would send discip=
les away to Ramanashram saying they are more suited for the path of Ramana =
Maharishi than the Integral Yoga. I know of atleast one case (there could b=
e several) where Ramana Maharishi sent disciples to Sri Aurobindo Ashram as=
they were meant for the path of Integral Yoga.
>
> It is very possible t=
hat Ramana Maharishi might have said something specific to Balaram Reddy to=
help him come out of his guilt consciousness of having left Sri Aurobindo =
Ashram without full consent of his Guru. We need to take Balaram Reddy's re=
collections and opinions (especially his assumptions and interpolations) wi=
th a big pinch of salt.
>
> -Shiva.
>
> --- In vedic-wisdom@ yahoogroups=
. com, Prasanth Jalasutram <jvrsprasanth@ ...> wrote:
> >
> > In 1931, afte=
r reading about Sri Aurobindo, and also hearing about him from
> > others, =
I made my way to his ashrama in Pondicherry. Immediately upon my
> > arriva=
l I was struck by the spiritual atmosphere of the place. On August
> > 15th=
of that year, I had my first darshan of Sri Aurobindo. This was one of
> >=
three times in a year that he gave darshan. I found Sri Aurobindo and Moth=
er
> > to be powerful spiritual personalities, as they seemed to have the a=
bility
> > to work on the development of their disciples in a silent and in=
visible
> > manner. All of Aurobindo's philosophical writings cannot convey=
his or the
> > Mother's power as spiritual embodiments.
> >
> > While I w=
as in Aurobindo Ashrama I met Kapali Sastriar, the esteemed
> > disciple of=
both Aurobindo and Ganapati Muni. As he was now and then
> > visiting Sri =
Ramanasramam, he would describe to me the Maharshi and his
> > ashrama. His=
intriguing descriptions, along with the reading of B. V.
> > Narasimhaswam=
> > to Rama=
nasramam in 1933.
> >
> > Before this second visit to Ramanasramam I once =
again read Bhagavan's
> > biography. In it I found a passage relating to th=
e possibility of changing
> > one's guru. I had a doubt about this and addr=
essed it to the Maharshi. He
> > told me, "Yes. Certainly. One can change h=
is guru. What of that?"
> >
> > In Aurobindo Ashrama our daily life, to a =
large extent, was regulated and
> > controlled. For instance, even to take =
a simple trip into town we had to
> > obtain permission. In contrast, here =
in Ramanasramam it was totally
> > different. I experienced a liberating fe=
eling of freedom, informality and
> > spontaneity. Everything was so natura=
l and at the same time elevating.
> >
> > Also, in Aurobindo Ashrama, disc=
iples were generally permitted to visit all
> > other saints and ashramas, =
with the exception of the Maharshi and Sri
> > Ramanasramam. It was believe=
d that the Maharshi had the power to undo years
> > of spiritual preparatio=
n that the Mother and Aurobindo were effecting on the
> > psyche of their f=
ollowers. In other words, they considered the Maharshi too
> > powerful an =
influence. Bhagavan was aware of this and once when I was alone
> > with hi=
m he told me, "Yes, I know of that place. They are afraid of me."
> >
> > =
Leaving Aurobindo Ashram
> >
> > I had been with the Mother and Aurobindo =
for five years. During those years
> > they showered me with kindness and l=
ove, while guiding me on the spiritual
> > path. My gratitude and regard fo=
r them compelled me to obtain their
> > permission and blessings before lea=
ving. This turned out to be much more
> >
>=
> In Aurobindo Ashram, it was the practice of the disciples who had doubts=
or
> > questions to write them in the form of a letter to Sri Aurobindo. A=
ll the
> > letters were daily collected and taken to Aurobindo, who would s=
it with the
> > Mother during the nights and promptly answer them in writin=
g. Sometimes we
> > would see the lights burning all night as they were eng=
aged in this work.
> >
> > Upon my return from Ramanasramam I wrote a lett=
er stating my desire to
> > receive their blessings and permission to live =
at Ramanasramam. In the
> > letter to Aurobindo I wrote that since your yog=
a begins with
> > Self-realization, kindly permit me to go to Ramana Mahars=
hi who emphasizes
> > only Self-realization, a state I have not attained, o=
r may not even be
> > worthy of attaining. Aurobindo's reply was affectiona=
te, but negative in
> > regards to my leaving his ashram. He wrote, "Both S=
elf-realization and the
> > supra-mental state can be simultaneously develo=
ped and achieved here. There
> > is no need for you to go there."
> >
> > =
I was extremely disappointed at his response and consequently became
> > fr=
ustrated, restless and discouraged. I soon began to have sleepless nights
>=
> and felt distraught. I then wrote a second letter to Aurobindo with the =
same
> > request. Again I was denied permission. It took a long five months=
and a
> > third letter before Aurobindo and the Mother finally agreed, giv=
ing me their
> > permission and blessings. Perhaps they realized I was dete=
rmined to go and
> > they saw no other recourse but to grant my request.
> =
>
> > In Aurobindo's final letter to me he wrote, "Since you are determine=
d to
> > follow a path in which you can achieve only partial realization, w=
e give you
> > our blessings, though we believe it would be better if you s=
tayed on here
> > and pursued your sadhana where both the Mother and I can =
help you."
> >
> > It was the rule in Aurobindo Ashram that any letter wri=
tten to or received
> > from Aurobindo should not leave the ashram premises=
. So, to comply with this
> > rule, I burnt all my letters, except the fina=
l letter I received from
> > Aurobindo. This I kept with the view of showin=
g it to Bhagavan.
> >
> > Settling at Sri Ramanasramam
> >
> > During the=
early years there were no houses anywhere near the ashram, as it
> > was m=
ostly jungle or forest. I eventually found an upstairs room in a
> > brahmi=
n's house near the Arunachala Temple in town. For my meals I would
> > some=
times cook small items in my room, sometimes obtain food from somewhere
> >=
outside, and somehow manage without feeling inconvenienced.
> >
> > Daily=
I would rise at about 3 or 4 a.m., walk to the ashram, stay in the
> > hal=
l with Bhagavan until 10 a.m., return to my room, come back again to the
> =
> ashram at 3 p.m. and stay there until 8 p.m. It went on like this during =
the
> > first year. If possible, I would always sit close to Bhagavan so I =
could
> > hear all of his precious utterances.
> >
> > S. S. Cohen, after =
repeatedly hearing about Sri Aurobindo, decided that the
> > Yogi from Pond=
icherry must have some greatness. Consequently, one day he
> > travelled to=
Pondicherry and while there wrote a note to Aurobindo
> > describing who h=
e was, what he wanted from life (Self-realization) and where
> > he was the=
n residing (Sri Ramanasramam) . Cohen later showed me the reply he
> > got =
from Aurobindo. It said, in brief, that all his aspirations could be
> > fu=
lfilled at Sri Ramanasramam, where he was then living.
> >
> > I remember =
during my second visit to Ramanasramam the Maharshi was one day
> > reading=
a lengthy book review from a newspaper. The book being reviewed was
> > Au=
robindo's Lights on Yoga. The reviewer was Kapali Sastri and the editor of
=
> > this newspaper was Bhagavan's devotee, S. M. Kamath. Bhagavan seemed to=
take
> > great interest in the review and would occasionally stop reading =
and comment
> > on what he had just read to those sitting around him. When =
he had concluded
> > reading it, someone who was aware that I had that very=
book with me, said to
> > Bhagavan, "This man has come from the Aurobindo =
Ashram and he has that book
> > with him." Bhagavan turned to me and said, =
"Oh, is that so? Let me have a
> > look at it."
> >
> > I went back to my =
room, fetched the book and handed it over to Bhagavan.
> > Immediately Bhag=
avan began reading it intently. He kept on reading it well
> > into the nig=
ht, with the help of a small oil lamp, until he finished it.
> >
> > When =
I came into the hall the next day he began discussing the book with me,
> >=
telling me that a certain term used in the book might look like something
=
> > new, but it is actually the equivalent of this other term used in such =
and
> > such ancient text, etc. Like this, he went on discussing and compar=
ing
> > Aurobindo's philosophy for some time. SoBhagavan thoroughly underst=
ood
> > Aurobindo's philosophy both intellectually and also from the standp=
oint of
> > experience.
> >
> > One evening I said to Bhagavan that the ma=
jor attraction of Aurobindo's
> > teachings is that it professes that immor=
tality of the body can be achieved.
> >
> > =
The next day, as soon as I walked into the hall and sat down, Bhagavan
> > =
looked at me and began saying, "In Kumbhakonam there was one yogi, C. V. V.=
> > Rao, who was proclaiming to all, his doctrine of the immortality of th=
e
> > body. He was even so bold as to declare that Dr. Annie Besant (a
> > =
distinguished public and spiritual personality in India) would have to come=
> > to him to learn how to make her body immortal. But, before he had a ch=
ance
> > to meet Dr. Annie Besant, he died." This brief story clearly illus=
trated his
> > point.
> >
> > On another day, not too long after settling =
near Sri Ramanasramam, I
> > approached Bhagavan when no one was in the hal=
l and showed him that last
> > letter I had received from Aurobindo. Bhagav=
an asked me to give it to him to
> > read. I told him he would be unable to=
decipher Aurobindo's handwriting, as
> > it was very illegible and only th=
ose who have studied it for sometime could
> > read it. He said, "Give it t=
o me. Let me try."
> >
> > After looking into it and realizing he could on=
ly make out a few words, he
> > returned it and asked me to read it out. I =
began reading it and when I came
> > to the sentence, "Since you are determ=
ined to follow a path in which you can
> > achieve only partial realization=
. . .", Bhagavan stopped me and said,
> > "Partial realization? If it is p=
artial, it is not realization, and if it is
> > realization, it is not part=
ial."
> >
> > This was the final blow that silenced all my doubts. I then =
destroyed this
> > letter, like all the rest. And because of all the discus=
sions I had had with
> > Bhagavan I soon felt perfectly established in his =
teachings, having a clear
> > understanding of where the Maharshi's path an=
d Aurobindo's path diverged and
> > went different ways. When all the cloud=
s of doubts and distractions
> > dispersed, so did our discussions. Bhagava=
n then knew that I understood and
> > the foundation work had been done. Th=
e purpose of all our discussions were
> > served and so they stopped automa=
tically.
> >
> > I believe the most unique characteristic of Bhagavan was =
the power of his
> > presence. Much of what he taught had already been tran=
smitted to the masses
> > down through the ages. In Bhagavan we found a bei=
ng that was surcharged with
> > the Reality to such an extent that coming i=
nto his presence would effect a
> > dramatic change in us.
> >
> > Sources=
:
> >
> > a) http://www.arunacha la.org/newslette rs/1995/? pg=3Dmay-jun
>=
> b) http://www.arunacha la.org/newslette rs/1995/? pg=3Dmar-apr
> > c) ht=
tp://www.arunacha la.org/newslette rs/1995/? pg=3Djul-aug
> >
> > --
> > =
=D1=80=E2=96`"=D1=80=E2=96`=D0' =D1=80=E2=96`=D0=B8=D1=80=E2=96`=D0=BE=D1=
=80=E2=96'=D0=9B =D1=80=E2=96`=D0=BD=D1=80=E2=96`=D0=A7=D1=80=E2=96`=E2=95=
=A1=D1=80=E2=96`=D0=B4=D1=80=E2=96'=D0=97 =D1=80=E2=96`=E2=95=A2=D1=80=E2=
=96'=D0=9D=D1=80=E2=96`=E2=96`=D1=80=E2=96'=D0=90 =D1=80=E2=96`=E2=96`=D1=
=80=E2=96`=D0=BE=D1=80=E2=96`=D0=B3=D1=80=E2=96`=E2=95=9B=D1=80=E2=96`=D0=
=BF
> > =D1=80=E2=96`=D0=BA=D1=80=E2=96'=D0=9D=D1=80=E2=96`=E2=96`=D1=80=E2=
=96`=E2=95=A2=D1=80=E2=96`=E2=95=9B=D1=80=E2=96`=D0'=D1=80=E2=96`=D0=B4=D1=
=80=E2=96'=D0=9D =D1=80=E2=96`=D0=AC=D1=80=E2=96`=E2=96"=D1=80=E2=96`=E2=95=
=95=D1=80=E2=96'=D0'=D1=80=E2=96`=D0=B4=D1=80=E2=96'=D0=9D=D1=80=E2=96`=E2=
=96`=D1=80=E2=96`=D0'
> > =D1=80=E2=96`=D0=BA=D1=80=E2=96'=D0=9D=D1=80=E2=
=96`=E2=96`=D1=80=E2=96'=D0=97=D1=80=E2=96`=D0=BE=D1=80=E2=96'=D0=97 =D1=80=
=E2=96`=E2=95=A2=D1=80=E2=96`=E2=95=9B=D1=80=E2=96`=E2=95=A2=D1=80=E2=96'=
=D0=9D=D1=80=E2=96`=E2=95=A1=D1=80=E2=96`=D0=B4=D1=80=E2=96`=D0=BE=D1=80=E2=
=96'=D0`
> >
>
>
>
>
>
>
>
>
>
> Your Mail works best with t=
netexplorer/
>
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From: Navita Vashisht <navita501@...>
Subject: Re: [vedic-wisdom] Re: which homam to choose?
y=KUcn68DC0X4zBRGj7GA1gc3xyvhpcaqoH_TwtbrON_YCCwFv
X-Yahoo-Profile: navita501
--0-286966958-1264377070=:86277
Dear Narasimhaji,
=C2=A0
If one is a beginner to doing homams, what is the =
best mantra to use and the best homam to do to keep things simple at the st=
art? Also,=C2=A0is there a manual one can follow=C2=A0or can you list a ser=
ies of steps to be followed? Sorry if this is=C2=A0too basic a question or =
has already been covered before but I am relatively new to this group and n=
eed some guidance on this.
=C2=A0
Thanks so very much,
Navita
--- On Sun, =
1/24/10, Narasimha P.V.R. Rao <pvr108@...> wrote:
From: Narasimha P=
.V.R. Rao <pvr108@...>
Subject: [vedic-wisdom] Re: which homam to cho=
ose?
Date: Sunday, January 24, 2010, 4:02 =
PM
=C2=A0
Namaste,
Mahasudarshana homam is good, but please reme=

mber that Mahasudarsana is a personification of Vishnu's weapon. I recommen=
d preferring normal devatas to astra devatas (deities who personify weapons=
).
=C2=A0
Devatas like Mahasudarshana and Pratyangira are personifications =
of weapons. Their sadhanas are akin to taking a weapon and using it. When o=
ne takes a weapon, one can either do a ceremonial pooja to it and put it ba=
ck or actually use it to solve problems. Though homas and poojas to astra d=
evatas were akin to the latter in old days, they are akin to the former now=
-a-days. In the old days, detached sadhakas of a high caliber existed in th=
e priest class and they used to do homas and poojas to astra devatas like M=
ahasudarsana and Pratyangira and produced results quickly. Though most prie=
sts of today are only capable of doing an aayudha pooja rather than using t=
he aayudha, they nevertheless instinctively go for these poojas based on th=
e old habits. However, based on the changed capabilities, one should change=
the strategy.
Just as a son who is troubled by bullies at school is bette=

r off complaining to mother or father and let them take care of the problem=
, instead of taking the weapon of mother or father and trying to use it one=
self, my humble opinion is that worship of deities who hold those weapons i=
s better today than worship of deities personifying weapons, to solve serio=
us problems.
For countering black magic, I suggest doing Rahu-Ketu homam o=

r Chandi homam or Narasimha homam. Narasimha homam with "ugram veeram" mant=
ra may be a good idea. For removing black magic, homam or worship of Dattat=
reya is also a good idea.
If you want the specific material result of remo=

ving black magic, maintain physical purity around you when you do homam. Of=
fer black sesame seeds in homam. If you have a pomegranate tree near you, o=
ffering pomegranate flowers in homam is a good idea. Put a full lime (green=
) everyday as poornaahuti and make sure it burns fully by putting enough fu=
el (wood/coconut/ ghee) along with it. You may need to offer more ghee a fe=
w times as poornaahuti burnas, to make it burn fully. Also, in the sankalpa=
of the homam, you may add "maamuddishya kRîtebhyaH abhicaaraadi prayogebh=
yo bhaavita pIDaayaaH upashamanaarthaM" (in ITrans transliteration) after "=
so and so devataa prasaada siddhyartham" that appears in the Sankalpa in th=
e manuals.
Best regards,
Narasimha
------------ --------- --------- ------=
--- --------- --------- --------- -
=C2=A0 Free Jyotish Software, Free Jyot=
ish Lessons, Jyotish Writings,
"Do It Yourself" ritual manuals for short Ho=
mam and Pitri Tarpana:
=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 http://www.VedicAst rol=
oger.org
=C2=A0=C2=A0=C2=A0=C2=A0 Films that make a difference: http://Sara=
swatiFil ms.org
=C2=A0=C2=A0=C2=A0=C2=A0 Spirituality: http://groups. yaho=
o.com/ group/vedic- wisdom
=C2=A0 Jyotish writings: http://groups. yahoo.co=
m/ group/JyotishWri tings
------------ --------- --------- --------- ------=
--- --------- --------- -
--- On Fri, 1/22/10, prm7782 <prm7782@yahoo. com=

> wrote:
From: prm7782 <prm7782@yahoo. com>

Subject: [vedic-wisdom] which =
homam to choose?
Date: Friday, January 2=
2, 2010, 5:05 PM
=C2=A0
Which homam works best for getting rid of black=

magic? I wish to call a temple priest but I am confused between Maha sudar=
shan,Chandi and Mahakali. Within a span of two months if I ask the priest t=
o perform homam 3 times then are they more fruitful than the one done on a =
regular basis.
I am doing Ganpati homam with great devotion but still I se=
e very little difference in life. Obviously my path to sprituality is much =
tougher than others. So what rules shall I specially need to follow for res=
ults to show up.
As I have chronic health issues my meditation is not effi=
cient. Though I keep trying if a healthy body can give 70% I give only 30%.=
Hence the question always comes in my mind are my prayers working?
I can =
try getting answers from outside but once I say I have black magic priests =
only think of minting money. People coming in this forum are genuine and he=
nce am looking for help here. Kindly suggest as life is going tough for me.=
I am willing to work hard but don't know the right approach.
Thanks and =
regards,
PM
--0-286966958-1264377070=:86277

top" style=3D"font: inherit;"><DIV>Dear Narasimhaji,</DIV>
<DIV> </DIV=
>
<DIV>If one is a beginner to doing homams, what is the best mantra to use=
and the best homam to do to keep things simple at the start? Also, is=
there a manual one can follow or can you list a series of steps to be=
followed? Sorry if this is too basic a question or has already been c=
overed before but I am relatively new to this group and need some guidance =
on this.</DIV>
<DIV> </DIV>
<DIV>Thanks so very much,</DIV>
<DIV>Navit=
a</DIV>
<DIV><BR>--- On <B>Sun, 1/24/10, Narasimha P.V.R. Rao <I><pvr108=
@...></I></B> wrote:<BR></DIV>
<BLOCKQUOTE style=3D"BORDER-LEFT: r=
gb(16,16,255) 2px solid; PADDING-LEFT: 5px; MARGIN-LEFT: 5px"><BR>From: Nar=
asimha P.V.R. Rao <pvr108@...><BR>Subject: [vedic-wisdom] Re: w=
hich homam to choose?<BR>To: vedic-wisdom@yahoogroups.com<BR>Date: Sunday, =
January 24, 2010, 4:02 PM<BR><BR>
<DIV id=3Dyiv708401870><SPAN style=3D"DIS=
PLAY: none"> </SPAN>
<DIV>
<TABLE border=3D0 cel=
lSpacing=3D0 cellPadding=3D0>
<TBODY>
<TR>
<TD vAlign=3Dtop>Namaste,<BR><BR=
>Mahasudarshana homam is good, but please remember that Mahasudarsana is a =
personification of Vishnu's weapon. I recommend preferring normal devatas t=
o astra devatas (deities who personify weapons).<BR> <BR>Devatas like =
Mahasudarshana and Pratyangira are personifications of weapons. Their sadha=
nas are akin to taking a weapon and using it. When one takes a weapon, one =
can either do a ceremonial pooja to it and put it back or actually use it t=
o solve problems. Though homas and poojas to astra devatas were akin to the=
latter in old days, they are akin to the former now-a-days. In the old day=
s, detached sadhakas of a high caliber existed in the priest class and they=
used to do homas and poojas to astra devatas like Mahasudarsana and Pratya=
ngira and produced results quickly. Though most priests of today are only c=
apable of doing an aayudha pooja rather than using the aayudha, they nevert=
heless instinctively go for these
poojas based on the old habits. However,=
based on the changed capabilities, one should change the strategy.<BR><BR>=
Just as a son who is troubled by bullies at school is better off complainin=
g to mother or father and let them take care of the problem, instead of tak=
ing the weapon of mother or father and trying to use it oneself, my humble =
opinion is that worship of deities who hold those weapons is better today t=
han worship of deities personifying weapons, to solve serious problems.<BR>=
<BR>For countering black magic, I suggest doing Rahu-Ketu homam or Chandi h=
omam or Narasimha homam. Narasimha homam with "ugram veeram" mantra may be =
a good idea. For removing black magic, homam or worship of Dattatreya is al=
so a good idea.<BR><BR>If you want the specific material result of removing=
black magic, maintain physical purity around you when you do homam. Offer =
black sesame seeds in homam. If you have a pomegranate tree near you, offer=
ing pomegranate flowers in
homam is a good idea. Put a full lime (green) e=
veryday as poornaahuti and make sure it burns fully by putting enough fuel =
(wood/coconut/ ghee) along with it. You may need to offer more ghee a few t=
imes as poornaahuti burnas, to make it burn fully. Also, in the sankalpa of=
the homam, you may add "maamuddishya kRîtebhyaH abhicaaraadi prayogebhyo =
bhaavita pIDaayaaH upashamanaarthaM" (in ITrans transliteration) after "so =
and so devataa prasaada siddhyartham" that appears in the Sankalpa in the m=
anuals.<BR><BR>Best regards,<BR>Narasimha<BR>------------ --------- -------=
-- --------- --------- --------- --------- -<BR> Free Jyotish Softwar=
e, Free Jyotish Lessons, Jyotish Writings,<BR>"Do It Yourself" ritual manua=
ls for short Homam and Pitri Tarpana:<BR> &nbs=
p; http:/=
/www.VedicAst rologer.org<BR> Films that make a dif=
ference:
http://SaraswatiFil ms.org <BR> Spiritual=
ity: http://groups. yahoo.com/ group/vedic- wisdom<BR> Jyotish writin=
gs: http://groups. yahoo.com/ group/JyotishWri tings<BR>------------ ------=
--- --------- --------- --------- --------- --------- -<BR><BR>--- On <B>Fr=
i, 1/22/10, prm7782 <I><prm7782@yahoo. com></I></B> wrote:<BR>
<BLOCK=
QUOTE style=3D"BORDER-LEFT: rgb(16,16,255) 2px solid">From: prm7782 <prm=
7782@yahoo. com><BR>Subject: [vedic-wisdom] which homam to choose?<BR>To=
: vedic-wisdom@ yahoogroups. com<BR>Date: Friday, January 22, 2010, 5:05 PM=
<BR><BR>
=
<DIV>Which homam works best for getting rid of black magic? I wish to call =
a temple priest but I am confused between Maha sudarshan,Chandi and Mahakal=
i. Within a span of two months if I ask the priest to perform homam 3 times=
then are they more fruitful than the one done on a regular basis. <BR>I am=
doing Ganpati homam with great devotion but still I see very little differ=
ence in life. Obviously my path to sprituality is much tougher than others.=
So what rules shall I specially need to follow for results to show up. <BR=
>As I have chronic health issues my meditation is not efficient. Though I k=
eep trying if a healthy body can give 70% I give only 30%. Hence the questi=
on always comes in my mind are my prayers working?<BR><BR>I can try getting=
answers from outside but once I say I have black magic priests only think =
of minting money. People coming in this forum are genuine and hence am look=
ing for help here. Kindly suggest as life is going tough for me. I
am will=
ing to work hard but don't know the right approach. <BR><BR>Thanks and rega=
rds,<BR><BR>Om shanti, shanti ,shanti<BR><BR>PM<BR><BR></DIV></DIV></DIV></=
BLOCKQUOTE></TD></TR></TBODY></TABLE></DIV></DIV></DIV></BLOCKQUOTE></td></=
tr></table>
--0-286966958-1264377070=:86277--
From pvr108@... Wed Feb 17 11:08:38 2016

Message-ID: <664418.7055.qm@...>
X-YMail-OSG:
7GEwhwMVM1kmf47JRDQ7d9d6vUAUx_XhMx_F0VBW0oLeECUrolZAgmHyS2rA2a9DyBhZPzlPZYxW4hEPf52
LhrxHVVWBYDOuSMcmg7hZbQ1.y10bWXpoFx081OsNVk0LbCr2ojJiK8656EZUGUgQNgV0BBGdH4cZy8T8Hu
loxllwUuf_3xge0yB9TGPMaFmtdFC9aHsgU014JCgMhNZo2urljO2JDwU.BICU20SNW6gdLcqaXbjVckK6s
DI3g939NFnWBbAET4jxvZErbCwvS4y7M7oOyDDaqHMw7m3INav5YXoYeYDjbimSL96WkM6aUKmrgM9XbXQr
QVR2zKTOSxJpaTXU2c_QmmoborfmwzWNvmMiP1gOrKcCXZ17sQMZqbxM6A1aiZ9E0wRCY4Vz8yBY4bE1vaJ
_rdOSG6fqzAkKTO9bJ6vMsawl3P0wHh5l9b0myFmFZcW8Yjspv6gbSlAbXSod6fRAPgGCQFiZM.TpNYSZiw
dwZr8TJnkRW8lF1_2AwpMq.KISR9j1D21cVOCixzzN5wBgnas4T7MCNGxw4Biqos8Dc8QuUbT.A_P3fyQPb
bOVlIZQ9me054J03o5vMbH_O26ygmI1XNZ_vJ.IzXvWih94eFoIXjbTi7.CPxw0B7KRzwJJogCjUyZ.EZxd
usPM3ipVN54ANofhSyDtpT964JaHqgK2GeYIYhhT_KnYP8Uk95THh.mvGz6_Yqj.kKJUU1Bqm58HP9kCx3y
rwwghTLRn4nSiiTtRUtv359rsmX.cAjsGtyE16.ol2uaOql_jPbBQOYkwXcT6yN8wyZUQsLpM0TiLFWJu_j
.NA5j79LpvKxILXR8-
Jan 2010 15:56:03 PST
Date: Sun, 24 Jan 2010 15:56:03 -0800 (PST)
In-Reply-To: <244396.86277.qm@...>
MIME-Version: 1.0
Subject: Re: which homam to choose?
X-Yahoo-Group-Post: member; u=77866142; y=ZJzBq6fqyU9-fZgyyUL80zAVotvsF11G-
xYMzZwupJfK
--0-672206337-1264377363=:7055
Namaste,
=C2=A0
Ganapathi homam is the best for anybody starting spiritual =
sadhana. A detailed manual, audio MP3 and video MP4 can be accessed at the =
link given below in my signature.
=C2=A0
Best regards,
Narasimha
----------=
---------------------------------------------------------
=C2=A0 Free Jyoti=
sh Software, Free Jyotish Lessons, Jyotish Writings,
"Do It Yourself" ritua=
l manuals for short Homam and Pitri Tarpana:
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 ht=
tp://www.VedicAstrologer.org
=C2=A0=C2=A0=C2=A0=C2=A0 Films that make a dif=
=C2=A0=C2=A0=C2=A0=C2=A0 Spirituality: =
=C2=A0 Jyotish writings: http://=
------------------------------------=
-------------------------------
--- On Sun, 1/24/10, Navita Vashisht <navi=
ta501@...> wrote:
From: Navita Vashisht <navita501@...>
Subject=
: Re: [vedic-wisdom] Re: which homam to choose?
To: vedic-wisdom@yahoogroup=
s.com
=C2=A0
Dear Narasimhaji,
=C2=A0
If one is a beginner to doing ho=
mams, what is the best mantra to use and the best homam to do to keep thing=
s simple at the start? Also,=C2=A0is there a manual one can follow=C2=A0or =
can you list a series of steps to be followed? Sorry if this is=C2=A0too ba=
sic a question or has already been covered before but I am relatively new t=
o this group and need some guidance on this.
=C2=A0
Thanks so very much,
Na=
vita
--- On Sun, 1/24/10, Narasimha P.V.R. Rao <pvr108@yahoo. com> wrote:

=

Subject: [vedic-wisdom] Re=
: which homam to choose?
Date: Sunday, J=
anuary 24, 2010, 4:02 PM
=C2=A0
Namaste,
Mahasudarshana homam is g=
ood, but please remember that Mahasudarsana is a personification of Vishnu'=
s weapon. I recommend preferring normal devatas to astra devatas (deities w=
ho personify weapons).
=C2=A0
Devatas like Mahasudarshana and Pratyangira a=
re personifications of weapons. Their sadhanas are akin to taking a weapon =
and using it. When one takes a weapon, one can either do a ceremonial pooja=
to it and put it back or actually use it to solve problems. Though homas a=
nd poojas to astra devatas were akin to the latter in old days, they are ak=
in to the former now-a-days. In the old days, detached sadhakas of a high c=
aliber existed in the priest class and they used to do homas and poojas to =
astra devatas like Mahasudarsana and Pratyangira and produced results quick=
ly. Though most priests of today are only capable of doing an aayudha pooja=
rather than using the aayudha, they nevertheless instinctively go for thes=
e
poojas based on the old habits. However, based on the changed capabiliti=
es, one should change the strategy.
Just as a son who is troubled by bulli=

es at school is better off complaining to mother or father and let them tak=
e care of the problem, instead of taking the weapon of mother or father and=
trying to use it oneself, my humble opinion is that worship of deities who=
hold those weapons is better today than worship of deities personifying we=
apons, to solve serious problems.
For countering black magic, I suggest do=

ing Rahu-Ketu homam or Chandi homam or Narasimha homam. Narasimha homam wit=
h "ugram veeram" mantra may be a good idea. For removing black magic, homam=
or worship of Dattatreya is also a good idea.
If you want the specific ma=

terial result of removing black magic, maintain physical purity around you =
when you do homam. Offer black sesame seeds in homam. If you have a pomegra=
nate tree near you, offering pomegranate flowers in
homam is a good idea. =
Put a full lime (green) everyday as poornaahuti and make sure it burns full=
y by putting enough fuel (wood/coconut/ ghee) along with it. You may need t=
o offer more ghee a few times as poornaahuti burnas, to make it burn fully.=
Also, in the sankalpa of the homam, you may add "maamuddishya kRîtebhyaH =
abhicaaraadi prayogebhyo bhaavita pIDaayaaH upashamanaarthaM" (in ITrans tr=
ansliteration) after "so and so devataa prasaada siddhyartham" that appears=
in the Sankalpa in the manuals.
Best regards,
Narasimha
------------ ----=
----- --------- --------- --------- --------- --------- -
=C2=A0 Free Jyoti=
sh Software, Free Jyotish Lessons, Jyotish Writings,
"Do It Yourself" ritua=
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 ht=
tp://www.VedicAst rologer.org
=C2=A0=C2=A0=C2=A0=C2=A0 Films that make a di=
fference:
=C2=A0=C2=A0=C2=A0=C2=A0 Spiritualit=
y: http://groups. yahoo.com/ group/vedic- wisdom
=C2=A0 Jyotish writings: h=
ttp://groups. yahoo.com/ group/JyotishWri tings
------------ --------- ----=
----- --------- --------- --------- --------- -
--- On Fri, 1/22/10, prm77=

82 <prm7782@yahoo. com> wrote:
From: prm7782 <prm7782@yahoo. com>

Subject:=
[vedic-wisdom] which homam to choose?
D=
ate: Friday, January 22, 2010, 5:05 PM
=C2=A0
Which homam works best fo=

r getting rid of black magic? I wish to call a temple priest but I am confu=
sed between Maha sudarshan,Chandi and Mahakali. Within a span of two months=
if I ask the priest to perform homam 3 times then are they more fruitful t=
han the one done on a regular basis.
I am doing Ganpati homam with great d=
evotion but still I see very little difference in life. Obviously my path t=
o sprituality is much tougher than others. So what rules shall I specially =
need to follow for results to show up.
As I have chronic health issues my =
meditation is not efficient. Though I keep trying if a healthy body can giv=
e 70% I give only 30%. Hence the question always comes in my mind are my pr=
ayers working?
I can try getting answers from outside but once I say I hav=
e black magic priests only think of minting money. People coming in this fo=
rum are genuine and hence am looking for help here. Kindly suggest as life =
is going tough for me. I
am willing to work hard but don't know the right =
approach.
Thanks and regards,
PM
=
--0-672206337-1264377363=:7055

top" style=3D"font: inherit;">Namaste,<br> <br>Ganapathi homam is the =
best for anybody starting spiritual sadhana. A detailed manual, audio MP3 a=
nd video MP4 can be accessed at the link given below in my signature.<br>&n=
bsp;<br><font style=3D"font-weight: bold; font-style: italic;" size=3D"2"><=
/font>Best regards,<br>Narasimha<br>---------------------------------------=
----------------------------<br> Free Jyotish Software, Free Jyotish =
Lessons, Jyotish Writings,<br>"Do It Yourself" ritual manuals for short Hom=
am and Pitri Tarpana:<br> &n=
bsp; http://www.VedicAstrol=
oger.org<br> Films that make a difference: http://S=
araswatiFilms.org <br> Spirituality: http://groups.=
yahoo.com/group/vedic-wisdom<br> Jyotish writings:
http://groups.yah=
oo.com/group/JyotishWritings<br>-------------------------------------------=
------------------------<br><br>--- On <b>Sun, 1/24/10, Navita Vashisht <i>=
<navita501@...></i></b> wrote:<br><blockquote style=3D"border-l=
eft: 2px solid rgb(16, 16, 255); margin-left: 5px; padding-left: 5px;">From=
: Navita Vashisht <navita501@...><br>Subject: Re: [vedic-wisdom=
] Re: which homam to choose?<br>To: vedic-wisdom@yahoogroups.com<br>Date: S=
unday, January 24, 2010, 6:51 PM<br><br><div id=3D"yiv714320993">
<spa=
=
<p><table border=3D"0" cellpadding=3D"0" cellspacing=3D"0">=

<tbody><tr><td style=3D"font-family: inherit; font-style: inherit; font-var=
iant: inherit; font-weight: inherit; font-size: inherit; line-height: inher=
it; font-size-adjust: inherit; font-stretch: inherit; -x-system-font: none;=
" valign=3D"top"><div>Dear Narasimhaji,</div>
<div> </div>
<div>If one=
is a beginner to doing homams, what is the best mantra to use and the best=
homam to do to keep things simple at the start? Also, is there a manu=
al one can follow or can you list a series of steps to be followed? So=
rry if this is too basic a question or has already been covered before=
but I am relatively new to this group and need some guidance on this.</div=
>
<div> </div>
<div>Thanks so very much,</div>
<div>Navita</div>
<div>=
<br>--- On <b>Sun, 1/24/10, Narasimha P.V.R. Rao <i><pvr108@yahoo. com&g=
t;</i></b> wrote:<br></div>
<blockquote style=3D"border-left: 2px solid rgb=
(16, 16, 255);"><br>From: Narasimha P.V.R. Rao <pvr108@yahoo. com><br=
>Subject: [vedic-wisdom] Re: which homam to choose?<br>To: vedic-wisdom@ ya=
hoogroups. com<br>Date: Sunday, January 24, 2010, 4:02 PM<br><br>
<div id=
=3D"yiv708401870"><span> </span>
<div>
<table =
<tbody>
<tr>
<td valign=
=3D"top">Namaste,<br><br>Mahasudarshana homam is good, but please remember =
that Mahasudarsana is a personification of Vishnu's weapon. I recommend pre=
ferring normal devatas to astra devatas (deities who personify weapons).<br=
> <br>Devatas like Mahasudarshana and Pratyangira are personifications=
of weapons. Their sadhanas are akin to taking a weapon and using it. When =
one takes a weapon, one can either do a ceremonial pooja to it and put it b=
ack or actually use it to solve problems. Though homas and poojas to astra =
devatas were akin to the latter in old days, they are akin to the former no=
w-a-days. In the old days, detached sadhakas of a high caliber existed in t=
he priest class and they used to do homas and poojas to astra devatas like =
Mahasudarsana and Pratyangira and produced results quickly. Though most pri=
ests of today are only capable of doing an aayudha pooja rather than using =
the aayudha, they nevertheless instinctively go for these
poojas based on =
the old habits. However, based on the changed capabilities, one should chan=
ge the strategy.<br><br>Just as a son who is troubled by bullies at school =
is better off complaining to mother or father and let them take care of the=
problem, instead of taking the weapon of mother or father and trying to us=
e it oneself, my humble opinion is that worship of deities who hold those w=
eapons is better today than worship of deities personifying weapons, to sol=
ve serious problems.<br><br>For countering black magic, I suggest doing Rah=
u-Ketu homam or Chandi homam or Narasimha homam. Narasimha homam with "ugra=
m veeram" mantra may be a good idea. For removing black magic, homam or wor=
ship of Dattatreya is also a good idea.<br><br>If you want the specific mat=
erial result of removing black magic, maintain physical purity around you w=
hen you do homam. Offer black sesame seeds in homam. If you have a pomegran=
ate tree near you, offering pomegranate flowers in
homam is a good idea. P=
ut a full lime (green) everyday as poornaahuti and make sure it burns fully=
by putting enough fuel (wood/coconut/ ghee) along with it. You may need to=
offer more ghee a few times as poornaahuti burnas, to make it burn fully. =
Also, in the sankalpa of the homam, you may add "maamuddishya kRîtebhyaH a=
bhicaaraadi prayogebhyo bhaavita pIDaayaaH upashamanaarthaM" (in ITrans tra=
nsliteration) after "so and so devataa prasaada siddhyartham" that appears =
in the Sankalpa in the manuals.<br><br>Best regards,<br>Narasimha<br>------=
------ --------- --------- --------- --------- --------- --------- -<br>&nb=
sp; Free Jyotish Software, Free Jyotish Lessons, Jyotish Writings,<br>"Do I=
t Yourself" ritual manuals for short Homam and Pitri Tarpana:<br> &nbs=
p; &=
nbsp; http://www.VedicAst rologer.org<br> &nbs=
p; Films that make a difference:
http://SaraswatiFil ms.org <br> &nbs=
p; Spirituality: http://groups. yahoo.com/ group/vedic- wisdom<=
br> Jyotish writings: http://groups. yahoo.com/ group/JyotishWri ting=
s<br>------------ --------- --------- --------- --------- --------- -------=
-- -<br><br>--- On <b>Fri, 1/22/10, prm7782 <i><prm7782@yahoo. com></=
i></b> wrote:<br>
<blockquote style=3D"border-left: 2px solid rgb(16, 16, 2=
55);">From: prm7782 <prm7782@yahoo. com><br>Subject: [vedic-wisdom] w=
hich homam to choose?<br>To: vedic-wisdom@ yahoogroups. com<br>Date: Friday=
, January 22, 2010, 5:05 PM<br><br>
<div id=3D"yiv2114316167"><span> <=
/span>
<div>Which homam works best for getting rid =
of black magic? I wish to call a temple priest but I am confused between Ma=
ha sudarshan,Chandi and Mahakali. Within a span of two months if I ask the =
priest to perform homam 3 times then are they more fruitful than the one do=
ne on a regular basis. <br>I am doing Ganpati homam with great devotion but=
still I see very little difference in life. Obviously my path to sprituali=
ty is much tougher than others. So what rules shall I specially need to fol=
low for results to show up. <br>As I have chronic health issues my meditati=
on is not efficient. Though I keep trying if a healthy body can give 70% I =
give only 30%. Hence the question always comes in my mind are my prayers wo=
rking?<br><br>I can try getting answers from outside but once I say I have =
black magic priests only think of minting money. People coming in this foru=
m are genuine and hence am looking for help here. Kindly suggest as life is=
going tough for me. I
am willing to work hard but don't know the right ap=
proach. <br><br>Thanks and regards,<br><br>Om shanti, shanti ,shanti<br><br=
>PM<br><br></div></div></div></blockquote></td></tr></tbody></table></div><=
/div></div></blockquote></td></tr></tbody></table></p>
</div>
--0-672206337-1264377363=:7055--
From pvr108@... Wed Feb 17 11:08:38 2016

Message-ID: <520162.4791.qm@...>
X-YMail-OSG:
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YnjL5oYhOIpaVQO8pnFo0xq6Bx4cH3SvmKxtDjgWkCuG2XGIkDEQEijcdsWUIlUtpqOJZCqJ41H19kQCLcc
IgnS4L.YZuk8QzJZ0oP4.D5E6wZpmUYJGUwId8M67uuh0NJo8BfqvX2Ss67sxThdzyUBvmFqMrp9sqEl6aZ
g0OXm0URu0RsKglvX1RVuEfYTYQoHgvEHFRewg8dBXL0benZbB6mCxQf5BCQ.GUcyZPkkdqjgCXSLu9j5pJ
aWhVPjWb.b340y01BZOL4uiu_zg7HWbjT.ydwn9x.SY3yCvWbS5v.W0JUU49mNUNuhPC7aPJrPmUiDl.vk1
zEAgf5oVLxKn3Iq3kanXnsTbsGo42JQfgUXfJBec_O_Zt5EeTh5CrXP53cFGxIT2zyJ_jOeKtIjC.Hy9bfL
sG3M0f73.xzDI4N16vounAjZ6E6NoSqkNJexj8nsC0bVYllBY.hCqW3uNB7.lax1.8ZKEOxcJIjLTKSLjjL
oV76kb6KrkkThxlOqRmPUdEROCIBXU0GY2_3uCZXb363zQ--
Jan 2010 15:59:33 PST
Date: Sun, 24 Jan 2010 15:59:33 -0800 (PST)
In-Reply-To: <hji5ou+g8as@...>
MIME-Version: 1.0
Subject: Re: Varshodhara & other Homam questions
X-Yahoo-Group-Post: member; u=77866142; y=LtR5rMaUbXYLY8Mh8AGLeZN0Q8-
NUrmFdlnSNfh5aYwV
--0-1207711098-1264377573=:4791
Dear Shashi,
After sandhi, me+abhayam becomes mebhayam. Similarly, me+amR^=

itam becomes memRîtam. One needs to pronounce the words as one word, i.e. =
without any small gap after me.
Regarding "S" in sloka, I did not get your=

question.
That is right.
Best regards,
Narasimha
-----------------------=
--------------------------------------------
=C2=A0 Free Jyotish Software, =
"Do It Yourself" ritual manuals for=
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=
icAstrologer.org
=C2=A0=C2=A0=C2=A0=C2=A0 Films that make a difference: htt=
p://SaraswatiFilms.org
=C2=A0=C2=A0=C2=A0=C2=A0 Spirituality: http://group=
=C2=A0 Jyotish writings: http://groups.yahoo=
------------------------------------------------=
-------------------
--- On Sun, 1/24/10, shashi_nambisan <shashin@...=

m> wrote:
From: shashi_nambisan <shashin@...>
Subject: [vedic-wisdom]=
Varshodhara & other Homam questions
Date:=
Sunday, January 24, 2010, 2:07 PM
=C2=A0
Dear Narasimhaji and all,
-I have been wanting to ask this for so=

me time.. since I have not been really confortable while doing varshodhara =
, the shloka contains words like
... Mrutham cha me... Bhayam Cha m=

e.. etc. Is it not like saying 'give me death and give me fear' Should it=
not be like '... Amrutham cha me... Abhayam cha me ie 'Give me immortality=
. .. give me refuge'. I see that there is 'S' in sloka in the sanskrit vers=
ion, does this mean the word 'Aah' should be prefixed to it wherever it is =
present?
- In Shiva Homa using Sri Rudram Chamakam, I was thinking it wo=

uld be better doing the main homa with Sri Rudram and Varshodhara with Cham=
akam. Is this right?
Thanks
Shasi
--0-1207711098-1264377573=:4791

top" style=3D"font: inherit;">Dear Shashi,<br><br>After sandhi, me+abhayam =
becomes mebhayam. Similarly, me+amRîtam becomes memRîtam. One needs to pr=
onounce the words as one word, i.e. without any small gap after me.<br><br>=
Regarding "S" in sloka, I did not get your question.<br><br>That is right.<=
br><br><font style=3D"font-weight: bold; font-style: italic;" size=3D"2"></=
font>Best regards,<br>Narasimha<br>----------------------------------------=
---------------------------<br> Free Jyotish Software, Free Jyotish L=
essons, Jyotish Writings,<br>"Do It Yourself" ritual manuals for short Homa=
m and Pitri Tarpana:<br> &nb=
sp; http://www.VedicAstrolo=
ger.org<br> Films that make a difference: http://Sa=
raswatiFilms.org <br> Spirituality:
http://groups.=
yahoo.com/group/vedic-wisdom<br> Jyotish writings: http://groups.yaho=
o.com/group/JyotishWritings<br>--------------------------------------------=
-----------------------<br><br>--- On <b>Sun, 1/24/10, shashi_nambisan <i>&=
lt;shashin@...></i></b> wrote:<br><blockquote style=3D"border-left=
: 2px solid rgb(16, 16, 255); margin-left: 5px; padding-left: 5px;">From: s=
hashi_nambisan <shashin@...><br>Subject: [vedic-wisdom] Varshod=
hara & other Homam questions<br>To: vedic-wisdom@yahoogroups.com<br>Dat=
e: Sunday, January 24, 2010, 2:07 PM<br><br><div id=3D"yiv331506858">
=
=
<p>Dear Narasimhaji and all,<br>

<br>
-I have been want=
ing to ask this for some time.. since I have not been really confortable wh=
ile doing varshodhara , the shloka contains words like <br>
... Mruth=
am cha me... Bhayam Cha me.. etc. Is it not like saying 'give me death and=
give me fear' Should it not be like '... Amrutham cha me... Abhayam cha m=
e ie 'Give me immortality. .. give me refuge'. I see that there is 'S' in s=
loka in the sanskrit version, does this mean the word 'Aah' should be prefi=
xed to it wherever it is present?<br>
<br>
- In Shiva Homa using Sri Rudram=
Chamakam, I was thinking it would be better doing the main homa with Sri R=
udram and Varshodhara with Chamakam. Is this right?<br>
<br>
Thanks<br>
Sha=
si<br>
<br>
<br>
</p>
</div>
</div></blockquote>=
</td></tr></table>
--0-1207711098-1264377573=:4791--

Jan 2010 02:07:44 -0000
2010 02:07:44 -0000
Date: Mon, 25 Jan 2010 02:07:43 -0000
Message-ID: <hjiudf+o2b5@...>
In-Reply-To: <520162.4791.qm@...>
MIME-Version: 1.0
y=ls3hZtfsu5Qq3N5TrjXtcP9kKPJMQ4DR0ZjukTx7QqUP9CwgupjYS7O4
Dear Narasimhaji,
Thanks a lot for the explanation. I think i got =

it, By letter 'S' i guess is the 'Sandhi' you described for joining word=
s. For eg in oage 24 ganapathi homam (sanskrit version) in varshodhara me+=
abhayam is shown as meSbhayam cha me..
Thanks a lot.
With Warm Regards
Sh=
ashi
--- In vedic-wisdom@yahoogroups.com, "Narasimha P.V.R. Rao" <pvr108=

@...> wrote:
>
> Dear Shashi,
>
> After sandhi, me+abhayam becomes mebhaya=
m. Similarly, me+amRîtam becomes memRîtam. One needs to pronounce the wor=
ds as one word, i.e. without any small gap after me.
>
> Regarding "S" in =
sloka, I did not get your question.
>
> That is right.
>
> Best regards,
=
> Narasimha
> -------------------------------------------------------------=
------
> =C2=A0 Free Jyotish Software, Free Jyotish Lessons, Jyotish Writin=
gs,
> =
=A0=C2=A0=C2=A0=C2=A0=C2=A0 http://www.VedicAstrologer.org
> =C2=A0=C2=A0=
=C2=A0=C2=A0 Films that make a difference: http://SaraswatiFilms.org
> =C2=
=A0=C2=A0=C2=A0=C2=A0 Spirituality: http://groups.yahoo.com/group/vedic-wis=
dom
> =C2=A0 Jyotish writings: http://groups.yahoo.com/group/JyotishWriting=
s
> -------------------------------------------------------------------
>
=
> --- On Sun, 1/24/10, shashi_nambisan <shashin@...> wrote:
> From: shashi_=
nambisan <shashin@...>
> Subject: [vedic-wisdom] Varshodhara & other Homam =
questions
> Date: Sunday, January 24, 20=
10, 2:07 PM
>
>
>
>
>
>
>
> =C2=A0
>
>
>
>
>
>
>
> =
>
> Dear Narasimhaji and all,
>
>
>
> -I have been wanti=
ng to ask this for some time.. since I have not been really confortable whi=
le doing varshodhara , the shloka contains words like
>
> ... Mruth=
am cha me... Bhayam Cha me.. etc. Is it not like saying 'give me death and=
give me fear' Should it not be like '... Amrutham cha me... Abhayam cha m=
e ie 'Give me immortality. .. give me refuge'. I see that there is 'S' in s=
loka in the sanskrit version, does this mean the word 'Aah' should be prefi=
xed to it wherever it is present?
>
>
>
> - In Shiva Homa using Sri Rudr=
am Chamakam, I was thinking it would be better doing the main homa with Sri=
Rudram and Varshodhara with Chamakam. Is this right?
>
>
>
> Thanks
>
=
> Shasi
>
From chitrapu@... Wed Feb 17 11:08:38 2016
Return-Path: <chitrapu@...>
X-Sender: chitrapu@...
X-Received: by qw-out-1920.google.com with SMTP id 4so51229qwk.10
MIME-Version: 1.0
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Sun, 24 Jan 2010 18:21:39 -0800 (PST)
In-Reply-To: <hjiudf+o2b5@...>
References: <520162.4791.qm@...>
<hjiudf+o2b5@...>
Date: Sun, 24 Jan 2010 21:21:39 -0500
Message-ID: <1d8ac1b51001241821i3b7cc6b3u35df1f86ef2bd9a7@...>
Content-Type: multipart/alternative; boundary=00c09f9b0907551e5b047df3d41e
From: Kishore Chitrapu <chitrapu@...>
Subject: Re: [vedic-wisdom] Re: Varshodhara & other Homam questions
y=Vf3Ka5LUszbhnYM7k_rsx28Z2ysaY02TPgBGe1Dto76KTthV
X-Yahoo-Profile: kchitrapu
--00c09f9b0907551e5b047df3d41e
Dear Shashi,
That squiggly character is called avagraha. It is just a mark=

er to show that
the second component (amRîtam) of the sandhi starts with "=
a". It is
probably useful for people who want to read two separate words in=
stead of
one post-sandhi word. When you say meSbhayam (Itranslator version:=
me.amRîtaM) as one word you will not pronounce avagraha.
You can search =

internet on avagraha to find more information.
-Kishore
On Sun, Jan 24, 2=

010 at 9:07 PM, shashi_nambisan <shashin@...> wrote:
>
>
> Dear Nara=
simhaji,
>
> Thanks a lot for the explanation. I think i got it, By letter =
'S' i guess
> is the 'Sandhi' you described for joining words. For eg in oa=
ge 24 ganapathi
> homam (sanskrit version) in varshodhara me+abhayam is sho=
wn as meSbhayam cha
> me..
>
> Thanks a lot.
> With Warm Regards
> Shashi
>=
>
> --- In vedic-wisdom@yahoogroups.com <vedic-wisdom%40yahoogroups.com>,
=
> "Narasimha P.V.R. Rao" <pvr108@...> wrote:
> >
> > Dear Shashi,
> >
> > A=
fter sandhi, me+abhayam becomes mebhayam. Similarly, me+amRîtam becomes
> =
memRîtam. One needs to pronounce the words as one word, i.e. without any
>=
small gap after me.
> >
> > Regarding "S" in sloka, I did not get your que=
stion.
> >
> > That is right.
> >
> > Best regards,
> > Narasimha
> > -----=
-----------------------------------------------------
> > =C2 Free Jyotish=
Software, Free Jyotish Lessons, Jyotish Writings,
>
> > "Do It Yourself" r=
itual manuals for short Homam and Pitri Tarpana:
> > =C2 =C2 =C2 =C2 =C2 =
=C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 http://www.VedicAstrologer=
.org
> > =C2 =C2 =C2 =C2 Films that make a difference: http://SaraswatiFil=
ms.org
> > =C2 =C2 =C2 =C2 Spirituality: http://groups.yahoo.com/group/ved=
ic-wisdom
> > =C2 Jyotish writings: http://groups.yahoo.com/group/JyotishW=
ritings
> > ----------------------------------------------------------
> >
=
> > --- On Sun, 1/24/10, shashi_nambisan <shashin@...> wrote:
> > From: sha=
shi_nambisan <shashin@...>
>
> > Subject: [vedic-wisdom] Varshodhara & othe=
r Homam questions
> > To: vedic-wisdom@yahoogroups.com <vedic-wisdom%40yaho=
ogroups.com>
> > Date: Sunday, January 24, 2010, 2:07 PM
> >
> >
> >
> >
> =
>
> >
> >
> > =C2
>
> >
> >
> >
> >
> >
> >
> >
> >
> >
> > Dear Narasimhaj=
i and all,
> >
> >
> >
> > -I have been wanting to ask this for some time..=
since I have not been
> really confortable while doing varshodhara , the s=
hloka contains words like
> >
> > ... Mrutham cha me... Bhayam Cha me.. etc=
. Is it not like saying 'give me
> death and give me fear' Should it not be=
like '... Amrutham cha me...
> Abhayam cha me ie 'Give me immortality. .. =
give me refuge'. I see that there
> is 'S' in sloka in the sanskrit version=
, does this mean the word 'Aah'
> should be prefixed to it wherever it is p=
resent?
> >
> >
> >
> > - In Shiva Homa using Sri Rudram Chamakam, I was th=
inking it would be
> better doing the main homa with Sri Rudram and Varshod=
hara with Chamakam. Is
> this right?
> >
> >
> >
> > Thanks
> >
> > Shasi
>=
>
>
>
>
--00c09f9b0907551e5b047df3d41e
Dear Shashi,<br><br>That squiggly character is called avagraha. It is just =

a marker to show that the second component (amRîtam) of the sandhi starts =
with "a". It is probably useful for people who want to read two s=
eparate words instead of one post-sandhi word. When you say meSbhayam (Itra=
nslator version: me.amRîtaM) as one word you will not pronounce avagraha.<=
br>
<br>You can search internet on avagraha to find more information.<br><b=
r>-Kishore<br><br><div class=3D"gmail_quote">On Sun, Jan 24, 2010 at 9:07 P=
M, shashi_nambisan <span dir=3D"ltr"><<a href=3D"mailto:shashin@...=
m" target=3D"_blank">shashin@...</a>></span> wrote:<br>
<blockquot=
e class=3D"gmail_quote" style=3D"border-left: 1px solid rgb(204, 204, 204);=
margin: 0pt 0pt 0pt 0.8ex; padding-left: 1ex;">
<div style=
=3D"background-color: rgb(255, 255, 255);">
<span>=A0</span>
<div>
<div=
>
<div>
<br>
Tha=
nks a lot for the explanation. I think i got it, By letter 'S' i =
guess is the 'Sandhi' you described for joining words. For eg in o=
age 24 ganapathi homam (sanskrit version) in varshodhara me+abhayam is sho=
wn as meSbhayam cha me.. <br>
<br>
Thanks a lot.<br>
With Warm Regards<br=
>
Shashi</p><div><br>
<br>
--- In <a href=3D"mailto:vedic-wisdom%40yahoogro=
ups.com" target=3D"_blank">vedic-wisdom@yahoogroups.com</a>, "Narasimh=
a P.V.R. Rao" <pvr108@...> wrote:<br>
><br>
> Dear Shashi,=
<br>
> <br>
> After sandhi, me+abhayam becomes mebhayam. Similarly, m=
e+amRîtam becomes memRîtam. One needs to pronounce the words as one word,=
i.e. without any small gap after me.<br>
> <br>
> Regarding "S&=
quot; in sloka, I did not get your question.<br>
> <br>
> That is rig=
ht.<br>
> <br>
> Best regards,<br>
> Narasimha<br>
> ----------=
------------------------------------------------<br></div>
> =C2=A0 Free=
Jyotish Software, Free Jyotish Lessons, Jyotish Writings,<div><br>
> &q=
uot;Do It Yourself" ritual manuals for short Homam and Pitri Tarpana:<=
br></div>
> =C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 <a href=3D"http://www.VedicAstro=
loger.org" target=3D"_blank">http://www.VedicAstrologer.org</a><br>
> =
=C2=A0=C2=A0=C2=A0=C2=A0 Films that make a difference: <a href=3D"http://Sa=
raswatiFilms.org" target=3D"_blank">http://SaraswatiFilms.org</a> <br>
>=
=C2=A0=C2=A0=C2=A0=C2=A0 Spirituality: <a href=3D"http://groups.yahoo.com/=
group/vedic-wisdom" target=3D"_blank">http://groups.yahoo.com/group/vedic-w=
isdom</a><br>
> =C2=A0 Jyotish writings: <a href=3D"http://groups.yahoo.=
com/group/JyotishWritings" target=3D"_blank">http://groups.yahoo.com/group/=
JyotishWritings</a><br>
> ----------------------------------------------=
------------<br>
> <br>
> --- On Sun, 1/24/10, shashi_nambisan <sh=
ashin@...> wrote:<br>
> From: shashi_nambisan <shashin@...><div=
><br>
> Subject: [vedic-wisdom] Varshodhara & other Homam questions<=
br>
> To: <a href=3D"mailto:vedic-wisdom%40yahoogroups.com" target=3D"_b=
lank">vedic-wisdom@yahoogroups.com</a><br>
> Date: Sunday, January 24, 2=
010, 2:07 PM<br>
> <br>
> <br>
> <br>
> <br>
> <br>
> <br=
>
> <br></div>
> =C2=A0<div><br>
> <br>
> <br>
> <br>
> =
<br>
> <br>
> <br>
> <br>
> <br>
> <br>
>=
; Dear Narasimhaji and all,<br>
> <br>
> <br>
> <br>
> -I=
have been wanting to ask this for some time.. since I have not been really=
confortable while doing varshodhara , the shloka contains words like <br>
=
> <br>
> ... Mrutham cha me... Bhayam Cha me.. etc. Is it not =
like saying 'give me death and give me fear' Should it not be like=
'... Amrutham cha me... Abhayam cha me ie 'Give me immortality. ..=
give me refuge'. I see that there is 'S' in sloka in the sansk=
rit version, does this mean the word 'Aah' should be prefixed to it=
wherever it is present?<br>
> <br>
> <br>
> <br>
> - In Shiv=
a Homa using Sri Rudram Chamakam, I was thinking it would be better doing t=
he main homa with Sri Rudram and Varshodhara with Chamakam. Is this right?<=
br>
> <br>
> <br>
> <br>
> Thanks<br>
> <br>
> Shasi<br>
=
><br>
<br>
</div>
</div>
<div style=3D"color: rgb(2=
55, 255, 255); min-height: 0pt;"></div>
</div>
</blockquote><=
/div><br>
--00c09f9b0907551e5b047df3d41e--
From hemanthks@... Wed Feb 17 11:08:38 2016

Return-Path: <hemanthks@...>
X-Sender: hemanthks@...
MIME-Version: 1.0
X-Received: by 10.141.53.11 with SMTP id f11mr4171437rvk.184.1264388872089; Sun,
24 Jan 2010 19:07:52 -0800 (PST)
In-Reply-To: <hji3bt+7efk@...>
References: <hji3bt+7efk@...>
Date: Sun, 24 Jan 2010 19:07:32 -0800
Message-ID: <9893464a1001241907t58b8de43k60e03eb89c6bc5a9@...>
Content-Type: multipart/alternative; boundary=000e0cd292129431ef047df4790f
From: Hemanth Srinivas <hemanthks@...>
Subject: Fwd: [Shakti_Sadhana] Varahi sharanam
X-Yahoo-Group-Post: member; u=199007507; y=VxG5kxTvLriw7Z92LhMK_KhuE7A6MUDci6EV74S-
Y7ivGqr3QMVE
X-Yahoo-Profile: babu_hemanth
--000e0cd292129431ef047df4790f
Below is the message from a different group. I thought may be this person
c=
an get some help from this group.
Thanks,
Hemanth
----
"Sense of Distinc=
tion and of good and evil is bound to persist so long as
one does not reali=
ze God" - Ramakrishna Paramahamsa
---------- Forwarded message ----------=
From: BlackLotus <kalipadma108@...>

Date: Sun, Jan 24, 2010 at 10:26=
AM
Subject: [Shakti_Sadhana] Varahi sharanam
To: Shakti_Sadhana@yahoogroup=
s.com
Namaste, everybody.
I've mostly been lurking for the past few mo=

nths. Back in February 2009, I
was hospitalized for colon cancer surgery; t=
hey removed much of my
transverse colon. I've spent the time since then at =
a nursing home. I'm also
getting kidney dialysis three times a week, since =
my kidneys are
increasingly dysfunctional.
About a month ago, my blood tes=

ts showeed a marker of cancer activity again.
Tests indicate that the disea=
se has returned to my colon,, and spread a bit
to nearby lymph nodes. My on=
cologist decided to put me on a regimen of
chemotherapy. I go for my first =
"infusion" Monday (tomorrow). The list of
side effects are almost as terrif=
ying as the disease.
I'm chanting the Mahamritunjaya mantra most mornings.=

Also visualizing Ma
Varahi battling the cancer asura; I chose Varahi becau=
se in her role as a
Matrika (Divine Mother) she rules over the abdomen/ man=
ipura chakra. I know
several of the long-term members of Shakti Sadhana gro=
up have practices
devoted to Ma Varahi, and advice or suggestions about her=
worship is
sincerely requested.
I'll probably be inaccessible for Monday =

and Tuesday, but members who'd like
to write to me can do so at...
Len Ros=
enberg
c/o Methodist Church Home
4499 Manhattan College Pkwy, Room 305
Bron=
x, NY 10471
USA
Prayers and healing energies are most gratefully accepted.=
-- Len/ Kalipadma
--000e0cd292129431ef047df4790f
<div>Below is the message from a different group. I thought may be this per=
son can get some help from this group.<br clear=3D"all"></div><div><br></di=
v><div>Thanks,=A0</div><div><br></div><div>Hemanth</div><div><br></div>----=
<br>
"Sense of Distinction and of good and evil is bound to persist s=

o long as one does not realize God" - Ramakrishna Paramahamsa<br>
<br>=
<br><div class=3D"gmail_quote">---------- Forwarded message ----------<br>F=
rom: <b class=3D"gmail_sendername">BlackLotus</b> <span dir=3D"ltr"><<a =
href=3D"mailto:kalipadma108@...">kalipadma108@...</a>></span=
><br>
Date: Sun, Jan 24, 2010 at 10:26 AM<br>Subject: [Shakti_Sadhana] Var=

ahi sharanam<br>To: <a href=3D"mailto:Shakti_Sadhana@yahoogroups.com">Shakt=
i_Sadhana@yahoogroups.com</a><br><br><br>
<div style=3D"backgr=
ound-color:#fff">
<span>=A0</span>
<div>
<div>
<div>
<p>Namaste, everybody. <br>

<br>
I've mostly been lurking for =
the past few months. Back in February 2009, I was hospitalized for colon c=
ancer surgery; they removed much of my transverse colon. I've spent th=
e time since then at a nursing home. I'm also getting kidney dialysis =
three times a week, since my kidneys are increasingly dysfunctional.<br>
=
<br>
About a month ago, my blood tests showeed a marker of cancer activity =
again. Tests indicate that the disease has returned to my colon,, and spre=
ad a bit to nearby lymph nodes. My oncologist decided to put me on a regim=
en of chemotherapy. I go for my first "infusion" Monday (tomorro=
w). The list of side effects are almost as terrifying as the disease.<br>
=
<br>
I'm chanting the Mahamritunjaya mantra most mornings. Also visu=
alizing Ma Varahi battling the cancer asura; I chose Varahi because in her =
role as a Matrika (Divine Mother) she rules over the abdomen/ manipura chak=
ra. I know several of the long-term members of Shakti Sadhana group have p=
ractices devoted to Ma Varahi, and advice or suggestions about her worship =
is sincerely requested.<br>
<br>
I'll probably be inaccessible for Mo=
nday and Tuesday, but members who'd like to write to me can do so at...=
<br>
<br>
Len Rosenberg<br>
c/o Methodist Church Home<br>
4499 Manhattan Co=
llege Pkwy, Room 305<br>
Bronx, NY 10471<br>
USA<br>
<br>
Prayers and heali=
ng energies are most gratefully accepted.<br>
<br>
-- Len/ Kalipadma<br>
<b=
r>
</p>
</div>
<div style=3D"color:#fff;min-height:0">=
</div>
</div>
</div><br>
--000e0cd292129431ef047df4790f--

Jan 2010 03:27:36 -0000
2010 03:27:36 -0000
Date: Mon, 25 Jan 2010 03:27:34 -0000
Message-ID: <hjj336+20s6@...>
MIME-Version: 1.0
Subject: Request for Narasimhaji
y=nfyI3Z1AdyaCxiRRzMgSBr6i_TtbMrPFdcSRaytUzduqMGisuhA729k
Narasimhaji,
Pranaam
I realize that you are very busy with all the thing=
s that you do for
spiritual and astrological aspirants, among your other re=
sponsibilities,
however if you ever get time an instructional manual on Rud=
rabhiskhekam
and a long version of the Mahaganapati Homam would be very hel=
pful and
appreciated. I pray that the mother gives you the inspiration to
=
perform this task one day.
Thank you for all the guidance that you have gi=
ven and continue to give
on a regular basis.
Regards
Veenu

Jan 2010 03:50:56 -0000
2010 03:50:56 -0000
Date: Mon, 25 Jan 2010 03:50:56 -0000
Message-ID: <hjj4f0+hv6p@...>
MIME-Version: 1.0
Subject: Question on Chandi Path
X-Yahoo-Group-Post: member; u=359926529; y=WqE3wrSgCPzpii1Vw-
TVr0oSNO59mnzcf1XIW9vUhFOSttZOqsBl8iQ
Narasimhaji and other Gurujan,
In the Chandipath, the name of the King is=

Surath (a good charioteer)
and he is obviously skilled in administration a=
nd leading people on the
right path but due to circumstances or some past k=
armas his kindom is
snatched away from him by the Kolavidhwamsis (Kola is t=
ranslated as a
barbaric tribe but is also related to Saturn representing pa=
st Karmas).
When he does Devi Araadhana in the end he is given the boon of=
getting
his kindgom back and ruling it with a sense of detachment (like Ra=
ja
Janaka), which will never again be taken away as well as he is made the
=
Manu in the next Manvantara.
However, I wonder what is the significance of=

the Vaishya being named
Samadhi? Unlike Suratha who gets a boon related t=
o his natural
abilities, the Vaishya does not get a boon to get his family =
back or a
boon to become the best merchant who is detached from the fruits =
of his
work but rather he is given the boon of getting the knowledge which
=
leads to final emancipation. Is the message simply here that we need to
st=
ep away from a business oriented mind into a spiritual mindset?
Veenu

Message-ID: <578403.29346.qm@...>
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2010 09:49:13 IST
Date: Mon, 25 Jan 2010 09:49:13 +0530 (IST)
In-Reply-To: <hjicd1+6ti4@...>
MIME-Version: 1.0
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4Htx4WRijuWSei6pA
--0-1612569333-1264393153=:29346
Dear Shiva,
=C2=A0
I will try to get the books you have mentioned. Though I=
do have some confusions regarding some aspects of his writings, however I =
agree that I have never come across anyone who has such clearly demarcated=
=C2=A0the different layers of consciousness.
=C2=A0
-Regards
=C2=A0Rajarsh=
i
=C2=A0
=C2=A0
=C2=A0
=C2=A0
--- On Mon, 25/1/1=

0, schinnas <schinnas@...> wrote:
From: schinnas <schinnas@...=

m>
Subject: [vedic-wisdom] Re: Part 1- The Recollections of Ramana Maharshi=
Date: Monday, 25 Ja=
nuary, 2010, 2:30 AM
=C2=A0
Dear Rajarshi,
Sri Aurobindo's yoga is I=

ntegral, which means it _also_ includes material existence which is nothing=
but condensed consciousness. It is a different path from most others which=
call the world as maya and body consciousness as something to be forgotten=
or gotten rid of.
Our physical body as such is not plastic enough. The n=

ature of Universe or the expression of consciousness (Divine Mother) is con=
stant change / progress. So the body has to die and soul housed in a new fo=
rm as time progresses. All Rishis / Naths do not live for ever in the same =
material body as ours. Either their body is transformed or they will have t=
o lose their body after some time. By power of yoga one can prolong existin=
g body into several centuries or even few thousand years, but that body wil=
l still be mortal. The necessary condition for that is the matter that form=
s the body regaining its consciousness and becomes totally fluid - a body o=
f light can be immortal as it can modify itself as per the flow of the guid=
ing consciousness. So there will not be a necessity to break that form and =
create another new form. It can simply transform. That is the essense (atle=
ast in my understanding) of what Sri Aurobindo refers to as physical immort=
ality. He and
the Mother have explained it more clearly in some other plac=
es but I am not able to find it now.
As per Sri Aurobindo, there has been=

few being who might have attained Supramental descent and even partial tra=
nsformation personally but not the full supramental transformation. Besides=
, as per him, unless the transformation is collective, individual transform=
ation is not perfect.
Supramental transformation is a state beyond Sahaja=

Samadhi. In Sahaja Samadhi, one consciously functions from a state of Brah=
man, but body still is unconscious for most part, subject to laws of nature=
and they remain mostly detached from the body consciousness (Eg. Ramana Ma=
harishi). A person in Sahaja Samadhi is like a deity that can walk and talk=
. His/her body will also be transformed to some extent to host the immense =
shakthi and vibration of the enlightened person, but that is a far cry from=
what Sri Aurobindo calls as Supramental transformation.
However, in Supr=
amental transformation, the matter of the body _also_ is transformed to exp=
ress the Sat-Chit-Ananda consciousness. There are lots of other things too =
other than body transformation.
If you have time and are interested, I wo=

uld suggest you read "Sri Aurobindo or the Adventure of Consciousness" by S=
atprem. It is a not a large book but may take a loong time to read and assi=
milate. It very lucidly and clearly delineates different stages of consciou=
sness from a very practical standpoint, starting with body consciousness to=
vital, mental, intellectual and higher regions of consciousness. It is a u=
nique biography which deals not with mundane life details of the subject, b=
ut his journey through consciousness and while doing that explains various =
finer stages and aspects of consciousness to the reader. If Spiritual biogr=
aphies of other Masters are written in that way, it would be amazing.
Wha=
t ever I said on this topic is _very crude_ and does not do justice to the =
topic at all. I really mean it. I have oversimplified for the sake of the p=
ost. This topic needs a very subtle and sublime treatment stemming at least=
in part from corresponding inner experiences & realizations which I am not=
capable of at present. The best I can do is point to those that have done =
it. Once "Sri Aurobindo or adventure of Consciousness" is read, then all of=
Sri Aurobindo's works and what he says about Supramental descent and trans=
formation can be comprehended more easily. Alternately one can start with t=
he works of M.P. Pandit as well. Shri. Pandit's writings are very lucid, pr=
ofound and illuminating.
BTW, I read with interest your thread "Rama Nam S=

atha Hai". Thanks for sharing.
Warm regards,
Shiva.
--- In vedic-wisdom@ =
yahoogroups. com, rajarshi nandy <rajarshi14@ ...> wrote:
>
> Dear Shiva,
>=
=E0=B8=A2=C2=A0
> Here is a quote from Sri Aurobindo's own writings on Sup=
ramental Descent mentioned in his book on Integral Yoga.
> =E0=B8=A2=C2=A0
=
> "The change of consciousness is a necessary thing and without it there co=
uld be no physical siddhi. But the fullness of the supramental change is no=
t possible, if the body remains as it is, a slave of death, disease, decay,=
pain, unconsciousness and all the other results of ignorance. If these are=
to remain the descent of the supramental is hardly necessary - for a chang=
e of consciousness which would mean mental - spiritual union with the Divin=
e, the Overmind is sufficient, even the Higher Mind is sufficient. The Supr=
amental Descent is necessary for the dynamic action of the Truth in mind, v=
ital and body. This would imply as=E0=B8=A2=C2=A0a final result the disappe=
arence of the unconsciousness of the body; it would no longer be subject to=
death or disease. That would mean it would not be subject to ordinary proc=
esses by which death comes. If a change in the body had to be made, it woul=
d be by the will of the inhabitant. This would be the essence of physical
>=
immortality. If someone wanted to live 1000 years or more, then supposing =
one had the complete siddhi, it would not be impossible. There can be no im=
mortality of the body without supramentalization. "
> =E0=B8=A2=C2=A0
> Aga=
in at another place Sri Aurobindo states that immoratlity is not the aim of=
Supramental Descent, but one of the possibilities.
> =E0=B8=A2=C2=A0
> I d=
id not quite understand, what exactly is this Supramental Descent, if it ha=
s nothing to do with physical immortality. Because, connecting the and upli=
fting the ordinary mind to the state of divinity and functioning from that =
sphere is something that most self realized Yogis do. Then how is "Supramen=
tal Descent" so unique?
> =E0=B8=A2=C2=A0
> Again if, as we see from the ab=
ove writings, a total transformation is what is being spoken off, that woul=
d mean also a transformation of the body.
> =E0=B8=A2=C2=A0
> Well, the Na=
ths(nine Naths), Munis and Rishis can exist as immortals in this plane. Is =
that what Supramental Descent is?
> =E0=B8=A2=C2=A0
> -Regards
> =E0=B8=A2=
=C2=A0Rajarshi
>
>
>
>
> --- On Sat, 23/1/10, =
schinnas <schinnas@.. .> wrote:
>
>
> From: schinnas <schinnas@.. .>
> Su=
bject: [vedic-wisdom] Re: Part 1- The Recollections of Ramana Maharshi Devo=
tee N. Balaram Reddy
> Date: Saturday,=
23 January, 2010, 10:06 AM
>
>
> =E0=B8=A2=C2=A0
>
>
>
> There are s=
ome inaccuracies in the below description of Sri Aurobindo Ashram by Shri. =
Balram Reddy. Moreover, his understanding of Sri Aurobindo's work seems to =
be very superficial and mistaken. It is surprising to see that after being =
in the Ashram he confuses Sri Aurobindo's teachings with physical immortali=
ty.
>
> It is also factually incorrect that disciples of Sri Aurobindo and=
Mother were not allowed to visit Ramanashram. Shri Balaram Reddy seems to =
confuse his imaginations for facts.
>
> There were several instances when =
Mother and Sri Aurobindo would send disciples away to Ramanashram saying th=
ey are more suited for the path of Ramana Maharishi than the Integral Yoga.=
I know of atleast one case (there could be several) where Ramana Maharishi=
sent disciples to Sri Aurobindo Ashram as they were meant for the path of =
Integral Yoga.
>
> It is very possible that Ramana Maharishi might have s=
aid something specific to Balaram Reddy to help him come out of his guilt c=
onsciousness of having left Sri Aurobindo Ashram without full consent of hi=
s Guru. We need to take Balaram Reddy's recollections and opinions (especia=
lly his assumptions and interpolations) with a big pinch of salt.
>
> -Sh=
iva.
>
> --- In vedic-wisdom@ yahoogroups. com, Prasanth Jalasutram <jvrsp=
rasanth@ ...> wrote:
> >
> > In 1931, after reading about Sri Aurobindo, an=
d also hearing about him from
> > others, I made my way to his ashrama in P=
ondicherry. Immediately upon my
> > arrival I was struck by the spiritual a=
tmosphere of the place. On August
> > 15th of that year, I had my first dar=
shan of Sri Aurobindo. This was one of
> > three times in a year that he ga=
ve darshan. I found Sri Aurobindo and Mother
> > to be powerful spiritual p=
ersonalities, as they seemed to have the ability
> > to work on the develop=
ment of their disciples in a silent and invisible
> > manner. All of Aurobi=
ndo's philosophical writings cannot convey his or the
> > Mother's power as=
spiritual embodiments.
> >
> > While I was in Aurobindo Ashrama I met Kap=
ali Sastriar, the esteemed
> > disciple of both Aurobindo and Ganapati Muni=
. As he was now and then
> > visiting Sri Ramanasramam, he would describe t=
o me the Maharshi and his
> > ashrama. His intriguing descriptions, along w=
ith the reading of B. V.
> > Narasimhaswami' s biography of the Maharshi, i=
s what prompted my first visit
> > to Ramanasramam in 1933.
> >
> > Before=
this second visit to Ramanasramam I once again read Bhagavan's
> > biograp=
hy. In it I found a passage relating to the possibility of changing
> > one=
's guru. I had a doubt about this and addressed it to the Maharshi. He
> > =
told me, "Yes. Certainly. One can change his guru. What of that?"
> >
> > =
In Aurobindo Ashrama our daily life, to a large extent, was regulated and
>=
> controlled. For instance, even to take a simple trip into town we had to=
> > obtain permission. In contrast, here in Ramanasramam it was totally

> =
> different. I experienced a liberating feeling of freedom, informality and=
> > spontaneity. Everything was so natural and at the same time elevating.=
> >
> > Also, in Aurobindo Ashrama, disciples were generally permitted to=
visit all
> > other saints and ashramas, with the exception of the Maharsh=
i and Sri
> > Ramanasramam. It was believed that the Maharshi had the power=
to undo years
> > of spiritual preparation that the Mother and Aurobindo w=
ere effecting on the
> > psyche of their followers. In other words, they co=
nsidered the Maharshi too
> > powerful an influence. Bhagavan was aware of =
this and once when I was alone
> > with him he told me, "Yes, I know of tha=
t place. They are afraid of me."
> >
> > Leaving Aurobindo Ashram
> >
> >=
I had been with the Mother and Aurobindo for five years. During those year=
s
> > they showered me with kindness and love, while guiding me on the spir=
itual
> > path. My gratitude and regard for them compelled me to obtain the=
ir
> > permission and blessings before leaving. This turned out to be much =
more
> >
> > In Aurobindo Ashram, it was th=
e practice of the disciples who had doubts or
> > questions to write them i=
n the form of a letter to Sri Aurobindo. All the
> > letters were daily col=
lected and taken to Aurobindo, who would sit with the
> > Mother during the=
nights and promptly answer them in writing. Sometimes we
> > would see the=
lights burning all night as they were engaged in this work.
> >
> > Upon =
my return from Ramanasramam I wrote a letter stating my desire to
> > recei=
ve their blessings and permission to live at Ramanasramam. In the
> > lette=
r to Aurobindo I wrote that since your yoga begins with
> > Self-realizatio=
n, kindly permit me to go to Ramana Maharshi who emphasizes
> > only Self-r=
ealization, a state I have not attained, or may not even be
> > worthy of a=
ttaining. Aurobindo's reply was affectionate, but negative in
> > regards t=
o my leaving his ashram. He wrote, "Both Self-realization and the
> > supra=
-mental state can be simultaneously developed and achieved here. There
> > =
is no need for you to go there."
> >
> > I was extremely disappointed at h=
is response and consequently became
> > frustrated, restless and discourage=
d. I soon began to have sleepless nights
> > and felt distraught. I then wr=
ote a second letter to Aurobindo with the same
> > request. Again I was den=
ied permission. It took a long five months and a
> > third letter before Au=
robindo and the Mother finally agreed, giving me their
> > permission and b=
lessings. Perhaps they realized I was determined to go and
> > they saw no =
other recourse but to grant my request.
> >
> > In Aurobindo's final lette=
> > follow a path in which y=
ou can achieve only partial realization, we give you
> > our blessings, tho=
ugh we believe it would be better if you stayed on here
> > and pursued you=
r sadhana where both the Mother and I can help you."
> >
> > It was the ru=
le in Aurobindo Ashram that any letter written to or received
> > from Auro=
bindo should not leave the ashram premises. So, to comply with this
> > rul=
e, I burnt all my letters, except the final letter I received from
> > Auro=
bindo. This I kept with the view of showing it to Bhagavan.
> >
> > Settli=
ng at Sri Ramanasramam
> >
> > During the early years there were no houses=
anywhere near the ashram, as it
> > was mostly jungle or forest. I eventua=
lly found an upstairs room in a
> > brahmin's house near the Arunachala Tem=
ple in town. For my meals I would
> > sometimes cook small items in my room=
, sometimes obtain food from somewhere
> > outside, and somehow manage with=
out feeling inconvenienced.
> >
> > Daily I would rise at about 3 or 4 a.m=
., walk to the ashram, stay in the
> > hall with Bhagavan until 10 a.m., re=
turn to my room, come back again to the
> > ashram at 3 p.m. and stay there=
until 8 p.m. It went on like this during the
> > first year. If possible, =
I would always sit close to Bhagavan so I could
> > hear all of his preciou=
s utterances.
> >
> > S. S. Cohen, after repeatedly hearing about Sri Auro=
bindo, decided that the
> > Yogi from Pondicherry must have some greatness.=
Consequently, one day he
> > travelled to Pondicherry and while there wrot=
e a note to Aurobindo
> > describing who he was, what he wanted from life (=
Self-realization) and where
> > he was then residing (Sri Ramanasramam) . C=
ohen later showed me the reply he
> > got from Aurobindo. It said, in brief=
, that all his aspirations could be
> > fulfilled at Sri Ramanasramam, wher=
e he was then living.
> >
> > I remember during my second visit to Ramanas=
ramam the Maharshi was one day
> > reading a lengthy book review from a new=
spaper. The book being reviewed was
> > Aurobindo's Lights on Yoga. The rev=
iewer was Kapali Sastri and the editor of
> > this newspaper was Bhagavan's=
devotee, S. M. Kamath. Bhagavan seemed to take
> > great interest in the r=
eview and would occasionally stop reading and comment
> > on what he had ju=
st read to those sitting around him. When he had concluded
> > reading it, =
someone who was aware that I had that very book with me, said to
> > Bhagav=
an, "This man has come from the Aurobindo Ashram and he has that book
> > w=
ith him." Bhagavan turned to me and said, "Oh, is that so? Let me have a
> =
> look at it."
> >
> > I went back to my room, fetched the book and handed=
it over to Bhagavan.
> > Immediately Bhagavan began reading it intently. H=
e kept on reading it well
> > into the night, with the help of a small oil =
lamp, until he finished it.
> >
> > When I came into the hall the next day=
he began discussing the book with me,
> > telling me that a certain term u=
sed in the book might look like something
> > new, but it is actually the e=
quivalent of this other term used in such and
> > such ancient text, etc. L=
ike this, he went on discussing and comparing
> > Aurobindo's philosophy fo=
r some time. SoBhagavan thoroughly understood
> > Aurobindo's philosophy bo=
th intellectually and also from the standpoint of
> > experience.
> >
> > =
One evening I said to Bhagavan that the major attraction of Aurobindo's
> >=
teachings is that it professes that immortality of the body can be achieve=
d.
> >
> > The next day, as soon as I walked=
into the hall and sat down, Bhagavan
> > looked at me and began saying, "I=
n Kumbhakonam there was one yogi, C. V. V.
> > Rao, who was proclaiming to =
all, his doctrine of the immortality of the
> > body. He was even so bold a=
s to declare that Dr. Annie Besant (a
> > distinguished public and spiritua=
l personality in India) would have to come
> > to him to learn how to make =
her body immortal. But, before he had a chance
> > to meet Dr. Annie Besant=
, he died." This brief story clearly illustrated his
> > point.
> >
> > On=
another day, not too long after settling near Sri Ramanasramam, I
> > appr=
oached Bhagavan when no one was in the hall and showed him that last
> > le=
tter I had received from Aurobindo. Bhagavan asked me to give it to him to
=
> > read. I told him he would be unable to decipher Aurobindo's handwriting=
, as
> > it was very illegible and only those who have studied it for somet=
ime could
> > read it. He said, "Give it to me. Let me try."
> >
> > After=
> > r=
eturned it and asked me to read it out. I began reading it and when I came
=
> > to the sentence, "Since you are determined to follow a path in which yo=
u can
> > achieve only partial realization . . .", Bhagavan stopped me and =
said,
> > "Partial realization? If it is partial, it is not realization, an=
d if it is
> > realization, it is not partial."
> >
> > This was the final=
blow that silenced all my doubts. I then destroyed this
> > letter, like a=
ll the rest. And because of all the discussions I had had with
> > Bhagavan=
I soon felt perfectly established in his teachings, having a clear
> > und=
erstanding of where the Maharshi's path and Aurobindo's path diverged and
>=
> went different ways. When all the clouds of doubts and distractions
> > =
dispersed, so did our discussions. Bhagavan then knew that I understood and=
> > the foundation work had been done. The purpose of all our discussions =
were
> > served and so they stopped automatically.
> >
> > I believe the m=
ost unique characteristic of Bhagavan was the power of his
> > presence. Mu=
ch of what he taught had already been transmitted to the masses
> > down th=
rough the ages. In Bhagavan we found a being that was surcharged with
> > t=
he Reality to such an extent that coming into his presence would effect a
>=
> >
> > Sources:
> >
> > a) http://www.arunacha=
la.org/newslette rs/1995/? pg=3Dmay-jun
> > b) http://www.arunacha la.org/=
newslette rs/1995/? pg=3Dmar-apr
> > c) http://www.arunacha la.org/newslett=
e rs/1995/? pg=3Djul-aug
> >
> > --
> > =E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=
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=B9=82=E2=80=93`=E0=B8=B0=E0=B8=9E=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=
=B8=B0=E0=B8=93=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=B9=82=E2=80=A2=EF=
=BF=BD=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=B8=B0=E0=B8=9F
> > =E0=B8=B1=
=E2=82=AC=E0=B9=82=E2=80=93`=E0=B8=B0=E0=B8=9A=E0=B8=B1=E2=82=AC=E0=B9=82=
=E2=80=93'=E0=B8=B0=EF=BF=BD=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=B9=82=
=E2=80=93`=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=B9=82=E2=80=A2=E0=B8=82=
=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=B9=82=E2=80=A2=EF=BF=BD=E0=B8=B1=
=E2=82=AC=E0=B9=82=E2=80=93`=E0=B8=B0'=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=
=E0=B8=B0=E0=B8=94=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93'=E0=B8=B0=EF=BF=BD =
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=E0=B9=82=E2=80=93`=E0=B9=82=E2=80=93"=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=
=E0=B9=82=E2=80=A2=E2=80=A2=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93'=E0=B8=B0'=
=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=B8=B0=E0=B8=94=E0=B8=B1=E2=82=AC=
=E0=B9=82=E2=80=93'=E0=B8=B0=EF=BF=BD=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=
=E0=B9=82=E2=80=93`=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=B8=B0'
> > =E0=
=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=B8=B0=E0=B8=9A=E0=B8=B1=E2=82=AC=E0=
=B9=82=E2=80=93'=E0=B8=B0=EF=BF=BD=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=
=B9=82=E2=80=93`=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93'=E0=B8=B0=E2=80=94=E0=
=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=B8=B0=E0=B8=9E=E0=B8=B1=E2=82=AC=E0=
=B9=82=E2=80=93'=E0=B8=B0=E2=80=94 =E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=
=B9=82=E2=80=A2=E0=B8=82=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=B9=82=E2=
=80=A2=EF=BF=BD=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=B9=82=E2=80=A2=E0=
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=82=AC=E0=B9=82=E2=80=93`=E0=B9=82=E2=80=A2=E0=B8=81=E0=B8=B1=E2=82=AC=E0=
=B8=B0=E0=B8=9E=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93'=E0=B8=B0`
> >
>
>
> =
>
>
>
>
>
>
> Your Mail works best with the New Yahoo Optimized IE8.=
Get it NOW! http://downloads. yahoo.com/ in/internetexplo rer/
>
=
Your Mail works best with the New Yahoo Optimized IE8. Get it NOW! ht=
tp://downloads.yahoo.com/in/internetexplorer/
--0-1612569333-1264393153=:29346

top" style=3D"font: inherit;"><DIV>Dear Shiva,</DIV>
<DIV> </DIV>
<DIV=
>I will try to get the books you have mentioned. Though I do have some conf=
usions regarding some aspects of his writings, however I agree that I have =
never come across anyone who has such clearly demarcated the different=
layers of consciousness. </DIV>
<DIV> </DIV>
<DIV>-Regards</DIV>
<DIV=
> Rajarshi</DIV>
<DIV> </DIV>
<DIV> </DIV>
<DIV> </DIV>=
<DIV><EM></EM><BR><BR> </DIV>
<DIV><EM><STRONG>
<DIV class=3DMsoNorma=
l><STRONG><SPAN style=3D"FONT-SIZE: 10pt; COLOR: navy; FONT-FAMILY: Verdana=
"><FONT face=3DCourier color=3D#000000 size=3D3><FONT color=3D#00007f>Rama =
Naama Satya Hai..</FONT></FONT></SPAN></STRONG></DIV></STRONG></EM></DIV><B=
R><BR>--- On <B>Mon, 25/1/10, schinnas <I><schinnas@...></I></B=
> wrote:<BR>
<BLOCKQUOTE style=3D"PADDING-LEFT: 5px; MARGIN-LEFT: 5px; BORD=
ER-LEFT: rgb(16,16,255) 2px solid"><BR>From: schinnas <schinnas@...=
m><BR>Subject: [vedic-wisdom] Re: Part 1- The Recollections of Ramana Ma=
harshi (Supramental Descent)<BR>To: vedic-wisdom@yahoogroups.com<BR>Date: M=
onday, 25 January, 2010, 2:30 AM<BR><BR>
<DIV>Dear Rajarshi,=
<BR><BR>Sri Aurobindo's yoga is Integral, which means it _also_ includes ma=
terial existence which is nothing but condensed consciousness. It is a diff=
erent path from most others which call the world as maya and body conscious=
ness as something to be forgotten or gotten rid of. <BR><BR>Our physical bo=
dy as such is not plastic enough. The nature of Universe or the expression =
of consciousness (Divine Mother) is constant change / progress. So the body=
has to die and soul housed in a new form as time progresses. All Rishis / =
Naths do not live for ever in the same material body as ours. Either their =
body is transformed or they will have to lose their body after some time. B=
y power of yoga one can prolong existing body into several centuries or eve=
n few thousand years, but that body will still be mortal. The necessary con=
dition for that is the matter that forms the body regaining its consciousne=
ss and becomes totally fluid - a body of light
can be immortal as it can m=
odify itself as per the flow of the guiding consciousness. So there will no=
t be a necessity to break that form and create another new form. It can sim=
ply transform. That is the essense (atleast in my understanding) of what Sr=
i Aurobindo refers to as physical immortality. He and the Mother have expla=
ined it more clearly in some other places but I am not able to find it now.=
<BR><BR>As per Sri Aurobindo, there has been few being who might have atta=
ined Supramental descent and even partial transformation personally but not=
the full supramental transformation. Besides, as per him, unless the trans=
formation is collective, individual transformation is not perfect. <BR><BR>=
Supramental transformation is a state beyond Sahaja Samadhi. In Sahaja Sama=
dhi, one consciously functions from a state of Brahman, but body still is u=
nconscious for most part, subject to laws of nature and they remain mostly =
detached from the body consciousness
(Eg. Ramana Maharishi). A person in S=
ahaja Samadhi is like a deity that can walk and talk. His/her body will als=
o be transformed to some extent to host the immense shakthi and vibration o=
f the enlightened person, but that is a far cry from what Sri Aurobindo cal=
ls as Supramental transformation. <BR><BR>However, in Supramental transform=
ation, the matter of the body _also_ is transformed to express the Sat-Chit=
-Ananda consciousness. There are lots of other things too other than body t=
ransformation. <BR><BR>If you have time and are interested, I would suggest=
you read "Sri Aurobindo or the Adventure of Consciousness" by Satprem. It =
is a not a large book but may take a loong time to read and assimilate. It =
very lucidly and clearly delineates different stages of consciousness from =
a very practical standpoint, starting with body consciousness to vital, men=
tal, intellectual and higher regions of consciousness. It is a unique biogr=
aphy which deals not with
mundane life details of the subject, but his jou=
rney through consciousness and while doing that explains various finer stag=
es and aspects of consciousness to the reader. If Spiritual biographies of =
other Masters are written in that way, it would be amazing. <BR><BR>What ev=
er I said on this topic is _very crude_ and does not do justice to the topi=
c at all. I really mean it. I have oversimplified for the sake of the post.=
This topic needs a very subtle and sublime treatment stemming at least in =
part from corresponding inner experiences & realizations which I am not=
capable of at present. The best I can do is point to those that have done =
it. Once "Sri Aurobindo or adventure of Consciousness" is read, then all of=
Sri Aurobindo's works and what he says about Supramental descent and trans=
formation can be comprehended more easily. Alternately one can start with t=
he works of M.P. Pandit as well. Shri. Pandit's writings are very lucid, pr=
ofound and
illuminating.<BR><BR>BTW, I read with interest your thread "Ram=
a Nam Satha Hai". Thanks for sharing.<BR><BR>Warm regards,<BR>Shiva.<BR><BR=
>--- In <A href=3D"http://in.mc85.mail.yahoo.com/mc/compose?to=3Dvedic-wisd=
om%40yahoogroups.com" target=3D_blank rel=3Dnofollow ymailto=3D"mailto:vedi=
c-wisdom%40yahoogroups.com">vedic-wisdom@ yahoogroups. com</A>, rajarshi na=
ndy <rajarshi14@ ...> wrote:<BR>><BR>> Dear Shiva,<BR>> =E0=
=B8=A2 <BR>> Here is a quote from Sri Aurobindo's own writings on S=
upramental Descent mentioned in his book on Integral Yoga.<BR>> =E0=B8=
=A2 <BR>> "The change of consciousness is a necessary thing and wit=
hout it there could be no physical siddhi. But the fullness of the supramen=
tal change is not possible, if the body remains as it is, a slave of death,=
disease, decay, pain, unconsciousness and all the other results of ignoran=
ce. If these are to remain the descent of the supramental is hardly necessa=
ry - for a change of
consciousness which would mean mental - spiritual uni=
on with the Divine, the Overmind is sufficient, even the Higher Mind is suf=
ficient. The Supramental Descent is necessary for the dynamic action of the=
Truth in mind, vital and body. This would imply as=E0=B8=A2 a final r=
esult the disappearence of the unconsciousness of the body; it would no lon=
ger be subject to death or disease. That would mean it would not be subject=
to ordinary processes by which death comes. If a change in the body had to=
be made, it would be by the will of the inhabitant. This would be the esse=
nce of physical<BR>> immortality. If someone wanted to live 1000 years o=
r more, then supposing one had the complete siddhi, it would not be impossi=
ble. There can be no immortality of the body without supramentalization. "<=
BR>> =E0=B8=A2 <BR>> Again at another place Sri Aurobindo states=
that immoratlity is not the aim of Supramental Descent, but one of the pos=
sibilities.<BR>>
=E0=B8=A2 <BR>> I did not quite understand, wh=
at exactly is this Supramental Descent, if it has nothing to do with physic=
al immortality. Because, connecting the and uplifting the ordinary mind to =
the state of divinity and functioning from that sphere is something that mo=
st self realized Yogis do. Then how is "Supramental Descent" so unique?<BR>=
> =E0=B8=A2 <BR>> Again if, as we see from the above writings, a=
total transformation is what is being spoken off, that would mean also a t=
ransformation of the body. <BR>> =E0=B8=A2 <BR>> Well, the Naths=
(nine Naths), Munis and Rishis can exist as immortals in this plane. Is tha=
t what Supramental Descent is?<BR>> =E0=B8=A2 <BR>> -Regards<BR>=
> =E0=B8=A2 Rajarshi<BR>> <BR>> <BR>> <BR>> Rama Naama =
Satya Hai..<BR>> <BR>> --- On Sat, 23/1/10, schinnas <schinnas@.. =
.> wrote:<BR>> <BR>> <BR>> From: schinnas <schinnas@.. .>=
<BR>> Subject: [vedic-wisdom] Re: Part
1- The Recollections of Ramana M=
aharshi Devotee N. Balaram Reddy<BR>> To: <A href=3D"http://in.mc85.mail=
.yahoo.com/mc/compose?to=3Dvedic-wisdom%40yahoogroups.com" target=3D_blank =
rel=3Dnofollow ymailto=3D"mailto:vedic-wisdom%40yahoogroups.com">vedic-wisd=
om@ yahoogroups. com</A><BR>> Date: Saturday, 23 January, 2010, 10:06 AM=
<BR>> <BR>> <BR>> =E0=B8=A2 <BR>> <BR>> <BR>> <BR>&=
gt; There are some inaccuracies in the below description of Sri Aurobindo A=
shram by Shri. Balram Reddy. Moreover, his understanding of Sri Aurobindo's=
work seems to be very superficial and mistaken. It is surprising to see th=
at after being in the Ashram he confuses Sri Aurobindo's teachings with phy=
sical immortality.<BR>> <BR>> It is also factually incorrect that dis=
ciples of Sri Aurobindo and Mother were not allowed to visit Ramanashram. S=
hri Balaram Reddy seems to confuse his imaginations for facts.<BR>> <BR>=
> There were several instances when Mother and
Sri Aurobindo would send=
disciples away to Ramanashram saying they are more suited for the path of =
Ramana Maharishi than the Integral Yoga. I know of atleast one case (there =
could be several) where Ramana Maharishi sent disciples to Sri Aurobindo As=
hram as they were meant for the path of Integral Yoga. <BR>> <BR>> It=
is very possible that Ramana Maharishi might have said something specific =
to Balaram Reddy to help him come out of his guilt consciousness of having =
left Sri Aurobindo Ashram without full consent of his Guru. We need to take=
Balaram Reddy's recollections and opinions (especially his assumptions and=
interpolations) with a big pinch of salt. <BR>> <BR>> -Shiva.<BR>>=
; <BR>> --- In vedic-wisdom@ yahoogroups. com, Prasanth Jalasutram <j=
vrsprasanth@ ...> wrote:<BR>> ><BR>> > In 1931, after readin=
g about Sri Aurobindo, and also hearing about him from<BR>> > others,=
I made my way to his ashrama in
Pondicherry. Immediately upon my<BR>> =
> arrival I was struck by the spiritual atmosphere of the place. On Augu=
st<BR>> > 15th of that year, I had my first darshan of Sri Aurobindo.=
This was one of<BR>> > three times in a year that he gave darshan. I=
found Sri Aurobindo and Mother<BR>> > to be powerful spiritual perso=
nalities, as they seemed to have the ability<BR>> > to work on the de=
velopment of their disciples in a silent and invisible<BR>> > manner.=
All of Aurobindo's philosophical writings cannot convey his or the<BR>>=
> Mother's power as spiritual embodiments.<BR>> > <BR>> > W=
hile I was in Aurobindo Ashrama I met Kapali Sastriar, the esteemed<BR>>=
> disciple of both Aurobindo and Ganapati Muni. As he was now and then<=
BR>> > visiting Sri Ramanasramam, he would describe to me the Maharsh=
i and his<BR>> > ashrama. His intriguing descriptions, along with the=
reading of B. V.<BR>>
> Narasimhaswami' s biography of the Maharshi=
, is what prompted my first visit<BR>> > to Ramanasramam in 1933.<BR>=
> > <BR>> > Before this second visit to Ramanasramam I once aga=
in read Bhagavan's<BR>> > biography. In it I found a passage relating=
to the possibility of changing<BR>> > one's guru. I had a doubt abou=
t this and addressed it to the Maharshi. He<BR>> > told me, "Yes. Cer=
tainly. One can change his guru. What of that?"<BR>> > <BR>> > =
In Aurobindo Ashrama our daily life, to a large extent, was regulated and<B=
R>> > controlled. For instance, even to take a simple trip into town =
we had to<BR>> > obtain permission. In contrast, here in Ramanasramam=
it was totally<BR>> > different. I experienced a liberating feeling =
of freedom, informality and<BR>> > spontaneity. Everything was so nat=
ural and at the same time elevating.<BR>> > <BR>> > Also, in Au=
robindo Ashrama,
disciples were generally permitted to visit all<BR>> &=
gt; other saints and ashramas, with the exception of the Maharshi and Sri<B=
R>> > Ramanasramam. It was believed that the Maharshi had the power t=
o undo years<BR>> > of spiritual preparation that the Mother and Auro=
bindo were effecting on the<BR>> > psyche of their followers. In othe=
r words, they considered the Maharshi too<BR>> > powerful an influenc=
e. Bhagavan was aware of this and once when I was alone<BR>> > with h=
im he told me, "Yes, I know of that place. They are afraid of me."<BR>> =
> <BR>> > Leaving Aurobindo Ashram<BR>> > <BR>> > I ha=
d been with the Mother and Aurobindo for five years. During those years<BR>=
> > they showered me with kindness and love, while guiding me on the =
spiritual<BR>> > path. My gratitude and regard for them compelled me =
to obtain their<BR>> > permission and blessings before leaving. This =
turned out
to be much more<BR>> > difficult than I imagined.<BR>>=
> <BR>> > In Aurobindo Ashram, it was the practice of the discipl=
es who had doubts or<BR>> > questions to write them in the form of a =
letter to Sri Aurobindo. All the<BR>> > letters were daily collected =
and taken to Aurobindo, who would sit with the<BR>> > Mother during t=
he nights and promptly answer them in writing. Sometimes we<BR>> > wo=
uld see the lights burning all night as they were engaged in this work.<BR>=
> > <BR>> > Upon my return from Ramanasramam I wrote a letter s=
tating my desire to<BR>> > receive their blessings and permission to =
live at Ramanasramam. In the<BR>> > letter to Aurobindo I wrote that =
since your yoga begins with<BR>> > Self-realization, kindly permit me=
to go to Ramana Maharshi who emphasizes<BR>> > only Self-realization=
, a state I have not attained, or may not even be<BR>> > worthy of
a=
ttaining. Aurobindo's reply was affectionate, but negative in<BR>> > =
regards to my leaving his ashram. He wrote, "Both Self-realization and the<=
BR>> > supra-mental state can be simultaneously developed and achieve=
d here. There<BR>> > is no need for you to go there."<BR>> > <B=
R>> > I was extremely disappointed at his response and consequently b=
ecame<BR>> > frustrated, restless and discouraged. I soon began to ha=
ve sleepless nights<BR>> > and felt distraught. I then wrote a second=
letter to Aurobindo with the same<BR>> > request. Again I was denied=
permission. It took a long five months and a<BR>> > third letter bef=
ore Aurobindo and the Mother finally agreed, giving me their<BR>> > p=
ermission and blessings. Perhaps they realized I was determined to go and<B=
R>> > they saw no other recourse but to grant my request.<BR>> >=
; <BR>> > In Aurobindo's final letter to me he wrote, "Since
you are=
determined to<BR>> > follow a path in which you can achieve only par=
tial realization, we give you<BR>> > our blessings, though we believe=
it would be better if you stayed on here<BR>> > and pursued your sad=
hana where both the Mother and I can help you."<BR>> > <BR>> > =
It was the rule in Aurobindo Ashram that any letter written to or received<=
BR>> > from Aurobindo should not leave the ashram premises. So, to co=
mply with this<BR>> > rule, I burnt all my letters, except the final =
letter I received from<BR>> > Aurobindo. This I kept with the view of=
showing it to Bhagavan.<BR>> > <BR>> > Settling at Sri Ramanas=
ramam<BR>> > <BR>> > During the early years there were no house=
s anywhere near the ashram, as it<BR>> > was mostly jungle or forest.=
I eventually found an upstairs room in a<BR>> > brahmin's house near=
the Arunachala Temple in town. For my meals I would<BR>>
> sometime=
s cook small items in my room, sometimes obtain food from somewhere<BR>>=
> outside, and somehow manage without feeling inconvenienced.<BR>> &=
gt; <BR>> > Daily I would rise at about 3 or 4 a.m., walk to the ashr=
am, stay in the<BR>> > hall with Bhagavan until 10 a.m., return to my=
room, come back again to the<BR>> > ashram at 3 p.m. and stay there =
until 8 p.m. It went on like this during the<BR>> > first year. If po=
ssible, I would always sit close to Bhagavan so I could<BR>> > hear a=
ll of his precious utterances.<BR>> > <BR>> > S. S. Cohen, afte=
r repeatedly hearing about Sri Aurobindo, decided that the<BR>> > Yog=
i from Pondicherry must have some greatness. Consequently, one day he<BR>&g=
t; > travelled to Pondicherry and while there wrote a note to Aurobindo<=
BR>> > describing who he was, what he wanted from life (Self-realizat=
ion) and where<BR>> > he was then residing (Sri
Ramanasramam) . Cohe=
n later showed me the reply he<BR>> > got from Aurobindo. It said, in=
brief, that all his aspirations could be<BR>> > fulfilled at Sri Ram=
anasramam, where he was then living.<BR>> > <BR>> > I remember =
during my second visit to Ramanasramam the Maharshi was one day<BR>> >=
; reading a lengthy book review from a newspaper. The book being reviewed w=
as<BR>> > Aurobindo's Lights on Yoga. The reviewer was Kapali Sastri =
and the editor of<BR>> > this newspaper was Bhagavan's devotee, S. M.=
Kamath. Bhagavan seemed to take<BR>> > great interest in the review =
and would occasionally stop reading and comment<BR>> > on what he had=
just read to those sitting around him. When he had concluded<BR>> > =
reading it, someone who was aware that I had that very book with me, said t=
o<BR>> > Bhagavan, "This man has come from the Aurobindo Ashram and h=
e has that book<BR>> > with him."
Bhagavan turned to me and said, "O=
h, is that so? Let me have a<BR>> > look at it."<BR>> > <BR>>=
; > I went back to my room, fetched the book and handed it over to Bhaga=
van.<BR>> > Immediately Bhagavan began reading it intently. He kept o=
n reading it well<BR>> > into the night, with the help of a small oil=
lamp, until he finished it.<BR>> > <BR>> > When I came into th=
e hall the next day he began discussing the book with me,<BR>> > tell=
ing me that a certain term used in the book might look like something<BR>&g=
t; > new, but it is actually the equivalent of this other term used in s=
uch and<BR>> > such ancient text, etc. Like this, he went on discussi=
ng and comparing<BR>> > Aurobindo's philosophy for some time. SoBhaga=
van thoroughly understood<BR>> > Aurobindo's philosophy both intellec=
tually and also from the standpoint of<BR>> > experience.<BR>> >=
; <BR>> > One evening I
said to Bhagavan that the major attraction o=
f Aurobindo's<BR>> > teachings is that it professes that immortality =
of the body can be achieved.<BR>> > Bhagavan made no comment.<BR>>=
> <BR>> > The next day, as soon as I walked into the hall and sat=
down, Bhagavan<BR>> > looked at me and began saying, "In Kumbhakonam=
there was one yogi, C. V. V.<BR>> > Rao, who was proclaiming to all,=
his doctrine of the immortality of the<BR>> > body. He was even so b=
old as to declare that Dr. Annie Besant (a<BR>> > distinguished publi=
c and spiritual personality in India) would have to come<BR>> > to hi=
m to learn how to make her body immortal. But, before he had a chance<BR>&g=
t; > to meet Dr. Annie Besant, he died." This brief story clearly illust=
rated his<BR>> > point.<BR>> > <BR>> > On another day, no=
t too long after settling near Sri Ramanasramam, I<BR>> > approached =
Bhagavan when no one
was in the hall and showed him that last<BR>> >=
letter I had received from Aurobindo. Bhagavan asked me to give it to him =
to<BR>> > read. I told him he would be unable to decipher Aurobindo's=
handwriting, as<BR>> > it was very illegible and only those who have=
studied it for sometime could<BR>> > read it. He said, "Give it to m=
e. Let me try."<BR>> > <BR>> > After looking into it and realiz=
ing he could only make out a few words, he<BR>> > returned it and ask=
ed me to read it out. I began reading it and when I came<BR>> > to th=
e sentence, "Since you are determined to follow a path in which you can<BR>=
> > achieve only partial realization . . .", Bhagavan stopped me and =
said,<BR>> > "Partial realization? If it is partial, it is not realiz=
ation, and if it is<BR>> > realization, it is not partial."<BR>> &=
gt; <BR>> > This was the final blow that silenced all my doubts. I th=
en destroyed
this<BR>> > letter, like all the rest. And because of a=
ll the discussions I had had with<BR>> > Bhagavan I soon felt perfect=
ly established in his teachings, having a clear<BR>> > understanding =
of where the Maharshi's path and Aurobindo's path diverged and<BR>> >=
went different ways. When all the clouds of doubts and distractions<BR>>=
; > dispersed, so did our discussions. Bhagavan then knew that I underst=
ood and<BR>> > the foundation work had been done. The purpose of all =
our discussions were<BR>> > served and so they stopped automatically.=
<BR>> > <BR>> > I believe the most unique characteristic of Bha=
gavan was the power of his<BR>> > presence. Much of what he taught ha=
d already been transmitted to the masses<BR>> > down through the ages=
. In Bhagavan we found a being that was surcharged with<BR>> > the Re=
ality to such an extent that coming into his presence would effect a<BR>>=
; >
dramatic change in us.<BR>> > <BR>> > Sources:<BR>> =
> <BR>> > a) <A href=3D"http://www.arunacha/" target=3D_blank rel=
=3Dnofollow>http://www.arunacha</A> la.org/newslette rs/1995/? pg=3Dmay-jun=
<BR>> > b) <A href=3D"http://www.arunacha/" target=3D_blank rel=3Dnof=
ollow>http://www.arunacha</A> la.org/newslette rs/1995/? pg=3Dmar-apr<BR>&g=
t; > c) <A href=3D"http://www.arunacha/" target=3D_blank rel=3Dnofollow>=
http://www.arunacha</A> la.org/newslette rs/1995/? pg=3Djul-aug<BR>> >=
; <BR>> > -- <BR>> > =E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`"=E0=
=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=B8=B0' =E0=B8=B1=E2=82=AC=E0=B9=82=E2=
=80=93`=E0=B8=B0=E0=B8=98=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=B8=B0=E0=
=B8=9E=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93'=E0=B8=B0=EF=BF=BD =E0=B8=B1=E2=
=82=AC=E0=B9=82=E2=80=93`=E0=B8=B0=E0=B8=9D=E0=B8=B1=E2=82=AC=E0=B9=82=E2=
=80=93`=E0=B8=B0=E0=B8=87=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=B9=82=E2=
=80=A2=E0=B8=81=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=B8=B0=E0=B8=94=E0=
=B8=B1=E2=82=AC=E0=B9=82=E2=80=93'=E0=B8=B0=E2=80=94 =E0=B8=B1=E2=82=AC=E0=
=B9=82=E2=80=93`=E0=B9=82=E2=80=A2=E0=B8=82=E0=B8=B1=E2=82=AC=E0=B9=82=E2=
=80=93'=E0=B8=B0=EF=BF=BD=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=B9=82=E2=
=80=93`=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93'=E0=B8=B0=EF=BF=BD =E0=B8=B1=E2=
=82=AC=E0=B9=82=E2=80=93`=E0=B9=82=E2=80=93`=E0=B8=B1=E2=82=AC=E0=B9=82=E2=
=80=93`=E0=B8=B0=E0=B8=9E=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=B8=B0=E0=
=B8=93=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=B9=82=E2=80=A2=EF=BF=BD=E0=
=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=B8=B0=E0=B8=9F<BR>> >
=E0=B8=
=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=B8=B0=E0=B8=9A=E0=B8=B1=E2=82=AC=E0=B9=
=82=E2=80=93'=E0=B8=B0=EF=BF=BD=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=B9=
=82=E2=80=93`=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=B9=82=E2=80=A2=E0=B8=
=82=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=B9=82=E2=80=A2=EF=BF=BD=E0=B8=
=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=B8=B0'=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=
=93`=E0=B8=B0=E0=B8=94=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93'=E0=B8=B0=EF=BF=
=BD =E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=B8=B0=E0=B8=8C=E0=B8=B1=E2=82=
=AC=E0=B9=82=E2=80=93`=E0=B9=82=E2=80=93"=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=
=93`=E0=B9=82=E2=80=A2=E2=80=A2=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93'=E0=B8=
=B0'=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=B8=B0=E0=B8=94=E0=B8=B1=E2=82=
=AC=E0=B9=82=E2=80=93'=E0=B8=B0=EF=BF=BD=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=
=93`=E0=B9=82=E2=80=93`=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=B8=B0'<BR>&=
gt; > =E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=B8=B0=E0=B8=9A=E0=B8=B1=
=E2=82=AC=E0=B9=82=E2=80=93'=E0=B8=B0=EF=BF=BD=E0=B8=B1=E2=82=AC=E0=B9=82=
=E2=80=93`=E0=B9=82=E2=80=93`=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93'=E0=B8=B0=
=E2=80=94=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=B8=B0=E0=B8=9E=E0=B8=B1=
=E2=82=AC=E0=B9=82=E2=80=93'=E0=B8=B0=E2=80=94 =E0=B8=B1=E2=82=AC=E0=B9=82=
=E2=80=93`=E0=B9=82=E2=80=A2=E0=B8=82=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=
=E0=B9=82=E2=80=A2=EF=BF=BD=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=B9=82=
=E2=80=A2=E0=B8=82=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93'=E0=B8=B0=EF=BF=BD=
=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93`=E0=B9=82=E2=80=A2=E0=B8=81=E0=B8=B1=
=E2=82=AC=E0=B9=82=E2=80=93`=E0=B8=B0=E0=B8=94=E0=B8=B1=E2=82=AC=E0=B9=82=
=E2=80=93`=E0=B8=B0=E0=B8=9E=E0=B8=B1=E2=82=AC=E0=B9=82=E2=80=93'=E0=B8=B0`=
<BR>> ><BR>> <BR>> <BR>> <BR>> <BR>> <BR>> <BR>>=
<BR>> <BR>> <BR>> Your Mail works best with the New Yahoo Optimiz=
ed IE8. Get it NOW! <A href=3D"http://downloads.yahoo.com/in/internetexplor=
er/" target=3D_blank rel=3Dnofollow>http://downloads. yahoo.com/ in/interne=
texplo
rer/</A><BR>><BR><BR></DIV></DIV></DIV></BLOCKQUOTE></td></tr></=
table><br>
<hr size=3D1></hr>
The INTERNET now has a pers=
onality. YOURS! <a href=3D"http://in.rd.yahoo.com/tagline_yyi_1/*http://in.=
yahoo.com/" target=3D"_blank">See your Yahoo! Homepage</a>.
--0-1612569333-1264393153=:29346--

Jan 2010 04:39:12 -0000
Jan 2010 04:39:12 -0000
Date: Mon, 25 Jan 2010 04:39:12 -0000
Message-ID: <hjj79g+esjq@...>
MIME-Version: 1.0
X-Yahoo-Post-IP: 71.103.253.226
From: "truraja4real" <truraja4real@...>
Subject: Question on unmarried persons performing homam, agnihotra, etc.?
y=1zgTeZhyHOhr358Z9TNE7BjP6pd_ye3QggWwEkfYXGk0cEJPSLaj
Shri Narasimha ji, and others who may help
I have read that the vedas say =

that only grihastas and up should perform homams, yagnas, etc. Also I have =
read the same about agnihotra which I have been performing on and off for t=
he past almost 2 years?
Should I not do these practices if I desire to get=

married, should I wait until (if) I do to continue?
Please advise me on t=
his as if I do get married it may be soon enough to take a break if I must.=
Thanks for your time
Hari Om Tat Sat - Vedic Sanatan Dharma Ki Jai!

Che=
tan Gossai

Jan 2010 04:54:42 -0000
2010 04:54:42 -0000
Date: Mon, 25 Jan 2010 04:54:42 -0000
Message-ID: <hjj86i+uqr3@...>
In-Reply-To: <1d8ac1b51001241821i3b7cc6b3u35df1f86ef2bd9a7@...>
MIME-Version: 1.0
X-Yahoo-Group-Post: member; u=195598851; y=v-
mgrbnWpw2dVfiwWB4d56PZJ0UAlEwaYPnRRarBVsecv8tuAByxCUo0
Dear Kishore,
Thanks. That makes it very clear.
Best Regards
=
Shashi
--- In vedic-wisdom@yahoogroups.com, Kishore Chitrapu <chitrapu@...=

> wrote:
>
> Dear Shashi,
>
> That squiggly character is called avagraha. =
It is just a marker to show that
> the second component (amRîtam) of the s=
andhi starts with "a". It is
> probably useful for people who want to read =
two separate words instead of
> one post-sandhi word. When you say meSbhaya=
m (Itranslator version:
> me.amRîtaM) as one word you will not pronounce a=
vagraha.
>
> You can search internet on avagraha to find more information.=
>
> -Kishore
>
> On Sun, Jan 24, 2010 at 9:07 PM, shashi_nambisan <shash=
in@...> wrote:
>
> >
> >
> > Dear Narasimhaji,
> >
> > Thanks a lot for th=
e explanation. I think i got it, By letter 'S' i guess
> > is the 'Sandhi' =
you described for joining words. For eg in oage 24 ganapathi
> > homam (san=
skrit version) in varshodhara me+abhayam is shown as meSbhayam cha
> > me..=
> >
> > Thanks a lot.
> > With Warm Regards
> > Shashi
> >
> >
> > --- In =
vedic-wisdom@yahoogroups.com <vedic-wisdom%40yahoogroups.com>,
> > "Narasim=
ha P.V.R. Rao" <pvr108@> wrote:
> > >
> > > Dear Shashi,
> > >
> > > After =
sandhi, me+abhayam becomes mebhayam. Similarly, me+amRîtam becomes
> > mem=
Rîtam. One needs to pronounce the words as one word, i.e. without any
> > =
small gap after me.
> > >
> > > Regarding "S" in sloka, I did not get your =
question.
> > >
> > > That is right.
> > >
> > > Best regards,
> > > Narasi=
mha
> > > ----------------------------------------------------------
> > > =
=C2 Free Jyotish Software, Free Jyotish Lessons, Jyotish Writings,
> >
> >=
> > >=
=C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 http:=
> > > =C2 =C2 =C2 =C2 Films that make a differen=
ce: http://SaraswatiFilms.org
> > > =C2 =C2 =C2 =C2 Spirituality: http://g=
roups.yahoo.com/group/vedic-wisdom
> > > =C2 Jyotish writings: http://grou=
> > > ----------------------------------=
------------------------
> > >
> > > --- On Sun, 1/24/10, shashi_nambisan <=
shashin@> wrote:
> > > From: shashi_nambisan <shashin@>
> >
> > > Subject: =
[vedic-wisdom] Varshodhara & other Homam questions
> > > To: vedic-wisdom@y=
ahoogroups.com <vedic-wisdom%40yahoogroups.com>
> > > Date: Sunday, January=
24, 2010, 2:07 PM
> > >
> > >
> > >
> > >
> > >
> > >
> > >
> > > =C2
> >
=
> > >
> > >
> > >
> > >
> > >
> > >
> > >
> > >
> > >
> > > Dear Narasimhaj=
i and all,
> > >
> > >
> > >
> > > -I have been wanting to ask this for som=
e time.. since I have not been
> > really confortable while doing varshodha=
ra , the shloka contains words like
> > >
> > > ... Mrutham cha me... Bhaya=
m Cha me.. etc. Is it not like saying 'give me
> > death and give me fear' =
Should it not be like '... Amrutham cha me...
> > Abhayam cha me ie 'Give m=
e immortality. .. give me refuge'. I see that there
> > is 'S' in sloka in =
the sanskrit version, does this mean the word 'Aah'
> > should be prefixed =
to it wherever it is present?
> > >
> > >
> > >
> > > - In Shiva Homa using=
Sri Rudram Chamakam, I was thinking it would be
> > better doing the main =
homa with Sri Rudram and Varshodhara with Chamakam. Is
> > this right?
> > =
>
> > >
> > >
> > > Thanks
> > >
> > > Shasi
> > >
> >
> >
> >
>
From manishgo_in@... Wed Feb 17 11:08:38 2016
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From: manish gour <manishgo_in@...>
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--0-1972433506-1264398408=:91951
Narasimha ji,
What is the visualisation that accompanies the chanting of t=

his mantra.
Thanks,
Manish
--- On Fri, 22/1/10, Narasimha P.V.R. Rao <pvr=

108@...> wrote:

Subjec=
t: [vedic-wisdom] Re: Repost:Manishji's savitur gayatri sadhana procedure
T=
=
=C2=A0
Namaste,
We tell a young stude=

nt to study well and get good scores in examinations. We tell him that he s=
hould go to so and so institution (e.g. IIT, IISc, , REC, IIM etc). But we =
know that going to IIT or getting 90% score in exams is NOT the goal of edu=
cation. The goal of education is to understand the subject well and have a =
good career. It is possible to get 90% score without understanding well and=
it is possible to go to IIT and not understand the subject well.
Similarl=
y, the goal of spiritual sadhana is to get better control over mind, overco=
me the internal enemies as much as possible and become liberated. But, we t=
ell people to do so and so rituals, follow so and so procedures/formulas , =
go to so and so temple etc.
Some formulas were created so that there is so=

me structure to sadhana. But there is nothing absolute about those
formula=
s.
Yes, if your gurus told you the formula of n times japam, n/10 times ho=
mam, n/100 times tarpana etc and you want to follow it, please do so. No ha=
rm in it. Some people believe that such a procedure gives "siddhi" in a man=
tra.
However, please note that there are many people who did purascharanas=
using such formulas and did not really get any "siddhi" in the mantra. On =
the other hand, there are people who did not stick to those formulas and ye=
t found god through the mantra.
In my opinion, you can do just japam with =

a mantra without worrying about 1/10th count homam, 1/100th count tarpana e=
tc. Or you can also do a mantra entirely in homam without any japam or tarp=
ana. Choose one practice and do it until your mind is so absorbed in it tha=
t your mind is chanting that mantra sub-consciously when it is free (like s=
ome people hum catchy songs when they are free).
*=C2=A0=C2=A0=C2=A0=C2=A0=
=C2=A0=C2=A0=C2=A0
*=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *
Regardin=
g the astrological formulas for evaluating the impact of a mantra, I would =
like disown those concepts originally taught by Pt Sanjay Rath and shared b=
y me in my astrology classes. There are many technicalities, but many many =
corruptions in the way knowledge is preserved. Most rules and technicalitie=
s of mantra shashtra apply to people who do prayogas to get specific materi=
al results (and naturally those rules have been intentionally corrupted by =
Nature in preparation of deepening Kali).
Bottomline is that a mantra done=

for spiritual progress works based on your mental visualization of the man=
tra and its deity and the latent forces of conditioning in your mind. All t=
he house calculations based on the numbers of letters and number of words a=
re irrelevant. Moreover, a veda mantra like Gayatri mantra can be done by a=
nyone without worrying about technicalities.
Regarding adding "Om"

or "Om=
Bhur bhuvas suvah" or Om bhuh om bhuvah om suvah om mahah.." etc, there ar=
e many standard approaches. I suggest using what you were taught by your gu=
rus and not worrying too much about it.
*=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=
Utpal asked about =

count vs time. Counts sometimes force people to speed things up. In my humb=
le opinion, it is fine or even better to set a time limit (e.g. one hour, t=
wo hours etc) and do japam for that time irrespective of the count.
Best r=
egards,
Narasimha
------------ --------- --------- --------- --------- ----=
----- --------- -
=C2=A0 Free Jyotish Software, Free Jyotish Lessons, Jyoti=
sh Writings,
ana:
=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 http://www.VedicAst rologer.org
=C2=A0=C2=
=A0=C2=A0=C2=A0 Films that make a
difference: http://SaraswatiFil ms.org
=
=C2=A0=C2=A0=C2=A0=C2=A0 Spirituality: http://groups. yahoo.com/ group/vedi=
c- wisdom
=C2=A0 Jyotish writings: http://groups. yahoo.com/ group/JyotishW=
ri tings
------------ --------- --------- --------- --------- --------- ---=
------ -
--- On Wed, 1/20/10, Nagraj Kota <nagraj_um@yahoo. com> wrote:

Fr=
om: Nagraj Kota <nagraj_um@yahoo. com>
Subject: Re: [vedic-wisdom] Re: Repo=
st:Manishji' s savitur gayatri sadhana procedure
ups. com
=C2=A0
Narasimhagaru,
=C2=A0
Thank you for such a nice explan=
ation. Even with not maintaining Brahmacharya, I could see significant prog=
ress in terms of my control of temper etc. when I did Gayatri Japam in the =
past. Did not know the significance of Brahmacharya then (in future I will =
practise with Brahmacharya) . But the way I did was it was one a lakh puras=
charana (daily 1000-3000 times) for a period of two months and then I did a=
homam to complete the dasamsa in homam. For the homam, however, I have cal=
led about 10 people (Grihastas / Brahmacharis altogether) and we all did ch=
ant the mantra while I performed the homam. This is how our Sharmaji instru=
cted us to do. So, is a Dasamsa homam, satamsa for tarpanam, sahasramsa for=
marjanam and finally dasamsa of shasramsa for feeding the number of brahmi=
ns (so basically, for a laksha Gayatri, 10 brahmins must be fed, to finish =
the ritual of purascharana) . This is how I thought the big japams must be =
done. Can you shed more light on
this?
=C2=A0
Also, Gayatri mantra is a 2=
4 syllable mantra starting with tatsavitur.. .., but if the vyahritis are a=
dded it becomes a 30 letter mantra (om bhur bhu va ssu vah=C2=A0). How shou=
ld this be practised? 30, I suppose strengthens the 6th house, whereas the =
24 strengthens the 12th house, according to your explanation? Sorry for dig=
ressing into astrology ! (but they are tightly integrated here and could no=
t avoid this question). Please tell me if my interpretation is right and al=
so please tell me which approach is better.
=C2=A0
Nagraj
--- On Wed, 1/2=

0/10, Narasimha P.V.R. Rao <pvr108@yahoo. com> wrote:
From: Narasimha P.V=

.R. Rao <pvr108@yahoo. com>
Subject: [vedic-wisdom] Re: Repost:Manishji' s =
savitur gayatri sadhana procedure
Date: =
Wednesday, January 20, 2010, 10:34 PM
=C2=A0
Namaste,
What he wrot=
e was to do Savitri Gayatri mantra 1000 times everyday in one sitting and d=
o like that for 100 days at a stretch without break. Then possibly give a b=
reak for a few days and do for another 100 days. Like that, do for 3 stretc=
hes of 100 days each.
Of course, if needs no break, one can do 300 days in=

a row too. But, keeping brahmacharya (abstinence) may be difficult for som=
e people and hence the suggestion of the break.
For success in any sadhana=

, brahmacharya is very important. Restraint from sex and control of anger a=
nd short-temper will help one avoid leakage of shakti (purifying energy). E=
verytime one experiences lust, anger etc, one loses some shakti.
Every fac=
tor contributes a little to success. Beard is useful. The tradition of grow=
ing beard exists in many religions and it is not without a reason. We discu=
ssed this sometime back.
If one is living a lifestyle where one avoids

co=
ntact with any tempting situations altogether (e.g. living in a remote mona=
stery), beard may or may not add much value. But, if one is living a lifest=
yle where one comes in contact with tempting situations regularly (e.g. liv=
ing in the modern world with a family and job and a TV), beard can be very =
useful. As I said earlier when we discussed this, beard is not the complete=
solution but a small part of the solution. Just as a railing on the side o=
f a hill road may stop a slowly moving car from sliding off the hill at nig=
ht but be unable to stop a fast moving car out of control, similarly a bear=
d can help a person with decent control over the mind to retain control in =
some tricky situations.
*=C2=A0=C2=A0=C2=A0=C2=A0=
If one in=
deed does 1000 times Gayatri (or any mantra for a couple of hours) everyday=
for one year while maintaining brahmacharya,
while following the simple =

rules of same place, same time everyday and facing the same direction, one =
will certainly make good progress. Brahmacharya is one key thing and sittin=
g still with an erect back, neck and head with the eyes closed is the other=
thing. The probability of mind becoming still is almost zero if the body i=
s not still. If the body can be kept very still, there is a chance that min=
d will also become still for a moment. If the mind is still for even a mome=
nt, it will cause great bliss. As mind gets more used to being still, it wi=
ll become still more often and for longer times. Then various kinds of sama=
dhis become possible.
Best regards,
Narasimha
------------ --------- -----=
---- --------- --------- --------- --------- -
=C2=A0 Free Jyotish Software=
, Free Jyotish Lessons, Jyotish Writings,
"Do It Yourself" ritual manuals f=
or short Homam and Pitri
Tarpana:
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=
VedicAst rologer.org
=C2=A0=C2=A0=C2=A0=C2=A0 Films that make a difference:=
=C2=A0=C2=A0=C2=A0=C2=A0 Spirituality: http://=
groups. yahoo.com/ group/vedic- wisdom
=C2=A0 Jyotish writings: http://grou=
ps. yahoo.com/ group/JyotishWri tings
------------ --------- --------- ----=
----- --------- --------- --------- -
--- On Wed, 1/20/10, Nagraj Kota <na=

graj_um@yahoo. com> wrote:

Subjec=
t: Re: [vedic-wisdom] Repost:Manishji' s savitur gayatri sadhana procedure
=
Date: Wednesday, January 20, 2010, 8:40 =
PM
=C2=A0
This is a great mail and very inspiring. However, I have=

one question on Sri Manishji's advise on how to carry out the sadhana. He =
says do it for 100 days and repeat the whole procedure for 3 times. So, sho=
uld we do 3000 times japam in a day for 100 days or do 1000 times every day=
for=C2=A0300 days? He also says 'Grow a beard'. Now, in a professional cor=
porate life, that could be a difficult thing. How about trimming it?.... ju=
st to be tolerable to other people. Maybe my question is silly but it is ge=
nuine.
=C2=A0
Nagraj
--- On Wed, 1/20/10, rajarshi nandy <rajarshi14@yaho=

o. co.in> wrote:

Subject: =
Re: [vedic-wisdom] Repost:Manishji' s savitur gayatri sadhana procedure
To:=
vedic-wisdom@ yahoogroups. com
=
=C2=A0
The below is a classic mail. It has more details about effec=

ts of sadhana than what I have come across in many hallowed scriptures.
--- On Wed, 20/1/10, chaudhuri.krishnend u <krishn=

enduchdhr@ gmail.com> wrote:
From: chaudhuri.krishnend u <krishnenduchdhr=

@ gmail.com>
Subject: [vedic-wisdom] Repost:Manishji' s savitur gayatri sad=
hana procedure
Date: Wednesday, 20 Janua=
ry, 2010, 6:36 PM
=C2=A0
This was originally a mail to Narasimhaji from=

Manishji which he forwarded to this forum.Lots of thanks to Narasimhaji ag=
ain for providing us with this wonderful gem.
I forgot the original message=
number so i am doing copy/paste from my hard drive:
Dear Narasimha,
> > =
=C3=82
> > When the sadhaka effaces his own personality such that the deity=
of the
> > mantra comes and occupies him, then at that stage there is
> > =
no real difference between the sadhaka and the Deity(even if the deity
> > =
is with the sadhaka all day I would say that there is no real
> > differenc=
e).
> > One feels a strang=
e coolness on the skin and on the eyes.
> > A few repititions of the mantra=
bring about a situation where the deity
> > possesses the sadhaka and the =
sadhaka's prana goes upward very
> > quickly( Urdhwa
Retas),
> > During al=
l meditation the sadhaka sees the feet or clothes or hands or
> > face, etc=
of the deity sitting beside him along with minute details of
> > the room =
(even though the sadhak's eyes are closed).
> > The sadhak typically become=
s dreamless except for suchaka dreams.
> > The whole day the sadhaka behave=
s like a love lorn person. How can i
> > =
That then is the experience of mantra when it is done correctly.
> > When t=
he sadhak's personality is effaced such that the deity's
> > personality si=
ts there then the sadhak experiences himself as that
> > Deity(Devata) .
> =
> There then arises no difference in the sadhak or the deity commanding a
>=
> certain thing to happen( be it what appears to be good or be it that
> >=
which appears to be bad) . The deity's personality is crucial. Ugra
>
> d=
evatas make the person care almost for nothing himself, so self
> > identif=
ication is minimised and the person's spiritual evolution
> > continues.
> =
> Remember, there is=C3=82 very little=C3=82 according to me which is black=
magic.
> > It is all a use of Shakti. If your Shakti and deity is a higher=
shakti
> > such as Prachand Chandika, MahaKali, Tara, Chinnamasta, then yo=
ur power
> > will be that of God himself( Provided you have Vijnana). After=
the death
> > of the body, such a sadhaka joins the realm of the deity or =
if he was
> > originally a Nath or a Muni goes to a separate realm reserved=
for these
> > beings.
> > Attacking such a sadhak brings the full bearing =
of karma onto the heads
> > of the attackers and some people may realise th=
is to their detriment(
> > Patan comes from Jalandhar Nath burying the city=
of Patan with his
> >
Shakti causing an earthquake). Some people may even=
equate this with
> > black magic. Here there is only action and reaction.(=
Bit like you attack
> > a normal person, and you will get a result of this =
from that same Atma
> > whom you harmed maybe 5 to 10 lifetimes later. But =
if you attack
> > somebody who is identifying with the universe and has ver=
y few karmas
> > left, then the Universe itself attacks you, because your a=
ttack is not
> > on the sadhaka, but on his identification, ie God or the u=
niverse).
> > If people persist in using the Shakti possesed by a small Pis=
acha,
> > Bhuta, then there is only a little Shakti which can be used, more=
over=C3=82
> > then their minds and intellects will not be free of identifi=
cation with
> > the body and so their actions are those which are generally=
termed as
> > black magic. These people usually join the same spirits
whi=
ch they have
> > been using after death, this is not an enjoyable experienc=
e.
> > Imagine if somebody is worshipping Chandika for a few lifetimes, the=
n
> > even in this birth he or she is drawn to that deity and such a sadhak=
> > may acheive after a few repitions of a mantra(because of his previous
=
> > effort).
> > On the other hand somebody doing this mantra only in this =
lifetime may
> > feel that the 64 things which bind every mantra are crucia=
l and may not
> > According to me the proof o=
f the pudding is in the eating, so let me
> > =
If one is so inclined, then starting on some good day, do 1000
> > reititio=
ns of the Savitri(some=C3=82 call this the=C3=82 Gayatri, but the real
> > =
Gayatri is hidden) every day, main constraints
> >=
Same
place.
> > Same materials.
> > Same direction.
> > As little movemen=
t as one can.
> > Count on rudraksha or Tulsi as is your inclination.
> > C=
omplete restraint on sex(from the mind and the body, not just the
> > body)=
, reduce food intake, grow a beard.
> > Do not eat 2 hrs before you start, =
make sure your bowels are empty
> > Continue this for=
100 days and do this whole procedure 3 times.
> > See the difference in yo=
ur personality before and after.
> > Long and short , what is important is =
that life may be short, so do some
> > sadhana, and persist with that sadha=
na for as long as is physically
> > possible.
> > I hope this clarifies som=
e of the concepts which were being discussed.
> > =C3=82
> > Kind Love and =
Regards
> > manish
clarification fr=
om me if you feel
The INTERNET now has a per=

sonality. YOURS! See your Yahoo! Homepage.
The INTERNET now has a personality. YOUR=

S! See your Yahoo! Homepage. http://in.yahoo.com/
--0-1972433506-1264398408=:91951

top" style=3D"font: inherit;">Narasimha ji,<br><br>What is the visualisatio=
n that accompanies the chanting of this mantra.<br><br>Thanks,<br>Manish<br=
><br>--- On <b>Fri, 22/1/10, Narasimha P.V.R. Rao <i><pvr108@...&g=
t;</i></b> wrote:<br><blockquote style=3D"border-left: 2px solid rgb(16, 16=
, 255); margin-left: 5px; padding-left: 5px;"><br>From: Narasimha P.V.R. Ra=
o <pvr108@...><br>Subject: [vedic-wisdom] Re: Repost:Manishji's=
savitur gayatri sadhana procedure<br>To: vedic-wisdom@yahoogroups.com<br>D=
ate: Friday, 22 January, 2010, 3:54 AM<br><br><div id=3D"yiv1432431736">
<div id=3D"ygrp-text=
">
<p><table border=3D"0" cellpadding=3D"0" cellspacing=

=3D"0"><tbody><tr><td style=3D"font-family: inherit; font-style: inherit; f=
ont-variant: inherit; font-weight: inherit; font-size: inherit; line-height=
: inherit; font-size-adjust: inherit; font-stretch: inherit; -x-system-font=
: none;" valign=3D"top">Namaste,<br><br>We tell a young student to study we=
ll and get good scores in examinations. We tell him that he should go to so=
and so institution (e.g. IIT, IISc, , REC, IIM etc). But we know that goin=
g to IIT or getting 90% score in exams is NOT the goal of education. The go=
al of education is to understand the subject well and have a good career. I=
t is possible to get 90% score without understanding well and it is possibl=
e to go to IIT and not understand the subject well.<br><br>Similarly, the g=
oal of spiritual sadhana is to get better control over mind, overcome the i=
nternal enemies as much as possible and become liberated. But, we tell peop=
le to do so and so
rituals, follow so and so procedures/formulas , go to s=
o and so temple etc.<br><br>Some formulas were created so that there is som=
e structure to sadhana. But there is nothing absolute about those
formulas=
.<br><br>Yes, if your gurus told you the formula of n times japam, n/10 tim=
es homam, n/100 times tarpana etc and you want to follow it, please do so. =
No harm in it. Some people believe that such a procedure gives "siddhi" in =
a mantra.<br><br>However, please note that there are many people who did pu=
rascharanas using such formulas and did not really get any "siddhi" in the =
mantra. On the other hand, there are people who did not stick to those form=
ulas and yet found god through the mantra.<br><br>In my opinion, you can do=
just japam with a mantra without worrying about 1/10th count homam, 1/100t=
h count tarpana etc. Or you can also do a mantra entirely in homam without =
any japam or tarpana. Choose one practice and do it until your mind is so a=
bsorbed in it that your mind is chanting that mantra sub-consciously when i=
t is free (like some people hum catchy songs when they are free).<br><br>*&=
nbsp;
* &=
nbsp; *<br><br>Regarding the astrological formulas for evaluating the=
impact of a mantra, I would like disown those concepts originally taught b=
y Pt Sanjay Rath and shared by me in my astrology classes. There are many t=
echnicalities, but many many corruptions in the way knowledge is preserved.=
Most rules and technicalities of mantra shashtra apply to people who do pr=
ayogas to get specific material results (and naturally those rules have bee=
n intentionally corrupted by Nature in preparation of deepening Kali).<br><=
br>Bottomline is that a mantra done for spiritual progress works based on y=
our mental visualization of the mantra and its deity and the latent forces =
of conditioning in your mind. All the house calculations based on the numbe=
rs of letters and number of words are irrelevant. Moreover, a veda mantra l=
ike Gayatri mantra can be done by anyone without worrying about technicalit=
ies.<br><br>Regarding adding "Om"
or "Om Bhur bhuvas suvah" or Om bhuh om =
bhuvah om suvah om mahah.." etc, there are many standard approaches. I sugg=
est using what you were taught by your gurus and not worrying too much abou=
t it.<br><br>* * =
; *<br><br>Utpal asked about count vs time. Counts =
sometimes force people to speed things up. In my humble opinion, it is fine=
or even better to set a time limit (e.g. one hour, two hours etc) and do j=
apam for that time irrespective of the count.<br><br>Best regards,<br>Naras=
imha<br>------------ --------- --------- --------- --------- --------- ----=
----- -<br> Free Jyotish Software, Free Jyotish Lessons, Jyotish Writ=
ings,<br>"Do It Yourself" ritual manuals for short Homam and Pitri Tarpana:=
<br> =
; http://www.VedicAst rologer.org<br> &n=
bsp; Films that
make a
difference: http://SaraswatiFil ms.org=
<br> Spirituality: http://groups. yahoo.com/ group=
/vedic- wisdom<br> Jyotish writings: http://groups. yahoo.com/ group/=
JyotishWri tings<br>------------ --------- --------- --------- --------- --=
------- --------- -<br><br>--- On <b>Wed, 1/20/10, Nagraj Kota <i><nagra=
j_um@yahoo. com></i></b> wrote:<br><blockquote style=3D"border-left: 2px=
solid rgb(16, 16, 255);">From: Nagraj Kota <nagraj_um@yahoo. com><br=
>Subject: Re: [vedic-wisdom] Re: Repost:Manishji' s savitur gayatri sadhana=
procedure<br>To: vedic-wisdom@ yahoogroups. com<br>Date: Wednesday, Januar=
y 20, 2010, 11:47 PM<br><br><div id=3D"yiv1620719101">
<span> </s=
pan>
<p><table border=3D"=
0" cellpadding=3D"0" cellspacing=3D"0"><tbody><tr><td style=3D"font-family:=
inherit; font-style: inherit; font-variant: inherit; font-weight: inherit;=
font-size: inherit; font-size-adjust: inherit; font-stretch: inherit;" val=
ign=3D"top"><div>Narasimhagaru, </div>
<div> </div>
<div>Thank you for=
such a nice explanation. Even with not maintaining Brahmacharya, I could s=
ee significant progress in terms of my control of temper etc. when I did Ga=
yatri Japam in the past. Did not know the significance of Brahmacharya then=
(in future I will practise with Brahmacharya) . But the way I did was it w=
as one a lakh purascharana (daily 1000-3000 times) for a period of two mont=
hs and then I did a homam to complete the dasamsa in homam. For the homam, =
however, I have called about 10 people (Grihastas / Brahmacharis altogether=
) and we all did chant the mantra while I performed the homam. This is how =
our Sharmaji instructed us to do. So, is a Dasamsa homam, satamsa for tarpa=
nam, sahasramsa for marjanam and finally dasamsa of shasramsa for feeding t=
he number of brahmins (so basically, for a laksha Gayatri, 10 brahmins must=
be fed, to finish the ritual of purascharana) . This is how I thought the =
big japams must be done. Can you shed more light on
this? </div>
<div>&nbs=
p;</div>
<div>Also, Gayatri mantra is a 24 syllable mantra starting with ta=
tsavitur.. .., but if the vyahritis are added it becomes a 30 letter mantra=
(om bhur bhu va ssu vah ). How should this be practised? 30, I suppos=
e strengthens the 6th house, whereas the 24 strengthens the 12th house, acc=
ording to your explanation? Sorry for digressing into astrology ! (but they=
are tightly integrated here and could not avoid this question). Please tel=
l me if my interpretation is right and also please tell me which approach i=
s better. </div>
<div> </div>
<div>Nagraj<br><br>--- On <b>Wed, 1/20/1=
0, Narasimha P.V.R. Rao <i><pvr108@yahoo. com></i></b> wrote:<br></di=
v>
<blockquote style=3D"border-left: 2px solid rgb(16, 16, 255);"><br>From:=
Narasimha P.V.R. Rao <pvr108@yahoo. com><br>Subject: [vedic-wisdom] =
Re: Repost:Manishji' s savitur gayatri sadhana procedure<br>To: vedic-wisdo=
m@ yahoogroups. com<br>Date: Wednesday, January 20, 2010, 10:34 PM<br><br>
=
<div>=

<tbody>
<tr>
<td =
valign=3D"top">Namaste,<br><br>What he wrote was to do Savitri Gayatri mant=
ra 1000 times everyday in one sitting and do like that for 100 days at a st=
retch without break. Then possibly give a break for a few days and do for a=
nother 100 days. Like that, do for 3 stretches of 100 days each.<br><br>Of =
course, if needs no break, one can do 300 days in a row too. But, keeping b=
rahmacharya (abstinence) may be difficult for some people and hence the sug=
gestion of the break.<br><br>For success in any sadhana, brahmacharya is ve=
ry important. Restraint from sex and control of anger and short-temper will=
help one avoid leakage of shakti (purifying energy). Everytime one experie=
nces lust, anger etc, one loses some shakti.<br><br>Every factor contribute=
s a little to success. Beard is useful. The tradition of growing beard exis=
ts in many religions and it is not without a reason. We discussed this some=
time back.<br><br>If one is living a lifestyle where one avoids
contact wi=
th any tempting situations altogether (e.g. living in a remote monastery), =
beard may or may not add much value. But, if one is living a lifestyle wher=
e one comes in contact with tempting situations regularly (e.g. living in t=
he modern world with a family and job and a TV), beard can be very useful. =
As I said earlier when we discussed this, beard is not the complete solutio=
n but a small part of the solution. Just as a railing on the side of a hill=
road may stop a slowly moving car from sliding off the hill at night but b=
e unable to stop a fast moving car out of control, similarly a beard can he=
lp a person with decent control over the mind to retain control in some tri=
cky situations.<br><br>Trimming beard is ok.<br><br>* &nbs=
p; * *<br><br>I=
f one indeed does 1000 times Gayatri (or any mantra for a couple of hours) =
everyday for one year while maintaining brahmacharya,
<br>while following =
the simple rules of same place, same time everyday and facing the same dire=
ction, one will certainly make good progress. Brahmacharya is one key thing=
and sitting still with an erect back, neck and head with the eyes closed i=
s the other thing. The probability of mind becoming still is almost zero if=
the body is not still. If the body can be kept very still, there is a chan=
ce that mind will also become still for a moment. If the mind is still for =
even a moment, it will cause great bliss. As mind gets more used to being s=
till, it will become still more often and for longer times. Then various ki=
nds of samadhis become possible.<br><br>Best regards,<br>Narasimha<br>-----=
------- --------- --------- --------- --------- --------- --------- -<br>&n=
bsp; Free Jyotish Software, Free Jyotish Lessons, Jyotish Writings,<br>"Do =
It Yourself" ritual manuals for short Homam and Pitri
Tarpana:<br> &n=
bsp; =
; http://www.VedicAst rologer.org<br> &n=
bsp; Films that make a difference: http://SaraswatiFil ms.org <br> &nb=
sp; Spirituality: http://groups. yahoo.com/ group/vedic- wisdom=
<br> Jyotish writings: http://groups. yahoo.com/ group/JyotishWri tin=
gs<br>------------ --------- --------- --------- --------- --------- ------=
--- -<br><br>--- On <b>Wed, 1/20/10, Nagraj Kota <i><nagraj_um@yahoo. co=
m></i></b> wrote:<br>
<blockquote style=3D"border-left: 2px solid rgb(16=
, 16, 255);">From: Nagraj Kota <nagraj_um@yahoo. com><br>Subject: Re:=
vedic-wisdom@ yahoogroups. com<br>Date: Wednesday, January 20, 2010, 8:40 =
PM<br><br>
<div id=3D"ygrp-t=
ext">
<div>
<tbody=
>
<tr>
<td style=3D"font-family: inherit; font-size-adjust: inherit; font-s=
tretch: inherit;" valign=3D"top">
<div>This is a great mail and very inspir=
ing. However, I have one question on Sri Manishji's advise on how to carry =
out the sadhana. He says do it for 100 days and repeat the whole procedure =
for 3 times. So, should we do 3000 times japam in a day for 100 days or do =
1000 times every day for 300 days? He also says 'Grow a beard'. Now, i=
n a professional corporate life, that could be a difficult thing. How about=
trimming it?.... just to be tolerable to other people. Maybe my question i=
s silly but it is genuine. </div>
<div> </div>
<div>Nagraj<br><br>--- =
On <b>Wed, 1/20/10, rajarshi nandy <i><rajarshi14@yahoo. co.in></i></=
b> wrote:<br></div>
<blockquote style=3D"border-left: 2px solid rgb(16, 16,=
255);"><br>From: rajarshi nandy <rajarshi14@yahoo. co.in><br>Subject=
: Re: [vedic-wisdom] Repost:Manishji' s savitur gayatri sadhana procedure<b=
r>To: vedic-wisdom@ yahoogroups. com<br>Date: Wednesday, January 20, 2010, =
8:27 AM<br><br>
<div id=3D"yg=
rp-text">
<div>
<t=
body>
<tr>
<td valign=3D"top">The below is a classic mail. It has more deta=
scriptures. <br><br>
<div><em><strong>
<div class=3D"MsoNormal"><strong><sp=
an style=3D"font-size: 10pt; color: navy; font-family: Verdana;"><font colo=
r=3D"#000000" face=3D"Courier" size=3D"3"><font color=3D"#00007f">Rama Naam=
a Satya Hai..</font></font></span></strong></div></strong></em></div><br><b=
r>--- On <b>Wed, 20/1/10, chaudhuri.krishnend u <i><krishnenduchdhr@ gma=
il.com></i></b> wrote:<br>
<blockquote style=3D"border-left: 2px solid r=
gb(16, 16, 255);"><br>From: chaudhuri.krishnend u <krishnenduchdhr@ gmai=
l.com><br>Subject: [vedic-wisdom] Repost:Manishji' s savitur gayatri sad=
hana procedure<br>To: vedic-wisdom@ yahoogroups. com<br>Date: Wednesday, 20=
January, 2010, 6:36 PM<br><br>
<div id=3D"yiv1870676527"><span> </spa=
n>
<div>This was originally a mail to Narasimhaji f=
rom Manishji which he forwarded to this forum.Lots of thanks to Narasimhaji=
again for providing us with this wonderful gem.<br>I forgot the original m=
essage number so i am doing copy/paste from my hard drive:<br><br>Dear Nara=
simha,<br>> > =C3=82<br>> > When the sadhaka effaces his own pe=
rsonality such that the deity of the<br>> > mantra comes and occupies=
him, then at that stage there is<br>> > no real difference between t=
he sadhaka and the Deity(even if the deity<br>> > is with the sadhaka=
all day I would say that there is no real<br>> > difference).<br>>=
; > The difference that one feels is as follows:<br>> > One feels =
a strange coolness on the skin and on the eyes.<br>> > A few repititi=
ons of the mantra bring about a situation where the deity<br>> > poss=
esses the sadhaka and the sadhaka's prana goes upward very<br>> > qui=
ckly( Urdhwa
Retas),<br>> > During all meditation the sadhaka sees t=
he feet or clothes or hands or<br>> > face, etc of the deity sitting =
beside him along with minute details of<br>> > the room (even though =
the sadhak's eyes are closed).<br>> > The sadhak typically becomes dr=
eamless except for suchaka dreams.<br>> > The whole day the sadhaka b=
ehaves like a love lorn person. How can i<br>> > again experience the=
Beloved.<br>> > That then is the experience of mantra when it is don=
e correctly.<br>> > When the sadhak's personality is effaced such tha=
t the deity's<br>> > personality sits there then the sadhak experienc=
es himself as that<br>> > Deity(Devata) .<br>> > There then ari=
ses no difference in the sadhak or the deity commanding a<br>> > cert=
ain thing to happen( be it what appears to be good or be it that<br>> &g=
t; which appears to be bad) . The deity's personality is crucial. Ugra<br>&=
gt;
> devatas make the person care almost for nothing himself, so self<=
br>> > identification is minimised and the person's spiritual evoluti=
on<br>> > continues.<br>> > Remember, there is=C3=82 very littl=
e=C3=82 according to me which is black magic.<br>> > It is all a use =
of Shakti. If your Shakti and deity is a higher shakti<br>> > such as=
Prachand Chandika, MahaKali, Tara, Chinnamasta, then your power<br>> &g=
t; will be that of God himself( Provided you have Vijnana). After the death=
<br>> > of the body, such a sadhaka joins the realm of the deity or i=
f he was<br>> > originally a Nath or a Muni goes to a separate realm =
reserved for these<br>> > beings.<br>> > Attacking such a sadha=
k brings the full bearing of karma onto the heads<br>> > of the attac=
kers and some people may realise this to their detriment(<br>> > Pata=
n comes from Jalandhar Nath burying the city of Patan with his<br>> >=
Shakti causing an earthquake). Some people may even equate this with<br>&=
gt; > black magic. Here there is only action and reaction.(Bit like you =
attack<br>> > a normal person, and you will get a result of this from=
that same Atma<br>> > whom you harmed maybe 5 to 10 lifetimes later.=
But if you attack<br>> > somebody who is identifying with the univer=
se and has very few karmas<br>> > left, then the Universe itself atta=
cks you, because your attack is not<br>> > on the sadhaka, but on his=
identification, ie God or the universe).<br>> > If people persist in=
using the Shakti possesed by a small Pisacha,<br>> > Bhuta, then the=
re is only a little Shakti which can be used, moreover=C3=82<br>> > t=
hen their minds and intellects will not be free of identification with<br>&=
gt; > the body and so their actions are those which are generally termed=
as<br>> > black magic. These people usually join the same spirits
w=
hich they have<br>> > been using after death, this is not an enjoyabl=
e experience.<br>> > Imagine if somebody is worshipping Chandika for =
a few lifetimes, then<br>> > even in this birth he or she is drawn to=
that deity and such a sadhak<br>> > may acheive after a few repition=
s of a mantra(because of his previous<br>> > effort).<br>> > On=
the other hand somebody doing this mantra only in this lifetime may<br>>=
; > feel that the 64 things which bind every mantra are crucial and may =
not<br>> > acheive in this lifetime.<br>> > According to me the=
proof of the pudding is in the eating, so let me<br>> > suggest an e=
asy sadhana.<br>> > If one is so inclined, then starting on some good=
day, do 1000<br>> > reititions of the Savitri(some=C3=82 call this t=
he=C3=82 Gayatri, but the real<br>> > Gayatri is hidden) every day, m=
ain constraints<br>> > Same time every day.<br>> > Same
place.=
<br>> > Same materials.<br>> > Same direction.<br>> > As =
little movement as one can.<br>> > Count on rudraksha or Tulsi as is =
your inclination.<br>> > Complete restraint on sex(from the mind and =
the body, not just the<br>> > body), reduce food intake, grow a beard=
.<br>> > Do not eat 2 hrs before you start, make sure your bowels are=
empty<br>> > before you start.<br>> > Continue this for 100 da=
ys and do this whole procedure 3 times.<br>> > See the difference in =
your personality before and after.<br>> > Long and short , what is im=
portant is that life may be short, so do some<br>> > sadhana, and per=
sist with that sadhana for as long as is physically<br>> > possible.<=
br>> > I hope this clarifies some of the concepts which were being di=
scussed.<br>> > =C3=82<br>> > Kind Love and Regards<br>> >=
; manish<br>> > You may post this on the list as a
clarification fro=
m me if you feel<br>> > that this is suitable.<br><br></div></div></d=
iv></blockquote></td></tr></tbody></table><br>
<hr size=3D"1">
The INTERNET=
now has a personality. YOURS! <a rel=3D"nofollow" target=3D"_blank" href=
=3D"http://in.rd.yahoo.com/tagline_yyi_1/*http://in.yahoo.com/">See your Ya=
hoo! Homepage</a>.
<div></div></div></div></div></blockquote></td></tr></t=
body></table></div></div></div></blockquote></td></tr></tbody></table></div=
></div></div></blockquote></td></tr></tbody></table></p>
</div>
</div></blockquote></td></tr></tbody></table></p>
</div>
<hr size=
=3D1></hr>
The INTERNET now has a personality. YOURS! <a href=3D"http://in=
.rd.yahoo.com/tagline_yyi_1/*http://in.yahoo.com/" target=3D"_blank">See yo=
--0-1972433506-1264398408=:91951--

2010 05:49:54 -0000
2010 05:49:54 -0000
2010 05:49:54 -0000
Date: Mon, 25 Jan 2010 05:49:53 -0000
Message-ID: <hjjbe1+8o6v@...>
In-Reply-To: <hjj4f0+hv6p@...>
MIME-Version: 1.0
X-Yahoo-Post-IP: 213.132.46.196
Subject: Re: Question on Chandi Path
y=UCdg3AWOBjIsMmmhUs_Qe35DJzZaU2w69IEoX2FwWpK_ILCjB3FY
Namaste,
Soapi Vaishyastato Gnayanam Vavre NirvinnaMaanasa: |

Mametyahamit=
i Praagna: Sangavichyutikaarakam ||
Samaadhi asked the above boon and did =

NOT ask for Family and such perishables and so did he get the boon of 'Anaa=
sakt Budhhi'
That answers as well as to why he is named as 'Samaadhi'. He =

had already suffered one of the most cruel blow and that is desertion by ow=
n wife, children and near ones for MONEY and that actually makes an already=
inclined person, first extremely sad and secondly bolts him to a path whic=
h leads to Samaadhi.
It reminds me of Adi Shankara's famous lines from 'Bh=

ajagovindam'
YaavadwittopaarjanSakta Staawannijaparivoro rakta: |

Pashchha=
jeevati Jarjardehe Vaartankoapi na puchhati gehe ||
Best Regards,
Utpal
=
--- In vedic-wisdom@yahoogroups.com, "homamstudent" <vedichoroscope@...> w=

rote:
>
>
> Narasimhaji and other Gurujan,
>
> In the Chandipath, the nam=
e of the King is Surath (a good charioteer)
> and he is obviously skilled i=
n administration and leading people on the
> right path but due to circumst=
ances or some past karmas his kindom is
> snatched away from him by the Kol=
avidhwamsis (Kola is translated as a
> barbaric tribe but is also related t=
o Saturn representing past Karmas).
> When he does Devi Araadhana in the e=
nd he is given the boon of getting
> his kindgom back and ruling it with a =
sense of detachment (like Raja
> Janaka), which will never again be taken a=
way as well as he is made the
> Manu in the next Manvantara.
>
> However, =
I wonder what is the significance of the Vaishya being named
> Samadhi? Un=
like Suratha who gets a boon related to his natural
> abilities, the Vaishy=
a does not get a boon to get his family back or a
> boon to become the best=
merchant who is detached from the fruits of his
> work but rather he is gi=
ven the boon of getting the knowledge which
> leads to final emancipation. =
Is the message simply here that we need to
> step away from a business ori=
ented mind into a spiritual mindset?
>
> Veenu
>

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Message-ID: <4B5D3150.1080607@...>
Date: Sun, 24 Jan 2010 22:51:12 -0700
MIME-Version: 1.0
Content-Type: text/plain; charset=ISO-8859-1; format=flowed
Subject: Sri Maha Ganapathi Homam
y=vQ1Nu85P6Ap1PpNncXRzgBKNiOTm1E_2NHrXg_owd-S0Tvw3
I was watching the youtube videos of this homam being performed short
version and was wondering if anyone could help me a little, or maybe a
lot lol. In this homam as I am sure in all homama there are some mudras
and mantras recited with the mudra as well. I am wondering three things.
1. Where can I find the mudras used and explenations of them?
2. Where can I learn the correct chackra to touch and the mudra used and
bhiij mantra used for each chakra?
3. What is the significance of the snapping the fingers four times
around the head?
Any response would be helpful as well as if someone could help me learn

these mantra and mudra. If you are available on skype let me know my
skype name is "h4v0k_d0m" add me and message anytime. I enjoy making new
friends. :-)
Aum Namashivaya

2010 06:08:37 -0000
2010 06:08:37 -0000
06:08:37 -0000
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Jan 2010 22:08:37 PST
References: <4B5D3150.1080607@...>
Date: Sun, 24 Jan 2010 22:08:37 -0800 (PST)
In-Reply-To: <4B5D3150.1080607@...>
MIME-Version: 1.0
Subject: Re: [vedic-wisdom] Sri Maha Ganapathi Homam
X-Yahoo-Group-Post: member; u=407827613; y=WNz9ZCMJ5RMnT-
eZ8EKb7s0jNx8MNjdf1UrSueDmSsTP_prt8k1j
--0-760513336-1264399717=:42952
I can help a little with question 1 and 3, not sure about 2 since chakras a=
re on the inside.
try this gallery for mudras http://healing.about.com/od/=

east/ig/Mudra-Gallery/
The snapping the fingers 4 times around the head is=

to "close off" all 4 directions (distractions from around you)
_______=
_________________________
T=
Sent: Sun, January 24, 2010 9:51:12 PM
Subj=
ect: [vedic-wisdom] Sri Maha Ganapathi Homam
=C2=A0
I was watching the yo=
utube videos of this homam being performed short
version and was wondering=
if anyone could help me a little, or maybe a
lot lol. In this homam as I =
am sure in all homama there are some mudras
and mantras recited with the m=
udra as well. I am wondering three things.
1. Where can I find the mudras u=
sed and explenations of them?
2. Where can I learn the correct chackra to t=
ouch and the mudra used and
bhiij mantra used for each chakra?
3. What is =
the significance of the snapping the fingers four times
around the head?
=
th=
ese mantra and mudra. If you are available on skype let me know my
skype n=
ame is "h4v0k_d0m" add me and message anytime. I enjoy making new
friends.=
:-)
Aum Namashivaya
--0-760513336-1264399717=:42952

font-size:12pt"><DIV>I can help a little with question 1 and 3, not sure ab=
out 2 since chakras are on the inside.</DIV>
<DIV> </DIV>
<DIV>try thi=
s gallery for mudras <A href=3D"http://healing.about.com/od/east/ig/Mudra-G=
allery/">http://healing.about.com/od/east/ig/Mudra-Gallery/</A></DIV>
<DIV>=
</DIV>
<DIV>The snapping the fingers 4 times around the head is to "c=
lose off" all 4 directions (distractions from around you)<BR></DIV>
<DIV st=
yle=3D"FONT-FAMILY: times new roman, new york, times, serif; FONT-SIZE: 12p=
t"><BR>
<DIV style=3D"BORDER-LEFT: #1010ff 2px solid; MARGIN: 5px 0px 5px 5=
px; PADDING-LEFT: 5px; FONT-FAMILY: times new roman, new york, times, serif=
; FONT-SIZE: 12pt"><FONT size=3D2 face=3DTahoma>
<HR SIZE=3D1>
<B><SPAN sty=
le=3D"FONT-WEIGHT: bold">From:</SPAN></B> Joseph Parkton <joseph.parkton=
@...><BR><B><SPAN style=3D"FONT-WEIGHT: bold">To:</SPAN></B> vedic=
-wisdom@yahoogroups.com<BR><B><SPAN style=3D"FONT-WEIGHT: bold">Sent:</SPAN=
></B> Sun, January 24, 2010 9:51:12 PM<BR><B><SPAN style=3D"FONT-WEIGHT: bo=
ld">Subject:</SPAN></B> [vedic-wisdom] Sri Maha Ganapathi Homam<BR></FONT><=
BR>
<META content=3Doff http-equiv=3Dx-dns-prefetch-control><SPAN style=3D"=
DISPLAY: none"> </SPAN>
<P>I was watching the yo=
utube videos of this homam being performed short <BR>version and was wonder=
ing if anyone could help me a little, or maybe a <BR>lot lol. In this homam=
as I am sure in all homama there are some mudras <BR>and mantras recited w=
ith the mudra as well. I am wondering three things.<BR>1. Where can I find =
the mudras used and explenations of them?<BR>2. Where can I learn the corre=
ct chackra to touch and the mudra used and <BR>bhiij mantra used for each c=
hakra?<BR>3. What is the significance of the snapping the fingers four time=
s <BR>around the head?<BR><BR>Any response would be helpful as well as if s=
omeone could help me learn <BR>these mantra and mudra. If you are available=
on skype let me know my <BR>skype name is "h4v0k_d0m" add me and message a=
nytime. I enjoy making new <BR>friends. :-)<BR><BR>Aum Namashivaya<BR></P><=
/DIV>
<META content=3Don http-equiv=3Dx-dns-prefetch-control></DIV></DIV><!=
-- cg3.c902.mail.ac4.yahoo.com compressed/chunked Sun Jan 24 16:15:01 PST 2=
010 --></div><br>
</body></html>
--0-760513336-1264399717=:42952--

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24 Jan 2010 23:29:55 PST
Date: Sun, 24 Jan 2010 23:29:55 -0800 (PST)
In-Reply-To: <864964.3377.qm@...>
MIME-Version: 1.0
Subject: Re: [vedic-wisdom] Re: Re: Reg.Conversion of religion
y=yoyKwCxr705XlA2Bj6ClXGfwaRVm7ofQ0rpHDl3IiZmcz9ClGbk6zc_cHA
--0-238032673-1264404595=:37252
Dear Narasimha,
=C2=A0
Thank you for your clarification. I am not too conce=
rned what Joseph is upto...what i was most concerned was what actually was =
the truth.
=C2=A0
But I am now concerned about one more thing. People like=
Joseph and those priests who advocate 'conversion' in sanatana dharma - ma=
y be even by a small ritual, a formal 'feel-good' ritual etc...are saying t=
hat these are conversion rituals and Josephs are believing and feeling-good=
about the same.
=C2=A0
If such things happen without clarity from both the=
actors to the world at large...then sanatana dharma would be also accused =
of conversion like islam and christainity of conversion (it is immaterial h=
ere how they do it). Every priest who is probably contacted or every 'hindu=
friend' who probably helps and guides in the proceedings should make it am=
ply clear that first of all there is nothing like conversion in Sanatana Dh=
arma. What the "interested" non-hindus are doing is a simple ritual that ma=
kes him "feel-good" as the end objective is nothing more than that. People =
like Joseph who are already steeped in the religion may not need that as yo=
u have amply made clear.
=C2=A0
Coming to the part of people who have bad q=
ualities or rather...I would put it as one who is so steeped in materialism=
that even a small bit of spiritual pursuit is out of qusetion or is probab=
ly confused about what to do in terms of that...- shouldn't they be iniitia=
ted first? Or should they be "converted"? - the state that they are in will=
make them attached more to the symbolic gesture of "conversion" and make t=
hem first a fanatic and then real spiritual...if at all OR such a symbolic =
gesture may just lead to more confusion and they in turn confuse more and m=
ore. The way I perceive...I feel that there would be wrong messaging going =
on, in this case to the world.
=C2=A0
The solution to this problem is that =
the priests can do small formal gestures which are symbolic...without termi=
ng them as "conversion" rituals...because that is what is happening today.=
=C2=A0Only then=C2=A0it is a win-win situation.
=C2=A0
Regards
Arunisha
---=
On Sun, 1/24/10, Narasimha P.V.R. Rao <pvr108@...> wrote:
From: Na=
rasimha P.V.R. Rao <pvr108@...>
Subject: [vedic-wisdom] Re: Re: Reg.C=
onversion of religion
Date: Sunday, Januar=
y 24, 2010, 8:03 AM
=C2=A0
Dear Arunisha,
Let me clarify my thin=

king.
In my view, there is no need for a conversion ceremony. However, if =

a ceremony makes one feel good, I am not against it.
If someone who has be=

en reading scriptures and trying to follow Sanatana dharma for 15 years and=
doing a mantra 1008 times everyday (like Joseph said below) asks me what c=
eremony he should do to "convert", I will tell him "you are already a Hindu=
, i.e. adherent of Sanatana dharma, and a good one at that. There is no nee=
d to do any ceremony." Even if his name is Joseph and not a Sanskrit name, =
it does not change anything.
However, if the same person has already decid=

ed to do some ceremony and tells me that he is doing so and so ceremony to =
convert, I will only wish him good luck and not admonish him for doing thos=
e ceremonies.
Bottomline is that shastras do not teach any procedures for =

"converting" someone into Hinduism. After all, the question of "conversion"=
does not arise in "vasudhaiva kutumbakam" philosophy that says that the wh=
ole world is one family! However, some priests may come up with some proced=
ures. Let them do so. Why should we stop them? We do so many things in life=
that are not really needed. What is the harm in a nice ceremony where a Sa=
nskrit name is formally given and various childhood, teenage and adult sams=
karas are done to an adult symbolically?
*=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=
If anybody is t=
hinking of "converting" non-Hindus to sanatana dharma or converting passive=
Hindus into active Hindus or better Hindus, I can suggest a simple approac=
h. Give a Vaidik/Pouranik mantra (any) to the person, ask him/her to chant =
it everyday and give a nice spiritual book to read. When you find a suitabl=
e person, you can also give a sacred thread, teach Mahaganapathi homam and =
ask the person to do it every day or week.
*=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=
Please remember=
one important thing. Supose there is a good Christian or Muslim or Zoroast=
rian or Buddhist who is dedicated to one's religion, who is calm at heart, =
who sees the whole world as a sacred creation of an almighty god (whatever =
the name may be), who sees all beings as embodiments of god and deals with =
them with love and respect, who is very thoughtful and responsible in decid=
ing his own actions and very considerate and forgiving in responding to oth=
er people's actions. Such a person is dhaarmik and a good follower of sanat=
ana dharma despite the name of the religion he follows and the name of the =
god he worships. There is no need to "convert" such a person.
If someone i=
s not as described above and has bad qualities, one can try to convert such=
a person into one who follows dharma better by either introducing him to t=
he teachings of rishis and well-known practices of "Hinduism" OR simply by =
directing him to the true meaning of the teachings of the messiahs in his o=
wn *formal* religion.
Best regards,
Narasimha
------------ --------- -----=
---- --------- --------- --------- --------- -
=C2=A0 Free Jyotish Software=
, Free Jyotish Lessons, Jyotish Writings,
"Do It Yourself" ritual manuals f=
or short Homam and Pitri Tarpana:
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=
VedicAst rologer.org
=C2=A0=C2=A0=C2=A0=C2=A0 Films that make a difference:=
=C2=A0=C2=A0=C2=A0=C2=A0 Spirituality: http://=
groups. yahoo.com/ group/vedic- wisdom
ps. yahoo.com/ group/JyotishWri tings
------------ --------- --------- ----=
----- --------- --------- --------- -
--- On Fri, 1/22/10, arunisha sengup=

ta <arunishasengupta@ yahoo.com> wrote:
From: arunisha sengupta <arunishas=

engupta@ yahoo.com>
Subject: Re: [vedic-wisdom] Re: Reg.Conversion of relig=
ion
Date: Friday, January 22, 2010, 3:53=
AM
=C2=A0
Dear All and also Joseph,

=C2=A0
After reading the mail=
...if you have understood that there is no need for any ceremonies then wha=
t does this below mail mean in the 1st place? Are you just doing a naamkara=
na ceremony (which is just a social custom)???
=C2=A0
I ask you all this be=
cause I am utterly confused now. On one hand there is nothing like conversi=
on and on the other hand someone is insisting on conversion!!
=C2=A0
Pray .=
...I need to know this fast.
=C2=A0
Best....
=C2=A0
Arunisha
--- On Fri, 1/=
22/10, Joseph Parkton <joseph.parkton@ gmail.com> wrote:
From: Joseph Par=

kton <joseph.parkton@ gmail.com>
Subject: Re: [vedic-wisdom] Re: Reg.Conver=
sion of religion
Date: Friday, January 2=
2, 2010, 12:23 AM
=C2=A0
I really appreciate =
the reply to this thread as I am just starting my conversion process and fo=
rmally changing my name, I have followed Sanatan Dharma for over 15 years g=
etting a grasp of Brahminical qualities, Veda, Vedanta, Jyotish all those t=
hings and homam and I worship Shivalingam daily and do 1008 mantras and thi=
s post really helped me, thank you for the great explenation.
s.ravi Shank=
ar wrote:
Respected sir,
Thank you very much for detailed reply f=

or my query.Let your noble mission be continued with the blessings of the a=
lmighty.
with regards,
S.Ravi Shankar
--- On Fri, 22/1/10, Naras=

imha P.V.R. Rao <pvr108@yahoo. com> wrote:
From: Narasimha P.V.R. Rao <pv=

r108@yahoo. com>
Subject: [vedic-wisdom] Re: Reg.Conversion of religion
To:=
vedic-wisdom@ yahoogroups. com
=
=C2=A0
Namaste,
Well, our shastras do not define a religion called "=
Hinduism". Our shastras define sanatana dharma - the perennial path of righ=
teous duty. Sanatana dharma is not an exclusive property of people born to =
"Hindu" parents. Sanatana dharma belongs to the entire world and encompasse=
s every human being whether or not one realizes it!
Some people who consid=

er themselves Hindus may or may not be following dharma well.
There may no=

t be much difference between somebody from another religion with a strong i=
nterest in "Hinduism" and somebody born to Hindu parents but having either =
passive interest or disinterest in Sanatana dharma and teachings of rishis.=
In fact, the former may be a better adherent of Sanatana dharma than the l=
atter in some cases! If there is no need to convert the latter to "Hinduism=
", there is no need to convert the former either!
Several ceremonies like =

naamakarana samskaara (naming) are more social customs than dharmik matters=
.
In my opinion, if a person is given a Vedic or Pouraanik mantra (any) by=

a decent guru and asked to chant it everyday for an amount of time, and if=
he/she is exposed to some scripture (e.g. Gita, Upanishads etc) and asked =
to read it, understand it and let it affect one's thinking, I think one is =
then a Hindu, i.e. one will soon find oneself adhering to Sanatana dharma. =
There is no need for any ceremonies.
*=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=
In fact, now there ar=

e some "foreigners" who perform a homam every weekend, to Ganapathi, Krishn=
a etc. If anybody thinks they are not "Hindus", one is not thinking straigh=
t. They are more Hindus than many Hindus in India who have forgotten their =
dharma.
A braahmana's dharma is to pursue spiritual progress and engage th=

e mind in the god for the benefit of the world. One who does not spend time=
in japam or homam for the benefit of the world is not a braahmana. If a fo=
reigner is passionately interested in spiritual progress and does japam or =
homam every day or week for the benefit of the world and one's own spiritua=
l upliftment, such a foreigner is not only a Hindu, but also a braahmana.
=
Best regards,
Narasimha
------------ --------- --------- --------- --------=
- --------- --------- -
=C2=A0 Free Jyotish Software, Free Jyotish Lessons,=
Jyotish Writings,
"Do It Yourself" ritual manuals for short Homam and Pitr=
i Tarpana:
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=
=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 http://www.VedicAst rologer.org
=C2=
=A0=C2=A0=C2=A0=C2=A0 Films that make a difference: http://SaraswatiFil ms.=
org
=C2=A0=C2=A0=C2=A0=C2=A0 Spirituality: http://groups. yahoo.com/ group=
/vedic- wisdom
=C2=A0 Jyotish writings: http://groups. yahoo.com/ group/Jyo=
tishWri tings
------------ --------- --------- --------- --------- --------=
- --------- -
--- On Thu, 1/21/10, gurukkal.shankar <gurukkal.shankar@ yah=

oo.in> wrote:
From: gurukkal.shankar <gurukkal.shankar@ yahoo.in>

Subject=
: [vedic-wisdom] Reg.Conversion of religion
To: vedic-wisdom@ yahoogroups. =
com
=C2=A0
Respected Narasim=
ha sir,
Iam refering to the recent news of a foreigner being converted in =

to hinduism at Rameshwaram, since he is very much interested in our sastras=
etc..,
Whether this is sanctioned in our scripts.if so what all the samsk=

aras to be undertaken.whether a new horoscope is to be written,namakarana e=
tc.,kindly enlighten.
with respectes,
S.Ravi Shankar
The INTERNET now=

has a personality. YOURS! See your Yahoo! Homepage.
--0-238032673-1264404595=:37252

top" style=3D"font: inherit;"><DIV>Dear Narasimha,</DIV>
<DIV> </DIV>
=
<DIV>Thank you for your clarification. I am not too concerned what Joseph i=
s upto...what i was most concerned was what actually <STRONG><U>was</U></ST=
RONG> the truth. </DIV>
<DIV> </DIV>
<DIV>But I am now concerned about=
one more thing. People like Joseph and those priests who advocate 'convers=
ion' in sanatana dharma - may be even by a small ritual, a formal 'feel-goo=
d' ritual etc...are <STRONG><U>saying</U></STRONG> that these are conversio=
n rituals and Josephs are <STRONG><U>believing and feeling-good </U></STRON=
G>about the same.</DIV>
<DIV> </DIV>
<DIV>If such things happen withou=
t clarity from both the actors to the world at large...then sanatana dharma=
would be also accused of conversion like islam and christainity of convers=
ion (it is immaterial here how they do it). Every priest who is probably co=
ntacted or every 'hindu friend' who probably helps and guides in the procee=
dings should make it amply clear that first of all there is nothing like co=
nversion in Sanatana Dharma. What the "interested" non-hindus are doing is =
a simple ritual that makes him "feel-good" as the end objective is nothing =
more than that. People like Joseph who are already steeped in the religion =
may not need that as you have amply made clear.</DIV>
<DIV> </DIV>
<DI=
V>Coming to the part of people who have bad qualities or rather...I would p=
ut it as one who is so steeped in materialism that even a small bit of spir=
itual pursuit is out of qusetion or is probably confused about what to do i=
n terms of that...- shouldn't they be iniitiated first? Or should they be "=
converted"? - the state that they are in will make them attached more to th=
e symbolic gesture of "conversion" and make them first a fanatic and then r=
eal spiritual...if at all OR such a symbolic gesture may just lead to more =
confusion and they in turn confuse more and more. The way I perceive...I fe=
el that there would be wrong messaging going on, in this case to the world.=
</DIV>
<DIV> </DIV>
<DIV>The solution to this problem is that the prie=
sts can do small formal gestures which are symbolic...without terming them =
as "conversion" rituals...because that is what is happening today. Onl=
y then it is a win-win situation.</DIV>
<DIV> </DIV>
<DIV>Regards=
</DIV>
<DIV>Arunisha<BR>--- On <B>Sun, 1/24/10, Narasimha P.V.R. Rao <I><=
;pvr108@...></I></B> wrote:<BR></DIV>
<BLOCKQUOTE style=3D"PADDING=
-LEFT: 5px; MARGIN-LEFT: 5px; BORDER-LEFT: rgb(16,16,255) 2px solid"><BR>Fr=
om: Narasimha P.V.R. Rao <pvr108@...><BR>Subject: [vedic-wisdom=
] Re: Re: Reg.Conversion of religion<BR>To: vedic-wisdom@yahoogroups.com<BR=
>Date: Sunday, January 24, 2010, 8:03 AM<BR><BR>
<DIV id=3Dyiv508585103><SP=
AN style=3D"DISPLAY: none"> </SPAN>
<DIV>
<TABLE=
cellSpacing=3D0 cellPadding=3D0 border=3D0>
<TBODY>
<TR>
<TD vAlign=3Dtop>=
Dear Arunisha,<BR><BR>Let me clarify my thinking.<BR><BR>In my view, there =
is no need for a conversion ceremony. However, if a ceremony makes one feel=
good, I am not against it.<BR><BR>If someone who has been reading scriptur=
es and trying to follow Sanatana dharma for 15 years and doing a mantra 100=
8 times everyday (like Joseph said below) asks me what ceremony he should d=
o to "convert", I will tell him "you are already a Hindu, i.e. adherent of =
Sanatana dharma, and a good one at that. There is no need to do any ceremon=
y." Even if his name is Joseph and not a Sanskrit name, it does not change =
anything.<BR><BR>However, if the same person has already decided to do some=
ceremony and tells me that he is doing so and so ceremony to convert, I wi=
ll only wish him good luck and not admonish him for doing those ceremonies.=
<BR><BR>Bottomline is that shastras do not teach any procedures for "conver=
ting" someone into Hinduism. After all, the question
of "conversion" does =
not arise in "vasudhaiva kutumbakam" philosophy that says that the whole wo=
rld is one family! However, some priests may come up with some procedures. =
Let them do so. Why should we stop them? We do so many things in life that =
are not really needed. What is the harm in a nice ceremony where a Sanskrit=
name is formally given and various childhood, teenage and adult samskaras =
are done to an adult symbolically?<BR><BR>* &n=
bsp; * *<BR><BR>If anybody =
is thinking of "converting" non-Hindus to sanatana dharma or converting pas=
sive Hindus into active Hindus or better Hindus, I can suggest a simple app=
roach. Give a Vaidik/Pouranik mantra (any) to the person, ask him/her to ch=
ant it everyday and give a nice spiritual book to read. When you find a sui=
table person, you can also give a sacred thread, teach Mahaganapathi homam =
and ask the person to do it every day or
week.<BR><BR>* &=
nbsp; * *<BR><B=
R>Please remember one important thing. Supose there is a good Christian or =
Muslim or Zoroastrian or Buddhist who is dedicated to one's religion, who i=
s calm at heart, who sees the whole world as a sacred creation of an almigh=
ty god (whatever the name may be), who sees all beings as embodiments of go=
d and deals with them with love and respect, who is very thoughtful and res=
ponsible in deciding his own actions and very considerate and forgiving in =
responding to other people's actions. Such a person is dhaarmik and a good =
follower of sanatana dharma despite the name of the religion he follows and=
the name of the god he worships. There is no need to "convert" such a pers=
on.<BR><BR>If someone is not as described above and has bad qualities, one =
can try to convert such a person into one who follows dharma better by eith=
er introducing him to the
teachings of rishis and well-known practices of =
"Hinduism" OR simply by directing him to the true meaning of the teachings =
of the messiahs in his own *formal* religion.<BR><BR>Best regards,<BR>Naras=
imha<BR>------------ --------- --------- --------- --------- --------- ----=
----- -<BR> Free Jyotish Software, Free Jyotish Lessons, Jyotish Writ=
ings,<BR>"Do It Yourself" ritual manuals for short Homam and Pitri Tarpana:=
<BR> =
; http://www.VedicAst rologer.org<BR> &n=
bsp; Films that make a difference: http://SaraswatiFil ms.org <=
BR> Spirituality: http://groups. yahoo.com/ group/v=
edic- wisdom<BR> Jyotish writings: http://groups. yahoo.com/ group/Jy=
otishWri tings<BR>------------ --------- --------- --------- --------- ----=
----- --------- -<BR><BR>--- On <B>Fri, 1/22/10, arunisha sengupta <I><a=
runishasengupta@
yahoo.com></I></B> wrote:<BR>
<BLOCKQUOTE style=3D"BOR=
DER-LEFT: rgb(16,16,255) 2px solid">From: arunisha sengupta <arunishasen=
gupta@ yahoo.com><BR>Subject: Re: [vedic-wisdom] Re: Reg.Conversion of r=
eligion<BR>To: vedic-wisdom@ yahoogroups. com<BR>Date: Friday, January 22, =
2010, 3:53 AM<BR><BR>
<DIV id=3D=
ygrp-text>
<DIV>
<TBODY>=
<TR>
<TD style=3D"FONT-FAMILY: inherit; font-size-adjust: inherit; font-st=
retch: inherit" vAlign=3Dtop>
<DIV>Dear All and also Joseph,</DIV>
<DIV>&nb=
sp;</DIV>
<DIV>After reading the mail...if you have understood that there i=
s no need for any ceremonies then what does this below mail mean in the 1st=
place? Are you just doing a naamkarana ceremony (which is just a social cu=
stom)???</DIV>
<DIV> </DIV>
<DIV>I ask you all this because I am utter=
ly confused now. On one hand there is nothing like conversion and on the ot=
her hand someone is insisting on conversion!!</DIV>
<DIV> </DIV>
<DIV>=
Pray ....I need to know this fast.</DIV>
<DIV> </DIV>
<DIV>Best....</D=
IV>
<DIV> </DIV>
<DIV>Arunisha<BR>--- On <B>Fri, 1/22/10, Joseph Parkt=
on <I><joseph.parkton@ gmail.com></I></B> wrote:<BR></DIV>
<BLOCKQUOT=
E style=3D"BORDER-LEFT: rgb(16,16,255) 2px solid"><BR>From: Joseph Parkton =
<joseph.parkton@ gmail.com><BR>Subject: Re: [vedic-wisdom] Re: Reg.Co=
nversion of religion<BR>To: vedic-wisdom@ yahoogroups. com<BR>Date: Friday,=
January 22, 2010, 12:23 AM<BR><BR>
<DIV id=3Dyiv1015148959><SPAN> </S=
PAN>
<DIV>Namaste Narasimha & Ravi<BR><BR>I reall=
y appreciate the reply to this thread as I am just starting my conversion p=
rocess and formally changing my name, I have followed Sanatan Dharma for ov=
er 15 years getting a grasp of Brahminical qualities, Veda, Vedanta, Jyotis=
h all those things and homam and I worship Shivalingam daily and do 1008 ma=
ntras and this post really helped me, thank you for the great explenation.<=
BR><BR>s.ravi Shankar wrote:
<BLOCKQUOTE type=3D"cite">
<TABLE cellSpacing=
<TBODY>
<TR>
erit; font-size-adjust: inherit; font-stretch: inherit" vAlign=3Dtop>Respec=
ted sir,
<DIV><BR></DIV>
<DIV><BR></DIV>
<DIV>Thank you very much for deta=
iled reply for my query.Let your noble mission be continued with the blessi=
ngs of the almighty.</DIV>
<DIV><BR></DIV>
<DIV><BR></DIV>
<DIV><BR></DIV>
=
<DIV>with regards,</DIV>
<DIV><BR></DIV>
<DIV><BR></DIV>
<DIV>S.Ravi Shanka=
r<BR><BR>--- On <B>Fri, 22/1/10, Narasimha P.V.R. Rao <I><A class=3Dmoz-txt=
-link-rfc2396E href=3D"http://us.mc1111.mail.yahoo.com/mc/compose?to=3Dpvr1=
08@..." target=3D_blank rel=3Dnofollow><pvr108@yahoo. com></A><=
/I></B> wrote:<BR>
<BLOCKQUOTE style=3D"BORDER-LEFT: rgb(16,16,255) 2px sol=
id"><BR>From: Narasimha P.V.R. Rao <A class=3Dmoz-txt-link-rfc2396E href=3D=
"http://us.mc1111.mail.yahoo.com/mc/compose?to=3Dpvr108@..." target=
=3D_blank rel=3Dnofollow><pvr108@yahoo. com></A><BR>Subject: [vedic-w=
isdom] Re: Reg.Conversion of religion<BR>To: <A class=3Dmoz-txt-link-abbrev=
iated href=3D"http://us.mc1111.mail.yahoo.com/mc/compose?to=3Dvedic-wisdom@=
yahoogroups.com" target=3D_blank rel=3Dnofollow>vedic-wisdom@ yahoogroups. =
com</A><BR>Date: Friday, 22 January, 2010, 3:54 AM<BR><BR>
<DIV id=3Dyiv153=
6561106><SPAN> </SPAN>
<DIV>
<TABLE cellSpacing=
<TBODY>
<TR>
erit; font-size-adjust: inherit; font-stretch: inherit" vAlign=3Dtop>Namast=
e,<BR><BR>Well, our shastras do not define a religion called "Hinduism". Ou=
r shastras define sanatana dharma - the perennial path of righteous duty. S=
anatana dharma is not an exclusive property of people born to "Hindu" paren=
ts. Sanatana dharma belongs to the entire world and encompasses every human=
being whether or not one realizes it!<BR><BR>Some people who consider them=
selves Hindus may or may not be following dharma well.<BR><BR>There may not=
be much difference between somebody from another religion with a strong in=
terest in "Hinduism" and somebody born to Hindu parents but having either p=
assive interest or disinterest in Sanatana dharma and teachings of rishis. =
In fact, the former may be a better adherent of Sanatana dharma than the la=
tter in some cases! If there is no need to convert the latter to "Hinduism"=
, there is no need to convert the former
either!<BR><BR>Several ceremonies=
like naamakarana samskaara (naming) are more social customs than dharmik m=
atters.<BR><BR>In my opinion, if a person is given a Vedic or Pouraanik man=
tra (any) by a decent guru and asked to chant it everyday for an amount of =
time, and if he/she is exposed to some scripture (e.g. Gita, Upanishads etc=
) and asked to read it, understand it and let it affect one's thinking, I t=
hink one is then a Hindu, i.e. one will soon find oneself adhering to Sanat=
ana dharma. There is no need for any ceremonies.<BR><BR>* =
* *<BR><=
BR>In fact, now there are some "foreigners" who perform a homam every weeke=
nd, to Ganapathi, Krishna etc. If anybody thinks they are not "Hindus", one=
is not thinking straight. They are more Hindus than many Hindus in India w=
ho have forgotten their dharma.<BR><BR>A braahmana's dharma is to pursue sp=
iritual progress and engage the
mind in the god for the benefit of the wor=
ld. One who does not spend time in japam or homam for the benefit of the wo=
rld is not a braahmana. If a foreigner is passionately interested in spirit=
ual progress and does japam or homam every day or week for the benefit of t=
he world and one's own spiritual upliftment, such a foreigner is not only a=
Hindu, but also a braahmana.<BR><BR>Best regards,<BR>Narasimha<BR>--------=
---- --------- --------- --------- --------- --------- --------- -<BR> =
; Free Jyotish Software, Free Jyotish Lessons, Jyotish Writings,<BR>"Do It =
Yourself" ritual manuals for short Homam and Pitri Tarpana:<BR> =
&nb=
sp; <A class=3Dmoz-txt-link-freetext href=3D"http://www.vedicas=
t/" target=3D_blank rel=3Dnofollow>http://www.VedicAst</A> rologer.org<BR>&=
nbsp; Films that make a difference: <A class=3Dmoz-txt-li=
nk-freetext
href=3D"http://saraswatifil/" target=3D_blank rel=3Dnofollow>h=
ttp://SaraswatiFil</A> ms.org <BR> Spirituality: <A=
class=3Dmoz-txt-link-freetext href=3D"http://groups/" target=3D_blank rel=
=3Dnofollow>http://groups</A>. yahoo.com/ group/vedic- wisdom<BR> Jyo=
tish writings: <A class=3Dmoz-txt-link-freetext href=3D"http://groups/" tar=
get=3D_blank rel=3Dnofollow>http://groups</A>. yahoo.com/ group/JyotishWri =
tings<BR>------------ --------- --------- --------- --------- --------- ---=
------ -<BR><BR>--- On <B>Thu, 1/21/10, gurukkal.shankar <I><A class=3Dmoz-=
txt-link-rfc2396E href=3D"http://us.mc1111.mail.yahoo.com/mc/compose?to=3Dg=
urukkal.shankar@..." target=3D_blank rel=3Dnofollow><gurukkal.shank=
ar@ yahoo.in></A></I></B> wrote:<BR>
<BLOCKQUOTE style=3D"BORDER-LEFT: r=
gb(16,16,255) 2px solid"><BR>From: gurukkal.shankar <gurukkal.shankar@ y=
ahoo.in><BR>Subject: [vedic-wisdom] Reg.Conversion of religion<BR>To: ve=
dic-wisdom@ yahoogroups. com<BR>Date: Thursday, January 21, 2010, 12:04 PM<=
BR><BR>
<=
DIV>Respected Narasimha sir,<BR><BR>Iam refering to the recent news of a fo=
reigner being converted in to hinduism at Rameshwaram, since he is very muc=
h interested in our sastras etc..,<BR><BR>Whether this is sanctioned in our=
scripts.if so what all the samskaras to be undertaken.whether a new horosc=
ope is to be written,namakarana etc.,kindly enlighten.<BR><BR>with respecte=
s,<BR><BR>S.Ravi Shankar<BR><BR></DIV></DIV></DIV></BLOCKQUOTE></TD></TR></=
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Date: Mon, 25 Jan 2010 00:40:08 -0700
MIME-Version: 1.0
References: <4B5D3150.1080607@...> <498373.42952.qm@...>
In-Reply-To: <498373.42952.qm@...>
Subject: Re: [vedic-wisdom] Sri Maha Ganapathi Homam
X-Yahoo-Group-Post: member; u=259999977; y=_jZ-
jODNFZSJNgDPh18mjlJlzIkvyMIUChc2HslzJEAs-EUi

<html>
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Thank you so much for the reply also if you watch video 1 of this homam
on youtube you will see when he touches certain chakras and says a
mantra while touching each one also a mudra for each one as he touches
it, but I am looking on the site you referenced and am studying thank
you<br>
<br>
Namashivaya<br>
<br>
chetan gossai wrote:
<blockquote cite="mid:498373.42952.qm@..."
type="cite">

</style>
<style type="text/css"></style>
<div
style="font-family: times new roman,new york,times,serif; font-size: 12pt;">
<div>I can help a little with question 1 and 3, not sure about 2
since chakras are on the inside.</div>
<div> </div>
<div>try this gallery for mudras <a moz-do-not-send="true"
href="http://healing.about.com/od/east/ig/Mudra-Gallery/">http://healing.about.com/
od/east/ig/Mudra-Gallery/</a></div>
<div> </div>
<div>The snapping the fingers 4 times around the head is to "close
off" all 4 directions (distractions from around you)<br>
</div>
<div
style="font-family: times new roman,new york,times,serif; font-size: 12pt;"><br>
<div
style="border-left: 2px solid rgb(16, 16, 255); margin: 5px 0px 5px 5px; padding-
left: 5px; font-family: times new roman,new york,times,serif; font-size:
12pt;"><font
face="Tahoma" size="2">
<hr size="1"><b><span style="font-weight: bold;">From:</span></b>
Joseph Parkton <a class="moz-txt-link-rfc2396E"
href="mailto:joseph.parkton@..."><joseph.parkton@...></a><br>
<b><span style="font-weight: bold;">To:</span></b>
<a class="moz-txt-link-abbreviated" href="mailto:vedic-
wisdom@yahoogroups.com">vedic-wisdom@yahoogroups.com</a><br>
<b><span style="font-weight: bold;">Sent:</span></b> Sun, January 24,
2010 9:51:12 PM<br>
<b><span style="font-weight: bold;">Subject:</span></b>
[vedic-wisdom] Sri Maha Ganapathi Homam<br>
</font><br>
<meta content="off" http-equiv="x-dns-prefetch-control">
<span style="display: none;"> </span>
<p>I was watching the youtube videos of this homam being performed
short <br>
version and was wondering if anyone could help me a little, or maybe a <br>
lot lol. In this homam as I am sure in all homama there are some mudras
<br>
and mantras recited with the mudra as well. I am wondering three things.<br>
1. Where can I find the mudras used and explenations of them?<br>
2. Where can I learn the correct chackra to touch and the mudra used
and <br>
bhiij mantra used for each chakra?<br>
3. What is the significance of the snapping the fingers four times <br>
around the head?<br>
<br>
<br>
these mantra and mudra. If you are available on skype let me know my <br>
skype name is "h4v0k_d0m" add me and message anytime. I enjoy making
new <br>
friends. :-)<br>
<br>
Aum Namashivaya<br>
</p>
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<DIV>
<P =
class=3DMsoNormal><B><FONT face=3DTahoma size=3D2><SPAN style=3D"FONT-WEIGH=
T: bold; FONT-SIZE: 10pt; FONT-FAMILY: Tahoma">From:</SPAN></FONT></B><FONT=
face=3DTahoma size=3D2><SPAN style=3D"FONT-SIZE: 10pt; FONT-FAMILY: Tahoma=
"> varadhan desikan [mailto:srisukthahomam@...] <BR><B><SPAN style=3D=
"FONT-WEIGHT: bold">Sent:</SPAN></B> Saturday, January 23, 2010 15:00<BR><B=
><SPAN style=3D"FONT-WEIGHT: bold">Subject:</SPAN></B> Fwd: srisuktha homam=
(uthra nakshtram)</SPAN></FONT></P></DIV>
<P class=3DMsoNormal><FONT face=
=3D"Times New Roman" size=3D3><SPAN style=3D"FONT-SIZE: 12pt"> </SPAN>=
</FONT></P>
<P class=3DMsoNormal style=3D"MARGIN-BOTTOM: 12pt"><FONT face=
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<P class=3DMsoNormal><FONT face=3D"Times New Roman" size=
=3D3><SPAN style=3D"FONT-SIZE: 12pt">---------- Forwarded message ---------=
-<BR>From: <B><SPAN style=3D"FONT-WEIGHT: bold">varadhan desikan</SPAN></B>=
<<A href=3D"mailto:srisukthahomam@..." target=3D_blank rel=3Dnofo=
llow ymailto=3D"mailto:srisukthahomam@...">srisukthahomam@...</=
A>><BR>Date: Sat, Jan 23, 2010 at 2:58 PM<BR>Subject: srisuktha homam (u=
thra nakshtram)<BR>To: Vimala Rajaji <<A href=3D"mailto:vimalarajaji@gma=
il.com" target=3D_blank rel=3Dnofollow ymailto=3D"mailto:vimalarajaji@gmail=
.com">vimalarajaji@...</A>>, Chitra Malolan <<A href=3D"mailto:=
chitramalolan@..." target=3D_blank rel=3Dnofollow ymailto=3D"mailto:c=
hitramalolan@...">chitramalolan@...</A>>, <A href=3D"mailto:=
shan@..." target=3D_blank rel=3Dnofollow ymailto=3D"mailto:sh=
an@...">shan@...</A>, "kv.ramani" <<A href=
=3D"mailto:ertechin@..." target=3D_blank
rel=3Dnofollow ymailto=3D=
"mailto:ertechin@...">ertechin@...</A>><BR><BR><BR>dear =
bhagavathas<BR><BR>the next Srisuktha Homam will be on Tuesday, the 2nd Feb=
ruary 2010 at Sri Padmavathy Sametha Prasanna Venkatesa Perumal Sannidhi, G=
angai Konda Cholan Street, 15th Street, MGR Nagar, Chennai - 600 078. =
The homam will start at 8.30 AM. All are welcome.<BR><BR>dasan<BR><B=
R>varadhachary<BR>Mob: 09841847464<BR>LL : 044-23664354</SPAN></FONT>=
</P></DIV>
<P class=3DMsoNormal><FONT face=3D"Times New Roman" size=3D3><SP=
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From om.namonarayanaya@... Wed Feb 17 11:08:38 2016

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From: "Om.NamoNarayanaya" <om.namonarayanaya@...>
Subject: Mantras in Devi Mahatmyam
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Namaste learned members.
I would like to recite the Shaapoddhaara and Utkeelana mantras found

in the Devi Mahatmyam as part of the regular mantra japam.
Is this allowed?
Thank you.
Warmest Regards,
Narayanan

MIME-Version: 1.0
Tue, 26 Jan 2010 00:49:25 -0800 (PST)
Date: Tue, 26 Jan 2010 08:49:25 +0000
Message-ID: <90bdd2131001260049p4ed53c0fx2d3969937df75f23@...>
Content-Type: multipart/alternative; boundary=000e0cd1798efabcaf047e0d5c1b
Subject: The New York Times Article On Ramana Maharshi on April 16, 1950
y=saFdq3v9Pmzsq73uSWNjjMHCZ2sEaUmuYaNKonloLN6vhR1WfrpHYQ
--000e0cd1798efabcaf047e0d5c1b
The New York Times

Sunday, April 16, 1950
Religious Recluse Mourned in In=

dia;Shri Ramana Maharshi Was Called a 'Living
Saint' =E2=80=94 Made Abode i=
n Cave
NEW DELHI, India, April 15 =E2=80=93 Hindu India mourned today the =
death of one of
her greatest "living saints" and a remarkable man of his ti=
me, Shri Ramana
Maharshi, who died last night at the age of 71 in his Ashra=
m retreat at
Tiruvannamalai near Pondicherry.
Shri Ramana was renowned as =

a religious recluse and seer whose piety and
philosophy of self-abnegation =
gained him followers in many countries. His
devotees in Tiruvannamalai, who=
include men and women of many nationalities,
held to their master's own ph=
ilosophy as he was taken from them. They
believe, like him, that there is n=
o death, but that Shri Ramana's physical
form has ceased to function, while=
his inner-being continues on an exalted
plane.
It was his development of =

this theory that made the second son of an obscure
village lawyer one of In=
dia's most revered sages.
Shri Ramana had humble beginnings, and his schoo=

l record was far from
brilliant. Neglecting his studies, he brooded on reli=
gious subjects. One day
in July, 1896, while reflecting on the mystery of d=
eath, the young
Venkataraman, as his name was then, conceived the idea that=
death of the
body is a relative thing and that the intellect belongs to a =
power beyond
which never dies.
After a month of profound meditation on thi=

s subject, he left home abruptly
and repaired to the temple of his particul=
ar God, Arunachala, in
Tiruvannamalai. Here he shaved his head and adopted =
the robe of the Sanyasi
(holy man). Soon he came to be regarded in the neig=
hborhood as a queer one
and he was jeered, stoned and eventually disowned b=
y his family.
To escape persecution, the young ascetic took abode in a cav=

e. He became so
immersed in meditation that, according to his own later acc=
ounts, he was
totally unaware of the terrible ravages to his physique by st=
arvation and
the bites of scorpions and insects that nearly devoured him al=
ive.
Though he rarely spoke-but composed religious expositions that later =

became
famous throughout the Hindu world-the recluse attracted followers.
E=
ventually, his dwelling became a place of pilgrimage. In later years, the
l=
arge Ashram grew about the odd man, who made no effort to proselytize and
c=
ontinued in silent meditation and writing. His followers changed his name
t=
o Maharshi, which means great saint.
Here in India, where thousands of so-=

called holy men claim close ties with
the infinite, it is said that the mos=
t remarkable thing about Shri Ramana
Maharshi was that he never claimed any=
thing remarkable for himself, yet
became one most respected of all.
Source=
: http://www.arunachala.org/newsletters/2000/?pg=3Dmay-jun
Original articl=
e can be purchased from this newyorktimes website
http://select.nytimes.co=
m/gst/abstract.html?res=3DF10610F9345A11708DDDAF0994DC405B8089F1D3
--
=E0=
=B0=93=E0=B0=82 =E0=B0=A8=E0=B0=AE=E0=B1=8B =E0=B0=AD=E0=B0=97=E0=B0=B5=
=E0=B0=A4=E0=B1=87 =E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =E0=B0=B0=E0=B0=
=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=B0=
=BE=E0=B0=82=E0=B0=A4=E0=B1=8D =E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=
=A4=E0=B1=8D=E0=B0=B0=E0=B0=82
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=B0=
=AE=E0=B1=87 =E0=B0=B6=E0=B0=BE=E0=B0=B6=E0=B1=8D=E0=B0=B5=E0=B0=A4=E0=B0=
=AE=E0=B1=81
--000e0cd1798efabcaf047e0d5c1b

ht:1.3em">
<span style=3D"font-weight:bold">The New York Times<br>Sunday, A=
pril 16, 1950</span><br><br><span style=3D"font-weight:bold">Religious Recl=
use Mourned in India;Shri Ramana Maharshi Was Called a 'Living Saint#=
9; =E2=80=94 Made Abode in Cave</span><br>
<br><span style=3D"font-weight:=
bold">NEW DELHI, India, April 15</span>=C2=A0=E2=80=93 Hindu India mourned =
today the death of one of her greatest "living saints" and a rema=
rkable man of his time, Shri Ramana Maharshi, who died last night at the ag=
e of 71 in his Ashram retreat at Tiruvannamalai near Pondicherry.<br>
<br>=
Shri Ramana was renowned as a religious recluse and seer whose piety and ph=
ilosophy of self-abnegation gained him followers in many countries. His dev=
otees in Tiruvannamalai, who include men and women of many nationalities, h=
eld to their master's own philosophy as he was taken from them. They be=
lieve, like him, that there is no death, but that Shri Ramana's physica=
l form has ceased to function, while his inner-being continues on an exalte=
d plane.<br>
<br>It was his development of this theory that made the secon=
d son of an obscure village lawyer one of India's most revered sages.<b=
r><br>Shri Ramana had humble beginnings, and his school record was far from=
brilliant. Neglecting his studies, he brooded on religious subjects. One d=
ay in July, 1896, while reflecting on the mystery of death, the young Venka=
taraman, as his name was then, conceived the idea that death of the body is=
a relative thing and that the intellect belongs to a power beyond which ne=
ver dies.<br>
<br>After a month of profound meditation on this subject, he=

left home abruptly and repaired to the temple of his particular God, Aruna=
chala, in Tiruvannamalai. Here he shaved his head and adopted the robe of t=
he Sanyasi (holy man). Soon he came to be regarded in the neighborhood as a=
queer one and he was jeered, stoned and eventually disowned by his family.=
<br>
<br>To escape persecution, the young ascetic took abode in a cave. He=
became so immersed in meditation that, according to his own later accounts=
, he was totally unaware of the terrible ravages to his physique by starvat=
ion and the bites of scorpions and insects that nearly devoured him alive.<=
br>
<br>Though he rarely spoke-but composed religious expositions that lat=

er became famous throughout the Hindu world-the recluse attracted followers=
. Eventually, his dwelling became a place of pilgrimage. In later years, th=
e large Ashram grew about the odd man, who made no effort to proselytize an=
d continued in silent meditation and writing. His followers changed his nam=
e to Maharshi, which means great saint.<br>
<br><span style=3D"font-weight=
:bold">Here in India, where thousands of so-called holy men claim close tie=
s with the infinite, it is said that the most remarkable thing about Shri R=
amana Maharshi was that he never claimed anything remarkable for himself, y=
et became one most respected of all.</span><br>
ight:bold">Source</span>: <a href=3D"http://www.arunachala.org/newsletters/=
2000/?pg=3Dmay-jun" target=3D"_blank">http://www.arunachala.org/newsletters=
/2000/?pg=3Dmay-jun</a><br><br><span style=3D"font-weight:bold">Original ar=
ticle can be purchased from this newyorktimes website</span><br>
<br><a hr=
ef=3D"http://select.nytimes.com/gst/abstract.html?res=3DF10610F9345A11708DD=
DAF0994DC405B8089F1D3" target=3D"_blank">http://select.nytimes.com/gst/abst=
ract.html?res=3DF10610F9345A11708DDDAF0994DC405B8089F1D3</a><div style=3D"c=
lear:both;margin-top:0px;margin-right:0px;margin-bottom:0.75em;margin-left:=
0px;line-height:1.3em">
</div></div><div style=3D"color:rgb(51, 51, 51);fo=

nt-size:87%;margin-top:0px;margin-right:0px;margin-bottom:0.75em;margin-lef=
t:0px;line-height:1.3em"></div></span><br>-- <br>=E0=B0=93=E0=B0=82 =C2=A0=
=E0=B0=A8=E0=B0=AE=E0=B1=8B =C2=A0=E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=
=B1=87 =C2=A0=E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =C2=A0=E0=B0=B0=E0=B0=AE=
=E0=B0=A3=E0=B0=BE=E0=B0=AF =C2=A0 <br>
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=
=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=8D =C2=A0=E0=B0=9C=E0=B0=B2=E0=B0=B8=
=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82 <br>=E0=B0=AA=E0=B1=8D=E0=B0=
=B0=E0=B1=87=E0=B0=AE=E0=B1=87 =E0=B0=B6=E0=B0=BE=E0=B0=B6=E0=B1=8D=E0=B0=
=B5=E0=B0=A4=E0=B0=AE=E0=B1=81 =C2=A0<br><br>
--000e0cd1798efabcaf047e0d5c1b--

Jan 2010 20:54:41 -0000
2010 20:54:41 -0000
Date: Tue, 26 Jan 2010 20:54:41 -0000
Message-ID: <hjnkqh+sjim@...>
MIME-Version: 1.0
Subject: Chandi Homam and other questions to PVR
y=HPItzpae9KBx2KyV4rwXzwj69PL2UvpvFDrUGgCsEyAUxpwy
Dear Narasimhagaru,
I really appreciate your contribution on this forum. =

It is pretty much that I started looking forward for your posts which are f=
illed with so much conviction, knowledge of our scriptures and clarity. In =
the mean-while some more questions. Some of these questions were asked prev=
iously in different threads on this forum, but probably you didn't have a c=
hance to look at them, with all the activity that is happening over here.
=
1. I understand from different messages that you do Chandi Homam everyday.=

How do you manage to do that? It should be taking at least 2.5 to 3 hours =
to perform this, right? Do you do this in the evenings?
2. What exactly is=

Gayatri Chandas? (I have asked this previously). I find that Savitru Gayat=
ri Mantra has 24 letters, Brihaspati Gayatri has 21 letters (Vrishabham Cha=
rshaneenam), Ganapati Moolamantram (aum Shreem hreem kleem gloum Gam Ganapa=
thim....) having 28 letters.
3. With only 5000+ years into a length of 43=

2,000 years of Kaliyuga, are we at a point that we can say that Kali is dee=
pening? I shudder to think what would happen when kali really deepens fully=
, say a few thousand years more from now.
4. I have really heard great pr=

aises on this forum on Yogi Vimalananda and read great reviews on the Aghor=
a Series books by Dr. Robert Svobodha. I have also read the great narrative=
s by Mr. Rajarshi with a great interest. He is a fantastic narrator. I woul=
d like to know your opinion on those books. The subject is fascinating for =
me.
Regards,
Nagraj Kota
From hemanthks@... Wed Feb 17 11:08:38 2016

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Jan 2010 22:14:09 -0000
2010 22:14:09 -0000
Date: Tue, 26 Jan 2010 22:14:06 -0000
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MIME-Version: 1.0
From: "Hemu" <hemanthks@...>
Subject: Mudras
X-Yahoo-Group-Post: member; u=199007507; y=whyEO9lVhb4WWIpvf6Ij3sEqFjSpitUsw-
j9yLQaXZ073i7au-F9
X-Yahoo-Profile: babu_hemanth
Some links to Mudras and their importance:
http://www.mudravigyan.com/Mudr=
a.html
http://www.cincinnatitemple.com/articles/Mudras.pdf
www.shreemaa.o=
rg/drupal/files/Mudras_in_Worship.ppt
From pvr108@... Wed Feb 17 11:08:38 2016

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eUSe5eKDnJJiJiiPXQfy5xYl_kQWDA9rjnU_2jKgq7g6XjCB7x4NpG38h.jPyd3.vpr2RglwG6oF6a7OAqQ
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y=k2xapqEsjr5d2K7XTW5LM8obPhuOi0r3KGGV3ytuYtqR
--0-1994727895-1264549309=:88543
Namaste,
The visualization may vary based on one's conditioning and attitu=

de.
One may visualize Mother Gayatri with certain number of faces. Or one =
may visualize Savitaa or Surya Narayana (Sun god as supreme cosmic being) r=
unning the whole universe through his shakti Saavitri. Or one may visualize=
a bright light that fills the entire universe. And so on.
One can use whi=

chever visualization comes naturally to one. Irrespective of how one visual=
izes, one can experience something sublime with Gayatri mantra. But the key=
is to suppress all other mundane thoughts and visualizations happening in =
the mind side by side with the mantra! THAT is a long process, but one can =
keep trying.
One important point is that feeling guilty or frustrated at t=

he mundane thoughts and laboring consciously to "suppress" them can actuall=
y increase distracting thoughts instead of suppressing them. The best way t=
o suppress other thoughts is to move the mind back to mantra whenever one o=
bserves another stream of thought, without any guilt or frustration. Suppre=
ssion of other thoughts when chanting a mantra is a long process. Success m=
ay suddenly come oneday unannounced. You just keep doing it and wait patien=
tly.
Best regards,
Narasimha
---------------------------------------------=
----------------------
=C2=A0 Free Jyotish Software, Free Jyotish Lessons, =
Jyotish Writings,
"Do It Yourself" ritual manuals for short Homam and Pitri=
Tarpana:
=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 http://www.VedicAstrologer.org
=C2=
=A0=C2=A0=C2=A0=C2=A0 Films that make a difference: http://SaraswatiFilms.o=
rg
=C2=A0=C2=A0=C2=A0=C2=A0 Spirituality: http://groups.yahoo.com/group/ved=
ic-wisdom
=C2=A0 Jyotish writings: http://groups.yahoo.com/group/JyotishWri=
tings
-------------------------------------------------------------------
=
--- On Mon, 1/25/10, manish gour <manishgo_in@...> wrote:
From: manis=
h gour <manishgo_in@...>
Subject: Re: [vedic-wisdom] Re: Repost:Manis=
hji's savitur gayatri sadhana procedure
Da=
te: Monday, January 25, 2010, 12:46 AM
=C2=A0
Narasimha ji,
What is the visualisation that accompanies the ch=

anting of this mantra.
Thanks,
Manish
--- On Fri, 22/1/10, Narasimha P.V.=

R. Rao <pvr108@yahoo. com> wrote:
From: Narasimha P.V.R. Rao <pvr108@yahoo=

. com>
Subject: [vedic-wisdom] Re: Repost:Manishji' s savitur gayatri sadha=
na procedure
Date: Friday, 22 January, 2=
010, 3:54 AM
=C2=A0
Namaste,
We tell a =
young student to study well and get good scores in examinations. We tell hi=
m that he should go to so and so institution (e.g. IIT, IISc, , REC, IIM et=
c). But we know that going to IIT or getting 90% score in exams is NOT the =
goal of education. The goal of education is to understand the subject well =
and have a good career. It is possible to get 90% score without understandi=
ng well and it is possible to go to IIT and not understand the subject well=
.
Similarly, the goal of spiritual sadhana is to get better control over m=

ind, overcome the internal enemies as much as possible and become liberated=
. But, we tell people to do so and so
rituals, follow so and so procedures=
/formulas , go to so and so temple etc.
Some formulas were created so that=

there is some structure to sadhana. But there is nothing absolute about th=
ose
formulas.
Yes, if your gurus told you the formula of n times japam, n=

/10 times homam, n/100 times tarpana etc and you want to follow it, please =
do so. No harm in it. Some people believe that such a procedure gives "sidd=
hi" in a mantra.
However, please note that there are many people who did p=
urascharanas using such formulas and did not really get any "siddhi" in the=
mantra. On the other hand, there are people who did not stick to those for=
mulas and yet found god through the mantra.
In my opinion, you can do just=

japam with a mantra without worrying about 1/10th count homam, 1/100th cou=
nt tarpana etc. Or you can also do a mantra entirely in homam without any j=
apam or tarpana. Choose one practice and do it until your mind is so absorb=
ed in it that your mind is chanting that mantra sub-consciously when it is =
free (like some people hum catchy songs when they are free).
*=C2=A0=C2=A0=
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0
*=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=
*
Regarding the astrological formulas for evaluating the impact of a mant=

ra, I would like disown those concepts originally taught by Pt Sanjay Rath =
and shared by me in my astrology classes. There are many technicalities, bu=
t many many corruptions in the way knowledge is preserved. Most rules and t=
echnicalities of mantra shashtra apply to people who do prayogas to get spe=
cific material results (and naturally those rules have been intentionally c=
orrupted by Nature in preparation of deepening Kali).
Bottomline is that a=
mantra done for spiritual progress works based on your mental visualizatio=
n of the mantra and its deity and the latent forces of conditioning in your=
mind. All the house calculations based on the numbers of letters and numbe=
r of words are irrelevant. Moreover, a veda mantra like Gayatri mantra can =
be done by anyone without worrying about technicalities.
Regarding adding =
"Om"
or "Om Bhur bhuvas suvah" or Om bhuh om bhuvah om suvah om mahah.." e=
tc, there are many standard approaches. I suggest using what you were taugh=
t by your gurus and not worrying too much about it.
*=C2=A0=C2=A0=C2=A0=C2=
Utpal =
asked about count vs time. Counts sometimes force people to speed things up=
. In my humble opinion, it is fine or even better to set a time limit (e.g.=
one hour, two hours etc) and do japam for that time irrespective of the co=
unt.
Best regards,
Narasimha
------------ --------- --------- --------- --=
------- --------- --------- -
=C2=A0 Free Jyotish Software, Free Jyotish Le=
ssons, Jyotish Writings,
"Do It Yourself" ritual manuals for short Homam an=
d Pitri Tarpana:
=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 http://www.VedicAst rologer.o=
rg
=C2=A0=C2=A0=C2=A0=C2=A0 Films that
make a
difference: http://Saraswat=
iFil ms.org
=C2=A0=C2=A0=C2=A0=C2=A0 Spirituality: http://groups. yahoo.co=
m/ group/vedic- wisdom
=C2=A0 Jyotish writings: http://groups. yahoo.com/ g=
roup/JyotishWri tings
------------ --------- --------- --------- --------- =
--------- --------- -
--- On Wed, 1/20/10, Nagraj Kota <nagraj_um@yahoo. c=

om> wrote:
Subject: Re: [vedic-wis=
dom] Re: Repost:Manishji' s savitur gayatri sadhana procedure
To: vedic-wis=
=
=C2=A0
Narasimhagaru,
=C2=A0
Thank you for suc=
h a nice explanation. Even with not maintaining Brahmacharya, I could see s=
ignificant progress in terms of my control of temper etc. when I did Gayatr=
i Japam in the past. Did not know the significance of Brahmacharya then (in=
future I will practise with Brahmacharya) . But the way I did was it was o=
ne a lakh purascharana (daily 1000-3000 times) for a period of two months a=
nd then I did a homam to complete the dasamsa in homam. For the homam, howe=
ver, I have called about 10 people (Grihastas / Brahmacharis altogether) an=
d we all did chant the mantra while I performed the homam. This is how our =
Sharmaji instructed us to do. So, is a Dasamsa homam, satamsa for tarpanam,=
sahasramsa for marjanam and finally dasamsa of shasramsa for feeding the n=
umber of brahmins (so basically, for a laksha Gayatri, 10 brahmins must be =
fed, to finish the ritual of purascharana) . This is how I thought the big =
japams must be done. Can you shed more light on
this?
=C2=A0
Also, Gayatr=
i mantra is a 24 syllable mantra starting with tatsavitur.. .., but if the =
vyahritis are added it becomes a 30 letter mantra (om bhur bhu va ssu vah=
=C2=A0). How should this be practised? 30, I suppose strengthens the 6th ho=
use, whereas the 24 strengthens the 12th house, according to your explanati=
on? Sorry for digressing into astrology ! (but they are tightly integrated =
here and could not avoid this question). Please tell me if my interpretatio=
n is right and also please tell me which approach is better.
=C2=A0
Nagraj=
--- On Wed, 1/20/10, Narasimha P.V.R. Rao <pvr108@yahoo. com> wrote:
Fr=
om: Narasimha P.V.R. Rao <pvr108@yahoo. com>
Subject: [vedic-wisdom] Re: Re=
post:Manishji' s savitur gayatri sadhana procedure
To: vedic-wisdom@ yahoog=
roups. com
=C2=A0
Namas=
te,
What he wrote was to do Savitri Gayatri mantra 1000 times everyday in =

one sitting and do like that for 100 days at a stretch without break. Then =
possibly give a break for a few days and do for another 100 days. Like that=
, do for 3 stretches of 100 days each.
Of course, if needs no break, one c=

an do 300 days in a row too. But, keeping brahmacharya (abstinence) may be =
difficult for some people and hence the suggestion of the break.
For succe=
ss in any sadhana, brahmacharya is very important. Restraint from sex and c=
ontrol of anger and short-temper will help one avoid leakage of shakti (pur=
ifying energy). Everytime one experiences lust, anger etc, one loses some s=
hakti.
Every factor contributes a little to success. Beard is useful. The =

tradition of growing beard exists in many religions and it is not without a=
reason. We discussed this sometime back.
If one is living a lifestyle whe=

re one avoids
contact with any tempting situations altogether (e.g. living=
in a remote monastery), beard may or may not add much value. But, if one i=
s living a lifestyle where one comes in contact with tempting situations re=
gularly (e.g. living in the modern world with a family and job and a TV), b=
eard can be very useful. As I said earlier when we discussed this, beard is=
not the complete solution but a small part of the solution. Just as a rail=
ing on the side of a hill road may stop a slowly moving car from sliding of=
f the hill at night but be unable to stop a fast moving car out of control,=
similarly a beard can help a person with decent control over the mind to r=
etain control in some tricky situations.
*=C2=A0=C2=
=A0 *
If one indeed does 1000 times Gayatri (or any mantra for a couple of=
hours) everyday for one year while maintaining brahmacharya,
while follo=
wing the simple rules of same place, same time everyday and facing the same=
direction, one will certainly make good progress. Brahmacharya is one key =
thing and sitting still with an erect back, neck and head with the eyes clo=
sed is the other thing. The probability of mind becoming still is almost ze=
ro if the body is not still. If the body can be kept very still, there is a=
chance that mind will also become still for a moment. If the mind is still=
for even a moment, it will cause great bliss. As mind gets more used to be=
ing still, it will become still more often and for longer times. Then vario=
us kinds of samadhis become possible.
Best regards,
Narasimha
------------=
--------- --------- --------- --------- --------- --------- -
=C2=A0 Free =
"Do It Yourself" =
ritual manuals for short Homam and Pitri
Tarpana:
=C2=A0=C2=A0=C2=A0=C2=A0=
=A0 http://www.VedicAst rologer.org
=C2=A0=C2=A0=C2=A0=C2=A0 Films that mak=
=C2=A0=C2=A0=C2=A0=C2=A0 Spirit=
uality: http://groups. yahoo.com/ group/vedic- wisdom
gs: http://groups. yahoo.com/ group/JyotishWri tings
------------ ---------=
--------- --------- --------- --------- --------- -
--- On Wed, 1/20/10, =

Nagraj Kota <nagraj_um@yahoo. com> wrote:
From: Nagraj Kota <nagraj_um@yah=
oo. com>
Subject: Re: [vedic-wisdom] Repost:Manishji' s savitur gayatri sad=
hana procedure
Date: Wednesday, January =
20, 2010, 8:40 PM
=C2=A0
This is a great mail and very inspiring. =

However, I have one question on Sri Manishji's advise on how to carry out t=
he sadhana. He says do it for 100 days and repeat the whole procedure for 3=
times. So, should we do 3000 times japam in a day for 100 days or do 1000 =
times every day for=C2=A0300 days? He also says 'Grow a beard'. Now, in a p=
rofessional corporate life, that could be a difficult thing. How about trim=
ming it?.... just to be tolerable to other people. Maybe my question is sil=
ly but it is genuine.
=C2=A0
Nagraj
--- On Wed, 1/20/10, rajarshi nandy <=

rajarshi14@yahoo. co.in> wrote:
From: rajarshi nandy <rajarshi14@yahoo. c=

o.in>
Subject: Re: [vedic-wisdom] Repost:Manishji' s savitur gayatri sadhan=
a procedure
Date: Wednesday, January 20,=
2010, 8:27 AM
=C2=A0
The below is a classic mail. It has more deta=

scriptures.
--- On Wed, 20/1/10, chaudhuri.kris=

hnend u <krishnenduchdhr@ gmail.com> wrote:
From: chaudhuri.krishnend u <=
krishnenduchdhr@ gmail.com>
Subject: [vedic-wisdom] Repost:Manishji' s savi=
tur gayatri sadhana procedure
Date: Wedn=
esday, 20 January, 2010, 6:36 PM
=C2=A0
This was originally a mail to N=

arasimhaji from Manishji which he forwarded to this forum.Lots of thanks to=
Narasimhaji again for providing us with this wonderful gem.
I forgot the o=
riginal message number so i am doing copy/paste from my hard drive:
Dear N=
arasimha,
> > =C3=82
> > When the sadhaka effaces his own personality such =
that the deity of the
> > mantra comes and occupies him, then at that stage=
there is
> > no real difference between the sadhaka and the Deity(even if =
the deity
> > is with the sadhaka all day I would say that there is no real=
> > difference).

> > One =
feels a strange coolness on the skin and on the eyes.
> > A few repititions=
of the mantra bring about a situation where the deity
> > possesses the sa=
dhaka and the sadhaka's prana goes upward very
> > quickly( Urdhwa
Retas),=
> > During all meditation the sadhaka sees the feet or clothes or hands or=
> > face, etc of the deity sitting beside him along with minute details of=
> > The sadhak ty=
pically becomes dreamless except for suchaka dreams.
> > The whole day the =
sadhaka behaves like a love lorn person. How can i
> > again experience the=
Beloved.
> > That then is the experience of mantra when it is done correct=
ly.
> > When the sadhak's personality is effaced such that the deity's
> > =
personality sits there then the sadhak experiences himself as that
> > Deit=
y(Devata) .
> > There then arises no difference in the sadhak or the deity =
commanding a
> > certain thing to happen( be it what appears to be good or =
be it that
> > which appears to be bad) . The deity's personality is crucia=
l. Ugra
>
> devatas make the person care almost for nothing himself, so se=
lf
> > identification is minimised and the person's spiritual evolution
> >=
continues.
> > Remember, there is=C3=82 very little=C3=82 according to me =
which is black magic.
> > It is all a use of Shakti. If your Shakti and dei=
ty is a higher shakti
> > such as Prachand Chandika, MahaKali, Tara, Chinna=
masta, then your power
> > will be that of God himself( Provided you have V=
ijnana). After the death
> > of the body, such a sadhaka joins the realm of=
the deity or if he was
> > originally a Nath or a Muni goes to a separate =
realm reserved for these
> > beings.
> > Attacking such a sadhak brings the=
full bearing of karma onto the heads
> > of the attackers and some people =
may realise this to their detriment(
> > Patan comes from Jalandhar Nath bu=
rying the city of Patan with his
> >
Shakti causing an earthquake). Some p=
eople may even equate this with
> > black magic. Here there is only action =
and reaction.(Bit like you attack
> > a normal person, and you will get a r=
esult of this from that same Atma
> > whom you harmed maybe 5 to 10 lifetim=
es later. But if you attack
> > somebody who is identifying with the univer=
se and has very few karmas
> > left, then the Universe itself attacks you, =
> > on the sadhaka, but on his identification, i=
e God or the universe).
> > If people persist in using the Shakti possesed =
by a small Pisacha,
> > Bhuta, then there is only a little Shakti which can=
be used, moreover=C3=82
> > then their minds and intellects will not be fr=
> > the body and so their actions are those which=
are generally termed as
> > black magic. These people usually join the sam=
e spirits
which they have
> > been using after death, this is not an enjoy=
able experience.
> > Imagine if somebody is worshipping Chandika for a few =
lifetimes, then
> > even in this birth he or she is drawn to that deity and=
such a sadhak
> > may acheive after a few repitions of a mantra(because of=
his previous
> > effort).
> > On the other hand somebody doing this mantra=
only in this lifetime may
> > feel that the 64 things which bind every man=
tra are crucial and may not
> > According to =
me the proof of the pudding is in the eating, so let me
> > suggest an easy=
sadhana.
> > If one is so inclined, then starting on some good day, do 100=
0
> > reititions of the Savitri(some=C3=82 call this the=C3=82 Gayatri, but=
the real
> > Same time =
every day.
> > Same
place.
> > Same materials.
> > Same direction.
> > As =
little movement as one can.
> > Count on rudraksha or Tulsi as is your incl=
ination.
> > Complete restraint on sex(from the mind and the body, not just=
the
> > Do not eat 2 hrs befo=
re you start, make sure your bowels are empty
> > Con=
tinue this for 100 days and do this whole procedure 3 times.
> > See the di=
fference in your personality before and after.
> > Long and short , what is=
important is that life may be short, so do some
> > sadhana, and persist w=
ith that sadhana for as long as is physically
> > possible.
> > I hope this=
clarifies some of the concepts which were being discussed.
> > =C3=82
> > =
Kind Love and Regards
> > manish
cl=
arification from me if you feel
The INTERNET=
now has a personality. YOURS! See your Yahoo! Homepage.

RS! See your Yahoo! Homepage.
--0-1994727895-1264549309=:88543

top" style=3D"font: inherit;">Namaste,<br><br>The visualization may vary ba=
sed on one's conditioning and attitude.<br><br>One may visualize Mother Gay=
atri with certain number of faces. Or one may visualize Savitaa or Surya Na=
rayana (Sun god as supreme cosmic being) running the whole universe through=
his shakti Saavitri. Or one may visualize a bright light that fills the en=
tire universe. And so on.<br><br>One can use whichever visualization comes =
naturally to one. Irrespective of how one visualizes, one can experience so=
mething sublime with Gayatri mantra. But the key is to suppress all other m=
undane thoughts and visualizations happening in the mind side by side with =
the mantra! THAT is a long process, but one can keep trying.<br><br>One imp=
ortant point is that feeling guilty or frustrated at the mundane thoughts a=
nd laboring consciously to "suppress" them can actually increase distractin=
g
thoughts instead of suppressing them. The best way to suppress other tho=
ughts is to move the mind back to mantra whenever one observes another stre=
am of thought, without any guilt or frustration. Suppression of other thoug=
hts when chanting a mantra is a long process. Success may suddenly come one=
day unannounced. You just keep doing it and wait patiently.<br><br>Best reg=
ards,<br>Narasimha<br>-----------------------------------------------------=
--------------<br> Free Jyotish Software, Free Jyotish Lessons, Jyoti=
sh Writings,<br>"Do It Yourself" ritual manuals for short Homam and Pitri T=
arpana:<br> &nbs=
p; http://www.VedicAstrologer.org<br>&n=
bsp; Films that make a difference: http://SaraswatiFilms.=
org<br> Spirituality: http://groups.yahoo.com/group=
/vedic-wisdom<br> Jyotish writings:
http://groups.yahoo.com/group/Jy=
otishWritings<br>----------------------------------------------------------=
---------<br><br>--- On <b>Mon, 1/25/10, manish gour <i><manishgo_in@yah=
oo.com></i></b> wrote:<br><blockquote style=3D"border-left: 2px solid rg=
b(16, 16, 255); margin-left: 5px; padding-left: 5px;">From: manish gour <=
;manishgo_in@...><br>Subject: Re: [vedic-wisdom] Re: Repost:Manish=
ji's savitur gayatri sadhana procedure<br>To: vedic-wisdom@yahoogroups.com<=
br>Date: Monday, January 25, 2010, 12:46 AM<br><br><div id=3D"yiv1754112336=
">
<div id=3D"ygrp=
-text">
<p><table border=3D"0" cellpadding=3D"0" cellsp=

acing=3D"0"><tbody><tr><td style=3D"font-family: inherit; font-style: inher=
it; font-variant: inherit; font-weight: inherit; font-size: inherit; line-h=
eight: inherit; font-size-adjust: inherit; font-stretch: inherit; -x-system=
-font: none;" valign=3D"top">Narasimha ji,<br><br>What is the visualisation=
that accompanies the chanting of this mantra.<br><br>Thanks,<br>Manish<br>=
<br>--- On <b>Fri, 22/1/10, Narasimha P.V.R. Rao <i><pvr108@yahoo. com&g=
t;</i></b> wrote:<br><blockquote style=3D"border-left: 2px solid rgb(16, 16=
, 255);"><br>From: Narasimha P.V.R. Rao <pvr108@yahoo. com><br>Subjec=
t: [vedic-wisdom] Re: Repost:Manishji' s savitur gayatri sadhana procedure<=
br>To: vedic-wisdom@ yahoogroups. com<br>Date: Friday, 22 January, 2010, 3:=
<span> </span>
<di=
v id=3D"ygrp-text">
<p><table border=3D"0" cellpadding=

=3D"0" cellspacing=3D"0"><tbody><tr><td style=3D"font-family: inherit; font=
-style: inherit; font-variant: inherit; font-weight: inherit; font-size: in=
herit; font-size-adjust: inherit; font-stretch: inherit;" valign=3D"top">Na=
maste,<br><br>We tell a young student to study well and get good scores in =
examinations. We tell him that he should go to so and so institution (e.g. =
IIT, IISc, , REC, IIM etc). But we know that going to IIT or getting 90% sc=
ore in exams is NOT the goal of education. The goal of education is to unde=
rstand the subject well and have a good career. It is possible to get 90% s=
core without understanding well and it is possible to go to IIT and not und=
erstand the subject well.<br><br>Similarly, the goal of spiritual sadhana i=
s to get better control over mind, overcome the internal enemies as much as=
possible and become liberated. But, we tell people to do so and so
ritual=
s, follow so and so procedures/formulas , go to so and so temple etc.<br><b=
r>Some formulas were created so that there is some structure to sadhana. Bu=
t there is nothing absolute about those
formulas.<br><br>Yes, if your guru=
s told you the formula of n times japam, n/10 times homam, n/100 times tarp=
ana etc and you want to follow it, please do so. No harm in it. Some people=
believe that such a procedure gives "siddhi" in a mantra.<br><br>However, =
please note that there are many people who did purascharanas using such for=
mulas and did not really get any "siddhi" in the mantra. On the other hand,=
there are people who did not stick to those formulas and yet found god thr=
ough the mantra.<br><br>In my opinion, you can do just japam with a mantra =
without worrying about 1/10th count homam, 1/100th count tarpana etc. Or yo=
u can also do a mantra entirely in homam without any japam or tarpana. Choo=
se one practice and do it until your mind is so absorbed in it that your mi=
nd is chanting that mantra sub-consciously when it is free (like some peopl=
e hum catchy songs when they are free).<br><br>* &nb=
sp;
* *<br><br>Regar=
ding the astrological formulas for evaluating the impact of a mantra, I wou=
ld like disown those concepts originally taught by Pt Sanjay Rath and share=
d by me in my astrology classes. There are many technicalities, but many ma=
ny corruptions in the way knowledge is preserved. Most rules and technicali=
ties of mantra shashtra apply to people who do prayogas to get specific mat=
erial results (and naturally those rules have been intentionally corrupted =
by Nature in preparation of deepening Kali).<br><br>Bottomline is that a ma=
ntra done for spiritual progress works based on your mental visualization o=
f the mantra and its deity and the latent forces of conditioning in your mi=
nd. All the house calculations based on the numbers of letters and number o=
f words are irrelevant. Moreover, a veda mantra like Gayatri mantra can be =
done by anyone without worrying about technicalities.<br><br>Regarding addi=
ng "Om"
or "Om Bhur bhuvas suvah" or Om bhuh om bhuvah om suvah om mahah..=
" etc, there are many standard approaches. I suggest using what you were ta=
ught by your gurus and not worrying too much about it.<br><br>* =
* =
*<br><br>Utpal asked about count vs time. Counts sometimes force people to =
speed things up. In my humble opinion, it is fine or even better to set a t=
ime limit (e.g. one hour, two hours etc) and do japam for that time irrespe=
ctive of the count.<br><br>Best regards,<br>Narasimha<br>------------ -----=
---- --------- --------- --------- --------- --------- -<br> Free Jyo=
tish Software, Free Jyotish Lessons, Jyotish Writings,<br>"Do It Yourself" =
ritual manuals for short Homam and Pitri Tarpana:<br> &nbs=
p; &=
nbsp; http://www.VedicAst rologer.org<br> Films tha=
t
make a
difference: http://SaraswatiFil ms.org <br> &nb=
sp; Spirituality: http://groups. yahoo.com/ group/vedic- wisdom<br> J=
yotish writings: http://groups. yahoo.com/ group/JyotishWri tings<br>------=
------ --------- --------- --------- --------- --------- --------- -<br><br=
>--- On <b>Wed, 1/20/10, Nagraj Kota <i><nagraj_um@yahoo. com></i></b=
> wrote:<br><blockquote style=3D"border-left: 2px solid rgb(16, 16, 255);">=
From: Nagraj Kota <nagraj_um@yahoo. com><br>Subject: Re: [vedic-wisdo=
m] Re: Repost:Manishji' s savitur gayatri sadhana procedure<br>To: vedic-wi=
sdom@ yahoogroups. com<br>Date: Wednesday, January 20, 2010, 11:47 PM<br><b=
r><div id=3D"yiv1620719101">
<span> </span>
<div id=3D"ygr=
p-text">
<p><table border=3D"0" cellpadding=3D"0" cells=

pacing=3D"0"><tbody><tr><td style=3D"font-family: inherit; font-style: inhe=
rit; font-variant: inherit; font-weight: inherit; font-size: inherit; font-=
size-adjust: inherit; font-stretch: inherit;" valign=3D"top"><div>Narasimha=
garu, </div>
<div> </div>
<div>Thank you for such a nice explanation. =
Even with not maintaining Brahmacharya, I could see significant progress in=
terms of my control of temper etc. when I did Gayatri Japam in the past. D=
id not know the significance of Brahmacharya then (in future I will practis=
e with Brahmacharya) . But the way I did was it was one a lakh purascharana=
(daily 1000-3000 times) for a period of two months and then I did a homam =
to complete the dasamsa in homam. For the homam, however, I have called abo=
ut 10 people (Grihastas / Brahmacharis altogether) and we all did chant the=
mantra while I performed the homam. This is how our Sharmaji instructed us=
to do. So, is a Dasamsa homam, satamsa for tarpanam, sahasramsa for marjan=
am and finally dasamsa of shasramsa for feeding the number of brahmins (so =
basically, for a laksha Gayatri, 10 brahmins must be fed, to finish the rit=
ual of purascharana) . This is how I thought the big japams must be done. C=
an you shed more light on
this? </div>
<div> </div>
<div>Also, Gayatr=
i mantra is a 24 syllable mantra starting with tatsavitur.. .., but if the =
vyahritis are added it becomes a 30 letter mantra (om bhur bhu va ssu vah&n=
bsp;). How should this be practised? 30, I suppose strengthens the 6th hous=
e, whereas the 24 strengthens the 12th house, according to your explanation=
? Sorry for digressing into astrology ! (but they are tightly integrated he=
re and could not avoid this question). Please tell me if my interpretation =
is right and also please tell me which approach is better. </div>
<div>&nbs=
p;</div>
<div>Nagraj<br><br>--- On <b>Wed, 1/20/10, Narasimha P.V.R. Rao <i=
><pvr108@yahoo. com></i></b> wrote:<br></div>
<blockquote style=3D"bo=
rder-left: 2px solid rgb(16, 16, 255);"><br>From: Narasimha P.V.R. Rao <=
pvr108@yahoo. com><br>Subject: [vedic-wisdom] Re: Repost:Manishji' s sav=
itur gayatri sadhana procedure<br>To: vedic-wisdom@ yahoogroups. com<br>Dat=
e: Wednesday, January 20, 2010, 10:34 PM<br><br>
<div id=3D"yiv1658095341">=
<span> </span>
<div>
<table border=3D"0" cellp=
adding=3D"0" cellspacing=3D"0">
<tbody>
<tr>
<td valign=3D"top">Namaste,<br=
><br>What he wrote was to do Savitri Gayatri mantra 1000 times everyday in =
one sitting and do like that for 100 days at a stretch without break. Then =
possibly give a break for a few days and do for another 100 days. Like that=
, do for 3 stretches of 100 days each.<br><br>Of course, if needs no break,=
one can do 300 days in a row too. But, keeping brahmacharya (abstinence) m=
ay be difficult for some people and hence the suggestion of the break.<br><=
br>For success in any sadhana, brahmacharya is very important. Restraint fr=
om sex and control of anger and short-temper will help one avoid leakage of=
shakti (purifying energy). Everytime one experiences lust, anger etc, one =
loses some shakti.<br><br>Every factor contributes a little to success. Bea=
rd is useful. The tradition of growing beard exists in many religions and i=
t is not without a reason. We discussed this sometime back.<br><br>If one i=
s living a lifestyle where one avoids
contact with any tempting situations=
altogether (e.g. living in a remote monastery), beard may or may not add m=
uch value. But, if one is living a lifestyle where one comes in contact wit=
h tempting situations regularly (e.g. living in the modern world with a fam=
ily and job and a TV), beard can be very useful. As I said earlier when we =
discussed this, beard is not the complete solution but a small part of the =
solution. Just as a railing on the side of a hill road may stop a slowly mo=
ving car from sliding off the hill at night but be unable to stop a fast mo=
ving car out of control, similarly a beard can help a person with decent co=
ntrol over the mind to retain control in some tricky situations.<br><br>Tri=
mming beard is ok.<br><br>* *&nbs=
p; *<br><br>If one indeed does 1000 tim=
es Gayatri (or any mantra for a couple of hours) everyday for one year whil=
e maintaining brahmacharya,
<br>while following the simple rules of same p=
lace, same time everyday and facing the same direction, one will certainly =
make good progress. Brahmacharya is one key thing and sitting still with an=
erect back, neck and head with the eyes closed is the other thing. The pro=
bability of mind becoming still is almost zero if the body is not still. If=
the body can be kept very still, there is a chance that mind will also bec=
ome still for a moment. If the mind is still for even a moment, it will cau=
se great bliss. As mind gets more used to being still, it will become still=
more often and for longer times. Then various kinds of samadhis become pos=
sible.<br><br>Best regards,<br>Narasimha<br>------------ --------- --------=
- --------- --------- --------- --------- -<br> Free Jyotish Software=
, Free Jyotish Lessons, Jyotish Writings,<br>"Do It Yourself" ritual manual=
s for short Homam and Pitri
Tarpana:<br> &nbs=
p; http:/=
/www.VedicAst rologer.org<br> Films that make a dif=
ference: http://SaraswatiFil ms.org <br> Spirituali=
ty: http://groups. yahoo.com/ group/vedic- wisdom<br> Jyotish writing=
s: http://groups. yahoo.com/ group/JyotishWri tings<br>------------ -------=
-- --------- --------- --------- --------- --------- -<br><br>--- On <b>Wed=
, 1/20/10, Nagraj Kota <i><nagraj_um@yahoo. com></i></b> wrote:<br>
<=
blockquote style=3D"border-left: 2px solid rgb(16, 16, 255);">From: Nagraj =
Kota <nagraj_um@yahoo. com><br>Subject: Re: [vedic-wisdom] Repost:Man=
ishji' s savitur gayatri sadhana procedure<br>To: vedic-wisdom@ yahoogroups=
. com<br>Date: Wednesday, January 20, 2010, 8:40 PM<br><br>
<div id=3D"yiv1=
423440994"><span> </span>
<div>
<table border=
=3D"0" cellpadding=3D"0" cellspacing=3D"0">
<tbody>
<tr>
<td style=3D"font-=
family: inherit; font-size-adjust: inherit; font-stretch: inherit;" valign=
=3D"top">
<div>This is a great mail and very inspiring. However, I have one=
question on Sri Manishji's advise on how to carry out the sadhana. He says=
do it for 100 days and repeat the whole procedure for 3 times. So, should =
we do 3000 times japam in a day for 100 days or do 1000 times every day for=
300 days? He also says 'Grow a beard'. Now, in a professional corpora=
te life, that could be a difficult thing. How about trimming it?.... just t=
o be tolerable to other people. Maybe my question is silly but it is genuin=
e. </div>
<div> </div>
<div>Nagraj<br><br>--- On <b>Wed, 1/20/10, raja=
rshi nandy <i><rajarshi14@yahoo. co.in></i></b> wrote:<br></div>
<blo=
ckquote style=3D"border-left: 2px solid rgb(16, 16, 255);"><br>From: rajars=
hi nandy <rajarshi14@yahoo. co.in><br>Subject: Re: [vedic-wisdom] Rep=
ost:Manishji' s savitur gayatri sadhana procedure<br>To: vedic-wisdom@ yaho=
ogroups. com<br>Date: Wednesday, January 20, 2010, 8:27 AM<br><br>
<div id=
=3D"yiv651607453"><span> </span>
<div>
<table =
<tbody>
<tr>
<td valign=
=3D"top">The below is a classic mail. It has more details about effects of =
sadhana than what I have come across in many hallowed scriptures. <br><br>
=
<div><em><strong>
<div class=3D"MsoNormal"><strong><span style=3D"font-size=
: 10pt; color: navy; font-family: Verdana;"><font color=3D"#000000" face=3D=
"Courier" size=3D"3"><font color=3D"#00007f">Rama Naama Satya Hai..</font><=
/font></span></strong></div></strong></em></div><br><br>--- On <b>Wed, 20/1=
/10, chaudhuri.krishnend u <i><krishnenduchdhr@ gmail.com></i></b> wr=
ote:<br>
<blockquote style=3D"border-left: 2px solid rgb(16, 16, 255);"><br=
>From: chaudhuri.krishnend u <krishnenduchdhr@ gmail.com><br>Subject:=
vedic-wisdom@ yahoogroups. com<br>Date: Wednesday, 20 January, 2010, 6:36 =
PM<br><br>
<div id=3D"ygrp-t=
ext">
<div>This was originally a mail to Narasimhaji from Manishji which he=
us with this wonderful gem.<br>I forgot the original message number so i am=
doing copy/paste from my hard drive:<br><br>Dear Narasimha,<br>> > =
=C3=82<br>> > When the sadhaka effaces his own personality such that =
the deity of the<br>> > mantra comes and occupies him, then at that s=
tage there is<br>> > no real difference between the sadhaka and the D=
eity(even if the deity<br>> > is with the sadhaka all day I would say=
that there is no real<br>> > difference).<br>> > The differenc=
e that one feels is as follows:<br>> > One feels a strange coolness o=
n the skin and on the eyes.<br>> > A few repititions of the mantra br=
ing about a situation where the deity<br>> > possesses the sadhaka an=
d the sadhaka's prana goes upward very<br>> > quickly( Urdhwa
Retas)=
,<br>> > During all meditation the sadhaka sees the feet or clothes o=
r hands or<br>> > face, etc of the deity sitting beside him along wit=
h minute details of<br>> > the room (even though the sadhak's eyes ar=
e closed).<br>> > The sadhak typically becomes dreamless except for s=
uchaka dreams.<br>> > The whole day the sadhaka behaves like a love l=
orn person. How can i<br>> > again experience the Beloved.<br>> &g=
t; That then is the experience of mantra when it is done correctly.<br>>=
> When the sadhak's personality is effaced such that the deity's<br>>=
; > personality sits there then the sadhak experiences himself as that<b=
r>> > Deity(Devata) .<br>> > There then arises no difference in=
the sadhak or the deity commanding a<br>> > certain thing to happen(=
be it what appears to be good or be it that<br>> > which appears to =
be bad) . The deity's personality is crucial. Ugra<br>>
> devatas ma=
ke the person care almost for nothing himself, so self<br>> > identif=
ication is minimised and the person's spiritual evolution<br>> > cont=
inues.<br>> > Remember, there is=C3=82 very little=C3=82 according to=
me which is black magic.<br>> > It is all a use of Shakti. If your S=
hakti and deity is a higher shakti<br>> > such as Prachand Chandika, =
MahaKali, Tara, Chinnamasta, then your power<br>> > will be that of G=
od himself( Provided you have Vijnana). After the death<br>> > of the=
body, such a sadhaka joins the realm of the deity or if he was<br>> >=
; originally a Nath or a Muni goes to a separate realm reserved for these<b=
r>> > beings.<br>> > Attacking such a sadhak brings the full be=
aring of karma onto the heads<br>> > of the attackers and some people=
may realise this to their detriment(<br>> > Patan comes from Jalandh=
ar Nath burying the city of Patan with his<br>> >
Shakti causing an =
earthquake). Some people may even equate this with<br>> > black magic=
. Here there is only action and reaction.(Bit like you attack<br>> > =
a normal person, and you will get a result of this from that same Atma<br>&=
gt; > whom you harmed maybe 5 to 10 lifetimes later. But if you attack<b=
r>> > somebody who is identifying with the universe and has very few =
karmas<br>> > left, then the Universe itself attacks you, because you=
r attack is not<br>> > on the sadhaka, but on his identification, ie =
God or the universe).<br>> > If people persist in using the Shakti po=
ssesed by a small Pisacha,<br>> > Bhuta, then there is only a little =
Shakti which can be used, moreover=C3=82<br>> > then their minds and =
intellects will not be free of identification with<br>> > the body an=
d so their actions are those which are generally termed as<br>> > bla=
ck magic. These people usually join the same spirits
which they have<br>&g=
t; > been using after death, this is not an enjoyable experience.<br>>=
; > Imagine if somebody is worshipping Chandika for a few lifetimes, the=
n<br>> > even in this birth he or she is drawn to that deity and such=
a sadhak<br>> > may acheive after a few repitions of a mantra(becaus=
e of his previous<br>> > effort).<br>> > On the other hand some=
body doing this mantra only in this lifetime may<br>> > feel that the=
64 things which bind every mantra are crucial and may not<br>> > ach=
eive in this lifetime.<br>> > According to me the proof of the puddin=
g is in the eating, so let me<br>> > suggest an easy sadhana.<br>>=
> If one is so inclined, then starting on some good day, do 1000<br>>=
; > reititions of the Savitri(some=C3=82 call this the=C3=82 Gayatri, bu=
t the real<br>> > Gayatri is hidden) every day, main constraints<br>&=
gt; > Same time every day.<br>> > Same
place.<br>> > Same m=
aterials.<br>> > Same direction.<br>> > As little movement as o=
ne can.<br>> > Count on rudraksha or Tulsi as is your inclination.<br=
>> > Complete restraint on sex(from the mind and the body, not just t=
he<br>> > body), reduce food intake, grow a beard.<br>> > Do no=
t eat 2 hrs before you start, make sure your bowels are empty<br>> > =
before you start.<br>> > Continue this for 100 days and do this whole=
procedure 3 times.<br>> > See the difference in your personality bef=
ore and after.<br>> > Long and short , what is important is that life=
may be short, so do some<br>> > sadhana, and persist with that sadha=
na for as long as is physically<br>> > possible.<br>> > I hope =
this clarifies some of the concepts which were being discussed.<br>> >=
; =C3=82<br>> > Kind Love and Regards<br>> > manish<br>> >=
; You may post this on the list as a
clarification from me if you feel<br>=
> > that this is suitable.<br><br></div></div></div></blockquote></td=
></tr></tbody></table><br>
<hr size=3D"1">
ty. YOURS! <a rel=3D"nofollow" target=3D"_blank" href=3D"http://in.rd.yahoo=
.com/tagline_yyi_1/*http://in.yahoo.com/">See your Yahoo! Homepage</a>.
<d=
iv></div></div></div></div></blockquote></td></tr></tbody></table></div></d=
iv></div></blockquote></td></tr></tbody></table></div></div></div></blockqu=
ote></td></tr></tbody></table></p>
</div>
</div></blockqu=
ote></td></tr></tbody></table></p>
</div>
</div></blockqu=
ote></td></tr></tbody></table><br>
</p><hr size=3D"1">
The INTERN=
ET now has a personality. YOURS! <a rel=3D"nofollow" target=3D"_blank" href=
=3D"http://in.rd.yahoo.com/tagline_yyi_1/*http://in.yahoo.com/">See your Ya=
hoo! Homepage</a>.<p></p>
</div>
</div></blockquote></td>=
</tr></table>
--0-1994727895-1264549309=:88543--
From pvr108@... Wed Feb 17 11:08:38 2016

Message-ID: <830906.23476.qm@...>
X-YMail-OSG:
w8SaPvIVM1nVQ1uWhgrCIztXf31tOeT5345NNuDjtDeKeSSXkPzKLOTNBCpQqWP.3k3jUnl3_37574DZkr6
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REIVt5vcyOvZlY4nlOBYlDyRmExblZ5j54eMlVEAvb4P2dvAGDOQhckyFdq4iotyk1N9AbX9czEAGW.8dtb
beuBNzoooDCOYz5j3_EoZ5pRkWXMZuM2RIsArM_BhaGz2G8.ZnrVU2huOTkOtaLPNUOcbvaZ614uBbX759a
r3ZzlhtSwc0Tja_EMe3HEylz05GR.fxLBQGD5.NNVLRVXe58jfNn_1zCbIbs_WZuPARsOlYtialYpdmG1eB
2QqqZ0kckHrfILFXJZ5ncHyunBAYmnN4kZYs4Z7WKvWdSMnVvjEg.Vb_zymlxNFGiK0YWj8jZlhbgvmJpSJ
ebur1F2qWON_D5kpa8TiQehPboy5nf4.YBIYY8CWb6XRPEh6gmOdDV3CSkgyf2alHjCVm0.cABmsSTlvP1G
qD_qMOGLMkSFTSzkQt24IHSzkrhYfcXRmrXyHmtfR9KBqr3gfp0k3kxoK2Mazfn6hv8UdQVYHKdlMcJ44Z2
jp1Y8dAcs27gjKle24at.Aej1ll7.YpsEcyufzZI7DCOdxG.XFxfDYNmU.C8vsqzJKLK9qdjvSE23SWu67_
2E4m6Ax1K69rpNnwsgaeL2dbt6PzlBhzi8LZoKOUxb4ZbydIeRdNJcNPCvbkufG9ROrKMJpXRl5gl4qhRa5
QrVQjKoIQpq3Fdwd7kvsiW1M5On.v3lEHY6Vb2rxjBHa
Jan 2010 15:42:20 PST
Date: Tue, 26 Jan 2010 15:42:20 -0800 (PST)
In-Reply-To: <hjj79g+esjq@...>
MIME-Version: 1.0
Subject: Re: Question on unmarried persons performing homam, agnihotra, etc.?
y=gKBDCBwA1JQDzQqYnAqTSKtew37kbaganR3eObX_g3vj
--0-1498074550-1264549340=:23476
Namaste,
What "Vedas" say is not really understood by most of us today. Ve=

das often do not really say what they people claim they do.
Not long ago, =

brahmin boys regularly performed fire rituals after their upanayanam. Tradi=
tion does not say that only married people should do fire rituals. It is ab=
solutely fine for a bachelor to worship god in fire.
But tradition does sa=

y that a married person who performs a fire ritual should do it accompanied=
by wife. However, rishis have given exceptions. If wife is not interested,=
one can do alone.
So I suggest continuing your fire rituals as a brahmach=

aari until marriage. After marriage, you can see whether you want to do it =
with your wife or do it alone.
Best regards,
Narasimha
-------------------=
------------------------------------------------
=C2=A0 Free Jyotish Softwa=
"Do It Yourself" ritual manuals=
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=
VedicAstrologer.org
=C2=A0=C2=A0=C2=A0=C2=A0 Films that make a difference: =
=C2=A0=C2=A0=C2=A0=C2=A0 Spirituality: http://gro=
ups.yahoo.com/group/vedic-wisdom
=C2=A0 Jyotish writings: http://groups.yah=
oo.com/group/JyotishWritings
----------------------------------------------=
---------------------
--- On Sun, 1/24/10, truraja4real <truraja4real@yaho=
o.com> wrote:
From: truraja4real <truraja4real@...>
Subject: [vedic-w=
isdom] Question on unmarried persons performing homam, agnihotra, etc.?
To:=
=C2=A0
Shri Narasimha ji, and others wh=

o may help
I have read that the vedas say that only grihastas and up sho=
uld perform homams, yagnas, etc. Also I have read the same about agnihotra =
which I have been performing on and off for the past almost 2 years?
Sho=
uld I not do these practices if I desire to get married, should I wait unti=
l (if) I do to continue?
Please advise me on this as if I do get married=

it may be soon enough to take a break if I must.
Thanks for your time
Hari Om Tat Sat - Vedic Sanatan Dharma Ki Jai!
Chetan Gossai
=
--0-1498074550-1264549340=:23476

top" style=3D"font: inherit;">Namaste,<br><br>What "Vedas" say is not reall=
y understood by most of us today. Vedas often do not really say what they p=
eople claim they do.<br><br>Not long ago, brahmin boys regularly performed =
fire rituals after their upanayanam. Tradition does not say that only marri=
ed people should do fire rituals. It is absolutely fine for a bachelor to w=
orship god in fire.<br><br>But tradition does say that a married person who=
performs a fire ritual should do it accompanied by wife. However, rishis h=
ave given exceptions. If wife is not interested, one can do alone.<br><br>S=
o I suggest continuing your fire rituals as a brahmachaari until marriage. =
After marriage, you can see whether you want to do it with your wife or do =
it alone.<br><br>Best regards,<br>Narasimha<br>----------------------------=
---------------------------------------<br> Free Jyotish Software, Fr=
ee
Jyotish Lessons, Jyotish Writings,<br>"Do It Yourself" ritual manuals f=
or short Homam and Pitri Tarpana:<br> &n=
bsp; http://www=
.VedicAstrologer.org<br> Films that make a differen=
ce: http://SaraswatiFilms.org<br> Spirituality: htt=
p://groups.yahoo.com/group/vedic-wisdom<br> Jyotish writings: http://=
groups.yahoo.com/group/JyotishWritings<br>---------------------------------=
----------------------------------<br><br>--- On <b>Sun, 1/24/10, truraja4r=
eal <i><truraja4real@...></i></b> wrote:<br><blockquote style=
: 5px;">From: truraja4real <truraja4real@...><br>Subject: [vedi=
c-wisdom] Question on unmarried persons performing homam, agnihotra, etc.?<=
br>To: vedic-wisdom@yahoogroups.com<br>Date: Sunday, January 24, 2010,
11:=
39 PM<br><br><div id=3D"yiv244836488">

</span>
<p>Shri Nar=
asimha ji, and others who may help<br>
<br>
I have read that the vedas say =
that only grihastas and up should perform homams, yagnas, etc. Also I have =
read the same about agnihotra which I have been performing on and off for t=
he past almost 2 years?<br>
<br>
Should I not do these practices if I desir=
e to get married, should I wait until (if) I do to continue?<br>
<br>
Pleas=
e advise me on this as if I do get married it may be soon enough to take a =
break if I must.<br>
<br>
Thanks for your time<br>
<br>
Hari Om Tat Sat - V=
edic Sanatan Dharma Ki Jai!<br>
Chetan Gossai<br>
<br>
</p>
</div>
=
--0-1498074550-1264549340=:23476--
From pvr108@... Wed Feb 17 11:08:38 2016

Message-ID: <376800.81734.qm@...>
X-YMail-OSG:
SS761EwVM1mtxfdLpdNGpzHZrZAyVPUqzCsfn05jrtBx7gBrmNpo.AHl17O85_zwjYEgl7QKIKFKF19nlYC
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9qZ6L76Ymqz42TAHfwQSWLFgLyuh25v71Ljpb6OmV74CUulsdLNeMSPQ9HfYg.Wo9bkWVQ1DMi1w_fvMAzk
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LOJv7mNfcsMbSNHa7BR2A82240mXhRTVwQYfXx2Tc.cLiv2e8rlu8gjfbjNBxXU.GhCgVdZBjm_2sGg6Ec7
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Dk_IczlfkaJiq.cxKPlOjPXbOB_b0VIJGJ6UcAR2gUwVRWkA3LSUre5vH9Hpv0MBVDxJpKktlirMQFjV5rn
GTlFOzalpNzBDDLXU
Jan 2010 15:43:14 PST
Date: Tue, 26 Jan 2010 15:43:14 -0800 (PST)
In-Reply-To: <b6ec3c111001231944y6622b421ue9f743291e8a59d8@...>
MIME-Version: 1.0
y=4bsdHkCB2BSpo3jqR0xHt618Yw3RpZ682oWa2p4lxxGE
--0-1771900601-1264549394=:81734
Namaste Hari,
My view is that 12-lettered mantras of Vishnu avataras are a=

s suitable for spiritual progress and liberation as many other mantras.
Th=
e view held by some that only 12-lettered mantras are suitable for moksha a=
s the 12th house shows moksha in astrology is not granted by rishis and als=
o not logical.
Of course, one CAN pick a 12-lettered mantra for spiritual =

sadhana. But my point is that other mantras can take one to moksha as well.=
For one person, just a 2-letter "Rama" mantra may be enough for liberation=
. Another may be liberated through Gayatri mantra. Another through a 5-lett=
ered Shiva mantra. Another though a 28-letter Ganapathi mantra. Another thr=
ough a 12-letter Krishna mantra. Another may get moksha without a mantra. A=
nd so on. I suggest that there is no formula. Instead of searching for a fo=
rmula, do what your spiritual guru asks you to do. If you do not have an ex=
ternal spiritual guru, do what your internal guru inspires you to do.
As o=
ne starts to make progress, Nature will send further guidance, either exter=
nally or internally, to enable one to make further progress.
Best regards,=
Narasimha
----------------------------------------------------------------=
---
"=
Do It Yourself" ritual manuals for short Homam and Pitri Tarpana:
=C2=A0=C2=
=C2=A0=C2=A0=C2=A0 http://www.VedicAstrologer.org
=C2=A0=C2=A0=C2=A0=C2=A0 =
=C2=A0=C2=A0=C2=A0=
=C2=A0 Spirituality: http://groups.yahoo.com/group/vedic-wisdom
=C2=A0 Jyot=
ish writings: http://groups.yahoo.com/group/JyotishWritings
---------------=
----------------------------------------------------
--- On Sat, 1/23/10, =

Jyotisa Shisya <achyutagaddi@...> wrote:
From: Jyotisa Shisya <achyut=
agaddi@...>
Subject: Re: [vedic-wisdom] Re: Repost:Manishji's savitur=
gayatri sadhana procedure
Date: Saturday=
, January 23, 2010, 10:44 PM
=C2=A0
=
Dear Narasimha, namaste and pranaams.
That is interesting (lines written b=
elow). Could you please give your opinion on whether the dwadasakshari form=
of mantra as a suitable mantra for istadevata is still valid?
More questi=
ons arise of course so I request you to share your understanding.
best reg=
ardsHari
On Fri, Jan 22, 2010 at 9:24 AM, Narasimha P.V.R. Rao <pvr108@ya=
hoo. com> wrote:
...Regarding the astrological formulas for=

evaluating the impact of a mantra, I would like disown those concepts orig=
inally taught by Pt Sanjay Rath and shared by me in my astrology classes...=
.All the house calculations based on the numbers of letters and number of w=
ords are irrelevant.. .=C2=A0
--0-1771900601-1264549394=:81734

top" style=3D"font: inherit;">Namaste Hari,<br><br>My view is that 12-lette=
red mantras of Vishnu avataras are as suitable for spiritual progress and l=
iberation as many other mantras.<br><br>The view held by some that only 12-=
lettered mantras are suitable for moksha as the 12th house shows moksha in =
astrology is not granted by rishis and also not logical.<br><br>Of course, =
one CAN pick a 12-lettered mantra for spiritual sadhana. But my point is th=
at other mantras can take one to moksha as well. For one person, just a 2-l=
etter "Rama" mantra may be enough for liberation. Another may be liberated =
through Gayatri mantra. Another through a 5-lettered Shiva mantra. Another =
though a 28-letter Ganapathi mantra. Another through a 12-letter Krishna ma=
ntra. Another may get moksha without a mantra. And so on. I suggest that th=
ere is no formula. Instead of searching for a formula, do what your spiritu=
al
guru asks you to do. If you do not have an external spiritual guru, do =
what your internal guru inspires you to do.<br><br>As one starts to make pr=
ogress, Nature will send further guidance, either externally or internally,=
to enable one to make further progress.<br><br>Best regards,<br>Narasimha<=
br>-------------------------------------------------------------------<br>&=
nbsp; Free Jyotish Software, Free Jyotish Lessons, Jyotish Writings,<br>"Do=
It Yourself" ritual manuals for short Homam and Pitri Tarpana:<br> &n=
bsp; =
; http://www.VedicAstrologer.org<br> &nb=
sp; Films that make a difference: http://SaraswatiFilms.org<br> =
Spirituality: http://groups.yahoo.com/group/vedic-wisdom<br>&n=
bsp; Jyotish writings:
http://groups.yahoo.com/group/JyotishWritings<br>--=
-----------------------------------------------------------------<br><br>--=
- On <b>Sat, 1/23/10, Jyotisa Shisya <i><achyutagaddi@...></i><=
margin-left: 5px; padding-left: 5px;">From: Jyotisa Shisya <achyutagadd=
i@...><br>Subject: Re: [vedic-wisdom] Re: Repost:Manishji's savitu=
r gayatri sadhana procedure<br>To: vedic-wisdom@yahoogroups.com<br>Date: S=
aturday, January 23, 2010, 10:44 PM<br><br><div id=3D"yiv1236138309">
=
=
<p><font class=3D"Apple-style-span" face=3D"'comic sans=

ms', sans-serif">Dear Narasimha, namaste and pranaams.</font></p><div><fon=
t class=3D"Apple-style-span" face=3D"'comic sans ms', sans-serif"><br></fon=
t></div><div><font class=3D"Apple-style-span" face=3D"'comic sans ms', sans=
-serif">That is interesting (lines written below). Could you please give yo=
ur opinion on whether the dwadasakshari form of mantra as a suitable mantra=
for istadevata is still valid?</font></div>
<div><font class=3D"Apple-styl=
e-span" face=3D"'comic sans ms', sans-serif"><br></font></div><div><font cl=
ass=3D"Apple-style-span" face=3D"'comic sans ms', sans-serif">More question=
s arise of course so I request you to share your understanding.</font></div=
>
<div><font class=3D"Apple-style-span" face=3D"'comic sans ms', sans-serif=
"><br></font></div><div><font class=3D"Apple-style-span" face=3D"'comic san=
s ms', sans-serif">best regards</font></div><div><font class=3D"Apple-style=
-span" face=3D"'comic sans ms', sans-serif">Hari<br>
</font><div><br><div c=
lass=3D"gmail_quote">On Fri, Jan 22, 2010 at 9:24 AM, Narasimha P.V.R. Rao =
<span dir=3D"ltr"><<a rel=3D"nofollow" ymailto=3D"mailto:pvr108@...=
m" target=3D"_blank" href=3D"/mc/compose?to=3Dpvr108@...">pvr108@yaho=
o. com</a>></span> wrote:<br><blockquote class=3D"gmail_quote" style=3D"=
border-left: 1px solid rgb(204, 204, 204);">
<div style=3D"ba=
ckground-color: rgb(255, 255, 255);"><div><div><div><table border=3D"0" cel=
lpadding=3D"0" cellspacing=3D"0"><tbody><tr><td style=3D"font-family: inher=
it; font-style: inherit; font-variant: inherit; font-weight: inherit; font-=
size: inherit; line-height: inherit; font-size-adjust: inherit; font-stretc=
h: inherit; -x-system-font: none;" valign=3D"top"><br>...Regarding the astr=
ological formulas for evaluating the impact of a mantra, I would like disow=
n those concepts originally taught by Pt Sanjay Rath and shared by me in my=
astrology classes....All the house calculations based on the numbers of le=
tters and number of words are irrelevant.. . </td>
</tr></tbody></tabl=
e></div></div></div></div></blockquote></div></div></div>
</div>
=
--0-1771900601-1264549394=:81734--
From pvr108@... Wed Feb 17 11:08:38 2016

Message-ID: <497098.63529.qm@...>
X-YMail-OSG:
UKauu.QVM1nRuIsWJE38x7fzxVMeEdYSv5YzfMBDm2QSvQ0sq57aX24GV_3EYgnJr3CXiG_y.wJwuICHIP8
SaACx.RyP.fCPcTsJDRRC2zngT4nj6TMPeT0B1oTvuJXHcW.0gBKteJTdtbh_SH2Rk1F9iWqw0Suu1_cyHJ
fGrZfoj9W1mpO05rCwNDsBimmIv88y.6T6_7nQ62WMrXNqlTz3JuxTNYcxo5xu_c11h5Q0wgEXMiFF8jnjJ
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ZK2j_iCTVsjgvffSqrzXYr1DEK2z.1HwPlXn4tfDeORDXmQuvU21KphGX44Cg8p1P0.3_QyN8bRpL2cw.15
3EmOd25DYl.wIPzgzGZ5.gIPEZ5ztLaOUoXWSbAAvloVbLhVGJGUgPwElmkXTYrKGwV3o-
Jan 2010 15:45:10 PST
Date: Tue, 26 Jan 2010 15:45:10 -0800 (PST)
In-Reply-To: <hjj4f0+hv6p@...>
MIME-Version: 1.0
Subject: Suratha, Samadhi and Medhas in Chandipath (Re: Question on Chandi Path)
X-Yahoo-Group-Post: member; u=77866142; y=db6nMmnKyxxE7S4XrZI5yT7OWyEajeysDn7Kzly-
Qwmn
--0-1337285608-1264549510=:63529
Namaste,
Please note that the characters in the story told in Chandipath a=

re metaphors for things inside us.
Suratha means a good intention (su=3Dgo=

od and ratha=3Ddesire/intention).
King Suratha is a metaphor for a good in=

tention/desire. Intention/desire is a powerful thing. It controls our mind =
and our actions. Because of its power and control over the mind, it is comp=
ared to a king.
Samaadhi means focus or concentration. Businessman named S=

amaadhi is a metaphor for one's focus and concentration. While desires typi=
cally excite mind into an active mode, focus (on anything) typically tricks=
the mind and soothes it. That is why it is compared to a vaisya (a busines=
sman), who knows what he wants and mesmerizes people into giving it to him.=
Medhas means intelligence. Rishi named Medhas is a metaphor for intellige=

nce. While one's desires and focus may be deluded and run after material th=
ings, one's intelligence is firmly established in god and clear about what =
is what. No confusion. That is why intelligence is compared to a rishi!
*=
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=
=C2=A0=C2=A0 *
If one desires a luxury car, wife's happiness, son's profes=

sional success and other material things like that, one's intelligence cann=
ot really educate and direct the desire within one towards finding Self. Si=
milarly, if one's concentration is directed at work and various mundane tas=
ks, intelligence cannot really educate and direct one's concentration towar=
ds finding Self.
Similarly, when king Suratha and businessman Samadhi were=

pre-occupied with their families, their kingdom, wealth etc, rishi Medhas =
could not really direct them towards the divine Mother.
Once the king and =
the businessman were forced to turn away from their families etc, they land=
ed up at the ashram of rishi Medhas and he could educate them on how to fin=
d the divine Mother.
Similarly, when one's desire and concentration are tu=

rned away from the regular things they are usually centred around (sense ob=
jects and material things), then intelligence can direct one's desire and c=
oncentration towards finding the Self.
*=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=
Of course, desire =
and concentration turning away from material things and approaching intelli=
gence for guidance is the *beginning* of the thirteen chapters of Chandipat=
h. The rest is how intelligence instructs them on finding Self. All the sto=
ries are a metaphorical representation of various phases and challenges enc=
ountered as one strives to find Self.
*=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=
The last (13th) ch=

apter says that the king and the businessman worshipped the divine Mother a=
fter the instruction from the rishi and She appeared before them. The divin=
e Mother gave them boons.
King got a boon that he will get back his kingdo=

m and be born as the son of Sun named Saavarni. Businessman got a boon that=
he will get absolute knowledge and liberation. Now let us understand what =
that means.
When one's desire and focus are directed to Self-realization, =

one finally realizes Self.
One's power of concentration always becomes one=

with the object of concentration when it succeeds. When one's power of con=
centration is not directed at a mundane object/task but not imperishable Se=
lf, one's concentration merges with the imperishable Self. That is why the =
businessman named Samadhi got absolute knowledge and liberation.
A Self-re=
alized person becomes a jeevanmukta (liberated while living) and his power =
of concentration is directed at god even as he pursues many things. He may =
"want" to build a temple or spread dharma or destroy a kingdom or establish=
a new kingdom or whatever, but, despite his apparent activities, focus of =
his mind is on Self. One is an instrument of infinite divine Will and engag=
es in various actions non-volitionally. The intentions/desires of such a pe=
rson are not his, but those of Nature. When he gets an intention to do some=
thing, he non-volitionally engages in an action, with a full and deep under=
standing that the objects he is interacting with during that action are jus=
t projections of Self.
This is the meaning of king Suratha being reborn as=

the son of Sun. The intentions/desires within one are now coming from Natu=
re/Self and not from one's own conditioning (which is non-existent now). Th=
at is the meaning of Suratha being reborn as the son (coming from) of Sun (=
Self).
Saavarni is the name of the reborn king. Some people may translate =
"saavarni" to mean "one having the same color", but my translation is "the =
transparent one". The desires/intentions behind the actions of a jeevanmukt=
a are transparent, i.e. free from any conditioning or individual agenda. Su=
ch a person may engage in many kinds of actions, but the power of concentra=
tion of such a person never wavers from Self!
Thus, the ending of the stor=

y metaphorically represents what happens to the desires/intentions and the =
power of concentration/focus within one, after they have been directed at f=
inding Self, one finds Self and becomes liberated while living.
*=C2=A0=C2=
=A0 *
This is very high philosophy. Whatever little I could understand, I =

tried to express it in simple words. I hope it made some sense to some of y=
ou. If this is confusing, please do not worry. Bookish knowledge and intell=
ectual understanding helps only a little. Do sadhana. That is far more impo=
rtant than understanding this mail.
Best regards,
Narasimha
--------------=
-----------------------------------------------------
=C2=A0 Free Jyotish S=
oftware, Free Jyotish Lessons, Jyotish Writings,
"Do It Yourself" ritual ma=
nuals for short Homam and Pitri Tarpana:
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=
=C2=A0=C2=A0=C2=A0=C2=A0 Films that make a differ=
=C2=A0=C2=A0=C2=A0=C2=A0 Spirituality: http=
://groups.yahoo.com/group/vedic-wisdom
----------------------------------------=
---------------------------
--- On Sun, 1/24/10, homamstudent <vedichorosc=

ope@...> wrote:
From: homamstudent <vedichoroscope@...>
Subject=
: [vedic-wisdom] Question on Chandi Path
D=
ate: Sunday, January 24, 2010, 10:50 PM
=C2=A0
=
Narasimhaji and other Gurujan,
In the Chandipath, the name=

of the King is Surath (a good charioteer)
and he is obviously skilled in =

administration and leading people on the
right path but due to circumstanc=

es or some past karmas his kindom is
snatched away from him by the Kolavid=

hwamsis (Kola is translated as a
barbaric tribe but is also related to Sat=

urn representing past Karmas).
When he does Devi Araadhana in the end he =

is given the boon of getting
his kindgom back and ruling it with a sense o=

f detachment (like Raja
Janaka), which will never again be taken away as w=

ell as he is made the
Manu in the next Manvantara.
However, I wonder wh=

at is the significance of the Vaishya being named
Samadhi? Unlike Suratha=

who gets a boon related to his natural
abilities, the Vaishya does not ge=

t a boon to get his family back or a
boon to become the best merchant who =

is detached from the fruits of his
work but rather he is given the boon of=

getting the knowledge which
leads to final emancipation. Is the message =
simply here that we need to
step away from a business oriented mind into a=

spiritual mindset?
Veenu
--0-1337285608-1264549510=:63529

top" style=3D"font: inherit;">Namaste,<br><br>Please note that the characte=
rs in the story told in Chandipath are metaphors for things inside us.<br><=
br>Suratha means a good intention (su=3Dgood and ratha=3Ddesire/intention).=
<br><br>King Suratha is a metaphor for a good intention/desire. Intention/d=
esire is a powerful thing. It controls our mind and our actions. Because of=
its power and control over the mind, it is compared to a king.<br><br>Sama=
adhi means focus or concentration. Businessman named Samaadhi is a metaphor=
for one's focus and concentration. While desires typically excite mind int=
o an active mode, focus (on anything) typically tricks the mind and soothes=
it. That is why it is compared to a vaisya (a businessman), who knows what=
he wants and mesmerizes people into giving it to him.<br><br>Medhas means =
intelligence. Rishi named Medhas is a metaphor for intelligence. While one'=
s
desires and focus may be deluded and run after material things, one's in=
telligence is firmly established in god and clear about what is what. No co=
nfusion. That is why intelligence is compared to a rishi!<br><br>* &nb=
sp; * &nbs=
p; *<br><br>If one desires a luxury car, wife's happiness, son's profession=
al success and other material things like that, one's intelligence cannot r=
eally educate and direct the desire within one towards finding Self. Simila=
rly, if one's concentration is directed at work and various mundane tasks, =
intelligence cannot really educate and direct one's concentration towards f=
inding Self.<br><br>Similarly, when king Suratha and businessman Samadhi we=
re pre-occupied with their families, their kingdom, wealth etc, rishi Medha=
s could not really direct them towards the divine Mother.<br><br>Once the k=
ing and the businessman were forced to turn away from their families
etc, =
they landed up at the ashram of rishi Medhas and he could educate them on h=
ow to find the divine Mother.<br><br>Similarly, when one's desire and conce=
ntration are turned away from the regular things they are usually centred a=
round (sense objects and material things), then intelligence can direct one=
's desire and concentration towards finding the Self.<br><br>* &=
nbsp; * *=
<br><br>Of course, desire and concentration turning away from material thin=
gs and approaching intelligence for guidance is the *beginning* of the thir=
teen chapters of Chandipath. The rest is how intelligence instructs them on=
finding Self. All the stories are a metaphorical representation of various=
phases and challenges encountered as one strives to find Self.<br><br>*&nb=
sp; * &nbs=
p; *<br><br>The last (13th) chapter says that the king
and the busin=
essman worshipped the divine Mother after the instruction from the rishi an=
d She appeared before them. The divine Mother gave them boons.<br><br>King =
got a boon that he will get back his kingdom and be born as the son of Sun =
named Saavarni. Businessman got a boon that he will get absolute knowledge =
and liberation. Now let us understand what that means.<br><br>When one's de=
sire and focus are directed to Self-realization, one finally realizes Self.=
<br><br>One's power of concentration always becomes one with the object of =
concentration when it succeeds. When one's power of concentration is not di=
rected at a mundane object/task but not imperishable Self, one's concentrat=
ion merges with the imperishable Self. That is why the businessman named Sa=
madhi got absolute knowledge and liberation.<br><br>A Self-realized person =
becomes a jeevanmukta (liberated while living) and his power of concentrati=
on is directed at god even as he pursues many things.
He may "want" to bui=
ld a temple or spread dharma or destroy a kingdom or establish a new kingdo=
m or whatever, but, despite his apparent activities, focus of his mind is o=
n Self. One is an instrument of infinite divine Will and engages in various=
actions non-volitionally. The intentions/desires of such a person are not =
his, but those of Nature. When he gets an intention to do something, he non=
-volitionally engages in an action, with a full and deep understanding that=
the objects he is interacting with during that action are just projections=
of Self.<br><br>This is the meaning of king Suratha being reborn as the so=
n of Sun. The intentions/desires within one are now coming from Nature/Self=
and not from one's own conditioning (which is non-existent now). That is t=
he meaning of Suratha being reborn as the son (coming from) of Sun (Self).<=
br><br>Saavarni is the name of the reborn king. Some people may translate "=
saavarni" to mean "one having the same color",
but my translation is "the =
transparent one". The desires/intentions behind the actions of a jeevanmukt=
a are transparent, i.e. free from any conditioning or individual agenda. Su=
ch a person may engage in many kinds of actions, but the power of concentra=
tion of such a person never wavers from Self!<br><br>Thus, the ending of th=
e story metaphorically represents what happens to the desires/intentions an=
d the power of concentration/focus within one, after they have been directe=
d at finding Self, one finds Self and becomes liberated while living.<br><b=
r>* * &nbs=
p; *<br><br>This is very high philosophy. Whatever little I cou=
ld understand, I tried to express it in simple words. I hope it made some s=
ense to some of you. If this is confusing, please do not worry. Bookish kno=
wledge and intellectual understanding helps only a little. Do sadhana. That=
is far more important than
understanding this mail.<br><br>Best regards,<=
br>Narasimha<br>-----------------------------------------------------------=
--------<br> Free Jyotish Software, Free Jyotish Lessons, Jyotish Wri=
tings,<br>"Do It Yourself" ritual manuals for short Homam and Pitri Tarpana=
:<br> &nbs=
bsp; Films that make a difference: http://SaraswatiFilms.org<br=
> Spirituality: http://groups.yahoo.com/group/vedic=
-wisdom<br> Jyotish writings: http://groups.yahoo.com/group/JyotishWr=
itings<br>-----------------------------------------------------------------=
--<br><br>--- On <b>Sun, 1/24/10, homamstudent <i><vedichoroscope@yahoo.=
com></i></b> wrote:<br><blockquote style=3D"border-left: 2px solid rgb(1=
6, 16, 255); margin-left: 5px; padding-left: 5px;">From: homamstudent
<=
vedichoroscope@...><br>Subject: [vedic-wisdom] Question on Chandi =
Path<br>To: vedic-wisdom@yahoogroups.com<br>Date: Sunday, January 24, 2010,=
10:50 PM<br><br><div id=3D"yiv364110326">
<span style=3D"display: non=

e;"> </span>
<p><br>=
Narasimhaji and other Gurujan,<br>

<br>
In the Chandipath, the name of the=
King is Surath (a good charioteer)<br>
and he is obviously skilled in admi=
nistration and leading people on the<br>
right path but due to circumstance=
s or some past karmas his kindom is<br>
snatched away from him by the Kolav=
idhwamsis (Kola is translated as a<br>
barbaric tribe but is also related t=
o Saturn representing past Karmas). <br>
When he does Devi Araadhana in the=
end he is given the boon of getting<br>
his kindgom back and ruling it wit=
h a sense of detachment (like Raja<br>
Janaka), which will never again be t=
aken away as well as he is made the<br>
Manu in the next Manvantara.<br>
<b=
r>
However, I wonder what is the significance of the Vaishya being named<br=
>
Samadhi? Unlike Suratha who gets a boon related to his natural<br>
abili=
ties, the Vaishya does not get a boon to get his family back or a<br>
boon =
to become the best merchant who is detached from the fruits of his<br>
work=
but rather he is given the boon of getting the knowledge which<br>
leads t=
o final emancipation. Is the message simply here that we need to<br>
step =
away from a business oriented mind into a spiritual mindset?<br>
<br>
Veenu=
<br>
<br>
</p>
</div>
</div></blockquote></td></tr></tabl=
e>
--0-1337285608-1264549510=:63529--
From pvr108@... Wed Feb 17 11:08:38 2016

Message-ID: <185772.82342.qm@...>
X-YMail-OSG:
Ugu2CwAVM1n8YY2VW5L._qfLOfugzV1XxWX.mydcU4TmLjoNeIfZu09zKRDWAGVkg3o_sH.oRFlahjQlSnC
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DFTchIWtFAn_F6cb.dQDzC3Z_oMi3dj5qpiFUooP_LdGTBCDFKq_EGT3dWEaWWiANkJ7I6v3TZpFe7OA6xo
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7891hl3TzgYho1WpCA.pc982YdPWrggleUocwT5kOHagjN_OEKEZh7ki5GYhlgVbkqP4zMyOmtgN6xZBy61
SPCDsuXtrd7rFZARUj0946r3PGbMf0Vd2eq92D_.QPX4JRCn3sO7nvT7HJxR8bmw5d6KcoXuPCAIvhLAJuX
edTca5TCkVaqcqJ60dt8au3maRizy24lslTIDyfwdGj0Wh8zp7wdc.CodtOQkgHfD4fVGEAOFGa6lPrXen_
ZwND_lglxog.hrJ5SleYiOktU8Frhjed_ZgkbmTmnDM36JlgIRFEew8_ZHIc0IacweXU1D5U.Y2r4Xz0pqN
nUXPMPzs90Hyizt6Vk_RUpoX._A430_Ojrlsqr7GtZnsDIn96QUEgKRkEXr1T1HzbC3U75vSRtifr5fFN44
o7yj7k9YTUpyemLRoj1Ov.M_hRNO7un0NzCyaX8WFUjrPf10POPUQ3lelXNLzwOl
Jan 2010 19:09:14 PST
Date: Tue, 26 Jan 2010 19:09:14 -0800 (PST)
In-Reply-To: <hjnkqh+sjim@...>
MIME-Version: 1.0
Subject: Re: Chandi Homam and other questions to PVR
y=_0br6dAm8nTbaXNI5NpTJlSFMN570g8hkCbH1HrDnffX
--0-528519062-1264561754=:82342
Namaste,
Manish blessed me that I can think of him and answer questions on=
spiritual matters that I feel like answering and I will end up giving good=
answers. I am an instrument of my guru.
As the volume increases, I may ha=

ve to leave it out some questions unanswered. But remember that sincere que=
stions will always get answers. Nature uses someone or the other as an inst=
rument to answer a sincere seeker's questions. I am only one of MANY instru=
ments Nature has at disposal.
(1) I get up early and do Chandi homam in th=

e morning before going to work. My Chandi homam takes 1.25-1.5 hours. I fin=
ish homam and meditation and go to work.
People say that they are busy and=

have no time. But people usually have a lot of time and waste a lot of it =
knowingly or unknowingly.
(2) The conventional understanding is that Gayat=

ri chhandas has 3 padas with each having 8 aksharas (syllables).
The word =
chhandas comes from the root "chhad" which means "to cover". The word "aach=
chhaadana" comes from the same root. Chhandas is a cover for a mantra. At a=
higher level, there is a rhythm that works as a cover for a meaning. When =
you hear a verse, you first notice a rhythm in it. Under the covering of th=
at rhythm lies a meaning. At a finer level, there are different deities rep=
resented by various aksharas or other forming units of the mantra and they =
serve as a cover for the mantra. Under the covering of those deities repres=
enting those syllables lies the actual mantra and its deity. There are 24 d=
eities working as a cover in mantras composed in Gayatri.
(3) What we see =

now is faaaaar from the peak. When Kali is at peak, nobody will remember or=
know about god at all. People will be completely taken over by sense pleas=
ures and become totally immoral. Such a time is still far away.
However, d=
ecline of dharma happened too fast on earth in the last few centuries and e=
specially decades. Thus, some brakes have to be applied to slow it down arr=
est this decline in dharma. There will be a temporary increase in dharma. A=
gain, adharma will catch up and there will be a rapid decline. When that on=
e goes too far, again there may be some reversal. It may go on like this, i=
nstead of dharma declining at a uniform rate.
(4) I think those books are =

wonderful. The three works I like the most are Yoga Vaasishtham, Jnaneshwar=
i (Bhagavad Gita free translation by Sant Jnaneshwar) and Aghora series. I =
see them as slightly different perspectives, using different abstractions, =
on the same ultimate knowledge.
Vimalananda may not be conventional, but h=

e is a person of immense understanding and wisdom.
Best regards,
Narasimha=
-------------------------------------------------------------------
=C2=A0=
"Do It Your=
self" ritual manuals for short Homam and Pitri Tarpana:
=C2=A0=C2=A0=C2=A0=
=A0=C2=A0 http://www.VedicAstrologer.org
=C2=A0=C2=A0=C2=A0=C2=A0 Films tha=
t make a difference: http://SaraswatiFilms.org
=C2=A0=C2=A0=C2=A0=C2=A0 Spi=
rituality: http://groups.yahoo.com/group/vedic-wisdom
gs: http://groups.yahoo.com/group/JyotishWritings
-------------------------=
------------------------------------------
--- On Tue, 1/26/10, nagraj@sbc=

global.net <nagraj_um@...> wrote:
From: nagraj@... <nagraj_=
um@...>
Subject: [vedic-wisdom] Chandi Homam and other questions to P=
VR
Date: Tuesday, January 26, 2010, 3:54 P=
M
=C2=A0
Dear Narasimhagaru,
I =
really appreciate your contribution on this forum. It is pretty much that I=
started looking forward for your posts which are filled with so much convi=
ction, knowledge of our scriptures and clarity. In the mean-while some more=
questions. Some of these questions were asked previously in different thre=
ads on this forum, but probably you didn't have a chance to look at them, w=
ith all the activity that is happening over here.
1. I understand from =
different messages that you do Chandi Homam everyday. How do you manage to =
do that? It should be taking at least 2.5 to 3 hours to perform this, right=
? Do you do this in the evenings?
2. What exactly is Gayatri Chandas? (I=

have asked this previously). I find that Savitru Gayatri Mantra has 24 let=
ters, Brihaspati Gayatri has 21 letters (Vrishabham Charshaneenam) , Ganapa=
ti Moolamantram (aum Shreem hreem kleem gloum Gam Ganapathim.. ..) having 2=
8 letters.
3. With only 5000+ years into a length of 432,000 years of K=

aliyuga, are we at a point that we can say that Kali is deepening? I shudde=
r to think what would happen when kali really deepens fully, say a few thou=
sand years more from now.
4. I have really heard great praises on this =

forum on Yogi Vimalananda and read great reviews on the Aghora Series books=
by Dr. Robert Svobodha. I have also read the great narratives by Mr. Rajar=
shi with a great interest. He is a fantastic narrator. I would like to know=
your opinion on those books. The subject is fascinating for me.
Regard=
s,
Nagraj Kota
--0-528519062-1264561754=:82342

top" style=3D"font: inherit;">Namaste,<br><br>Manish blessed me that I can =
think of him and answer questions on spiritual matters that I feel like ans=
wering and I will end up giving good answers. I am an instrument of my guru=
.<br><br>As the volume increases, I may have to leave it out some questions=
unanswered. But remember that sincere questions will always get answers. N=
ature uses someone or the other as an instrument to answer a sincere seeker=
's questions. I am only one of MANY instruments Nature has at disposal.<br>=
<br>(1) I get up early and do Chandi homam in the morning before going to w=
ork. My Chandi homam takes 1.25-1.5 hours. I finish homam and meditation an=
d go to work.<br><br>People say that they are busy and have no time. But pe=
ople usually have a lot of time and waste a lot of it knowingly or unknowin=
gly.<br><br>(2) The conventional understanding is that Gayatri chhandas has=
3
padas with each having 8 aksharas (syllables).<br><br>The word chhandas=
comes from the root "chhad" which means "to cover". The word "aachchhaadan=
a" comes from the same root. Chhandas is a cover for a mantra. At a higher =
level, there is a rhythm that works as a cover for a meaning. When you hear=
a verse, you first notice a rhythm in it. Under the covering of that rhyth=
m lies a meaning. At a finer level, there are different deities represented=
by various aksharas or other forming units of the mantra and they serve as=
a cover for the mantra. Under the covering of those deities representing t=
hose syllables lies the actual mantra and its deity. There are 24 deities w=
orking as a cover in mantras composed in Gayatri.<br><br>(3) What we see no=
w is faaaaar from the peak. When Kali is at peak, nobody will remember or k=
now about god at all. People will be completely taken over by sense pleasur=
es and become totally immoral. Such a time is still far
away.<br><br>Howev=
er, decline of dharma happened too fast on earth in the last few centuries =
and especially decades. Thus, some brakes have to be applied to slow it dow=
n arrest this decline in dharma. There will be a temporary increase in dhar=
ma. Again, adharma will catch up and there will be a rapid decline. When th=
at one goes too far, again there may be some reversal. It may go on like th=
is, instead of dharma declining at a uniform rate.<br><br>(4) I think those=
books are wonderful. The three works I like the most are Yoga Vaasishtham,=
Jnaneshwari (Bhagavad Gita free translation by Sant Jnaneshwar) and Aghora=
series. I see them as slightly different perspectives, using different abs=
tractions, on the same ultimate knowledge.<br><br>Vimalananda may not be co=
nventional, but he is a person of immense understanding and wisdom.<br><br>=
Best regards,<br>Narasimha<br>---------------------------------------------=
----------------------<br> Free Jyotish
Software, Free Jyotish Lesso=
ns, Jyotish Writings,<br>"Do It Yourself" ritual manuals for short Homam an=
d Pitri Tarpana:<br> &=
nbsp; http://www.VedicAstrologer.=
org<br> Films that make a difference: http://Sarasw=
atiFilms.org<br> Spirituality: http://groups.yahoo.=
com/group/vedic-wisdom<br> Jyotish writings: http://groups.yahoo.com/=
group/JyotishWritings<br>--------------------------------------------------=
-----------------<br><br>--- On <b>Tue, 1/26/10, nagraj@... <i>&l=
t;nagraj_um@...></i></b> wrote:<br><blockquote style=3D"border-lef=
t: 2px solid rgb(16, 16, 255); margin-left: 5px; padding-left: 5px;">From: =
nagraj@... <nagraj_um@...><br>Subject: [vedic-wisdom]=
Chandi Homam and other questions to PVR<br>To: vedic-wisdom@...=
m<br>Date: Tuesday, January 26, 2010,
3:54 PM<br><br><div id=3D"yiv2990751=
51">
<div id=3D"yg=
rp-text">
<p>Dear Narasimhagaru, <br>

<br>
I really app=
reciate your contribution on this forum. It is pretty much that I started l=
ooking forward for your posts which are filled with so much conviction, kno=
wledge of our scriptures and clarity. In the mean-while some more questions=
. Some of these questions were asked previously in different threads on thi=
s forum, but probably you didn't have a chance to look at them, with all th=
e activity that is happening over here. <br>
<br>
1. I understand from diff=
erent messages that you do Chandi Homam everyday. How do you manage to do t=
hat? It should be taking at least 2.5 to 3 hours to perform this, right? Do=
you do this in the evenings?<br>
<br>
2. What exactly is Gayatri Chandas? =
(I have asked this previously). I find that Savitru Gayatri Mantra has 24 l=
etters, Brihaspati Gayatri has 21 letters (Vrishabham Charshaneenam) , Gana=
pati Moolamantram (aum Shreem hreem kleem gloum Gam Ganapathim.. ..) having=
28 letters. <br>
<br>
3. With only 5000+ years into a length of 432,000 ye=
ars of Kaliyuga, are we at a point that we can say that Kali is deepening? =
I shudder to think what would happen when kali really deepens fully, say a =
few thousand years more from now. <br>
<br>
4. I have really heard great pr=
aises on this forum on Yogi Vimalananda and read great reviews on the Aghor=
a Series books by Dr. Robert Svobodha. I have also read the great narrative=
s by Mr. Rajarshi with a great interest. He is a fantastic narrator. I woul=
d like to know your opinion on those books. The subject is fascinating for =
me. <br>
<br>
Regards, <br>
<br>
Nagraj Kota <br>
<br>
</p>
</div>
=
--0-528519062-1264561754=:82342--

Jan 2010 04:58:45 -0000
2010 04:58:45 -0000
Date: Wed, 27 Jan 2010 04:58:42 -0000
Message-ID: <hjoh62+b83h@...>
In-Reply-To: <497098.63529.qm@...>
MIME-Version: 1.0
X-Yahoo-Post-IP: 213.132.46.196
Subject: Suratha, Samadhi and Medhas in Chandipath (Re: Question on Chandi Path)
y=qBBqn1_jR4Hr4Wtg6SyksNn7gWw1IVhRQu_h5GRTyvaPCUgJCjzK
Namaste Narasimha,
>Similarly, when one's desire and concentration are tur=

ned away from >the regular things they are usually centered around (sense o=
bjects >and material things), then intelligence can direct one's desire and=
>concentration towards finding the Self.
Some say that unless all the des=
ires are done away with (fulfilled like that of Bhartuhari) a person will n=
ot turn to God. What i mean is the example which Thakur used to give - 'Whe=
n child is finished playing with toys then only throws away everything and =
cries for mother.
There is no way of knowing if we are done away with desi=

res.
So only thing i understand is that the ONLY way to tun away desires &=
concentration from sense objects so that they start listening to Intellige=
nce is to engage in any Saadhanaa and keep doing it till the goal is reache=
d.
Best Regards,
Utpal
--- In vedic-wisdom@yahoogroups.com, "Narasimha P=
.V.R. Rao" <pvr108@...> wrote:
>
> Namaste,
>
> Please note that the chara=
cters in the story told in Chandipath are metaphors for things inside us.
>=
> Suratha means a good intention (su=3Dgood and ratha=3Ddesire/intention)=

.
>
> King Suratha is a metaphor for a good intention/desire. Intention/de=
sire is a powerful thing. It controls our mind and our actions. Because of =
its power and control over the mind, it is compared to a king.
>
> Samaadh=
i means focus or concentration. Businessman named Samaadhi is a metaphor fo=
r one's focus and concentration. While desires typically excite mind into a=
n active mode, focus (on anything) typically tricks the mind and soothes it=
. That is why it is compared to a vaisya (a businessman), who knows what he=
wants and mesmerizes people into giving it to him.
>
> Medhas means intel=
ligence. Rishi named Medhas is a metaphor for intelligence. While one's des=
ires and focus may be deluded and run after material things, one's intellig=
ence is firmly established in god and clear about what is what. No confusio=
n. That is why intelligence is compared to a rishi!
>
> *=C2=A0=C2=A0=C2=
=A0=C2=A0=C2=A0=C2=A0=C2=A0 *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *
>=
> If one desires a luxury car, wife's happiness, son's professional succe=
ss and other material things like that, one's intelligence cannot really ed=
ucate and direct the desire within one towards finding Self. Similarly, if =
one's concentration is directed at work and various mundane tasks, intellig=
ence cannot really educate and direct one's concentration towards finding S=
elf.
>
> Similarly, when king Suratha and businessman Samadhi were pre-occ=
upied with their families, their kingdom, wealth etc, rishi Medhas could no=
t really direct them towards the divine Mother.
>
> Once the king and the =
businessman were forced to turn away from their families etc, they landed u=
p at the ashram of rishi Medhas and he could educate them on how to find th=
e divine Mother.
>
> Similarly, when one's desire and concentration are tu=
rned away from the regular things they are usually centred around (sense ob=
jects and material things), then intelligence can direct one's desire and c=
oncentration towards finding the Self.
>
> *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=
>
> Of course, =
desire and concentration turning away from material things and approaching =
intelligence for guidance is the *beginning* of the thirteen chapters of Ch=
andipath. The rest is how intelligence instructs them on finding Self. All =
the stories are a metaphorical representation of various phases and challen=
ges encountered as one strives to find Self.
>
> *=C2=A0=C2=A0=C2=A0=C2=A0=
>
> The l=
ast (13th) chapter says that the king and the businessman worshipped the di=
vine Mother after the instruction from the rishi and She appeared before th=
em. The divine Mother gave them boons.
>
> King got a boon that he will ge=
t back his kingdom and be born as the son of Sun named Saavarni. Businessma=
n got a boon that he will get absolute knowledge and liberation. Now let us=
understand what that means.
>
> When one's desire and focus are directed =
to Self-realization, one finally realizes Self.
>
> One's power of concent=
ration always becomes one with the object of concentration when it succeeds=
. When one's power of concentration is not directed at a mundane object/tas=
k but not imperishable Self, one's concentration merges with the imperishab=
le Self. That is why the businessman named Samadhi got absolute knowledge a=
nd liberation.
>
> A Self-realized person becomes a jeevanmukta (liberated=
while living) and his power of concentration is directed at god even as he=
pursues many things. He may "want" to build a temple or spread dharma or d=
estroy a kingdom or establish a new kingdom or whatever, but, despite his a=
pparent activities, focus of his mind is on Self. One is an instrument of i=
nfinite divine Will and engages in various actions non-volitionally. The in=
tentions/desires of such a person are not his, but those of Nature. When he=
gets an intention to do something, he non-volitionally engages in an actio=
n, with a full and deep understanding that the objects he is interacting wi=
th during that action are just projections of Self.
>
> This is the meanin=
g of king Suratha being reborn as the son of Sun. The intentions/desires wi=
thin one are now coming from Nature/Self and not from one's own conditionin=
g (which is non-existent now). That is the meaning of Suratha being reborn =
as the son (coming from) of Sun (Self).
>
> Saavarni is the name of the re=
born king. Some people may translate "saavarni" to mean "one having the sam=
e color", but my translation is "the transparent one". The desires/intentio=
ns behind the actions of a jeevanmukta are transparent, i.e. free from any =
conditioning or individual agenda. Such a person may engage in many kinds o=
f actions, but the power of concentration of such a person never wavers fro=
m Self!
>
> Thus, the ending of the story metaphorically represents what h=
appens to the desires/intentions and the power of concentration/focus withi=
n one, after they have been directed at finding Self, one finds Self and be=
comes liberated while living.
>
> *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=
=A0 *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *
>
> This is very high ph=
ilosophy. Whatever little I could understand, I tried to express it in simp=
le words. I hope it made some sense to some of you. If this is confusing, p=
lease do not worry. Bookish knowledge and intellectual understanding helps =
only a little. Do sadhana. That is far more important than understanding th=
is mail.
>
> Best regards,
> Narasimha
> ---------------------------------=
----------------------------------
> =C2=A0 Free Jyotish Software, Free Jyo=
> "Do It Yourself" ritual manuals for short=
> =C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=
strologer.org
> =C2=A0=C2=A0=C2=A0=C2=A0 Films that make a difference: http=
://SaraswatiFilms.org
> =C2=A0=C2=A0=C2=A0=C2=A0 Spirituality: http://group=
> =C2=A0 Jyotish writings: http://groups.yah=
oo.com/group/JyotishWritings
> --------------------------------------------=
-----------------------
>
> --- On Sun, 1/24/10, homamstudent <vedichorosc=
ope@...> wrote:
> From: homamstudent <vedichoroscope@...>
> Subject: [vedic=
-wisdom] Question on Chandi Path
> Date:=
Sunday, January 24, 2010, 10:50 PM
>
>
>
>
>
>
>
> =C2=A0
>
>
>
=
>
>
>
>
>
>
>
>
> Narasimhaji and other Gur=
ujan,
>
>
>
> In the Chandipath, the name of the King is Surath (a good =
charioteer)
>
> and he is obviously skilled in administration and leading =
people on the
>
> right path but due to circumstances or some past karmas =
his kindom is
>
> snatched away from him by the Kolavidhwamsis (Kola is tr=
anslated as a
>
> barbaric tribe but is also related to Saturn representin=
g past Karmas).
>
> When he does Devi Araadhana in the end he is given th=
e boon of getting
>
> his kindgom back and ruling it with a sense of detac=
hment (like Raja
>
> Janaka), which will never again be taken away as well=
as he is made the
>
> Manu in the next Manvantara.
>
>
>
> However, I =
wonder what is the significance of the Vaishya being named
>
> Samadhi? U=
nlike Suratha who gets a boon related to his natural
>
> abilities, the Va=
ishya does not get a boon to get his family back or a
>
> boon to become t=
he best merchant who is detached from the fruits of his
>
> work but rathe=
r he is given the boon of getting the knowledge which
>
> leads to final e=
mancipation. Is the message simply here that we need to
>
> step away fro=
m a business oriented mind into a spiritual mindset?
>
>
>
> Veenu
>

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Date: Wed, 27 Jan 2010 08:26:29 +0000
Message-ID: <90bdd2131001270026x5efe1b65s4b11160c2c150b7a@...>
Content-Type: multipart/alternative; boundary=000e0cd17fa6d13d70047e2128e7
Subject: Sri Ramakrishna says All men look alike, but they differ in their
nature
X-Yahoo-Group-Post: member; u=313309882; y=R2XE9Irb6n0CmO_J789DH38pR4Zv5Neh-
A1aPQXfW3YfXKQDnVH80g
--000e0cd17fa6d13d70047e2128e7
All men look alike, but they differ in their nature. In some the Sattwa
quality is predominant,in others Rajas, and in the rest Tamas.
Pooli (cakes) all look alike on the outside, but the contents vary; some may
contain sweet thickened cream, others cocoanut sweetened with sugar, while
others may have boiled Kalai (pulse) with no sweetening.
--
Prasanth Jalasutram
Love And Love Alone
--000e0cd17fa6d13d70047e2128e7

d">All men look alike, but they differ in their nature. In some the Sattwa =
quality is predominant,in others Rajas, and in the rest Tamas.</span><br><b=
r><span style=3D"font-style:italic">Pooli (cakes) all look alike on the out=
side, but the contents vary; some may contain sweet thickened cream, others=
cocoanut sweetened with sugar, while others may have boiled Kalai (pulse) =
with no sweetening.</span><br>
:</span>=A0THE GOSPEL OF RAMAKRISHNA Revised by SWAMI ABHEDANANDA<div style=
=3D"margin-top:0px;margin-right:0px;margin-bottom:0.75em;margin-left:0px;li=
ne-height:1.3em;clear:both">
</div></div><div style=3D"margin-top:0px;margi=
n-right:0px;margin-bottom:0.75em;margin-left:0px;color:rgb(51, 51, 51);font=
-size:11px;line-height:1.3em"></div></span><br>-- <br>Om Namo Bhagavate Sri=
Ramanaya<br>
--000e0cd17fa6d13d70047e2128e7--
From alokbhat@... Wed Feb 17 11:08:38 2016

Return-Path: <alokbhat@...>
X-Sender: alokbhat@...
Jan 2010 17:45:13 -0000
2010 17:45:13 -0000
Date: Wed, 27 Jan 2010 17:45:13 -0000
Message-ID: <hjpu39+vruh@...>
MIME-Version: 1.0
X-Yahoo-Post-IP: 165.125.144.18
From: "alokbhat" <alokbhat@...>
Subject: Question on technical aspects of homa
X-Yahoo-Group-Post: member; u=46265033; y=DxboQWn9DZk-J508-FXw_ODAIeahhFsp-
kKuCIFhTSMHGuA
X-Yahoo-Profile: alokbhat
Namaste Narasimha ji,
I have been performing homa regularly for the past f=

ew months after performing them on and off since the last 3 years. Sometime=
s the technical aspects (for lack of a better word) have been ignored or no=
t been complied with fully but my main focus has been to do it in the spiri=
t of the document i.e. complete surrender to the deity and with unselfish i=
ntent to the best of my ability. That is not to say I have always been succ=
essful but your writings provide me with encouragement and inspiration and =
I have made a concerted effort to get better continually.
However, as I ha=
ve gotten more comfortable and fluent with the process, I would like to get=
the technical aspects right as well. My sincere belief is that while spiri=
t of performance of the ritual is paramount I should try to get the technic=
al aspects right to the extent that I can control. I do 2 homas a week and =
I reuse the darbhas that are used to "cordon" off the havan kund including =
the one to draw the 6 lines on the kund. I remove them for cleaning the are=
a before sitting for the next homa.
My questions are
(a)is it acceptable =
to reuse the darbha grass for the next homa
(b)it may be acceptable but wh=
at is the correct approach? and
(c)how to best dispose off darbhas that ha=
ve been used.
Regards,
Alok.
From sriramaneni28@... Wed Feb 17 11:08:38 2016

Return-Path: <sriramaneni28@...>
X-Sender: sriramaneni28@...
2010 19:09:52 -0000
2010 19:09:52 -0000
2010 19:09:52 -0000
Date: Wed, 27 Jan 2010 19:09:50 -0000
Message-ID: <hjq31u+cqps@...>
MIME-Version: 1.0
From: "Nageshwar rao" <sriramaneni28@...>
Subject: Please i am trying to do Chandi Homa so does any body have Chandi Path in
Telugu
X-Yahoo-Group-Post: member; u=271302585; y=MBqJHgqceol5G4_mTgZf3bF8twa2LXp9GJcm3hx-
X7LlOuz4EIrsdA
X-Yahoo-Profile: sriramaneni28
Jai Maa,
Hi,
I am trying to do Chandi homam, does anybody have Chadi sapt=

hasathi in Telugu, please send it to if you have one, coz i live in London =
could't be able to get now...!
Here is my email id sriramaneni28@....u=
k
It will be a great help for me.
God bless
Jai Maa
Rao

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Subject: Fw: nrusimha sudharsana homam (Chithrai homam)
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FYI

From: varadhan desikan <chithraihomam@g=
mail.com>
To: Vimala Rajaji <vimalarajaji@...>; Chitra Malolan <chitr=
amalolan@...>; shan@...; kv ramani <ertechin@...=
m>
Sent: Wed, 27 January, 2010 12:34:41 PM
Subject: nrusimha sudharsana hom=
am (Chithrai homam)
dear bhagavathas,
the nrusimha sudharsana homam will=

be on Thursday, the 4th February 2010 at Sri Oppiliappan Pattabisheka Rama=
r Koil, Srinivasan Salai, Ramnagar (North), Puzhudhivakkam, Madipakkam, Che=
nnai - 600 091.=A0 The homam will start at 8.30 AM.
all are welcome
than=
ks and regards
dasan
varadhachary
Your Mail works best with the =

New Yahoo Optimized IE8. Get it NOW! http://downloads.yahoo.com/in/internet=
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--0-1096544590-1264652657=:32768

<=
PAN style=3D"FONT-WEIGHT: bold">From:</SPAN></B> varadhan desikan <chith=
raihomam@...><BR><B><SPAN style=3D"FONT-WEIGHT: bold">To:</SPAN></=
B> Vimala Rajaji <vimalarajaji@...>; Chitra Malolan <chitram=
alolan@...>; shan@...; kv ramani <ertechin@hathwa=
y.com><BR><B><SPAN style=3D"FONT-WEIGHT: bold">Sent:</SPAN></B> Wed, 27 =
January, 2010 12:34:41 PM<BR><B><SPAN style=3D"FONT-WEIGHT: bold">Subject:<=
/SPAN></B> nrusimha sudharsana homam (Chithrai homam)<BR></FONT><BR>dear bh=
agavathas,<BR><BR><BR>the nrusimha sudharsana homam will be on Thursday, th=
e 4th February 2010 at Sri Oppiliappan Pattabisheka Ramar Koil, Srinivasan =
Salai, Ramnagar (North), Puzhudhivakkam, Madipakkam, Chennai - 600 091.&nbs=
p; The homam will start at 8.30 AM.<BR><BR>all are welcome<BR><BR><BR>thank=
s and
regards<BR><BR>dasan<BR><BR>varadhachary<BR></DIV></DIV></div=
><br>
<hr size=3D1></hr>
Your Mail works best with the New Y=
ahoo Optimized IE8. <a href=3D"http://in.rd.yahoo.com/tagline_ie8_new/*http=
://downloads.yahoo.com/in/internetexplorer/" target=3D"_blank">Get it NOW!<=
/a>.</body></html>
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Content-Type: multipart/alternative; boundary=000e0cd1a7345247d1047e35781f
Subject: Ramana Maharshi Says Advaita Should Be Only In Bhava
y=3BTOnvuOMzcSRq4h4uyygL_Iwc0MrgRhxEzVrWU7XoMjKWdeQtdTmQ
--000e0cd1a7345247d1047e35781f
Letter 41
15th April, 1946
Devotee: It is said that the Advaita attitude=

should not be shown towards
the Guru, even if it is shown towards all the =
three worlds.=E2=80=9D
Bhagavan: =E2=80=9CYes, it is so. The Advaita attit=

ude does not mean that you should
not do namaskar and the like. Only it sho=
uld not be overdone. Advaita should
be in bhava, in the disposition of the =
mind; it will not do for outside,
worldly affairs. You are asked to look at=
everything with equality (sama
drishti) but can we eat the same food that =
a dog eats? A handful of grain
will do for a bird but will that do for us? =
We eat a certain quantity of
food but will that be enough for an elephant? =
So you should have the
attitude of Advaita only in bhava, in the mind, but =
you should follow the
world in other matters. Though there are no pains and=
pleasures for a Jnani,
for the sake of others, he does everything. He is l=
ike those who beat their
chests, and weep loudly, if ordered to, for an agr=
eed wage. That is all. He
is not affected by it,=E2=80=9D said Bhagavan.
S=
omeone asked, =E2=80=9CWhat is that about beating chests and weeping for wa=
ges?=E2=80=9D
Bhagavan replied, =E2=80=9CIn olden times, there used to be s=
uch a practice.
Supposing some elderly person dies and no one in the house =
bothers to weep
for him, what is to be done? Someone must weep for the pers=
on who is dead.
That was required by custom. There used to be some professi=
onal people whose
vocation was to weep for afee. If called, they used to we=
ep better than the
deceased=E2=80=99s kith and kin, methodically, like bhaj=
an and with great variety,
by beating their chests and shedding tears, whic=
h flowed either by long
practice or by squeezing onion juice into their eye=
s, and they used to
finish this programme to schedule. In the same manner, =
the Jnani conducts
himself according to the wishes of others. He keeps time=
to whatever tune is
sung.
As he is well-experienced, nothing is new to hi=

m. He goes to whoever calls
him. He puts on whatever garb he is asked to we=
ar. It is all for the sake of
others, as he does not desire anything for hi=
mself. His action will be
according to the desire of the person who asks. O=
ne must therefore find out
for oneself sufficiently well what is really goo=
d and what is really bad,=E2=80=9D
said Bhagavan.
Sources:
1) Letters from=
Sri Ramanasramam by Suri Nagamma
2) http://suri-nagamma.blogspot.com/2007/=
05/letter-41.html
--
=E0=B0=AA=E0=B1=8D=E0=
=E0=B0=AA=E0=B1=8D=E0=
=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81
--000e0cd1a7345247d1047e35781f

ht:1.3em">
Letter 41<br><br><span style=3D"font-weight:bold">15th April, 19=
46=C2=A0</span><br><br><span style=3D"font-weight:bold">Devotee</span>: It =
is said that the Advaita attitude should not be shown towards the Guru, eve=
n if it is shown towards all the three worlds.=E2=80=9D=C2=A0<br>
<br><spa=
n style=3D"font-weight:bold">Bhagavan</span>: =E2=80=9CYes, it is so. The A=
dvaita attitude does not mean that you should not do namaskar and the like.=
Only it should not be overdone.=C2=A0<span style=3D"font-weight:bold">Adva=
ita should be in bhava, in the disposition of the mind; it will not do for =
outside, worldly affairs. You are asked to look at everything with equality=
(sama drishti) but can we eat the same food that a dog eats? A handful of =
grain will do for a bird but will that do for us? We eat a certain quantity=
of food but will that be enough for an elephant? So you should have the at=
titude of Advaita only in bhava, in the mind, but you should follow the wor=
ld in other matters.</span>=C2=A0Though there are no pains and pleasures fo=
r a Jnani, for the sake of others, he does everything. He is like those who=
beat their chests, and weep loudly, if ordered to, for an agreed wage. Tha=
t is all. He is not affected by it,=E2=80=9D said Bhagavan.<br>
<br>Someon=
e asked, =E2=80=9CWhat is that about beating chests and weeping for wages?=
=E2=80=9D Bhagavan replied, =E2=80=9CIn olden times, there used to be such =
a practice. Supposing some elderly person dies and no one in the house both=
ers to weep for him, what is to be done? Someone must weep for the person w=
ho is dead. That was required by custom. There used to be some professional=
people whose vocation was to weep for afee. If called, they used to weep b=
etter than the deceased=E2=80=99s kith and kin, methodically, like bhajan a=
nd with great variety, by beating their chests and shedding tears, which fl=
owed either by long practice or by squeezing onion juice into their eyes, a=
nd they used to finish this programme to schedule.=C2=A0<span style=3D"font=
-weight:bold">In the same manner, the Jnani conducts himself according to t=
he wishes of others. He keeps time to whatever tune is sung.</span><br>
<b=
r>As he is well-experienced, nothing is new to him. He goes to whoever call=
s him. He puts on whatever garb he is asked to wear. It is all for the sake=
of others, as he does not desire anything for himself. His action will be =
according to the desire of the person who asks.=C2=A0<span style=3D"font-we=
ight:bold">One must therefore find out for oneself sufficiently well what i=
s really good and what is really bad,=E2=80=9D said Bhagavan.</span><br>
<=
br><span style=3D"font-weight:bold">Sources</span>:=C2=A0<br>1) Letters fro=
m Sri Ramanasramam by Suri Nagamma<br>2) <a href=3D"http://suri-nagamma.blo=
gspot.com/2007/05/letter-41.html" target=3D"_blank">http://suri-nagamma.blo=
gspot.com/2007/05/letter-41.html</a><div style=3D"clear:both;margin-top:0px=
=
</div></div><div style=3D"color:rgb(51, 51, 51);font-size:87%;margin-top:0=

></div></span><br>-- <br>=E0=B0=93=E0=B0=82 =C2=A0=E0=B0=A8=E0=B0=AE=E0=B1=
=AF =C2=A0 <br>
=B1=81 =C2=A0<br><br>
--000e0cd1a7345247d1047e35781f--

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.pnvoPSbnPPsbRHIJncS91vPhtcS8RFdPk.Z7yuu4Js79RYbWtCOeTacm5mS6lBWrMc2UGkgBI3JdXlN1Pu
TTMLVL5iMpSMTOdPf6ua28IAzseDY8aS6DeJKoGXo1O_ko.M70nW73ApNzUC5Y18_ANHODRXPCjVghlFYZn
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d131pHs2o9MfgpEpH9KDBJl7nduiofT2wqXx.jADOffh80eu30Wm
Jan 2010 20:31:50 IST
Date: Thu, 28 Jan 2010 20:31:50 +0530 (IST)
MIME-Version: 1.0
Subject: Fw: SWATHI Homam on 05thFEB2010 (FRIDAY) at Injimedu
y=DXyS__hFw_I6mjmf6CZDoUpPD4ksV890ySFdefgr8AUl1UUnRb3f
--0-923336070-1264690910=:94978

From: VaradarajanBaalaji EN <en.varadaraja=
n@...>
To: Chellappa EVNarasimhan Chitya <evnarasimhan@...>=
Sent: Thu, 28 January, 2010 8:29:50 PM

Subject: SWATHI Homam on 05thFEB201=
0 (FRIDAY) at Injimedu
Dear Bhagavath:,
=A0
The=A0SWATHI=A0homam for the =
month of=A0February 2010, will be held on=A0 05th=A0Feb=A02010, Friday,=A0a=
t Sri LAKSHMI NARASIMHAR sannathi, Injimedu, Vandavaasi taluk, Thiruvannama=
lai District, Tamilnadu.=A0
=A0
Homa sankalpam starts around 09.00 AM.
=A0
=
All are invited to participate in the homam and have the blessings of Sri L=
akshmi Narasimhar.
Those who have any special request during sankalpam, pl=

ease send an email as early as possible to:
evnarasimhan@.../evnar=
asimhan@... or
=A0
en.varadarajan@.../en.varadarajan@...=
m, preferably at-least a day before.
=A0
Bhagavathas can attend this homam =
in person and get prasadams.
=A0
Those who are unable to attend the homam, =
and need of prasadam:
Kindly send (email) your communication address (withi=
n INDIA)=A0along with their name, Nakshatram, Gotram to get the Swathi Homa=
Prasadam.=A0
=A0
Those who to contribute to this=A0for this=A0SWATHI=A0hom=
am can send or transfer the amount to below bank details:
=A0
Bank=A0 : Axi=
s bank
Name=A0 : E.N. Varadarajan
A\c no: 486010100022039
Branch: NANGANALL=
UR 600061, Chennai
=A0
Those who want to send through cheques, Here is my a=
ddress:
E.N. VARADARAJAN (Balaji) & E.V. NARASIMHAN
AGRAHARAM,
INJIMEDU VI=
LLAGE (BPO)
VIA PERANAMALLUR
VANDAWASI TALUK
TIRUVANNAMALALI DISTRICT
TAMIL=
NADU-604503
Cell:9500068480 & 9444022548
=A0Daasan,
In=
jimedu
0-9444022548
________________________________

s a personality. YOURS! See your Yahoo! Homepage. http://in.yahoo.com/
--0-923336070-1264690910=:94978

sans-serif;font-size:12pt"><DIV><BR></DIV>
FONT-FAMILY: Courier New, courier, monaco, monospace, sans-serif"><BR>
<DIV=
style=3D"FONT-SIZE: 12pt; FONT-FAMILY: times new roman, new york, times, s=
erif"><FONT face=3DTahoma size=3D2>----- Forwarded Message ----<BR><B><SPAN=
style=3D"FONT-WEIGHT: bold">From:</SPAN></B> VaradarajanBaalaji EN <en.=
varadarajan@...><BR><B><SPAN style=3D"FONT-WEIGHT: bold">To:</SP=
AN></B> Chellappa EVNarasimhan Chitya <evnarasimhan@...><BR><=
B><SPAN style=3D"FONT-WEIGHT: bold">Sent:</SPAN></B> Thu, 28 January, 2010 =
8:29:50 PM<BR><B><SPAN style=3D"FONT-WEIGHT: bold">Subject:</SPAN></B> SWAT=
HI Homam on 05thFEB2010 (FRIDAY) at Injimedu<BR></FONT><BR>
<DIV style=3D"F=
serif">
<DIV><FONT face=3D"Courier New, courier, monaco, monospace, sans-se=
rif">Dear Bhagavath:,<BR> <BR>The SWATHI homam for the month=
of February 2010, will be held on 05th Feb 2010, Frid=
ay, at Sri LAKSHMI NARASIMHAR sannathi, Injimedu, Vandavaasi taluk, Th=
iruvannamalai District, Tamilnadu. </FONT></DIV>
<DIV style=3D"FONT-SI=
ZE: 12pt; FONT-FAMILY: Courier New, courier, monaco, monospace, sans-serif"=
>
<DIV style=3D"FONT-SIZE: 12pt; FONT-FAMILY: times new roman, new york, ti=
mes, serif">
<DIV style=3D"FONT-SIZE: 12pt; FONT-FAMILY: times new roman, n=
ew york, times, serif">
<DIV>
<DIV><FONT face=3D"Courier New, courier, mona=
co, monospace, sans-serif"> <BR>Homa sankalpam starts around 09.00 AM.=
<BR> <BR>All are invited to participate in the homam and have the bles=
sings of Sri Lakshmi Narasimhar.</FONT></DIV>
<DIV><BR><FONT face=3D"Courie=
r New, courier, monaco, monospace, sans-serif">Those who have any special r=
equest during sankalpam, please send an email as early as possible to: </FO=
NT></DIV>
<DIV><FONT face=3D"Courier New"><A href=3D"mailto:evnarasimhan@ya=
hoo.co.in/evnarasimhan@..." target=3D_blank rel=3Dnofollow ymailto=3D=
"mailto:evnarasimhan@.../evnarasimhan@...">evnarasimhan@yahoo=
.co.in/evnarasimhan@...</A> or</FONT></DIV>
<DIV><FONT face=3D"Courie=
r New"></FONT> </DIV>
<DIV><A href=3D"mailto:en.varadarajan@....i=
n/en.varadarajan@..." target=3D_blank rel=3Dnofollow ymailto=3D"mailt=
o:en.varadarajan@.../en.varadarajan@..."><FONT face=3D"Courie=
r New, courier, monaco, monospace, sans-serif" color=3D#0000ff>en.varadaraj=
an@.../en.varadarajan@...</FONT></A><FONT face=3D"Courier New=
, courier, monaco, monospace, sans-serif">, preferably at-least a day befor=
e.<BR> <BR>Bhagavathas can attend this homam in person and get prasada=
ms.<BR> <BR>Those who are unable to attend the homam, and need of pras=
adam:<BR>Kindly send (email) your communication address (within INDIA) =
;along with their name, Nakshatram, Gotram to get the Swathi Homa Prasadam.=
<BR> <BR>Those who to contribute to this for this SWAT=
HI homam can send or transfer the amount to below bank details:<BR>&nb=
sp;<BR>Bank : Axis bank<BR>Name : E.N. Varadarajan<BR>A\c no: 4=
86010100022039<BR>Branch:
NANGANALLUR 600061, Chennai<BR> <BR>Those w=
ho want to send through cheques, Here is my address: <BR>E.N. VARADARAJAN (=
Balaji) & E.V. NARASIMHAN</FONT></DIV>
<DIV><FONT face=3D"Courier New, =
courier, monaco, monospace, sans-serif">AGRAHARAM,</FONT></DIV>
<DIV><FONT =
face=3D"Courier New, courier, monaco, monospace, sans-serif">INJIMEDU VILLA=
GE (BPO)</FONT></DIV>
<DIV><FONT face=3D"Courier New, courier, monaco, mono=
space, sans-serif">VIA PERANAMALLUR</FONT></DIV>
<DIV><FONT face=3D"Courier=
New, courier, monaco, monospace, sans-serif">VANDAWASI TALUK</FONT></DIV>
=
<DIV><FONT face=3D"Courier New, courier, monaco, monospace, sans-serif">TIR=
UVANNAMALALI DISTRICT</FONT></DIV>
<DIV><FONT face=3D"Courier New, courier,=
monaco, monospace, sans-serif">TAMILNADU-604503</FONT></DIV>
<DIV><FONT fa=
ce=3D"Courier New, courier, monaco, monospace, sans-serif">Cell:9500068480 =
& 9444022548</FONT></DIV>
<DIV><FONT face=3D"Courier New, courier, mona=
co, monospace, sans-serif"></FONT> </DIV></DIV></DIV></DIV></DIV>Daasa=
n,<BR>Baalaji[Varadarajan]<BR>Injimedu<BR>0-9444022548
<DIV></DIV></DIV><B=
R>
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--0-923336070-1264690910=:94978--

Message-ID: <824884.63608.qm@...>
X-YMail-OSG:
oJ1TRzYVM1mKef28w_AwrZuVyNGr54Pg02oqCOtdPkTPifAnk_TOeyoRGtK7OaSVW.tTpGtnJlDc_1iOr8.
1U51fe3HfZNwuyXB71t.vugGXewGa7t481PRWae_C8TTJG6NWsdPN6nHUQljsJ5qy8p64VDonVcckmgy10y
CLTL.Ui.o.AY_1b6r_ue6YVAuUCCcRtHYKpfNVEjxkgVeq.LZ2dHJBsMuJRMN1hjV29OKvjd5CTuKa2pZXT
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5tH5gpp1oA--
Jan 2010 08:48:13 PST
Date: Thu, 28 Jan 2010 08:48:13 -0800 (PST)
MIME-Version: 1.0
Subject: A bad incident!!
X-Yahoo-Group-Post: member; u=81614907; y=iSCRt2FiWu19qlTC-9l-
XlHtHeYIMD3X6jphM2pA8TbloQ
--0-1332268973-1264697293=:63608
=A0
Hell All,
=A0
A cat gave birth to 2 kittens in my backyard. While the m=
other cat is away looks like a dog killed these young ones.
=A0
Since this =
has happened in my home everyone at my home is left with some strange bad f=
eeling about this incident. Does this kind of incident indicate anything ba=
d for us, will there be any remedy that we can perform for such? Please sug=
gest.
=A0
Thanks
KK
--0-1332268973-1264697293=:63608

top" style=3D"font: inherit;"><DIV> </DIV>
<DIV>Hell All,</DIV>
<DIV>&=
nbsp;</DIV>
<DIV>A cat gave birth to 2 kittens in my backyard. While the mo=
ther cat is away looks like a dog killed these young ones.</DIV>
<DIV> =
;</DIV>
<DIV>Since this has happened in my home everyone at my home is left=
with some strange bad feeling about this incident. Does this kind of incid=
ent indicate anything bad for us, will there be any remedy that we can perf=
orm for such? Please suggest.</DIV>
<DIV> </DIV>
<DIV>Thanks</DIV>
<DI=
V>KK</DIV></td></tr></table><br>
--0-1332268973-1264697293=:63608--

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29 Jan 2010 00:35:46 -0800 (PST)
Date: Fri, 29 Jan 2010 08:35:46 +0000
Message-ID: <90bdd2131001290035x134542b4pe2d1e2ffb3769ab1@...>
Content-Type: multipart/alternative; boundary=001636920825ae2708047e4985e1
Subject: Ramana Maharshi Says It Is The Act Of The Current(Power) Which Makes
Aspirant Get Siddhi
X-Yahoo-Group-Post: member; u=313309882; y=eo3ScILlSN8Y9hQcJ9q8-JrwLor-
XPfFP8kt7jsxjqaIzqP3PcZn0A
--001636920825ae2708047e4985e1
KAVYAKANTHA Ganapathi Sastri, Kapali Sastri and his wife Parvathammal,

ent=
er the hall. They all bow before the Maharshi and take their seats. Many
ot=
hers are present.
Kapali: In respect of the Current working within me, I f=

ind a difference in
its strength according to the places in which I am in. =
Is that right?
Maharshi: Yes.
Kapali: I find it working in me more intens=

ely in Tiruvannamalai than
elsewhere; more strongly in this hall and in Bha=
gavan's presence (K. feels
thrilled as he speaks).
[After a pause]
Kapali=
: When after a long struggle and development (by sadhana) one attains
siddh=
i, is the attainment due to his effort or to the action of the Spirit
or Po=
wer which is the object of his upasana?
Maharshi: It is the action of the =

Current.
Kapali: So it is not the aspirant's actions that make him get sid=
dhi, but it
is the act of the Current?
M: Yes.
Then Kapali Sastriar point=

s to the Maharshi's own case of quitting home, and
being drawn to Tiruvanna=
malai as an instance of the above.
Kapali: Is it That which drew Bhagavan =

from Madurai to Tiruvannamalai?
M: Yes. You see in the letter left at home=

at the time of leaving, I first
wrote "By His command." And then added abo=
ve it "In search of my Father." It
is He that drew me. I wrote that and lef=
t. Also, finding funds was not due
to my efforts. My brother of his own acc=
ord told me, "You had better take
and pay my school fees at the school," an=
d out of the five rupees given for
that I took three rupees for the train t=
o Tindivanam. Judging the distance
from an out-of-date atlas of India, Tind=
ivanam was the nearest railway
station to Tiruvannamalai. Again, the train =
which usually leaves at 11.45
a.m. was unusually late. I left home after 12=
noon for the station and was
still there in time to catch it.
The correct=
information about my destination was given to me by an old
Muslim with a s=
ilvery white flowing beard, one or two stations after we left
Madurai. "Whe=
re are you going swami?" he queried. "To Tiruvannamalai and so
I have gotte=
n a ticket to Tindivanam," I replied. "You are a strange
passenger to go to=
Tindivanam in route to Tiruvannamalai. I am also going
there," he said and=
added, "and we should change trains at Villupuram. You
should not go to Ti=
ndivanam at all." He informed me that he was going to
Tirukoilur, but stran=
gely I did not find him when after some time I looked
for him in the carria=
ge. After that, I did not think of him at all.
Kapali: That must have been=

Siva. Why call him a Muslim?
[There was a pause in the conversation as Bh=

agavan remained silent.]
Kapali continued: Did Bhagavan come straight to t=

he temple?
Maharshi: Yes. The doors were all open then and I went straight=
to the
garbhagraham (shrine). There was no one else present.
Kapali: And =
Bhagavan reported his arrival to Arunachaleswara.
Maharshi: As though Arun=
achala did not know of it otherwise...!
Kapali: Before Maharshi left, ther=

e was previous pan pakkam (process of
maturity) going on in his mind, was t=
here not?
M: Yes, for one whole month prior to my departure I had felt lik=
e I was a
dead man - like a corpse. I imagined to myself, "Now I am a corps=
e, they
will carry this away. I felt I was not the body. I was quite distin=
ct. My
ideas were quite transformed from what they were before a complete c=
hange.
Kapali: Had the chastisement, "What work is there here for a person=
who is
like this?" been uttered to Bhagavan before the day he left Madurai=
?
Maharshi: Yes. But earlier it had produced no effect. On that day it was=
sufficient to make me leave home. The time had come for that.
Source: htt=
p://www.arunachala.org/newsletters/2008/?pg=3Dmay-jun#article.2
--
=E0=B0=
=93=E0=B0=82 =E0=B0=A8=E0=B0=AE=E0=B1=8B =E0=B0=AD=E0=B0=97=E0=B0=B5=E0=
=B0=A4=E0=B1=87 =E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =E0=B0=B0=E0=B0=AE=
=E0=B0=A3=E0=B0=BE=E0=B0=AF
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=
=E0=B0=82=E0=B0=A4=E0=B1=8D =E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=
=E0=B1=8D=E0=B0=B0=E0=B0=82
=E0=B1=81
--001636920825ae2708047e4985e1

ht:1.3em">
KAVYAKANTHA Ganapathi Sastri, Kapali Sastri and his wife Parvath=
ammal, enter the hall. They all bow before the Maharshi and take their seat=
s. Many others are present.<br><br>Kapali: In respect of the Current workin=
g within me, I find a difference in its strength according to the places in=
which I am in. Is that right?<br>
<br>Maharshi: Yes.<br><br>Kapali: I fin=

d it working in me more intensely in Tiruvannamalai than elsewhere; more st=
rongly in this hall and in Bhagavan's presence (K. feels thrilled as he=
speaks).<br><br>[After a pause]<br>
<br>Kapali: When after a long struggl=
e and development (by sadhana) one attains siddhi, is the attainment due to=
his effort or to the action of the Spirit or Power which is the object of =
his upasana?<br><br>Maharshi: It is the action of the Current.<br>
<br><sp=
an style=3D"font-weight:bold">Kapali: So it is not the aspirant's actio=
ns that make him get siddhi, but it is the act of the Current?<br><br>M: Ye=
s.</span><br><br>Then Kapali Sastriar points to the Maharshi's own case=
of quitting home, and being drawn to Tiruvannamalai as an instance of the =
above.<br>
<br>Kapali: Is it That which drew Bhagavan from Madurai to Tiru=

vannamalai?<br><br><span style=3D"font-weight:bold">M: Yes. You see in the =
letter left at home at the time of leaving, I first wrote "By His comm=
and." And then added above it "In search of my Father." It i=
s He that drew me. I wrote that and left. Also, finding funds was not due t=
o my efforts. My brother of his own accord told me, "You had better ta=
ke and pay my school fees at the school," and out of the five rupees g=
iven for that I took three rupees for the train to Tindivanam. Judging the =
distance from an out-of-date atlas of India, Tindivanam was the nearest rai=
lway station to Tiruvannamalai. Again, the train which usually leaves at 11=
.45 a.m. was unusually late. I left home after 12 noon for the station and =
was still there in time to catch it.</span><br>
ight:bold">The correct information about my destination was given to me by =
an old Muslim with a silvery white flowing beard, one or two stations after=
we left Madurai. "Where are you going swami?" he queried. "=
To Tiruvannamalai and so I have gotten a ticket to Tindivanam," I repl=
ied. "You are a strange passenger to go to Tindivanam in route to Tiru=
vannamalai. I am also going there," he said and added, "and we sh=
ould change trains at Villupuram. You should not go to Tindivanam at all.&q=
uot; He informed me that he was going to Tirukoilur, but strangely I did no=
t find him when after some time I looked for him in the carriage. After tha=
t, I did not think of him at all.</span><br>
<br>Kapali: That must have be=

en Siva. Why call him a Muslim?<br><br>[There was a pause in the conversati=
on as Bhagavan remained silent.]<br><br>Kapali continued: Did Bhagavan come=
straight to the temple?<br><br>Maharshi: Yes. The doors were all open then=
and I went straight to the garbhagraham (shrine). There was no one else pr=
esent.<br>
<br><span style=3D"font-style:italic">Kapali: And Bhagavan repo=

rted his arrival to Arunachaleswara.<br><br>Maharshi: As though Arunachala =
did not know of it otherwise...!</span><br><br>Kapali: Before Maharshi left=
, there was previous pan pakkam (process of maturity) going on in his mind,=
was there not?<br>
<br>M: Yes, for one whole month prior to my departure =

I had felt like I was a dead man - like a corpse. I imagined to myself, &qu=
ot;Now I am a corpse, they will carry this away. I felt I was not the body.=
I was quite distinct. My ideas were quite transformed from what they were =
before a complete change.<br>
<br><span style=3D"font-weight:bold">Kapali:=
Had the chastisement, "What work is there here for a person who is li=
ke this?" been uttered to Bhagavan before the day he left Madurai?<br>=
<br>Maharshi: Yes. But earlier it had produced no effect. On that day it wa=
s sufficient to make me leave home. The time had come for that.</span><br>
=
<br><span style=3D"font-weight:bold">Source</span>: <a href=3D"http://www.=

arunachala.org/newsletters/2008/?pg=3Dmay-jun#article.2" target=3D"_blank">=
http://www.arunachala.org/newsletters/2008/?pg=3Dmay-jun#article.2</a><div =
style=3D"clear:both;margin-top:0px;margin-right:0px;margin-bottom:0.75em;ma=
rgin-left:0px;line-height:1.3em">
</div></div><div style=3D"color:rgb(51, =
51, 51);font-size:87%;margin-top:0px;margin-right:0px;margin-bottom:0.75em;=
margin-left:0px;line-height:1.3em"></div></span><br>-- <br>=E0=B0=93=E0=B0=
=82 =C2=A0=E0=B0=A8=E0=B0=AE=E0=B1=8B =C2=A0=E0=B0=AD=E0=B0=97=E0=B0=B5=E0=
=B0=A4=E0=B1=87 =C2=A0=E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =C2=A0=E0=B0=B0=
=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF =C2=A0 <br>
=E0=B0=AA=E0=B1=8D=E0=B0=
=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=8D =C2=A0=E0=B0=9C=E0=B0=B2=
=E0=B0=B8=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82 <br>=E0=B0=AA=E0=B1=
=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81 =C2=A0<br><br>
--001636920825ae2708047e4985e1--

Jan 2010 15:41:38 -0000
2010 15:41:38 -0000
Date: Fri, 29 Jan 2010 15:41:36 -0000
Message-ID: <hjuvjg+cvpv@...>
In-Reply-To: <824884.63608.qm@...>
MIME-Version: 1.0
Subject: Re: A bad incident!!
y=b1bCMRw5C3DRiJAn78rbaE1nmjeo4hybJZTfpXqFNFimLcgNz7Mx
Hello KK,
A Strange and Bad incident happened with me once about 11 months=
back and i informed Narasimha about it. I reproduce it if it can help you:=
Following is my email to him:

[
About the strange incident:
Today afte=
r Purnaahuti Mantra, when i was about to offer/or just at the time of offer=
ing the Dry Halve coconut, one insect (a kind of butterfly i suppose with b=
ig wings) suddenly came and fell in the Homa agni. it got stuck under a bur=
ning coconut piece and couldn't come out even i couldn't do anything becaus=
e every thing happened in a flash, within span of 4/5 seconds. it pained me=
and shocked me. The insect got burnt immediately as the fire was burning v=
ery bright. Fortunately i could not see that sight because it was under coc=
onut pieces.
>
> i close my eyes and prayed Mahaganapati for Sadgati of t=
hat soul.
>
> What is your feeling about this issue? Does the accidental =
sacrifice of the insect signify some Ashubh tatva? How should i take this? =
Or simply forget.
Narasimha replied me not to worry about the incident an=

d I forgot it completely. I just removed it from my mind.
***
I think you =
need not worry about the particular incident. Homam should make one very st=
rong and 'worry-less'. One should be compassionate but at the same time, ne=
ed not worry about such incidents on which one can not do anything. I sugge=
st you all pray for the souls of kittens during your prayer/Homam and forge=
t the incident.
Hope this helps.
Utpal
--- In vedic-wisdom@yahoogroups=
.com, krishna Kanth <kritels@...> wrote:
>
> =A0
> Hell All,
> =A0
> A cat =
gave birth to 2 kittens in my backyard. While the mother cat is away looks =
like a dog killed these young ones.
> =A0
> Since this has happened in my h=
ome everyone at my home is left with some strange bad feeling about this in=
cident. Does this kind of incident indicate anything bad for us, will there=
be any remedy that we can perform for such? Please suggest.
> =A0
> Thanks=
> KK
>

Message-ID: <416566.38409.qm@...>
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03TtyoOqYCpFUf0vt90h7.5spzlTnJ3laKoAt8grne2Elh3zv5_jkzOY..6ZHU.6L7SznUXW2c9Fs1lFtX7
ZVR3c5Qq5l2ST_bDt.9ctgNcDSNAlpIF2S0j3NtGf33prk4M_CtEumujfcJhB9wbGXpaxVFkVX5LNRGd0jj
ps4wHLmjK5z8cCbleOFLOiClTVgSxCrz_83TvB5nBst9OQzROvn1sUIgmn7BKwQ19mRfbPJ5iW.XOFrjnu2
0_XzT.mCaPUNEMiJtzuD3WupbcotN7_nhMEJLHuJ4-
Jan 2010 09:52:50 PST
Date: Fri, 29 Jan 2010 09:52:50 -0800 (PST)
In-Reply-To: <hjuvjg+cvpv@...>
MIME-Version: 1.0
Subject: Re: [vedic-wisdom] Re: A bad incident!!
y=ToWZjXiqLFLVEqRnkf07CJT5OYLQPVFwG0uEZX7yXPhEBw
--0-1318776816-1264787570=:38409
Sri Utpal Ji,
=C2=A0
I think your reply definetly helped me in trying to o=
vercome the bad feeling about the incident, thank you very much.
=C2=A0
Yes=
, i definetly agree with you that we cannot do anything about the things wh=
ich we do not have control over, but when such incident happen it just leav=
es a scar.
=C2=A0
Thanks
KK
=C2=A0
--- On Fri, 1/29/10, vedic_pathak <ved=

ic_pathak@...> wrote:
From: vedic_pathak <vedic_pathak@...>

S=
ubject: [vedic-wisdom] Re: A bad incident!!
To: vedic-wisdom@...=
m
=C2=A0
Hello KK,
A Strange=
and Bad incident happened with me once about 11 months back and i informed=
Narasimha about it. I reproduce it if it can help you:
Following is my em=
ail to him:
[
About the strange incident:
Today after Purnaahuti Mantra, w=

hen i was about to offer/or just at the time of offering the Dry Halve coco=
nut, one insect (a kind of butterfly i suppose with big wings) suddenly cam=
e and fell in the Homa agni. it got stuck under a burning coconut piece and=
couldn't come out even i couldn't do anything because every thing happened=
in a flash, within span of 4/5 seconds. it pained me and shocked me. The i=
nsect got burnt immediately as the fire was burning very bright. Fortunatel=
y i could not see that sight because it was under coconut pieces.
>
> i cl=
ose my eyes and prayed Mahaganapati for Sadgati of that soul.
>
> What is =
your feeling about this issue? Does the accidental sacrifice of the insect =
signify some Ashubh tatva? How should i take this? Or simply forget.
Naras=
imha replied me not to worry about the incident and I forgot it completely.=
I just removed it from my mind.
***
I think you need not worry about the =
particular incident. Homam should make one very strong and 'worry-less' . O=
ne should be compassionate but at the same time, need not worry about such =
incidents on which one can not do anything. I suggest you all pray for the =
souls of kittens during your prayer/Homam and forget the incident.
Hope th=
is helps.
Utpal
--- In vedic-wisdom@ yahoogroups. com, krishna Kanth <kri=

tels@... > wrote:
>
> =C2=A0
> Hell All,
> =C2=A0
> A cat gave birth to 2 k=
ittens in my backyard. While the mother cat is away looks like a dog killed=
these young ones.
> =C2=A0
> Since this has happened in my home everyone a=
t my home is left with some strange bad feeling about this incident. Does t=
his kind of incident indicate anything bad for us, will there be any remedy=
that we can perform for such? Please suggest.
> =C2=A0
> Thanks
> KK
>
--0-1318776816-1264787570=:38409

top" style=3D"font: inherit;"><DIV><BR>Sri Utpal Ji,</DIV>
<DIV> </DIV=
>
<DIV>I think your reply definetly helped me in trying to overcome the bad=
feeling about the incident, thank you very much.</DIV>
<DIV> </DIV>
<=
DIV>Yes, i definetly agree with you that we cannot do anything about the th=
ings which we do not have control over, but when such incident happen it ju=
st leaves a scar.</DIV>
<DIV> </DIV>
<DIV>Thanks</DIV>
<DIV>KK<BR></DI=
V>
<DIV> </DIV><BR><BR>--- On <B>Fri, 1/29/10, vedic_pathak <I><ved=
ic_pathak@...></I></B> wrote:<BR>
<BLOCKQUOTE style=3D"PADDING-LEF=
T: 5px; MARGIN-LEFT: 5px; BORDER-LEFT: rgb(16,16,255) 2px solid"><BR>From: =
vedic_pathak <vedic_pathak@...><BR>Subject: [vedic-wisdom] Re: =
A bad incident!!<BR>To: vedic-wisdom@yahoogroups.com<BR>Date: Friday, Janua=
ry 29, 2010, 9:11 PM<BR><BR>
<DIV id=3Dyiv1167319234><SPAN style=3D"DISPLAY=
: none"> </SPAN>
<DIV>Hello KK,<BR><BR>A Strange=
and Bad incident happened with me once about 11 months back and i informed=
Narasimha about it. I reproduce it if it can help you:<BR><BR>Following is=
my email to him:<BR>[<BR>About the strange incident:<BR><BR>Today after Pu=
rnaahuti Mantra, when i was about to offer/or just at the time of offering =
the Dry Halve coconut, one insect (a kind of butterfly i suppose with big w=
ings) suddenly came and fell in the Homa agni. it got stuck under a burning=
coconut piece and couldn't come out even i couldn't do anything because ev=
ery thing happened in a flash, within span of 4/5 seconds. it pained me and=
shocked me. The insect got burnt immediately as the fire was burning very =
bright. Fortunately i could not see that sight because it was under coconut=
pieces.<BR>> <BR>> i close my eyes and prayed Mahaganapati for Sadga=
ti of that soul.<BR>> <BR>> What is your feeling about this issue? Do=
es the accidental sacrifice of the
insect signify some Ashubh tatva? How s=
hould i take this? Or simply forget.<BR><BR>Narasimha replied me not to wor=
ry about the incident and I forgot it completely. I just removed it from my=
mind.<BR><BR>***<BR>I think you need not worry about the particular incide=
nt. Homam should make one very strong and 'worry-less' . One should be comp=
assionate but at the same time, need not worry about such incidents on whic=
h one can not do anything. I suggest you all pray for the souls of kittens =
during your prayer/Homam and forget the incident.<BR><BR>Hope this helps.<B=
R><BR>Utpal<BR><BR>--- In <A href=3D"http://us.mc504.mail.yahoo.com/mc/comp=
ose?to=3Dvedic-wisdom%40yahoogroups.com" target=3D_blank rel=3Dnofollow yma=
ilto=3D"mailto:vedic-wisdom%40yahoogroups.com">vedic-wisdom@ yahoogroups. c=
om</A>, krishna Kanth <kritels@... > wrote:<BR>><BR>> <BR=
>> Hell All,<BR>> <BR>> A cat gave birth to 2 kittens in my =
backyard. While the mother cat is away
looks like a dog killed these young=
ones.<BR>> <BR>> Since this has happened in my home everyone a=
t my home is left with some strange bad feeling about this incident. Does t=
his kind of incident indicate anything bad for us, will there be any remedy=
that we can perform for such? Please suggest.<BR>> <BR>> Thank=
s<BR>> KK<BR>><BR><BR></DIV></DIV></DIV></BLOCKQUOTE></td></tr></tabl=
e><br>
--0-1318776816-1264787570=:38409--
From rporuri@... Wed Feb 17 11:08:39 2016

Return-Path: <rporuri@...>
X-Sender: rporuri@...
Message-ID: <309176.20339.qm@...>
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X-Received: from [63.109.100.237] by web30603.mail.mud.yahoo.com via HTTP; Fri, 29
Jan 2010 11:56:30 PST
Date: Fri, 29 Jan 2010 11:56:30 -0800 (PST)
MIME-Version: 1.0
From: Ravi Poruri <rporuri@...>
Subject: Krishna : History or Myth - - Creating Buzz
X-Yahoo-Group-Post: member; u=171544997; y=8RBYO3BEinwq3Oqx1gIxd-
UThUKq6aI_BxKfwN9efRUqag
X-Yahoo-Profile: rporuri
--0-707230351-1264794990=:20339
Manish's maiden documentary movie is creating a lot of buzz all over. Here is an
article published in Trafford Metro News.
http://www.metronews.co.uk/news/s/1190754_doctor_passes_big_screen_test
Regards
Ravi
Films that make a difference : http://www.saraswatifilms.org
--0-707230351-1264794990=:20339

--></style></head><body><div style="font-family:tahoma,new york,times,serif;font-
size:10pt"><br>Manish's maiden documentary movie is creating a lot of buzz all
over. Here is an article published in Trafford Metro News.<br><br><div><span> <a
target="_blank"
href="http://www.metronews.co.uk/news/s/1190754_doctor_passes_big_screen_test">http
://www.metronews.co.uk/news/s/1190754_doctor_passes_big_screen_test</a></
span><br><br></div>Regards<br>Ravi<br><br>Films that make a difference : <a
rel="nofollow" target="_blank"
href="http://www.saraswatifilms.org">http://www.saraswatifilms.org</a><div><br></
div>

</div><br>
</body></html>
--0-707230351-1264794990=:20339--
From pvr108@... Wed Feb 17 11:08:39 2016

Message-ID: <939947.51875.qm@...>
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BaK5.BKl60WskpefgZJnS.fiKNmr7s4tJ02JaBw3BMqdhQPdLA5VWdn0.opD7f_qosLvwlvUfygOjpz7h2N
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o6C7V_Q1U
Jan 2010 12:42:29 PST
Date: Fri, 29 Jan 2010 12:42:29 -0800 (PST)
To: sivacharya@yahoogroups.com
Cc: Vedic Wisdom <vedic-wisdom@yahoogroups.com>
In-Reply-To: <hjt79o+gtt0@...>
MIME-Version: 1.0
Subject: Maha Shivaraatri this year (Re: When do we observe the...)
y=0qSlCA98PT0KOIT0xNxsJok5nR2NWhCpHK2Kpz8z_ehL
--0-1524456372-1264797749=:51875
Namaste Sri Shanmukha Sivacharyar,
A year consists of months and a month c=

onsist of days. If one uses years, months and days *consistently*, all year=
s should start with a particular month and end with particular month and al=
l months should start with a particular day and end with a particular day.
=
But that is broken if one mixes tithis (lunar days or rather soli-lunar da=
ys) with months of souramaana. One month may start on Sukla Ashtami and ano=
ther month on Sukla Chaturthi. How logical is that?
*=C2=A0=C2=A0=C2=A0=C2=
Even=
the chaandramana calculations we follow today may be imperfect.
For examp=
le, ask a simple question: Why were the twelve months named that way?
Chai=
tra month starts when Moon and Sun are together in Meena (Poorvabhadra 4th =
pada, Uttarabhadra, Revati). Why is it named Chaitra? Vaisakha month starts=
when Moon and Sun are together in Mesha (Aswini, Bharani, Krittika 1st pad=
a). Why is it named Vaisakha? Jyeshtha month starts when Moon and Sun are t=
ogether in Vrishabha (Krittika 2nd, 3rd and 4th padas, Rohini, Mrigasira 1s=
t and 2nd padas). Why is it named Jyeshtha?
If you look carefully, the nam=

es of the months are based on stars (Chita-Chaitra, Visakha-Vaisakha, Jyesh=
tha-Jyeshtha etc). Starting from Chitra, 12 out of 27 stars are picked for =
the names of months. At the time of Full Moon in Chaitra month, Moon moves =
by 180 degrees compared to where he was at the beginning of the month (Meen=
a) and is around Chitra star. At the time of Full Moon in Vaisakha month, M=
oon moves by 180 degrees compared to where he was at the beginning of the m=
onth (Mesha) and is around Visakha star. And so on.
It is logical to guess=
that the zodiac was divided into 12 equal parts (not necessarily aligned t=
o the twelve rasis) and the name of a month is decided based on the star oc=
cupied by Moon at the middle of the month, i.e. at the time of Full Moon. A=
prominent star was chosen in the twelve equal parts and the month was name=
d based on it.
*=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *=C2=A0=C2=A0=
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *
Mooladhara chakra is in the middle of the=

body and it is the basis of our existence. The chakras at the top of the h=
ead or the bottom of the feet are not taken as the base. In astrology, zodi=
ac is decided by the Chitra star, i.e. Chitra star is perfectly aligned to =
the *middle* of the zodiac. We do not fix the beginning of the zodiac by th=
e exact location of Aswini star, but by taking 180 degrees from the exact l=
ocation of Chitra star. Similarly, it is possible that a month is named bas=
ed on the star occupied at the *middle* of the month rather than the beginn=
ing.
=C2=A0=C2=A0=C2=A0 *
When the current month started as per soli-lunar (cha=
andramaana) calendar on January 15, Sun and Moon were in Capricorn. So it i=
s called "Maagha maasa" based on current conventions.
However, Pournima of=

that month is running right now and Moon is in the 2nd pada of Pushya star=
right now. He is far from Magha star. Is this really Maagha Pournima as pe=
ople think?
My personal view is that it is Pushya Pournima right now and F=

eb 11 is Pushya Krishna Chaturdasi and not MahaaShivaraatri.
When a new mo=

nth as per Chaandramaana starts on February 13, people consider it as Phalg=
una maasa because Moon and Sun are in Kumbha. But the next Pournima on Febr=
uary 28 coincides with Magha nakshatra. I suggest that THAT is the real Maa=
gha Pournima. So March 13 is the Maagha Krishna Chaturdasi, i.e. MahaaShiva=
raatri.
=A0=C2=A0=C2=A0=C2=A0 *
Bottomline: I agree with the conclusion of sourama=

ana proponents this particular time, but for a different reason compared to=
theirs. I respectfully suggest that we are all lacking in our understandin=
g of the correct calendar used with tithi based festivals. We celebrate fes=
tivals on the correct days most of the times, but make mistakes now and the=
n. Some misunderstandings still need to be corrected.
Good thing is that t=

he knowledge of rishis is self-revealing and self-correcting. If one is sin=
cere and applies oneself, one can find the answers.
Best regards,
Narasimh=
a
-------------------------------------------------------------------
=C2=
"Do It Y=
=C2=A0=C2=A0=C2=
=C2=A0=C2=A0=C2=A0=C2=A0 =
=C2=A0 Jyotish wri=
tings: http://groups.yahoo.com/group/JyotishWritings
----------------------=
---------------------------------------------
--- On Thu, 1/28/10, msr_2_1=

4_2001 <abhayambika@...> wrote:
From: msr_2_14_2001 <abhayambika@gmai=
l.com>
Subject: [sivacharya] Re: When do we observe the =C3=A2=E2=82=AC=C5=
=93Maha Sivarathri=C3=A2=E2=82=AC=EF=BF=BD, is it on February 12 or March 1=
3th?
To: sivacharya@yahoogroups.com
Date: Thursday, January 28, 2010, 6:40 =
PM
=C2=A0
Respected Devotees,
namashshivaaya
Most smaarta-s observe this based on puraaNa-s. There =

the definition it is observed on the day which chaandramaana maaga maasa kr=
ishNa paxa chaturdashi occurs at the nishita kala. This is how it is dealt =
with in books such as vaidyanAtha dixitiiyam. Based on this, the date in th=
e US is Feb 11th and in India on Feb 12th.
It is probably best to go by =
puraaNa or aagaama you use it as reference for this vrata.
Can someon=
e please point me to the pathigam written by thiruj~naanasambhan dar if it =
is available online?
With best wishes,
Ravi
--- In sivacharya@yahoog=
ro ups.com, Shanmugam Thirumazhisai Sambamurthy <adisaiva@.. .> wrote:
>
=
>
> Respected Anna,
> Namaste!
> Thanks for sending a detailed report a=

bout the Sivarathri Nirnaya. I have forwarded it to the members of our Siva=
charya group and to my sathsang. It is so unfortunate that people do not fo=
llow the words of Lord Siva. Agamas are Lord Siva Himself. Your report is u=
nbiased. I greatly appreciate your sincere efforts in consulting the expert=
s and presenting their thoughts to all the dedicated souls. In our temple w=
e observe the Maha Sivarathri vratha on March 13th only. My sincere prayers=
to My mother Sri Kalikambal to bless the great service you are offering to=
the society with success.
> Jai Hind!
> Lord Arunachala's slave,
> Shan=
mukha Sivacharyar
>
>
>
>
>
> Date: Sat, 16 Jan 2010 15:05:02 +=

0530
> Subject: When do we observe the =D1=82=D0=90=D0=ACMaha Sivarathri=

=D1=82=D0=90=D0=AD, is it on February 12 or March 13th?
> From: agamaacade=

my@ ...
> To: agamaacademy@ ...
>
> =D1=80=D0=BE=D0=AA=D1=80=D0=BE=E2=
=94=90=D1=80=D0=BE=E2=95=A1=D1=80=D0=BE=D0=BE=D1=80=D0=BE=D0=BF=D1=80=D0=BE=
=D0=BE=D1=80=D0=BF=D0=9D
>
> To clear the doubts on when do we observe t=

he =D1=82=D0=90=D0=ACMaha Sivarathri=D1=82=D0=90=D0=AD, is it on February 1=
2 or March 13th? We hereby present you opinions from two experts on Agama S=
astra =D1=82=D0=90" refer the attached .pdf file
>
> 1. A.V. Swami=

natha Sivachariyar, Principal, Sivapuram Vedha Siva-agama Patasalai, Mayila=
duthurai
>
> 2. Saluva. Rajappa Nayahar, Research Scholar and Expe=

rts in Agamas, Kanchipuram
>
> Agama Academy=D1=82=D0=90=D0=A9s recommen=

dation :
>
> Maha Sivarathri should be observed on Saturday March 13, 20=

10 at all Temples, Mutts, Religious Centres, by all Tamilians, Saivaities, =
Hindus and all those who follow Tamil Calendar or Souramaana Calendar.
>
=
> All others who follow Chaandramaana Calendar, could observe it, preferab=
ly at home, on February 12, 2010.
>
> =D1=80=D0=BE=D0=B8=D1=80=D0=BE=E2=
=94=90=D1=80=D0=BE=D0=A5=D1=80=D0=BE=E2=94=A4=D1=80=D0=BF=D0=91=D1=80=D0=BE=
=D0=BE=D1=80=D0=BF=D0=9D =D1=80=D0=BE=E2=95=A1=D1=80=D0=BE=E2=94=90=D1=80=
=D0=BE=E2=96=91=D1=80=D0=BF=D0=9B=D1=80=D0=BE=D0=B4=D1=80=D0=BE=E2=94=90 =
=D1=80=D0=BE=E2=95=A1=D1=80=D0=BE=E2=96=91=D1=80=D0=BF=D0=91=D1=80=D0=BE=D0=
=AF=D1=80=D0=BE=D0=BE=D1=80=D0=BF=D0=9D =D1=80=D0=BE=D0=BE=D1=80=D0=BE=E2=
=95=9B=D1=80=D0=BE=D0=AA=D1=80=D0=BE=E2=94=90 =D1=80=D0=BE=D0=BE=D1=80=D0=
=BE=E2=95=9B=D1=80=D0=BE=D0=B4=D1=80=D0=BE=D0=BE=D1=80=D0=BF=D0=9D 29=D1=80=
=D0=BE=D0=96=D1=80=D0=BE=D0=BE=D1=80=D0=BF=D0=9D =D1=80=D0=BE=D0=B8=D1=80=
=D0=BE=E2=95=9B=D1=80=D0=BE=E2=94=82=D1=80=D0=BF=D0=9D (March 13, 2010) =D1=
=80=D0=BE=D0=AA=D1=80=D0=BE=D0=B9=D1=80=D0=BE=E2=94=90=D1=80=D0=BE=D0=A5=D1=
=80=D0=BF=D0=9D=D1=80=D0=BE=D0=A5=D1=80=D0=BE=E2=94=90=D1=80=D0=BE=E2=94=A4=
=D1=80=D0=BE=D0=BE=D1=80=D0=BF=D0=98=D1=80=D0=BE=D0=BF=D1=80=D0=BE=D0=B9=D1=
=80=D0=BF=D0=9D=D1=80=D0=BE=E2=96=92=D1=80=D0=BF=D0=91 "=D1=80=D0=BE=D0=BE=
=D1=80=D0=BE=E2=95=A3=D1=80=D0=BE=E2=95=9B =D1=80=D0=BE=D0=AA=D1=80=D0=BE=
=E2=94=90=D1=80=D0=BE=E2=95=A1=D1=80=D0=BE=E2=96=91=D1=80=D0=BE=E2=95=9B=D1=
=80=D0=BE=D0=B4=D1=80=D0=BF=D0=9D=D1=80=D0=BE=D0=B4=D1=80=D0=BE=E2=94=90=D1=
=80=D0=BE=E2=96=91=D1=80=D0=BE=E2=94=90" =D1=80=D0=BE=D0=B8=D1=80=D0=BE=D0=
=B9=D1=80=D0=BF=D0=9D=D1=80=D0=BE=D0=B9=D1=80=D0=BE=E2=95=9B=D1=80=D0=BE=E2=
=94=82=D1=80=D0=BF=D0=98 =D1=80=D0=BE=D0=95=D1=80=D0=BE=D0=B9=D1=80=D0=BF=
=D0=91=D1=80=D0=BE=E2=95=96=D1=80=D0=BF=D0=9D=D1=80=D0=BE=D0=AF=D1=80=D0=BE=
=E2=94=90=D1=80=D0=BE=D0=B4=D1=80=D0=BF=D0=9D=D1=80=D0=BE=D0=B4=D1=80=D0=BF=
=D0=91 =D1=80=D0=BE=D0=98=D1=80=D0=BE=D0=AA=D1=80=D0=BE=D0=B9=D1=80=D0=BE=
=E2=96=91=D1=80=D0=BF=D0=91=D1=80=D0=BE=E2=94=82=D1=80=D0=BF=D0=98 =D1=80=
=D0=BE=D0=BA=D1=80=D0=BF=D0=96=D1=80=D0=BE=E2=96=92=D1=80=D0=BF=D0=9D=D1=80=
=D0=BE=E2=96=92=D1=80=D0=BE=E2=94=90=D1=80=D0=BE=D0=AF=D1=80=D0=BF=D0=91=D1=
=80=D0=BE=D0=A5.
>
> For a clear copy print of the attachment, you may k=

indly download it from our website : www.agamaacademy. org
>
> Thanks &=

Regards
> =D1=80=D0=BE"=D1=80=D0=BE=D0=BE=D1=80=D0=BF=D0=9D =D1=80=D0=BE=

=D0=B8=D1=80=D0=BE=D0=BE =D1=80=D0=BE=D0=AA=D1=80=D0=BE=E2=94=90=D1=80=D0=
=BE=E2=95=A1=D1=80=D0=BE=E2=95=9B=D1=80=D0=BE=D0=BF : =D1=80=D0=BE=D0=AA=
=D1=80=D0=BE=E2=94=90=D1=80=D0=BE=E2=95=A1=D1=80=D0=BE=E2=95=9B=D1=80=D0=BE=
=D0=BF =D1=80=D0=BE=D0=B8=D1=80=D0=BE=D0=BE =D1=80=D0=BE"=D1=80=D0=BE=D0=BE=
=D1=80=D0=BF=D0=9D
>
> OM NAMAH SIVAYA : SIVAYA NAMAH OM
>
> M R R=
avi Vaidyanaat
> Agama Academy / =D1=80=D0=BE=D0=96=D1=80=D0=BE=D0=A5=D1=

=80=D0=BE=D0=BE =D1=80=D0=BE=D0=BE=D1=80=D0=BF=D0=98=D1=80=D0=BE=D0=BF=D1=
=80=D0=BE=D0=BE=D1=80=D0=BF=D0=9D
>
> Contact no.: +91-9940680195 =
> ____________ _________ _________ _________ _________ _________ _
=
> New Windows 7: Find the right PC for you. Learn more.
> http://windows. =
microsoft. com/shop
>
--0-1524456372-1264797749=:51875

top" style=3D"font: inherit;">Namaste Sri Shanmukha Sivacharyar,<br><br>A y=
ear consists of months and a month consist of days. If one uses years, mont=
hs and days *consistently*, all years should start with a particular month =
and end with particular month and all months should start with a particular=
day and end with a particular day.<br><br>But that is broken if one mixes =
tithis (lunar days or rather soli-lunar days) with months of souramaana. On=
e month may start on Sukla Ashtami and another month on Sukla Chaturthi. Ho=
w logical is that?<br><br>* *&nbs=
p; *<br>
<br>
Even the chaandramana cal=
culations we follow today may be imperfect.<br><br>For example, ask a simpl=
e question: Why were the twelve months named that way?<br><br>Chaitra month=
starts when Moon and Sun are together in Meena (Poorvabhadra 4th pada, Utt=
arabhadra, Revati). Why is it named Chaitra? Vaisakha month starts when Moo=
n and Sun are together in Mesha (Aswini, Bharani, Krittika 1st pada). Why i=
s it named Vaisakha? Jyeshtha month starts when Moon and Sun are together i=
n Vrishabha (Krittika 2nd, 3rd and 4th padas, Rohini, Mrigasira 1st and 2nd=
padas). Why is it named Jyeshtha?<br><br>If you look carefully, the names =
of the months are based on stars (Chita-Chaitra, Visakha-Vaisakha, Jyeshtha=
-Jyeshtha etc). Starting from Chitra, 12 out of 27 stars are picked for the=
names of months. At the time of Full Moon in Chaitra month, Moon moves by =
180 degrees compared to where he was at the beginning of the month (Meena) =
and is around Chitra star. At the time of
Full Moon in Vaisakha month, Moo=
n moves by 180 degrees compared to where he was at the beginning of the mon=
th (Mesha) and is around Visakha star. And so on.<br><br>It is logical to g=
uess that the zodiac was divided into 12 equal parts (not necessarily align=
ed to the twelve rasis) and the name of a month is decided based on the sta=
r occupied by Moon at the middle of the month, i.e. at the time of Full Moo=
n. A prominent star was chosen in the twelve equal parts and the month was =
named based on it.<br><br>* *&nbs=
p; *<br><br>Mooladhara chakra is in the=
middle of the body and it is the basis of our existence. The chakras at th=
e top of the head or the bottom of the feet are not taken as the base. In a=
strology, zodiac is decided by the Chitra star, i.e. Chitra star is perfect=
ly aligned to the *middle* of the zodiac. We do not fix the beginning of th=
e zodiac by the exact location of
Aswini star, but by taking 180 degrees f=
rom the exact location of Chitra star. Similarly, it is possible that a mon=
th is named based on the star occupied at the *middle* of the month rather =
than the beginning.<br><br>* *&nb=
sp; *<br><br>When the current month sta=
rted as per soli-lunar (chaandramaana) calendar on January 15, Sun and Moon=
were in Capricorn. So it is called "Maagha maasa" based on current convent=
ions.<br><br>However, Pournima of that month is running right now and Moon =
is in the 2nd pada of Pushya star right now. He is far from Magha star. Is =
this really Maagha Pournima as people think?<br><br>My personal view is tha=
t it is Pushya Pournima right now and Feb 11 is Pushya Krishna Chaturdasi a=
nd not MahaaShivaraatri.<br><br>When a new month as per Chaandramaana start=
s on February 13, people consider it as Phalguna maasa because Moon and Sun=
are in Kumbha. But the
next Pournima on February 28 coincides with Magha =
nakshatra. I suggest that THAT is the real Maagha Pournima. So March 13 is =
the Maagha Krishna Chaturdasi, i.e. MahaaShivaraatri.<br><br>* &=
nbsp; * *=
<br><br>Bottomline: I agree with the conclusion of souramaana proponents th=
is particular time, but for a different reason compared to theirs. I respec=
tfully suggest that we are all lacking in our understanding of the correct =
calendar used with tithi based festivals. We celebrate festivals on the cor=
rect days most of the times, but make mistakes now and then. Some misunders=
tandings still need to be corrected.<br><br>Good thing is that the knowledg=
e of rishis is self-revealing and self-correcting. If one is sincere and ap=
plies oneself, one can find the answers.<br><br>Best regards,<br>Narasimha<=
br>-------------------------------------------------------------------<br>&=
nbsp; Free
Jyotish Software, Free Jyotish Lessons, Jyotish Writings,<br>"D=
o It Yourself" ritual manuals for short Homam and Pitri Tarpana:<br> &=
nbsp; &nbs=
bsp; Films that make a difference: http://SaraswatiFilms.org<br> =
; Spirituality: http://groups.yahoo.com/group/vedic-wisdom<br>&=
nbsp; Jyotish writings: http://groups.yahoo.com/group/JyotishWritings<br>--=
-----------------------------------------------------------------<br><br>--=
- On <b>Thu, 1/28/10, msr_2_14_2001 <i><abhayambika@...></i></b=
> wrote:<br><blockquote style=3D"border-left: 2px solid rgb(16, 16, 255); m=
argin-left: 5px; padding-left: 5px;">From: msr_2_14_2001 <abhayambika@gm=
ail.com><br>Subject: [sivacharya] Re: When do we observe the =C3=A2=E2=
=82=AC=C5=93Maha Sivarathri=C3=A2=E2=82=AC=EF=BF=BD, is it on February 12 o=
r March 13th?<br>To:
sivacharya@yahoogroups.com<br>Date: Thursday, January=
28, 2010, 6:40 PM<br><br><div id=3D"yiv1990838120">
<span style=3D"di=
splay: none;"> </span>
=
<p><br>
<br>
Respected Devotees,<br>
<br>
namashshivaaya <br>
<br>
Most =
smaarta-s observe this based on puraaNa-s. There the definition it is obser=
ved on the day which chaandramaana maaga maasa krishNa paxa chaturdashi occ=
urs at the nishita kala. This is how it is dealt with in books such as vaid=
yanAtha dixitiiyam. Based on this, the date in the US is Feb 11th and in In=
dia on Feb 12th.<br>
<br>
It is probably best to go by puraaNa or aagaama y=
ou use it as reference for this vrata. <br>
<br>
Can someone please point=
me to the pathigam written by thiruj~naanasambhan dar if it is available o=
nline?<br>
<br>
With best wishes,<br>
Ravi<br>
<br>
--- In <a rel=3D"nofoll=
ow" ymailto=3D"mailto:sivacharya%40yahoogroups.com" target=3D"_blank" href=
=3D"/mc/compose?to=3Dsivacharya%40yahoogroups.com">sivacharya@yahoogro ups.=
com</a>, Shanmugam Thirumazhisai Sambamurthy <adisaiva@.. .> wrote:<b=
r>
><br>
> <br>
> Respected Anna,<br>
> Namaste!<br>
> Thank=
s for sending a detailed report about the Sivarathri Nirnaya. I have forwar=
ded it to the members of our Sivacharya group and to my sathsang. It is so =
unfortunate that people do not follow the words of Lord Siva. Agamas are Lo=
rd Siva Himself. Your report is unbiased. I greatly appreciate your sincere=
efforts in consulting the experts and presenting their thoughts to all the=
dedicated souls. In our temple we observe the Maha Sivarathri vratha on Ma=
rch 13th only. My sincere prayers to My mother Sri Kalikambal to bless the =
great service you are offering to the society with success.<br>
> Jai Hi=
nd!<br>
> Lord Arunachala's slave,<br>
> Shanmukha Sivacharyar<br>
&g=
t; <br>
> <br>
> <br>
> <br>
> <br>
> Date: Sat, 16 Jan 201=
0 15:05:02 +0530<br>
> Subject: When do we observe the =D1=82=D0=90=D0=
=ACMaha Sivarathri=D1=82=D0=90=D0=AD, is it on February 12 or March 13th?<b=
r>
> From: agamaacademy@ ...<br>
> To: agamaacademy@ ...<br>
> <br=
>
> =D1=80=D0=BE=D0=AA=D1=80=D0=BE=E2=94=90=D1=80=D0=BE=E2=95=A1=D1=80=
=D0=BE=D0=BE=D1=80=D0=BE=D0=BF=D1=80=D0=BE=D0=BE=D1=80=D0=BF=D0=9D<br>
>=
<br>
> To clear the doubts on when do we observe the =D1=82=D0=90=D0=AC=
Maha Sivarathri=D1=82=D0=90=D0=AD, is it on February 12 or March 13th? We h=
ereby present you opinions from two experts on Agama Sastra =D1=82=D0=90" r=
efer the attached .pdf file<br>
> <br>
> 1. A.V. Swaminatha Siv=
achariyar, Principal, Sivapuram Vedha Siva-agama Patasalai, Mayiladuthurai<=
br>
> <br>
> 2. Saluva. Rajappa Nayahar, Research Scholar and E=
xperts in Agamas, Kanchipuram<br>
> <br>
> Agama Academy=D1=82=D0=90=
=D0=A9s recommendation :<br>
> <br>
> Maha Sivarathri should be obser=
ved on Saturday March 13, 2010 at all Temples, Mutts, Religious Centres, by=
all Tamilians, Saivaities, Hindus and all those who follow Tamil Calendar =
or Souramaana Calendar.<br>
> <br>
> All others who follow Chaandrama=
ana Calendar, could observe it, preferably at home, on February 12, 2010. <=
br>
> <br>
> =D1=80=D0=BE=D0=B8=D1=80=D0=BE=E2=94=90=D1=80=D0=BE=D0=
=A5=D1=80=D0=BE=E2=94=A4=D1=80=D0=BF=D0=91=D1=80=D0=BE=D0=BE=D1=80=D0=BF=D0=
=9D =D1=80=D0=BE=E2=95=A1=D1=80=D0=BE=E2=94=90=D1=80=D0=BE=E2=96=91=D1=80=
=D0=BF=D0=9B=D1=80=D0=BE=D0=B4=D1=80=D0=BE=E2=94=90 =D1=80=D0=BE=E2=95=A1=
=D1=80=D0=BE=E2=96=91=D1=80=D0=BF=D0=91=D1=80=D0=BE=D0=AF=D1=80=D0=BE=D0=BE=
=D1=80=D0=BF=D0=9D =D1=80=D0=BE=D0=BE=D1=80=D0=BE=E2=95=9B=D1=80=D0=BE=D0=
=AA=D1=80=D0=BE=E2=94=90 =D1=80=D0=BE=D0=BE=D1=80=D0=BE=E2=95=9B=D1=80=D0=
=BE=D0=B4=D1=80=D0=BE=D0=BE=D1=80=D0=BF=D0=9D 29=D1=80=D0=BE=D0=96=D1=80=D0=
=BE=D0=BE=D1=80=D0=BF=D0=9D =D1=80=D0=BE=D0=B8=D1=80=D0=BE=E2=95=9B=D1=80=
=D0=BE=E2=94=82=D1=80=D0=BF=D0=9D (March 13, 2010) =D1=80=D0=BE=D0=AA=D1=80=
=D0=BE=D0=B9=D1=80=D0=BE=E2=94=90=D1=80=D0=BE=D0=A5=D1=80=D0=BF=D0=9D=D1=80=
=D0=BE=D0=A5=D1=80=D0=BE=E2=94=90=D1=80=D0=BE=E2=94=A4=D1=80=D0=BE=D0=BE=D1=
=80=D0=BF=D0=98=D1=80=D0=BE=D0=BF=D1=80=D0=BE=D0=B9=D1=80=D0=BF=D0=9D=D1=80=
=D0=BE=E2=96=92=D1=80=D0=BF=D0=91 "=D1=80=D0=BE=D0=BE=D1=80=D0=BE=E2=95=A3=
=D1=80=D0=BE=E2=95=9B =D1=80=D0=BE=D0=AA=D1=80=D0=BE=E2=94=90=D1=80=D0=BE=
=E2=95=A1=D1=80=D0=BE=E2=96=91=D1=80=D0=BE=E2=95=9B=D1=80=D0=BE=D0=B4=D1=80=
=D0=BF=D0=9D=D1=80=D0=BE=D0=B4=D1=80=D0=BE=E2=94=90=D1=80=D0=BE=E2=96=91=D1=
=80=D0=BE=E2=94=90" =D1=80=D0=BE=D0=B8=D1=80=D0=BE=D0=B9=D1=80=D0=BF=D0=9D=
=D1=80=D0=BE=D0=B9=D1=80=D0=BE=E2=95=9B=D1=80=D0=BE=E2=94=82=D1=80=D0=BF=D0=
=98 =D1=80=D0=BE=D0=95=D1=80=D0=BE=D0=B9=D1=80=D0=BF=D0=91=D1=80=D0=BE=E2=
=95=96=D1=80=D0=BF=D0=9D=D1=80=D0=BE=D0=AF=D1=80=D0=BE=E2=94=90=D1=80=D0=BE=
=D0=B4=D1=80=D0=BF=D0=9D=D1=80=D0=BE=D0=B4=D1=80=D0=BF=D0=91 =D1=80=D0=BE=
=D0=98=D1=80=D0=BE=D0=AA=D1=80=D0=BE=D0=B9=D1=80=D0=BE=E2=96=91=D1=80=D0=BF=
=D0=91=D1=80=D0=BE=E2=94=82=D1=80=D0=BF=D0=98 =D1=80=D0=BE=D0=BA=D1=80=D0=
=BF=D0=96=D1=80=D0=BE=E2=96=92=D1=80=D0=BF=D0=9D=D1=80=D0=BE=E2=96=92=D1=80=
=D0=BE=E2=94=90=D1=80=D0=BE=D0=AF=D1=80=D0=BF=D0=91=D1=80=D0=BE=D0=A5.<br>
=
> <br>
> For a clear copy print of the attachment, you may kindly dow=
nload it from our website : www.agamaacademy. org <br>
> <br>
> Thank=
s & Regards<br>
> =D1=80=D0=BE"=D1=80=D0=BE=D0=BE=D1=80=D0=BF=D0=9D =
=D1=80=D0=BE=D0=B8=D1=80=D0=BE=D0=BE =D1=80=D0=BE=D0=AA=D1=80=D0=BE=E2=94=
=90=D1=80=D0=BE=E2=95=A1=D1=80=D0=BE=E2=95=9B=D1=80=D0=BE=D0=BF : =D1=80=
=D0=BE=D0=AA=D1=80=D0=BE=E2=94=90=D1=80=D0=BE=E2=95=A1=D1=80=D0=BE=E2=95=9B=
=D1=80=D0=BE=D0=BF =D1=80=D0=BE=D0=B8=D1=80=D0=BE=D0=BE =D1=80=D0=BE"=D1=80=
=D0=BE=D0=BE=D1=80=D0=BF=D0=9D<br>
> <br>
> OM NAMAH SIVAYA : SIVAY=
A NAMAH OM <br>
> <br>
> M R Ravi Vaidyanaat <br>
> Agama Academy =
/ =D1=80=D0=BE=D0=96=D1=80=D0=BE=D0=A5=D1=80=D0=BE=D0=BE =D1=80=D0=BE=D0=BE=
=D1=80=D0=BF=D0=98=D1=80=D0=BE=D0=BF=D1=80=D0=BE=D0=BE=D1=80=D0=BF=D0=9D<br=
>
> <br>
> Contact no.: +91-9940680195 <br>
> _________=
___ _________ _________ _________ _________ _________ _<br>
> New Window=
s 7: Find the right PC for you. Learn more.<br>
> <a rel=3D"nofollow" ta=
rget=3D"_blank" href=3D"http://windows.microsoft.com/shop">http://windows. =
microsoft. com/shop</a><br>
><br>
<br>
</p>
</div>
</d=
iv></blockquote></td></tr></table>
--0-1524456372-1264797749=:51875--

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Message-ID: <4B636FCB.7010107@...>
Date: Fri, 29 Jan 2010 15:31:23 -0800
Organization: All World Gayatri Pariwar
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From: ShreeramShishya <shreeramshishya@...>
Reply-To: shreeramshishya@...
Subject: Question on Homam - Shri Manishji's Maha Ganapati Homam procedure
X-Yahoo-Group-Post: member; u=360119564; y=iRBpfNtiOO6ybL7L50du_-
jHD5MKRhwKidzxbzIiItseKAKZ-opfOA9Bomc
Pranams Sarv Varishtha,
In the Maha Ganapati Homam, Manishji burns a matchstick and throws it

away saying some mantra. What is that? Can someone please explain its
importance - importance of that action that is.
Chaitanya
P.S. Shri Narsimhaji, thanks a lot for the answer on VeerBhadra, i am

not able to write an reply fit enough hence the delay.

MIME-Version: 1.0
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Date: Sat, 30 Jan 2010 03:22:37 +0000
Message-ID: <90bdd2131001291922u3cfe6c3fp51400d209c57352b@...>
Content-Type: multipart/alternative; boundary=001636920825974c47047e594310
Subject: Sri RamaKrishna says Bondage and liberation are of the mind alone
y=0w9J__aWdsMeFE1UzCgZclOG9edp8Mumt2PQNsC5G1DHYR17Ra3hqg
--001636920825974c47047e594310
"It is all a question of the mind. Bondage and liberation are of the mind
alone.
The mind will take the colour you dye it with. It is like white clothes just
returned from the laundry. If you dip them in red dye, they will be red. If
you dip them in blue or green, they will be blue or green. They will take
only the colour you dip them in, whatever it may be.
If you are in bad company, then you will talk and think like your
companions. On the other hand, when you are in the company of devotees, you
will think and talk only of God.
"The mind is everything. A man has his wife on one side and his daughter on
the other. He shows his affection to them in different ways. But his mind is
one and the
same.
"Bondage is of the mind, and freedom is also of the mind. A man is free if
he constantly thinks: 'I am a free soul. How can I he bound, whether I live
in the world or in the forest? I am a child of God, the King of Kings. Who
can bind me?'
Source: THE GOSPEL OF RAMAKRISHNA
--
Prasanth Jalasutram
Love And Love Alone
--001636920825974c47047e594310

d">"It is all a question of the mind. Bondage and liberation are of th=
e mind alone.</span><br><br><span style=3D"font-weight:bold">The mind will =
take the colour you dye it with. It is like white clothes just returned fro=
m the laundry. If you dip them in red dye, they will be red. If you dip the=
m in blue or green, they will be blue or green. They will take only the col=
our you dip them in, whatever it may be.=A0<br>
<br>If you are in bad comp=

any, then you will talk and think like your companions. On the other hand, =
when you are in the company of devotees, you will think and talk only of Go=
d.</span><br><br>"The mind is everything. A man has his wife on one si=
de and his daughter on the other. He shows his affection to them in differe=
nt ways. But his mind is one and the<br>
same.<br><br>"Bondage is of =
the mind, and freedom is also of the mind. A man is free if he constantly t=
hinks: 'I am a free soul. How can I he bound, whether I live in the wor=
ld=A0or in the forest? I am a child of God, the King of Kings. Who can bind=
me?'=A0<br>
<br><span style=3D"font-weight:bold">Source:</span>=A0THE=
GOSPEL OF RAMAKRISHNA<div style=3D"margin-top:0px;margin-right:0px;margin-=
bottom:0.75em;margin-left:0px;line-height:1.3em;clear:both"></div></div><di=
v style=3D"margin-top:0px;margin-right:0px;margin-bottom:0.75em;margin-left=
:0px;color:rgb(51, 51, 51);font-size:11px;line-height:1.3em">
</div></span=
><br>-- <br>Om Namo Bhagavate Sri Ramanaya<br>Prasanth Jalasutram<br><br>Lo=
ve And Love Alone<br><br>
--001636920825974c47047e594310--

Message-ID: <101230.8822.qm@...>
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31Ap32YVM1l7iRIq67jsoFbUjXQeMXJ1O.xzt74BhRcOUWh.vzOJuCy5Qfpak07hP.jweZUZ4gpRy9plTt0
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Jan 2010 18:00:34 IST
Date: Sat, 30 Jan 2010 18:00:34 +0530 (IST)
In-Reply-To: <4B636FCB.7010107@...>
MIME-Version: 1.0
Subject: Re: [vedic-wisdom] Question on Homam - Shri Manishji's Maha Ganapati Homam
procedure
y=z8VwflxkI5lVg0W6BHngv7l0RtNNG4F9zuzWtu99TVdIRT3EZ_c
--0-758280576-1264854634=:8822
Hello,
=C2=A0
Interestingly I had seen only that portion of the video befor=
e reading your email and the same question came to my mind. Probably that m=
atch stick was broken.
=C2=A0
Thanks,
Manish
--- On Fri, 29/1/10, Shreeram=

Shishya <shreeramshishya@...> wrote:
From: ShreeramShishya <shreera=
mshishya@...>
Subject: [vedic-wisdom] Question on Homam - Shri Manish=
ji's Maha Ganapati Homam procedure
Date: F=
riday, 29 January, 2010, 11:31 PM
=C2=A0
Pranams Sarv Varishtha,
In =
the Maha Ganapati Homam, Manishji burns a matchstick and throws it
away sa=
ying some mantra. What is that? Can someone please explain its
importance =
- importance of that action that is.
Chaitanya
P.S. Shri Narsimhaji, than=

ks a lot for the answer on VeerBhadra, i am
not able to write an reply fit=
enough hence the delay.

--0-758280576-1264854634=:8822

top" style=3D"font: inherit;"><DIV>Hello,</DIV>
<DIV> </DIV>
<DIV>Inte=
restingly I had seen only that portion of the video before reading your ema=
il and the same question came to my mind. Probably that match stick was bro=
ken.</DIV>
<DIV> </DIV>
<DIV>Thanks,</DIV>
<DIV>Manish<BR><BR>--- On <=
B>Fri, 29/1/10, ShreeramShishya <I><shreeramshishya@...></I></B=
> wrote:<BR></DIV>
<BLOCKQUOTE style=3D"PADDING-LEFT: 5px; MARGIN-LEFT: 5px=
; BORDER-LEFT: rgb(16,16,255) 2px solid"><BR>From: ShreeramShishya <shre=
eramshishya@...><BR>Subject: [vedic-wisdom] Question on Homam - Sh=
ri Manishji's Maha Ganapati Homam procedure<BR>To: vedic-wisdom@yahoogroups=
.com<BR>Date: Friday, 29 January, 2010, 11:31 PM<BR><BR>
<DIV id=3Dyiv40460=
<DIV=
>Pranams Sarv Varishtha,<BR><BR>In the Maha Ganapati Homam, Manishji burns =
a matchstick and throws it <BR>away saying some mantra. What is that? Can s=
omeone please explain its <BR>importance - importance of that action that i=
s.<BR><BR>Chaitanya<BR><BR>P.S. Shri Narsimhaji, thanks a lot for the answe=
r on VeerBhadra, i am <BR>not able to write an reply fit enough hence the d=
elay.<BR></DIV></DIV></DIV></BLOCKQUOTE></td></tr></table><br>
</div><br>
=
<hr size=3D1></hr>
Your Mail works best with the New Yahoo Opt=
imized IE8. <a href=3D"http://in.rd.yahoo.com/tagline_ie8_new/*http://downl=
oads.yahoo.com/in/internetexplorer/" target=3D"_blank">Get it NOW!</a>.</bo=
dy></html>
--0-484514033-1265011584=:26085--

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Date: Mon, 1 Feb 2010 08:21:45 +0000
Message-ID: <90bdd2131002010021r5cdd0ff4jd72297eb0fc96f3e@...>
Content-Type: multipart/alternative; boundary=000e0cd13998110f00047e85ad20
Subject: Ramana Maharshi answers to the question "God is perfect. Why did He
create the world imperfect"
y=DN8RUOF2C7VT9kgJXA2WOl45lpTFCKgEw55L1adm7fCoCvnK96QVGQ
--000e0cd13998110f00047e85ad20
Devotee: God is perfect. Why did He create the world imperfect? The work
s=
hares the nature of the author. But here it is not so.
Sri Bhagavan: Who i=

s it that raises the question?
D.: I - the individual.
M.: Are you apart =

from God that you ask this question?
So long as you consider yourself the =

body you see the world as external. The
imperfections appear to you. God is=
perfection. His work also is perfection.
But you see it as imperfection be=
cause of your wrong identification.
D.: Why did the Self manifest as this =

miserable world?
M.: In order that you might seek it. Your eyes cannot see=
themselves. Place
a mirror before them and they see themselves. Similarly =
with the creation."See
yourself first and then see the whole world as the S=
elf."
D.: So it amounts to this - that I should always look within.
M.: Y=
es.
D.: Should I not see the world at all?

M.: You are not instructed to =
shut your eyes from the world. You are only to
"see yourself first and then=
see the whole world as the Self". If you
consider yourself as the body the=
world appears to be external. If you are
the Self the world appears as Bra=
hman.
Source: Talk 272, Talks with Sri Ramana Maharshi
--
=E0=B0=93=E0=
=B0=82 =E0=B0=A8=E0=B0=AE=E0=B1=8B =E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=
=E0=B1=87 =E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =E0=B0=B0=E0=B0=AE=E0=B0=
=A3=E0=B0=BE=E0=B0=AF
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=
=82=E0=B0=A4=E0=B1=8D =E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=E0=B1=
=8D=E0=B0=B0=E0=B0=82
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=B0=AE=E0=B1=
=87 =E0=B0=B6=E0=B0=BE=E0=B0=B6=E0=B1=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=
=81
--000e0cd13998110f00047e85ad20

ht:1.3em">
Devotee: God is perfect. Why did He create the world imperfect? =
The work shares the nature of the author. But here it is not so.<br><br>Sri=
Bhagavan: Who is it that raises the question?<br><br>D.: I - the individua=
l.<br>
<br>
M.: Are you apart from God that you ask this question?<br><br><=
span style=3D"font-weight:bold">So long as you consider yourself the body y=
ou see the world as external.</span>=C2=A0The imperfections appear to you. =
God is perfection. His work also is perfection. But you see it as imperfect=
ion because of your wrong identification.<br>
<br>D.: Why did the Self man=

ifest as this miserable world?<br><br>M.: In order that you might seek it. =
Your eyes cannot see themselves. Place a mirror before them and they see th=
emselves. Similarly with the creation.<span style=3D"font-weight:bold">&quo=
t;See yourself first and then see the whole world as the Self."</span>=
<br>
<br>D.: So it amounts to this - that I should always look within.<br>=

<br>M.: Yes.<br><br>D.: Should I not see the world at all?<br><br><span sty=
le=3D"font-weight:bold">M.: You are not instructed to shut your eyes from t=
he world. You are only to "see yourself first and then see the whole w=
orld as the Self". If you consider yourself as the body the world appe=
ars to be external. If you are the Self the world appears as Brahman.</span=
><br>
<br><span style=3D"font-weight:bold">Source</span>: Talk 272, Talks =

with Sri Ramana Maharshi<div style=3D"clear:both;margin-top:0px;margin-righ=
t:0px;margin-bottom:0.75em;margin-left:0px;line-height:1.3em"></div>
</div>=
<div style=3D"color:rgb(51, 51, 51);font-size:87%;margin-top:0px;margin-rig=
ht:0px;margin-bottom:0.75em;margin-left:0px;line-height:1.3em"></div></span=
><br>-- <br>=E0=B0=93=E0=B0=82 =C2=A0=E0=B0=A8=E0=B0=AE=E0=B1=8B =C2=A0=E0=
=B0=E0=B1=80 =C2=A0=E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF =C2=A0 <br=
>
--000e0cd13998110f00047e85ad20--

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Content-Type: multipart/alternative; boundary=000e0cd509c6cc3666047e9a27c3
Subject: Sri RamaKrishna says The world does not exist apart from God
y=xLp2FcZ7pRvWfid3dIFuXU8BexvONwb_BHkzoqi3zm7Rb9douhJxjg
--000e0cd509c6cc3666047e9a27c3
"It may be asked, 'How has Satchidananda become so hard?' This earth does
=
indeed feel very hard to the touch.The answer is that blood and semen are
t=
hin liquids, and yet out of them comes such a big creature as man.
Everythi=
ng is possible for God.
First of all reach the indivisible Satchidananda, =

and then, coming down,look
at the universe. You will then find that everyth=
ing is Its manifestation. It
is God alone who has become everything. The wo=
rld by no means exists apart
from Him.
"All elements finally merge in akas=

a. Again, at the time of creation, akasa
evolves into mahat and mahat into =
ahamkara.In this way the whole
world-system is evolved.It is the process of=
involution and evolution. A
devotee of God accepts everything.He accepts t=
he universe and its created
beings as well as the indivisible Satchidananda=
.
Source: THE GOSPEL OF RAMAKRISHNA
--
=E0=B0=93=E0=B0=82 =E0=B0=A8=E0=
=B0=AE=E0=B1=8B =E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =E0=B0=B6=
=E0=B1=8D=E0=B0=B0=E0=B1=80 =E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF
=
=
--000e0cd509c6cc3666047e9a27c3

ht:1.3em">
"It may be asked, 'How has Satchidananda become so hard=
?' This earth does indeed feel very hard to the touch.<span style=3D"fo=
nt-weight:bold">The answer is that blood and semen are thin liquids, and ye=
t out of them comes such a big creature as man. Everything is possible for =
God.=C2=A0</span><br>
<br>First of all reach the indivisible Satchidananda=

, and then, coming down,look at the universe. You will then find that every=
thing is Its manifestation.=C2=A0<span style=3D"font-weight:bold">It is God=
alone who has become everything. The world by no means exists apart from H=
im.</span><br>
<br><span style=3D"font-weight:bold">"All elements fin=

ally merge in akasa. Again, at the time of creation, akasa evolves into mah=
at and mahat into ahamkara.</span>In this way the whole world-system is evo=
lved.It is the process of involution and evolution. A devotee of God accept=
s everything.He accepts the universe and its created beings as well as the =
indivisible Satchidananda.<br>
</span>: THE GOSPEL OF RAMAKRISHNA<div style=3D"clear:both;margin-top:0px;m=
argin-right:0px;margin-bottom:0.75em;margin-left:0px;line-height:1.3em"></d=
iv></div><div style=3D"color:rgb(51, 51, 51);font-size:87%;margin-top:0px;m=
argin-right:0px;margin-bottom:0.75em;margin-left:0px;line-height:1.3em">
<=
/div></span><br>-- <br>=E0=B0=93=E0=B0=82 =C2=A0=E0=B0=A8=E0=B0=AE=E0=B1=8B=
=C2=A0=E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =C2=A0=E0=B0=B6=E0=B1=
=8D=E0=B0=B0=E0=B1=80 =C2=A0=E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF =
=C2=A0 <br>=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=
=E0=B1=8D =C2=A0=E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=
=B0=B0=E0=B0=82 <br>=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=B0=AE=E0=B1=87 =
=E0=B0=B6=E0=B0=BE=E0=B0=B6=E0=B1=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81 =
=C2=A0<br><br>
--000e0cd509c6cc3666047e9a27c3--
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Symbolically it makes sense as kravyaada agni is inauspicious, and the ma=

ntra is requesting that he go.
Should this be done when reciting the mant=

ra for homam?
--- In vedic-wisdom@yahoogroups.com, "dinesh_nambisan" <d=

inesh@...> wrote:
>
>
> I think he is reciting the "Kravyaadamagnim.." man=
tra(request to keep an inauspicious form of fire away) and tossing the matc=
h on fire to the side.
> ./Dinesh
> --- In vedic-wisdom@yahoogroups.com, ma=
nish gour <manishgo_in@> wrote:
> >
> > Hello,
> > =C2=A0
> > Interestingly=
I had seen only that portion of the video before reading your email and th=
e same question came to my mind. Probably that match stick was broken.
> > =
=C2=A0
> > Thanks,
> > Manish
> >
> > --- On Fri, 29/1/10, ShreeramShishya=
<shreeramshishya@> wrote:
> >
> >
> > From: ShreeramShishya <shreeramshi=
shya@>
> > Subject: [vedic-wisdom] Question on Homam - Shri Manishji's Maha=
Ganapati Homam procedure
> > Date: Fr=
iday, 29 January, 2010, 11:31 PM
> >
> >
> > =C2=A0
> >
> >
> >
> > P=
ranams Sarv Varishtha,
> >
> > In the Maha Ganapati Homam, Manishji burns =
a matchstick and throws it
> > away saying some mantra. What is that? Can =
someone please explain its
> > importance - importance of that action that=
is.
> >
> > Chaitanya
> >
> > P.S. Shri Narsimhaji, thanks a lot for the=
answer on VeerBhadra, i am
> > not able to write an reply fit enough henc=
e the delay.
> >
> >
> >
> >
> >
> >
> >
> >
> > The INTERNET=
now has a personality. YOURS! See your Yahoo! Homepage. http://in.yahoo.co=
m/
> >
>

by m11.grp.re1.yahoo.com with QMQP; 3 Feb 2010 08:23:37 -0000
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Content-Type: multipart/alternative; boundary=000e0cd1134e5a8d35047eadef1c
Subject: Ramana Maharshi about Devotees Rajambal and Meenakshi Ammal
X-Yahoo-Group-Post: member; u=313309882; y=uxVIe_V_99N1h5rgHZ7rflyiY8wvncnnw-
2_AFeH8X9ppr-NBMhaPA
--000e0cd1134e5a8d35047eadef1c
28th December, 1945.
Morning
It seems Echammal passed away at about 2-30=

a.m. and the matter was reported
to Bhagavan only about 8 a.m. in the hall=
. The talk naturally was about
Echammal and how from 1907 she persevered in=
offering food to Bhagavan
without any break. Bhagavan also remembered thre=
e other persons who fed him
when he was under the iluppai tree in the Big T=
emple. One was Dasi Rajambal
who, it seems, took a vow that she would not e=
at before feeding Bhagavan and
was feeding him for about two months until h=
e moved away to Gurumoortham. It
seems she continued to send food even to G=
urumoortham for a day or two. But
Bhagavan asked her to discontinue it. It =
seems this lady died only
recently.
Bhagavan mentioned also Meenakshi Amma=

l, a Kammala woman, and said, =E2=80=9CShe was
like a rakshasi. She would d=
aily go round the hill and then come and cook
and bring food to me. After s=
ome time she began assuming control over
everybody including Palaniswami. I=
f others brought food, etc., she would
give some to me and whatever remaine=
d she used to take away with her.=E2=80=9D
(Bhagavan said, in the afternoon=
, =E2=80=9COur Nagappa=E2=80=99s mother Ratnamma also used
to bring food in=
those days=E2=80=9D). Of food supplied regularly, (Kattalai) as
Bhagavan p=
ut it, he said, =E2=80=9CYou don=E2=80=99t know what trouble all such regul=
ar
supply involves. Those who make it expect some control over you. It also=
creates some aham in them.
Everyone of them expects you to take something=

. One would say =E2=80=9CI say, serve
something with your own hand=E2=80=9D=
, and then each would serve something. The
quantity would become too great.=
Any number of people bring any number of
things, and at all times, and you=
must take them. Sometimes we used to mix
up all things received, milk, foo=
d, porridge, etc., and drink it if the
resulting mixture was a liquid. =E2=
=80=98Swami-hood=E2=80=99 is very difficult. You cannot
realize it. I am sp=
eaking from fifty years=E2=80=99 experience. After such
experience in Gurum=
oortham I wanted to avoid it by not remaining in anyone
place.=E2=80=9D
So=
urce: Extract from Day by Day with Bhagavan by Sri Devaraja Mudaliar
--
=
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=
=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=
=B0=AE=E0=B1=81
--000e0cd1134e5a8d35047eadef1c

28th December, 1945.<br><br>Mo=
rning<br><br>It seems Echammal passed away at about 2-30 a.m. and the matte=
r was reported to Bhagavan only about 8 a.m. in the hall. The talk naturall=
y was about Echammal and how from 1907 she persevered in offering food to B=
hagavan without any break. Bhagavan also remembered three other persons who=
fed him when he was under the iluppai tree in the Big Temple. One was Dasi=
Rajambal who, it seems, took a vow that she would not eat before feeding B=
hagavan and was feeding him for about two months until he moved away to Gur=
umoortham. It seems she continued to send food even to Gurumoortham for a d=
ay or two. But Bhagavan asked her to discontinue it. It seems this lady die=
d only recently.=C2=A0<br>
<br>Bhagavan mentioned also Meenakshi Ammal, a =

Kammala woman, and said, =E2=80=9CShe was like a rakshasi. She would daily =
go round the hill and then come and cook and bring food to me. After some t=
ime she began assuming control over everybody including Palaniswami. If oth=
ers brought food, etc., she would give some to me and whatever remained she=
used to take away with her.=E2=80=9D (Bhagavan said, in the afternoon, =E2=
=80=9COur Nagappa=E2=80=99s mother Ratnamma also used to bring food in thos=
e days=E2=80=9D). Of food supplied regularly, (Kattalai) as Bhagavan put it=
, he said, =E2=80=9C<span style=3D"font-weight:bold">You don=E2=80=99t know=
what trouble all such regular supply involves. Those who make it expect so=
me control over you. It also creates some aham in them.</span><br>
<br>Eve=
ryone of them expects you to take something. One would say =E2=80=9CI say, =
serve something with your own hand=E2=80=9D, and then each would serve some=
thing.=C2=A0<span style=3D"font-weight:bold">The quantity would become too =
great. Any number of people bring any number of things, and at all times, a=
nd you must take them. Sometimes we used to mix up all things received, mil=
k, food, porridge, etc., and drink it if the resulting mixture was a liquid=
. =E2=80=98Swami-hood=E2=80=99 is very difficult. You cannot realize it. I =
am speaking from fifty years=E2=80=99 experience. After such experience in =
Gurumoortham I wanted to avoid it by not remaining in anyone place.=E2=80=
=9D</span><br>
<br><span style=3D"font-weight:bold">Source</span>: Extract=

from Day by Day with Bhagavan by Sri Devaraja Mudaliar<div style=3D"margin=
-top:0px;margin-right:0px;margin-bottom:0.75em;margin-left:0px;line-height:=
1.3em;clear:both">
</div></div><div style=3D"margin-top:0px;margin-right:0=
px;margin-bottom:0.75em;margin-left:0px;color:rgb(51, 51, 51);font-size:11p=
x;line-height:1.3em"></div></span><br>-- <br>=E0=B0=93=E0=B0=82 =C2=A0=E0=
=B0=A8=E0=B0=AE=E0=B1=8B =C2=A0=E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=
=87 =C2=A0=E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =C2=A0=E0=B0=B0=E0=B0=AE=E0=
=B0=A3=E0=B0=BE=E0=B0=AF =C2=A0 <br>
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=
=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=8D =C2=A0=E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=
=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82 <br>=E0=B0=AA=E0=B1=8D=E0=B0=B0=
=E0=B0=A4=E0=B0=AE=E0=B1=81 =C2=A0<br><br>
--000e0cd1134e5a8d35047eadef1c--
From sharadsap@... Wed Feb 17 11:08:39 2016

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Feb 2010 11:19:29 -0000
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Date: Wed, 03 Feb 2010 11:19:29 -0000
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From: "sharadsap" <sharadsap@...>
Subject: Experience at a Smashaan Bhumi
y=bb_b7SmBQ9r9NUrb84g1KtCtsxAR1JTbwXD4GRAwudfwSwAS
X-Yahoo-Profile: sharadsap
Dear Members,
After a lot of deliberation, I decided to write this note to =
share an experience with the members on this forum - hoping that doing so w=
ould elicit some feedback in the form of further guidance.
I am a studen=
t of Vipassana and have been doing homam (mostly Agnihotra and very recentl=
y started a simple version of Durga Homam) 'almost' regularly for a year no=
w. And I have been reading the posts on this forum with much awe and intere=
st.
On the 28th of Jan, my father passed away peacefully (after strugglin=

g with renal failure and other complications) at our home in Hyderabad. Whe=
n we were taking my father's body to the smashaan bhoomi for final rites, m=
y mind was constantly reminded of the brilliant notes(Ram naam satya hai - =
1/2/3) written by Rajarshi (detailing his experience of doing a Chandi Homa=
m on a funeral pyre in Kashi with Manish-ji), and I started wondering if I =
would get to see some Aghoris in the smashaan bhumi at Hyd. I thought how w=
onderful it would be, if an Aghori performs a homam on my dad's funeral - s=
o that he would also attain some punya (as per the note). And then immediat=
ely, I had an intense desire to perform a similar homam by myself, but I qu=
ickly reminded myself that I must be kidding to even think that I can do su=
ch a feat. As we descended the steps of the smashaan bhumi, I started exper=
iencing intensely subtle sensations all over my body...especially in/around=
the abdominal region. As taught in Vipassana, I 'watched' the sensations a=
s equanimously as I could, and told myself that 'even this would change'. S=
oon after, a thought came to my mind, that it is all at the level of the mi=
nd, and may be I should perform a mini version of Chandi Homam in my mental=
imagery. But I still wanted to have a tangible element to it, so I asked a=
friend, if he could procure some black sesame seeds and jaggery (now when =
I think of it, this friend was not even baffled at my request) - and he wen=
t away saying he would try and returned back in 10 minutes with the above 2=
things and in addition he bought some ghee.
It was my first time at a sm=

ashaan bhumi, and also the very first time that I had seen death/dead body =
at such close quarters. It was a very 'delicate' situation for me, but soon=
after the fire was ignited (by my eldest brother - exactly at sunset time)=
, I composed myself, went in the direction opposite to where all the friend=
s/relatives were standing and sat down on a stone platform in sukhaasana. I=
asked my cousin and my nephew to sit on either side, told them that I woul=
d like to meditate, and requested them to let me know if 'something' happen=
s. I had already observed a brown colored dog (thanks to the vivid descript=
ion in Rajarshi's notes) as we reached the funeral-pyre platform, so I thin=
k, I was expecting the dog to behave a little differently (silly me!!):).
=
I closed my eyes - thanked Mother Earth, my parents, my grandparents, the =

Gods and the Rishis; and seeked their support and blessings in my very firs=
t attempt in doing such a ritual. Being a Vipassana meditator, I am used to=
focussing on breath, and I saw my breathing was a little fast. I continued=
watching my breath for few minutes and soon, I was centred enough. I remem=
bered the warning that this should be done ONLY and ONLY with the purest in=
tention of gaining spiritual progress; so I inspected my mind and found the=
truth to be different. I had a deep desire that my father accumulates some=
'punya' so that his journey in the non-physical plane is 'mangalmayee'. I =
inspected further and felt that there was some thrill/excitement too in my =
mind about attempting such a unconventional thing. I did not want to give-u=
p, so I mentally surrendered myself and said "this is the truth Maa, I am n=
ot a true seeker, I have mundane desires. Everytime I have done homam in th=
e past, I have asked you to purify my mind, because I have believed and sti=
ll believe that it won't be good to ask for purification/nullification of m=
y past karmas, if I continue generating new ones at the same speed. Today a=
s well, I ask you to purify my impure mind. The impure mind that I have, ha=
s this mundane desire that his father attains some punya and his journey ah=
ead is peaceful. I am sincere, when I tell this to you Maa, so please accep=
t my impurities and my ignorance and let me do this homam. Please pardon th=
is son of yours if he is doing something wrong".
After this mental dialog=

ue, I though of invoking Durga on the funeral pyre (even though I thought a=
bout Maa Kali/Smashan Kali etc etc) purely because the ONLY Devi mantra tha=
t I am a little comfortable with is a Durga Mantra. In my mind, I said, ALL=
are forms of one and the same DeviShakti, and it should not really matter,=
which Devi form I invoke. But then I could not just visualise Maa Durga an=
d instead saw a cloud-like pattern, purple in colour, and fully occupying m=
y mental imagery. I thought of my father - and was trying to co-relate that=
with the colour of gangrene which had developed in his feet, but the purpl=
e was different, and immediately a thought sprung in my mind associating th=
at colour with the colour of Maa Chandi who wears 'skeletal jewellery' (NOT=
trying to be funny) and I said, aah..okay..so this is the form of Maa whic=
h has arrived. I did mental Namaskar to Maa Chandi, repeated mentally the t=
houghts about the desire and surrendering of my ignorance. I sought permiss=
ion from the deity to use a Durga mantra by explaning the context. I also r=
emember clearly, that I was a little scared too, and I told Maa to be kind,=
and to NOT give me any results if she didnt deem me to be fit, but to defi=
netely NOT punish me in any way for doing this.
I had a small mental dialo=

gue with my father, wherein I briefed him about what I was going to do, and=
I seeked his permission, forgiveness and blessings.
And then I started m=

y mantra chanting (with swaha) - and tried visualising that I was offering =
something in the pyre. I could not actually visualise any offerings taking =
place - but I still continued with the swaha at the end of the mantra for a=
while, and then switched to a mantra-japam without the swaha at the end. T=
hrough out I was fully aware of the visualisation of Maa Chandi standing on=
my dad's funeral. Sometimes, I would visualise her lifting her feet altern=
atively, as if she was crushing something. A few minutes later, I felt the =
Devi removed a feet or a wooden log - and threw it at a little distance in =
the direction which was opposite to mine. I think about five/ten minutes la=
ter, I became a little curious and wanted to see if the dog had come and wa=
s sitting somewhere around. I opened my eyes, and did NOT find the dog. I w=
as not disappointed, but I told myself, it was silly of me to think I would=
be able to invite the deity, but nevertheless I continued. Few minutes lat=
er, I heard some sound of wings fluttering and opened my eyes to see a shin=
ing black hen (I think it was a rooster, as it had a small, but bright red =
hood/crown). It had come from the piece of land next to the smashaan bhumi =
(either a graveyard or a temple - am not sure) after descending from a 6ft =
boundary wall. It came close to the burning funeral and started jumping and=
moving around the funeral. It seemed as if the hen wanted to jump inside t=
he funeral and die. Another second it felt, perhaps the hen was acting stra=
nge because it was amused with the fire particles (which looked like 'jugnu=
s') falling down on the earth, as a result of the funeral fire hitting the =
cement roof of the funeral platform. I watched the bird for few minutes, la=
ughed at myself, thinking a black hen came instead of a dog, but neverthele=
ss I said I would continue until it is time for us to leave. I asked my cou=
sin and he said 30 more minutes. So I continued the mental chanting.
And =
then my cousin signalled me that it was time for everyone to leave. I waite=
d for everyone to start walking towards the exit, mixed the black sesame se=
eds, jaggery and ghee in the plastic packet itself, and walked towards the =
funeral. I seeked forgivess from Maa for my impudence and asked her to acce=
pt my offerings. I had offered only three times, and it was sooooo hot that=
I could not stand closer and started wondering how far did Manish and Raja=
rshi sit to offer the samagri into the fire? Another cousin of mine, shoute=
d my name from behind, and asked me to hurry up and join them, and even tho=
ugh it was dark and he would not have seen exactly what was happening, I wa=
s a little scared because I did not want anyone to know that I had 'Aghori'=
tendencies, I quickly stepped back, emptied the contents of the packets in=
both my hands, apologised to the Devi again for my impudence and requested=
her to accept this final offering and threw it at the funeral pyre from a =
distance. I thanked her once again and requested her to simply do the needf=
ul and then thanked everyone (including the yahoo group and Rajashri/Manish=
/PVR) and quickly walked and joined the group.
When I was washing my hand=

s and feet at the well, I looked at the funeral and now there was a red tin=
ge to the fire, which was not there before (could be because of black sesam=
e seeds or jaggery??).
On the way back home and for the entire evening, I=
felt very very very quiet within. I would'nt say that I felt a sense of ac=
hievement, because the thought of what happened was not strong in my mind. =
I had neither forgotten, nor was I thinking about 'it'. There was a certian=
stillness within my existence that evening. I watched my breath as much as=
I could. No judgement, no questions, just a sense of 'wonder'. The visuali=
sations could have been a product of my own imagination - but the silence w=
as real. And this experience of silence was the most beautiful thing.
The=
next day, I heard my brother tell my uncle that he had witnessed many fire=
s, but the one yesterday seemed too big and somewhat special. I wondered if=
my brother was speaking out of 'perception' or love for our father.
Now t=
hat it is few days since that incident, I have questions like - is the hen =
too, as sensitive as a dog is? Why was it jumping 'madly' around the fire? =
Is there a connection between the hen and the fact that in Hyd, people perf=
orm hen-sacrifice at Shakti/Maa temples? Did Shakti really grant some 'puny=
a' to my dad? If it did, then why did I visualise my dad crawl and climb (a=
s opposed to climbing on two feet) a half-constructed building the next day=
when I was channeling some reiki to him?
I am not sure if these question=

s can be answered or if they should be answered at all, but based on the ab=
ove experience, if anyone has any input/lessons/guidance/teachings, I would=
be most appreciative.
Thank you PVR/Manish and Rajarshi for the continued=

inspiration.
Also, apologies for the length of the note.
Regards
Shara=
d

Message-ID: <741907.63901.qm@...>
X-YMail-OSG:
h3_3MyYVM1mnOTdpeRWqWzck8dh7p2wvVzxUOXfOH_lgEKGWQBgLqrBOaiHEC8ojRBhm5d97CmWYm7CxJMr
TaMCdl_GFV6FMGF66zpvgucsPEE8Q84w7lMCoHCTwu.gcOQdtHclNXhl.lvYdRZdqloIc6PzK0NxGkWKjdM
ru48dikS1u85QjTaWqEDC_qJadOQVmwyGw_obyxEDMK9T7YkKH7qKp7bjN_CzAuX9GkM_J5NfQlxIFRHbsB
aGNDGlGQWynF7Dea8O11tVTKtSpQWyJ
Feb 2010 22:51:08 IST
Date: Wed, 3 Feb 2010 22:51:08 +0530 (IST)
MIME-Version: 1.0
Subject: Photographs: Injimedu MAHA Samprokshanam photographs
X-Yahoo-Group-Post: member; u=246932832; y=dAjrdx0D1ArSj7kR3FQaKe0HX1untNoh0uuEAW-
z07k-6bIYqvdS
--0-502478007-1265217668=:63901
Dear Bhagavath:
Here are the links for INJIMEDU MAHA SAMPROKSHANAM photogr=

aphs
http://picasaweb.google.co.in/injimeadu/InjimeduSamprokshanamPart1#
h=
ttp://picasaweb.google.co.in/injimeadu/InjimeduSamprokshanamPart2#
http://p=
icasaweb.google.co.in/injimeadu/InjimeduSamprokshanamPart3#
Ramar Sannadh=
i
http://picasaweb.google.co.in/injimeadu/InjimeduSamprokshanamRaamarSannad=
hi#
Tayar Sannadhi
http://picasaweb.google.co.in/injimeadu/InjimeduSamprok=
shanamTaayaarSannadhi#
LakshmiNarasimhar Sannadhi
http://picasaweb.google.=
co.in/injimeadu/InjimeduSamprokshanamNarasimharSannadhi#
DevaRajar Sannadh=
i
http://picasaweb.google.co.in/injimeadu/InjimeduSamprokshanamDevaRajarSan=
nadhi#
daasan
Ranganathan

RS! See your Yahoo! Homepage. http://in.yahoo.com/
--0-502478007-1265217668=:63901

sans-serif;font-size:12pt"><DIV>Dear Bhagavath:</DIV>
<DIV> </DIV>
<D=
IV>Here are the links for INJIMEDU MAHA SAMPROKSHANAM photographs</DIV>
<DI=
V> </DIV>
<DIV><A href=3D"http://picasaweb.google.co.in/injimeadu/Inji=
meduSamprokshanamPart1">http://picasaweb.google.co.in/injimeadu/InjimeduSam=
prokshanamPart1</A>#<BR><A href=3D"http://picasaweb.google.co.in/injimeadu/=
InjimeduSamprokshanamPart2">http://picasaweb.google.co.in/injimeadu/Injimed=
uSamprokshanamPart2</A>#<BR><A href=3D"http://picasaweb.google.co.in/injime=
adu/InjimeduSamprokshanamPart3">http://picasaweb.google.co.in/injimeadu/Inj=
imeduSamprokshanamPart3</A>#</DIV>
<DIV> </DIV>
<DIV> </DIV>
<DIV=
>Ramar Sannadhi</DIV>
<DIV><A href=3D"http://picasaweb.google.co.in/injimea=
du/InjimeduSamprokshanamRaamarSannadhi">http://picasaweb.google.co.in/injim=
eadu/InjimeduSamprokshanamRaamarSannadhi</A>#</DIV>
<DIV> </DIV>
<DIV>=
Tayar Sannadhi</DIV>
<DIV><A href=3D"http://picasaweb.google.co.in/injimead=
u/InjimeduSamprokshanamTaayaarSannadhi">http://picasaweb.google.co.in/injim=
eadu/InjimeduSamprokshanamTaayaarSannadhi</A>#</DIV>
<DIV> </DIV>
<DIV=
>LakshmiNarasimhar Sannadhi</DIV>
<DIV><A href=3D"http://picasaweb.google.c=
o.in/injimeadu/InjimeduSamprokshanamNarasimharSannadhi">http://picasaweb.go=
ogle.co.in/injimeadu/InjimeduSamprokshanamNarasimharSannadhi</A>#</DIV>
<DI=
V> </DIV>
<DIV>DevaRajar Sannadhi</DIV>
<DIV><A href=3D"http://picasaw=
eb.google.co.in/injimeadu/InjimeduSamprokshanamDevaRajarSannadhi">http://pi=
casaweb.google.co.in/injimeadu/InjimeduSamprokshanamDevaRajarSannadhi</A>#<=
/DIV>
<DIV> </DIV>
<DIV> </DIV>
<DIV>daasan</DIV>
<DIV>Ranganatha=
n</DIV>
<DIV> </DIV>
<DIV> </DIV></div><br>
<hr siz=
e=3D1></hr>
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--0-502478007-1265217668=:63901--

Feb 2010 19:06:24 -0000
2010 19:06:24 -0000
Date: Wed, 03 Feb 2010 19:06:21 -0000
Message-ID: <hkchfd+38k6@...>
In-Reply-To: <hkbm41+5q09@...>
MIME-Version: 1.0
X-Yahoo-Post-IP: 149.199.62.254
Subject: Re: Experience at a Smashaan Bhumi
y=M5ah2K5tf4UeYbkQV7tGMJQH_M0CSA16Q03mzjqB06ByS6jTj5ECAVNLHsjY
Sharad ji
Thank you for the very sincere and uplifting experience descript=
ion you sent to the group. I am pretty sure the learned members can better =
answer your questions.
Just sharing my opinion.
1.Vipassana is a very go=

od technique, Paramahamsa Nithyananda often says Vipassana and Upasana are =
two sides of the same coin. Buddhism and Hinduism had a common origin and s=
hare many meditation practises.
2.It was simply beautiful to look at your =

description of your inner conversation with your mental imagery.
3.Pranic=
healing and Reiki are both powerful methods. I can draw the parallel to th=
e Twin hearts meditation practised in pranic healing with the way you sough=
t permission and the whole visualization.Also sending pranic healing/reiki =
in the direction of a departed soul will help it find its way to a better w=
omb .So I beleive you are doing good.
4.The hen sacrifice you mentioned in=

hyd is usually done for grama devatas...hyd before the boom being witnesse=
d now was mostly rural atleast at its periphery. Orissa and Andhra used to =
have a vibrant tantric tradition ( Temple of the sixty four yoginis in oris=
sa is an example ) .The concept of an protector goddess for the village or =
grama devata comes from this....though the worship is not sattvic in nature=
. Black hen does have an prominent place atleast in tantra left handed ta=
ntra ( not implying the left is inferior to the right..both have their uses=
).
I am not sure of the spiritual meaning of the hen appearing there, the =
divine probably chooses the most convienient body nearby to appear.
Thank=
you for sharing your experience once again.
Vemparla Ram Kishore
--- I=
n vedic-wisdom@yahoogroups.com, "sharadsap" <sharadsap@...> wrote:
>
> Dear=
Members,
> After a lot of deliberation, I decided to write this note to sh=
are an experience with the members on this forum - hoping that doing so wou=
ld elicit some feedback in the form of further guidance.
>
> I am a stud=
ent of Vipassana and have been doing homam (mostly Agnihotra and very recen=
tly started a simple version of Durga Homam) 'almost' regularly for a year =
now. And I have been reading the posts on this forum with much awe and inte=
rest.
>
> On the 28th of Jan, my father passed away peacefully (after str=
uggling with renal failure and other complications) at our home in Hyderaba=
d. When we were taking my father's body to the smashaan bhoomi for final ri=
tes, my mind was constantly reminded of the brilliant notes(Ram naam satya =
hai - 1/2/3) written by Rajarshi (detailing his experience of doing a Chand=
i Homam on a funeral pyre in Kashi with Manish-ji), and I started wondering=
if I would get to see some Aghoris in the smashaan bhumi at Hyd. I thought=
how wonderful it would be, if an Aghori performs a homam on my dad's funer=
al - so that he would also attain some punya (as per the note). And then im=
mediately, I had an intense desire to perform a similar homam by myself, bu=
t I quickly reminded myself that I must be kidding to even think that I can=
do such a feat. As we descended the steps of the smashaan bhumi, I started=
experiencing intensely subtle sensations all over my body...especially in/=
around the abdominal region. As taught in Vipassana, I 'watched' the sensat=
ions as equanimously as I could, and told myself that 'even this would chan=
ge'. Soon after, a thought came to my mind, that it is all at the level of =
the mind, and may be I should perform a mini version of Chandi Homam in my =
mental imagery. But I still wanted to have a tangible element to it, so I a=
sked a friend, if he could procure some black sesame seeds and jaggery (now=
when I think of it, this friend was not even baffled at my request) - and =
he went away saying he would try and returned back in 10 minutes with the a=
bove 2 things and in addition he bought some ghee.
>
> It was my first ti=
me at a smashaan bhumi, and also the very first time that I had seen death/=
dead body at such close quarters. It was a very 'delicate' situation for me=
, but soon after the fire was ignited (by my eldest brother - exactly at su=
nset time), I composed myself, went in the direction opposite to where all =
the friends/relatives were standing and sat down on a stone platform in suk=
haasana. I asked my cousin and my nephew to sit on either side, told them t=
hat I would like to meditate, and requested them to let me know if 'somethi=
ng' happens. I had already observed a brown colored dog (thanks to the vivi=
d description in Rajarshi's notes) as we reached the funeral-pyre platform,=
so I think, I was expecting the dog to behave a little differently (silly =
me!!):).
>
> I closed my eyes - thanked Mother Earth, my parents, my gran=
dparents, the Gods and the Rishis; and seeked their support and blessings i=
n my very first attempt in doing such a ritual. Being a Vipassana meditator=
, I am used to focussing on breath, and I saw my breathing was a little fas=
t. I continued watching my breath for few minutes and soon, I was centred e=
nough. I remembered the warning that this should be done ONLY and ONLY with=
the purest intention of gaining spiritual progress; so I inspected my mind=
and found the truth to be different. I had a deep desire that my father ac=
cumulates some 'punya' so that his journey in the non-physical plane is 'ma=
ngalmayee'. I inspected further and felt that there was some thrill/excitem=
ent too in my mind about attempting such a unconventional thing. I did not =
want to give-up, so I mentally surrendered myself and said "this is the tru=
th Maa, I am not a true seeker, I have mundane desires. Everytime I have do=
ne homam in the past, I have asked you to purify my mind, because I have be=
lieved and still believe that it won't be good to ask for purification/null=
ification of my past karmas, if I continue generating new ones at the same =
speed. Today as well, I ask you to purify my impure mind. The impure mind t=
hat I have, has this mundane desire that his father attains some punya and =
his journey ahead is peaceful. I am sincere, when I tell this to you Maa, s=
o please accept my impurities and my ignorance and let me do this homam. Pl=
ease pardon this son of yours if he is doing something wrong".
>
> After =
this mental dialogue, I though of invoking Durga on the funeral pyre (even =
though I thought about Maa Kali/Smashan Kali etc etc) purely because the ON=
LY Devi mantra that I am a little comfortable with is a Durga Mantra. In my=
mind, I said, ALL are forms of one and the same DeviShakti, and it should =
not really matter, which Devi form I invoke. But then I could not just visu=
alise Maa Durga and instead saw a cloud-like pattern, purple in colour, and=
fully occupying my mental imagery. I thought of my father - and was trying=
to co-relate that with the colour of gangrene which had developed in his f=
eet, but the purple was different, and immediately a thought sprung in my m=
ind associating that colour with the colour of Maa Chandi who wears 'skelet=
al jewellery' (NOT trying to be funny) and I said, aah..okay..so this is th=
e form of Maa which has arrived. I did mental Namaskar to Maa Chandi, repea=
ted mentally the thoughts about the desire and surrendering of my ignorance=
. I sought permission from the deity to use a Durga mantra by explaning the=
context. I also remember clearly, that I was a little scared too, and I to=
ld Maa to be kind, and to NOT give me any results if she didnt deem me to b=
e fit, but to definetely NOT punish me in any way for doing this.
>
> I ha=
d a small mental dialogue with my father, wherein I briefed him about what =
I was going to do, and I seeked his permission, forgiveness and blessings. =
>
> And then I started my mantra chanting (with swaha) - and tried visual=
ising that I was offering something in the pyre. I could not actually visua=
lise any offerings taking place - but I still continued with the swaha at t=
he end of the mantra for a while, and then switched to a mantra-japam witho=
ut the swaha at the end. Through out I was fully aware of the visualisation=
of Maa Chandi standing on my dad's funeral. Sometimes, I would visualise h=
er lifting her feet alternatively, as if she was crushing something. A few =
minutes later, I felt the Devi removed a feet or a wooden log - and threw i=
t at a little distance in the direction which was opposite to mine. I think=
about five/ten minutes later, I became a little curious and wanted to see =
if the dog had come and was sitting somewhere around. I opened my eyes, and=
did NOT find the dog. I was not disappointed, but I told myself, it was si=
lly of me to think I would be able to invite the deity, but nevertheless I =
continued. Few minutes later, I heard some sound of wings fluttering and op=
ened my eyes to see a shining black hen (I think it was a rooster, as it ha=
d a small, but bright red hood/crown). It had come from the piece of land n=
ext to the smashaan bhumi (either a graveyard or a temple - am not sure) af=
ter descending from a 6ft boundary wall. It came close to the burning funer=
al and started jumping and moving around the funeral. It seemed as if the h=
en wanted to jump inside the funeral and die. Another second it felt, perha=
ps the hen was acting strange because it was amused with the fire particles=
(which looked like 'jugnus') falling down on the earth, as a result of the=
funeral fire hitting the cement roof of the funeral platform. I watched th=
e bird for few minutes, laughed at myself, thinking a black hen came instea=
d of a dog, but nevertheless I said I would continue until it is time for u=
s to leave. I asked my cousin and he said 30 more minutes. So I continued t=
he mental chanting.
>
> And then my cousin signalled me that it was time =
for everyone to leave. I waited for everyone to start walking towards the e=
xit, mixed the black sesame seeds, jaggery and ghee in the plastic packet i=
tself, and walked towards the funeral. I seeked forgivess from Maa for my i=
mpudence and asked her to accept my offerings. I had offered only three tim=
es, and it was sooooo hot that I could not stand closer and started wonderi=
ng how far did Manish and Rajarshi sit to offer the samagri into the fire? =
Another cousin of mine, shouted my name from behind, and asked me to hurry =
up and join them, and even though it was dark and he would not have seen ex=
actly what was happening, I was a little scared because I did not want anyo=
ne to know that I had 'Aghori' tendencies, I quickly stepped back, emptied =
the contents of the packets in both my hands, apologised to the Devi again =
for my impudence and requested her to accept this final offering and threw =
it at the funeral pyre from a distance. I thanked her once again and reques=
ted her to simply do the needful and then thanked everyone (including the y=
ahoo group and Rajashri/Manish/PVR) and quickly walked and joined the group=
.
>
> When I was washing my hands and feet at the well, I looked at the f=
uneral and now there was a red tinge to the fire, which was not there befor=
e (could be because of black sesame seeds or jaggery??).
>
> On the way b=
ack home and for the entire evening, I felt very very very quiet within. I =
would'nt say that I felt a sense of achievement, because the thought of wha=
t happened was not strong in my mind. I had neither forgotten, nor was I th=
inking about 'it'. There was a certian stillness within my existence that e=
vening. I watched my breath as much as I could. No judgement, no questions,=
just a sense of 'wonder'. The visualisations could have been a product of =
my own imagination - but the silence was real. And this experience of silen=
ce was the most beautiful thing.
>
> The next day, I heard my brother tel=
l my uncle that he had witnessed many fires, but the one yesterday seemed t=
oo big and somewhat special. I wondered if my brother was speaking out of '=
perception' or love for our father.
>
> Now that it is few days since that=
incident, I have questions like - is the hen too, as sensitive as a dog is=
? Why was it jumping 'madly' around the fire? Is there a connection between=
the hen and the fact that in Hyd, people perform hen-sacrifice at Shakti/M=
aa temples? Did Shakti really grant some 'punya' to my dad? If it did, then=
why did I visualise my dad crawl and climb (as opposed to climbing on two =
feet) a half-constructed building the next day when I was channeling some r=
eiki to him?
>
> I am not sure if these questions can be answered or if t=
hey should be answered at all, but based on the above experience, if anyone=
has any input/lessons/guidance/teachings, I would be most appreciative.
> =
> Thank you PVR/Manish and Rajarshi for the continued inspiration.
>
> A=
lso, apologies for the length of the note.
>
>
> Regards
> Sharad
>
From pvr108@... Wed Feb 17 11:08:39 2016

Message-ID: <209437.45484.qm@...>
X-YMail-OSG:
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d7.yAjVeIef8Y
Feb 2010 12:47:49 PST
Date: Wed, 3 Feb 2010 12:47:49 -0800 (PST)
In-Reply-To: <hkacod+vkfe@...>
MIME-Version: 1.0
y=ki6xSbfNx33lAdQqJHQ_Uei1oltBh7U5S0y7y8yrYMOv
--0-1149294600-1265230069=:45484
Namaste,
Manish was reading half of the Veda mantra given in the homam man=
uals (RigVeda 10.16.9 - kravyaadamagnim) when he rejected a lit matchstick =
in the southwestern corner.
The Veda mantra literally means, "I keep the f=

orm of fire known as kravyaada (consumer of flesh) at bay. May the carrier =
of the inauspicious go to Lord Yama. May the other form of fire known as Ja=
atavedas (all-knowing and all-possessing one) come here and carry oblations=
to deities."
Rejecting a lit matchstick behind one is a risky instruction=

to give, i.e. something can catch fire if one is not careful. So it was no=
t a part of the standardized procedure in the manual. Moreover, many priest=
s do not do it. Some priests touch the homa kundam with darbha and leave it=
in the southwestern corner.
Those who want to use a lit matchstick or a d=

arbha and leave it on the southwest can feel free to do so. Those who do no=
t do either need not worry and continue their procedure.
Also, there are s=

light differences in the way Manish pronounces "kravyaadamagnim" and how it=
is given in the manual. Manish told me it was a RigVeda mantra. He asked t=
o search for it in RigVeda and give the correct text in the manual, which I=
did.
Best regards,
Narasimha
--------------------------------------------=
-----------------------
=C2=A0 Free Jyotish Software, Free Jyotish Lessons,=
Jyotish Writings,
"Do It Yourself" ritual manuals for short Homam and Pitr=
i Tarpana:
=C2=
=A0=C2=A0=C2=A0=C2=A0 Films that make a difference: http://SaraswatiFilms.o=
rg
=C2=A0=C2=A0=C2=A0=C2=A0 Spirituality: http://groups.yahoo.com/group/ved=
ic-wisdom
=C2=A0 Jyotish writings: http://groups.yahoo.com/group/JyotishWri=
tings
-------------------------------------------------------------------
=
--- On Tue, 2/2/10, puneetrph <puneetrph@...> wrote:
From: puneetrph =
<puneetrph@...>
Subject: [vedic-wisdom] Re: Question on Homam - Shri =
Manishji's Maha Ganapati Homam procedure
D=
ate: Tuesday, February 2, 2010, 6:33 PM
=C2=A0
Symbolically it makes sense as kravyaada agni is inauspicio=

us, and the mantra is requesting that he go.
Should this be done when r=

eciting the mantra for homam?
--- In vedic-wisdom@ yahoogroups. com, "di=

nesh_nambisan" <dinesh@...> wrote:
>
>
> I think he is reciting the "Kr=

avyaadamagnim. ." mantra(request to keep an inauspicious form of fire away)=
and tossing the match on fire to the side.
> ./Dinesh
> --- In vedic-wis=

dom@ yahoogroups. com, manish gour <manishgo_in@ > wrote:
> >
> > Hello,

=
> > =C3=82=C2=A0
> > Interestingly I had seen only that portion of the vi=
deo before reading your email and the same question came to my mind. Probab=
ly that match stick was broken.
> > =C3=82=C2=A0
> > Thanks,
> > Manish

=
> >
> > --- On Fri, 29/1/10, ShreeramShishya <shreeramshishya@ > wrote:

=
> >
> >
> > From: ShreeramShishya <shreeramshishya@ >
> > Subject: [v=

edic-wisdom] Question on Homam - Shri Manishji's Maha Ganapati Homam proced=
ure
> > To: vedic-wisdom@ yahoogroups. com
> > Date: Friday, 29 January, =

2010, 11:31 PM
> >
> >
> > =C3=82=C2=A0
> >
> >
> >
> > Pranam=

s Sarv Varishtha,
> >
> > In the Maha Ganapati Homam, Manishji burns a m=
atchstick and throws it
> > away saying some mantra. What is that? Can so=
meone please explain its
> > importance - importance of that action that =

is.
> >
> > Chaitanya
> >
> > P.S. Shri Narsimhaji, thanks a lot for =

the answer on VeerBhadra, i am
> > not able to write an reply fit enough =

hence the delay.
> >
> >
> >
> >
> >
> >
> >
> >
> > =
The INTERNET now has a personality. YOURS! See your Yahoo! Homepage. http:=
//in.yahoo. com/
> >
>
--0-1149294600-1265230069=:45484

top" style=3D"font: inherit;">Namaste,<br><br>Manish was reading half of th=
e Veda mantra given in the homam manuals (RigVeda 10.16.9 - kravyaadamagnim=
) when he rejected a lit matchstick in the southwestern corner.<br><br>The =
Veda mantra literally means, "I keep the form of fire known as kravyaada (c=
onsumer of flesh) at bay. May the carrier of the inauspicious go to Lord Ya=
ma. May the other form of fire known as Jaatavedas (all-knowing and all-pos=
sessing one) come here and carry oblations to deities."<br><br>Rejecting a =
lit matchstick behind one is a risky instruction to give, i.e. something ca=
n catch fire if one is not careful. So it was not a part of the standardize=
d procedure in the manual. Moreover, many priests do not do it. Some priest=
s touch the homa kundam with darbha and leave it in the southwestern corner=
.<br><br>Those who want to use a lit matchstick or a darbha and leave it on=
the southwest can feel free to do so. Those who do not do either need not=
worry and continue their procedure.<br><br>Also, there are slight differen=
ces in the way Manish pronounces "kravyaadamagnim" and how it is given in t=
he manual. Manish told me it was a RigVeda mantra. He asked to search for i=
t in RigVeda and give the correct text in the manual, which I did.<br><br>B=
est regards,<br>Narasimha<br>----------------------------------------------=
---------------------<br> Free Jyotish Software, Free Jyotish Lessons=
, Jyotish Writings,<br>"Do It Yourself" ritual manuals for short Homam and =
Pitri Tarpana:<br> &nb=
sp; http://www.VedicAstrologer.or=
g<br> Films that make a difference: http://Saraswat=
iFilms.org<br> Spirituality: http://groups.yahoo.co=
m/group/vedic-wisdom<br> Jyotish writings:
http://groups.yahoo.com/g=
roup/JyotishWritings<br>---------------------------------------------------=
----------------<br><br>--- On <b>Tue, 2/2/10, puneetrph <i><puneetrph@y=
ahoo.com></i></b> wrote:<br><blockquote style=3D"border-left: 2px solid =
rgb(16, 16, 255); margin-left: 5px; padding-left: 5px;">From: puneetrph <=
;puneetrph@...><br>Subject: [vedic-wisdom] Re: Question on Homam -=
Shri Manishji's Maha Ganapati Homam procedure<br>To: vedic-wisdom@yahoogro=
ups.com<br>Date: Tuesday, February 2, 2010, 6:33 PM<br><br><div id=3D"yiv18=
48433442">
<div id=
=3D"ygrp-text">
<p><br>
<br>
Symbolically it makes sens=
e as kravyaada agni is inauspicious, and the mantra is requesting that he g=
o. <br>
<br>
Should this be done when reciting the mantra for homam?<br>
<b=
r>
--- In <a rel=3D"nofollow" ymailto=3D"mailto:vedic-wisdom%40yahoogroups.=
com" target=3D"_blank" href=3D"/mc/compose?to=3Dvedic-wisdom%40yahoogroups.=
com">vedic-wisdom@ yahoogroups. com</a>, "dinesh_nambisan" <dinesh@...&g=
t; wrote:<br>
><br>
> <br>
> I think he is reciting the "Kravyaada=
magnim. ." mantra(request to keep an inauspicious form of fire away) and to=
ssing the match on fire to the side.<br>
> ./Dinesh<br>
> --- In <a r=
el=3D"nofollow" ymailto=3D"mailto:vedic-wisdom%40yahoogroups.com" target=3D=
"_blank" href=3D"/mc/compose?to=3Dvedic-wisdom%40yahoogroups.com">vedic-wis=
dom@ yahoogroups. com</a>, manish gour <manishgo_in@ > wrote:<br>
>=
; ><br>
> > Hello,<br>
> > =C3=82 <br>
> > Intere=
stingly I had seen only that portion of the video before reading your email=
and the same question came to my mind. Probably that match stick was broke=
n.<br>
> > =C3=82 <br>
> > Thanks,<br>
> > Manish<br=
>
> > <br>
> > --- On Fri, 29/1/10, ShreeramShishya <shreera=
mshishya@ > wrote:<br>
> > <br>
> > <br>
> > From: Shr=
eeramShishya <shreeramshishya@ ><br>
> > Subject: [vedic-wisdom=
] Question on Homam - Shri Manishji's Maha Ganapati Homam procedure<br>
>=
; > To: <a rel=3D"nofollow" ymailto=3D"mailto:vedic-wisdom%40yahoogroups=
.com" target=3D"_blank" href=3D"/mc/compose?to=3Dvedic-wisdom%40yahoogroups=
.com">vedic-wisdom@ yahoogroups. com</a><br>
> > Date: Friday, 29 Jan=
uary, 2010, 11:31 PM<br>
> > <br>
> > <br>
> > =C3=82&nbs=
p; <br>
> > <br>
> > <br>
> > <br>
> > Pranams Sarv=
Varishtha,<br>
> > <br>
> > In the Maha Ganapati Homam, Manish=
ji burns a matchstick and throws it <br>
> > away saying some mantra.=
What is that? Can someone please explain its <br>
> > importance - i=
mportance of that action that is.<br>
> > <br>
> > Chaitanya<br=
>
> > <br>
> > P.S. Shri Narsimhaji, thanks a lot for the answe=
r on VeerBhadra, i am <br>
> > not able to write an reply fit enough =
hence the delay.<br>
> > <br>
> > <br>
> > <br>
> >=
<br>
> > <br>
> > <br>
> > <br>
> > <br>
> >=
<a rel=3D"nofollow" target=3D"_blank" href=3D"http://in.yahoo.com/">http:/=
/in.yahoo. com/</a><br>
> ><br>
><br>
<br>
</p>
</div>
--0-1149294600-1265230069=:45484--
From pvr108@... Wed Feb 17 11:08:39 2016

Message-ID: <793393.95619.qm@...>
X-YMail-OSG:
8bn0qmwVM1nFcrGauioAHBkV5IVANBZ8r7P0CD2_t9ZFTcfAqrzVuQN5fAoSXhjCD0sWflRPjld3_vFMvNo
beaWKrjnVRK4rB2Urd2bp4O5JcjmSi5HFWUukhE.aOXX2o7Ohf_qhRqZ8U12ce8IuBmzgE8ems69CQY8tfj
PbgtlPzL7pa5ruU8F.CY0CD5dhc6QC9ju9d2JdrLueJGvOT9Acs5fI395TMfOmnTSMYGmNDVFhAnbpDZy15
9UDSKgF_B80pSca355yTH2ZyFuuiuY307GP.aMFhc9ni_FNDtgY_pMQpQm3ug3tcTHn488XJD4uhQMEqQdS
yELe5PxVFJBfcwVuZvFRMz3eIkotpaxU04LKBuRUz5F_xsVHtCIjfvu.qUi01pVR9dMvRhC_V37W52AYzeo
ADPpvTm5XEL_5G_2MrDYPooxBTT4tRo01_arMJ06XqMOzQu6eNyQ35UEItC0zLU4gMMdccjvp2QpnC0o4hr
U22HuS8iT3IejZHvy8fdAvrVXAxXDB8a0g4VGhn.rpFC2SF5vXD2.Dl_4HjPi82a0mZE4-
Feb 2010 12:48:39 PST
Date: Wed, 3 Feb 2010 12:48:39 -0800 (PST)
MIME-Version: 1.0
Subject: Re: [vedic-wisdom] Experience at a Smashaan Bhumi
y=bkkJ9UyA6jWAdVyWuMEqC8D2aRCS9gbrt0FAm6hhDmmI
--0-578302294-1265230119=:95619
Namaste,
I am sorry to know your loss and thank you for an account of your=
experiment and experience.
*=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *=
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *
As Manish keeps saying, death=

is not a terminal thing. It is not a full stop or period, but just a comma=
. Let me tell a parable.
A person loved one dress and wore it always. He n=

ever removed the dress and kept the dress on him all the time and never con=
sidered the possibility of changing into a different dress. The idea of rem=
oving that dress was unbearable to that person. He thought he should wear t=
hat dress forever.
The dress became so dirty and torn that it was time to =

change it. A person looking extremely scary came up to the person oneday to=
remove the dress. He removed the dress gently if one co-operated with him =
and tore it apart violently if one fought back. After this scary person rem=
oved the old dress, another person came and gave new clothes. Some people b=
ecame so afraid and ashamed when they lost old clothes that they ran away a=
nd roamed around naked. If they did not become afraid or ashamed, they woul=
d've soon gotten new clothes and slowly started to enjoy them as well.
The=
clothes in this parable are akin to the physical body we occupy. The perso=
n looking extremely scary is Mahaakaala - personification of Death. Creator=
is the person giving new clothes. New body taken in the next birth is the =
new clothes. Persons running away in fear or shame before new clothese are =
given are like different kinds of spirits.
*=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=
Regarding your =
visualization of your father using reiki, please note that all visualizatio=
ns of the mind are imagery created by one's conscious and sub-conscious con=
ditionining. One's beliefs, desires, pride, frustrations etc shape the imag=
ery one's mind visualizes. One cannot assume it to be accurate. Also, there=
is no reliable way to know if your prayers made any difference to the path=
taken by your father after the cremation. The curiosity and the tendency t=
o speculate will naturally last for sometime, but the bottomline is that yo=
u cannot really do much more than speculate.
*=C2=A0=C2=A0=C2=A0=C2=A0=C2=
=A0=C2=A0=C2=A0 *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *
Regarding th=
e hen/cock, it is associated with Koumaari, among the forms of Divine Mothe=
r. In the 8th chapter of Chandipath, the Maatrikas (Mothers) are described =
(Braahmi, Maaheswari, Koumari, Vaishnavi etc). Koumari is accompanied by pe=
acock and cock. In the Kaashi descriptions given by Rajarshi, a sadhaka of =
Kaala Bhairava was worshipping in funeral pyre at a sacred place with Kaala=
Bhairava as the guardian deity (Kaashi). Dogs are associated with Kaala Bh=
airava. Perhaps the place you went to and you yourself have some blessing o=
f Koumaari.
Best regards,
Narasimha
--------------------------------------=
-----------------------------
=C2=A0 Free Jyotish Software, Free Jyotish Le=
"Do It Yourself" ritual manuals for short Homam an=
d Pitri Tarpana:
=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 http://www.VedicAstrologer.or=
g
=C2=A0=C2=A0=C2=A0=C2=A0 Films that make a difference: http://SaraswatiFi=
lms.org
=C2=A0=C2=A0=C2=A0=C2=A0 Spirituality: http://groups.yahoo.com/grou=
p/vedic-wisdom
=C2=A0 Jyotish writings: http://groups.yahoo.com/group/Jyoti=
shWritings
----------------------------------------------------------------=
---
=C2=A0
--- On Wed, 2/3/10, sharadsap <sharadsap@...> wrote:
Fro=
m: sharadsap <sharadsap@...>
Subject: [vedic-wisdom] Experience at =
a Smashaan Bhumi
Date: Wednesday, February=
3, 2010, 6:19 AM
=C2=A0
Dear Membe=
rs,
After a lot of deliberation, I decided to write this note to share an =

experience with the members on this forum - hoping that doing so would elic=
it some feedback in the form of further guidance.
I am a student of Vi=
passana and have been doing homam (mostly Agnihotra and very recently start=
ed a simple version of Durga Homam) 'almost' regularly for a year now. And =
I have been reading the posts on this forum with much awe and interest.
On the 28th of Jan, my father passed away peacefully (after struggling wit=
h renal failure and other complications) at our home in Hyderabad. When we =
were taking my father's body to the smashaan bhoomi for final rites, my min=
d was constantly reminded of the brilliant notes(Ram naam satya hai - 1/2/3=
) written by Rajarshi (detailing his experience of doing a Chandi Homam on =
a funeral pyre in Kashi with Manish-ji), and I started wondering if I would=
get to see some Aghoris in the smashaan bhumi at Hyd. I thought how wonder=
ful it would be, if an Aghori performs a homam on my dad's funeral - so tha=
t he would also attain some punya (as per the note). And then immediately, =
I had an intense desire to perform a similar homam by myself, but I quickly=
reminded myself that I must be kidding to even think that I can do such a =
feat. As we descended the steps of the smashaan bhumi, I started experienci=
ng intensely subtle sensations all over my body...especially
in/around the=
abdominal region. As taught in Vipassana, I 'watched' the sensations as eq=
uanimously as I could, and told myself that 'even this would change'. Soon =
after, a thought came to my mind, that it is all at the level of the mind, =
and may be I should perform a mini version of Chandi Homam in my mental ima=
gery. But I still wanted to have a tangible element to it, so I asked a fri=
end, if he could procure some black sesame seeds and jaggery (now when I th=
ink of it, this friend was not even baffled at my request) - and he went aw=
ay saying he would try and returned back in 10 minutes with the above 2 thi=
ngs and in addition he bought some ghee.
It was my first time at a smas=

haan bhumi, and also the very first time that I had seen death/dead body at=
such close quarters. It was a very 'delicate' situation for me, but soon a=
fter the fire was ignited (by my eldest brother - exactly at sunset time), =
I composed myself, went in the direction opposite to where all the friends/=
relatives were standing and sat down on a stone platform in sukhaasana. I a=
sked my cousin and my nephew to sit on either side, told them that I would =
like to meditate, and requested them to let me know if 'something' happens.=
I had already observed a brown colored dog (thanks to the vivid descriptio=
n in Rajarshi's notes) as we reached the funeral-pyre platform, so I think,=
I was expecting the dog to behave a little differently (silly me!!):).
I closed my eyes - thanked Mother Earth, my parents, my grandparents, the =

Gods and the Rishis; and seeked their support and blessings in my very firs=
t attempt in doing such a ritual. Being a Vipassana meditator, I am used to=
focussing on breath, and I saw my breathing was a little fast. I continued=
watching my breath for few minutes and soon, I was centred enough. I remem=
bered the warning that this should be done ONLY and ONLY with the purest in=
tention of gaining spiritual progress; so I inspected my mind and found the=
truth to be different. I had a deep desire that my father accumulates some=
'punya' so that his journey in the non-physical plane is 'mangalmayee' . I=
inspected further and felt that there was some thrill/excitement too in my=
mind about attempting such a unconventional thing. I did not want to give-=
up, so I mentally surrendered myself and said "this is the truth Maa, I am =
not a true seeker, I have mundane desires. Everytime I have done
homam in =
the past, I have asked you to purify my mind, because I have believed and s=
till believe that it won't be good to ask for purification/ nullification o=
f my past karmas, if I continue generating new ones at the same speed. Toda=
y as well, I ask you to purify my impure mind. The impure mind that I have,=
has this mundane desire that his father attains some punya and his journey=
ahead is peaceful. I am sincere, when I tell this to you Maa, so please ac=
cept my impurities and my ignorance and let me do this homam. Please pardon=
this son of yours if he is doing something wrong".
After this mental d=

ialogue, I though of invoking Durga on the funeral pyre (even though I thou=
ght about Maa Kali/Smashan Kali etc etc) purely because the ONLY Devi mantr=
a that I am a little comfortable with is a Durga Mantra. In my mind, I said=
, ALL are forms of one and the same DeviShakti, and it should not really ma=
tter, which Devi form I invoke. But then I could not just visualise Maa Dur=
ga and instead saw a cloud-like pattern, purple in colour, and fully occupy=
ing my mental imagery. I thought of my father - and was trying to co-relate=
that with the colour of gangrene which had developed in his feet, but the =
purple was different, and immediately a thought sprung in my mind associati=
ng that colour with the colour of Maa Chandi who wears 'skeletal jewellery'=
(NOT trying to be funny) and I said, aah..okay..so this is the form of Maa=
which has arrived. I did mental Namaskar to Maa Chandi, repeated mentally =
the thoughts about the desire and surrendering of
my ignorance. I sought p=
ermission from the deity to use a Durga mantra by explaning the context. I =
also remember clearly, that I was a little scared too, and I told Maa to be=
kind, and to NOT give me any results if she didnt deem me to be fit, but t=
o definetely NOT punish me in any way for doing this.
I had a small ment=
al dialogue with my father, wherein I briefed him about what I was going to=
do, and I seeked his permission, forgiveness and blessings.
And then I=
started my mantra chanting (with swaha) - and tried visualising that I was=
offering something in the pyre. I could not actually visualise any offerin=
gs taking place - but I still continued with the swaha at the end of the ma=
ntra for a while, and then switched to a mantra-japam without the swaha at =
the end. Through out I was fully aware of the visualisation of Maa Chandi s=
tanding on my dad's funeral. Sometimes, I would visualise her lifting her f=
eet alternatively, as if she was crushing something. A few minutes later, I=
felt the Devi removed a feet or a wooden log - and threw it at a little di=
stance in the direction which was opposite to mine. I think about five/ten =
minutes later, I became a little curious and wanted to see if the dog had c=
ome and was sitting somewhere around. I opened my eyes, and did NOT find th=
e dog. I was not disappointed, but I told myself, it was silly of me to thi=
nk I would be able to invite the deity, but nevertheless I
continued. Few =
minutes later, I heard some sound of wings fluttering and opened my eyes to=
see a shining black hen (I think it was a rooster, as it had a small, but =
bright red hood/crown). It had come from the piece of land next to the smas=
haan bhumi (either a graveyard or a temple - am not sure) after descending =
from a 6ft boundary wall. It came close to the burning funeral and started =
jumping and moving around the funeral. It seemed as if the hen wanted to ju=
mp inside the funeral and die. Another second it felt, perhaps the hen was =
acting strange because it was amused with the fire particles (which looked =
like 'jugnus') falling down on the earth, as a result of the funeral fire h=
itting the cement roof of the funeral platform. I watched the bird for few =
minutes, laughed at myself, thinking a black hen came instead of a dog, but=
nevertheless I said I would continue until it is time for us to leave. I a=
sked my cousin and he said 30 more minutes. So I
continued the mental chan=
ting.
And then my cousin signalled me that it was time for everyone to =

leave. I waited for everyone to start walking towards the exit, mixed the b=
lack sesame seeds, jaggery and ghee in the plastic packet itself, and walke=
d towards the funeral. I seeked forgivess from Maa for my impudence and ask=
ed her to accept my offerings. I had offered only three times, and it was s=
ooooo hot that I could not stand closer and started wondering how far did M=
anish and Rajarshi sit to offer the samagri into the fire? Another cousin o=
f mine, shouted my name from behind, and asked me to hurry up and join them=
, and even though it was dark and he would not have seen exactly what was h=
appening, I was a little scared because I did not want anyone to know that =
I had 'Aghori' tendencies, I quickly stepped back, emptied the contents of =
the packets in both my hands, apologised to the Devi again for my impudence=
and requested her to accept this final offering and threw it at the funera=
l
pyre from a distance. I thanked her once again and requested her to simp=
ly do the needful and then thanked everyone (including the yahoo group and =
Rajashri/Manish/ PVR) and quickly walked and joined the group.
When I w=
as washing my hands and feet at the well, I looked at the funeral and now t=
here was a red tinge to the fire, which was not there before (could be beca=
use of black sesame seeds or jaggery??).
On the way back home and for t=

he entire evening, I felt very very very quiet within. I would'nt say that =
I felt a sense of achievement, because the thought of what happened was not=
strong in my mind. I had neither forgotten, nor was I thinking about 'it'.=
There was a certian stillness within my existence that evening. I watched =
my breath as much as I could. No judgement, no questions, just a sense of '=
wonder'. The visualisations could have been a product of my own imagination=
- but the silence was real. And this experience of silence was the most be=
autiful thing.
The next day, I heard my brother tell my uncle that he h=

ad witnessed many fires, but the one yesterday seemed too big and somewhat =
special. I wondered if my brother was speaking out of 'perception' or love =
for our father.
Now that it is few days since that incident, I have ques=

tions like - is the hen too, as sensitive as a dog is? Why was it jumping '=
madly' around the fire? Is there a connection between the hen and the fact =
that in Hyd, people perform hen-sacrifice at Shakti/Maa temples? Did Shakti=
really grant some 'punya' to my dad? If it did, then why did I visualise m=
y dad crawl and climb (as opposed to climbing on two feet) a half-construct=
ed building the next day when I was channeling some reiki to him?
I am =
not sure if these questions can be answered or if they should be answered a=
t all, but based on the above experience, if anyone has any input/lessons/ =
guidance/ teachings, I would be most appreciative.
Thank you PVR/Manish =

and Rajarshi for the continued inspiration.
Also, apologies for the len=

gth of the note.
Regards
Sharad
=
--0-578302294-1265230119=:95619

top" style=3D"font: inherit;">Namaste,<br><br>I am sorry to know your loss =
and thank you for an account of your experiment and experience.<br><br>*&nb=
sp; * &nbs=
p; *<br><br>As Manish keeps saying, death is not a terminal thing. It=
is not a full stop or period, but just a comma. Let me tell a parable.<br>=
<br>A person loved one dress and wore it always. He never removed the dress=
and kept the dress on him all the time and never considered the possibilit=
y of changing into a different dress. The idea of removing that dress was u=
nbearable to that person. He thought he should wear that dress forever.<br>=
<br>The dress became so dirty and torn that it was time to change it. A per=
son looking extremely scary came up to the person oneday to remove the dres=
s. He removed the dress gently if one co-operated with him and tore it apar=
t
violently if one fought back. After this scary person removed the old dr=
ess, another person came and gave new clothes. Some people became so afraid=
and ashamed when they lost old clothes that they ran away and roamed aroun=
d naked. If they did not become afraid or ashamed, they would've soon gotte=
n new clothes and slowly started to enjoy them as well.<br><br>The clothes =
in this parable are akin to the physical body we occupy. The person looking=
extremely scary is Mahaakaala - personification of Death. Creator is the p=
erson giving new clothes. New body taken in the next birth is the new cloth=
es. Persons running away in fear or shame before new clothese are given are=
like different kinds of spirits.<br><br>* &nb=
sp; * *<br><br>Regarding yo=
ur visualization of your father using reiki, please note that all visualiza=
tions of the mind are imagery created by one's conscious and
sub-conscious=
conditionining. One's beliefs, desires, pride, frustrations etc shape the =
imagery one's mind visualizes. One cannot assume it to be accurate. Also, t=
here is no reliable way to know if your prayers made any difference to the =
path taken by your father after the cremation. The curiosity and the tenden=
cy to speculate will naturally last for sometime, but the bottomline is tha=
t you cannot really do much more than speculate.<br><br>* =
* *<br><=
br>Regarding the hen/cock, it is associated with Koumaari, among the forms =
of Divine Mother. In the 8th chapter of Chandipath, the Maatrikas (Mothers)=
are described (Braahmi, Maaheswari, Koumari, Vaishnavi etc). Koumari is ac=
companied by peacock and cock. In the Kaashi descriptions given by Rajarshi=
, a sadhaka of Kaala Bhairava was worshipping in funeral pyre at a sacred p=
lace with Kaala Bhairava as the guardian deity
(Kaashi). Dogs are associat=
ed with Kaala Bhairava. Perhaps the place you went to and you yourself have=
some blessing of Koumaari.<br><br>Best regards,<br>Narasimha<br>----------=
---------------------------------------------------------<br> Free Jy=
otish Software, Free Jyotish Lessons, Jyotish Writings,<br>"Do It Yourself"=
ritual manuals for short Homam and Pitri Tarpana:<br> &nb=
sp; =
http://www.VedicAstrologer.org<br> Films tha=
t make a difference: http://SaraswatiFilms.org<br> =
Spirituality: http://groups.yahoo.com/group/vedic-wisdom<br> Jyotish =
writings: http://groups.yahoo.com/group/JyotishWritings<br>----------------=
---------------------------------------------------<br> <br>--- On <b>=
Wed, 2/3/10, sharadsap <i><sharadsap@...></i></b> wrote:<br><=
blockquote style=3D"border-left: 2px solid
rgb(16, 16, 255); margin-left: =
5px; padding-left: 5px;">From: sharadsap <sharadsap@...><br>S=
ubject: [vedic-wisdom] Experience at a Smashaan Bhumi<br>To: vedic-wisdom@y=
ahoogroups.com<br>Date: Wednesday, February 3, 2010, 6:19 AM<br><br><div id=
=3D"yiv2117267897">
=
<p>Dear Members,<br>
After a l=
ot of deliberation, I decided to write this note to share an experience wit=
h the members on this forum - hoping that doing so would elicit some feedba=
ck in the form of further guidance. <br>
<br>
I am a student of Vipassana =
and have been doing homam (mostly Agnihotra and very recently started a sim=
ple version of Durga Homam) 'almost' regularly for a year now. And I have b=
een reading the posts on this forum with much awe and interest. <br>
<br>
O=
n the 28th of Jan, my father passed away peacefully (after struggling with =
renal failure and other complications) at our home in Hyderabad. When we we=
re taking my father's body to the smashaan bhoomi for final rites, my mind =
was constantly reminded of the brilliant notes(Ram naam satya hai - 1/2/3) =
written by Rajarshi (detailing his experience of doing a Chandi Homam on a =
funeral pyre in Kashi with Manish-ji), and I started wondering if I would g=
et to see some Aghoris in the smashaan bhumi at Hyd. I thought how wonderfu=
l it would be, if an Aghori performs a homam on my dad's funeral - so that =
he would also attain some punya (as per the note). And then immediately, I =
had an intense desire to perform a similar homam by myself, but I quickly r=
eminded myself that I must be kidding to even think that I can do such a fe=
at. As we descended the steps of the smashaan bhumi, I started experiencing=
intensely subtle sensations all over my body...especially
in/around the a=
bdominal region. As taught in Vipassana, I 'watched' the sensations as equa=
nimously as I could, and told myself that 'even this would change'. Soon af=
ter, a thought came to my mind, that it is all at the level of the mind, an=
d may be I should perform a mini version of Chandi Homam in my mental image=
ry. But I still wanted to have a tangible element to it, so I asked a frien=
d, if he could procure some black sesame seeds and jaggery (now when I thin=
k of it, this friend was not even baffled at my request) - and he went away=
saying he would try and returned back in 10 minutes with the above 2 thing=
s and in addition he bought some ghee. <br>
<br>
It was my first time at a =
smashaan bhumi, and also the very first time that I had seen death/dead bod=
y at such close quarters. It was a very 'delicate' situation for me, but so=
on after the fire was ignited (by my eldest brother - exactly at sunset tim=
e), I composed myself, went in the direction opposite to where all the frie=
nds/relatives were standing and sat down on a stone platform in sukhaasana.=
I asked my cousin and my nephew to sit on either side, told them that I wo=
uld like to meditate, and requested them to let me know if 'something' happ=
ens. I had already observed a brown colored dog (thanks to the vivid descri=
ption in Rajarshi's notes) as we reached the funeral-pyre platform, so I th=
ink, I was expecting the dog to behave a little differently (silly me!!):).=
<br>
<br>
I closed my eyes - thanked Mother Earth, my parents, my grandpar=
ents, the Gods and the Rishis; and seeked their support and blessings in my=
very first attempt in doing such a ritual. Being a Vipassana meditator, I =
am used to focussing on breath, and I saw my breathing was a little fast. I=
continued watching my breath for few minutes and soon, I was centred enoug=
h. I remembered the warning that this should be done ONLY and ONLY with the=
purest intention of gaining spiritual progress; so I inspected my mind and=
found the truth to be different. I had a deep desire that my father accumu=
lates some 'punya' so that his journey in the non-physical plane is 'mangal=
mayee' . I inspected further and felt that there was some thrill/excitement=
too in my mind about attempting such a unconventional thing. I did not wan=
t to give-up, so I mentally surrendered myself and said "this is the truth =
Maa, I am not a true seeker, I have mundane desires. Everytime I have done
=
homam in the past, I have asked you to purify my mind, because I have beli=
eved and still believe that it won't be good to ask for purification/ nulli=
fication of my past karmas, if I continue generating new ones at the same s=
peed. Today as well, I ask you to purify my impure mind. The impure mind th=
at I have, has this mundane desire that his father attains some punya and h=
is journey ahead is peaceful. I am sincere, when I tell this to you Maa, so=
please accept my impurities and my ignorance and let me do this homam. Ple=
ase pardon this son of yours if he is doing something wrong". <br>
<br>
Aft=
er this mental dialogue, I though of invoking Durga on the funeral pyre (ev=
en though I thought about Maa Kali/Smashan Kali etc etc) purely because the=
ONLY Devi mantra that I am a little comfortable with is a Durga Mantra. In=
my mind, I said, ALL are forms of one and the same DeviShakti, and it shou=
ld not really matter, which Devi form I invoke. But then I could not just v=
isualise Maa Durga and instead saw a cloud-like pattern, purple in colour, =
and fully occupying my mental imagery. I thought of my father - and was try=
ing to co-relate that with the colour of gangrene which had developed in hi=
s feet, but the purple was different, and immediately a thought sprung in m=
y mind associating that colour with the colour of Maa Chandi who wears 'ske=
letal jewellery' (NOT trying to be funny) and I said, aah..okay..so this is=
the form of Maa which has arrived. I did mental Namaskar to Maa Chandi, re=
peated mentally the thoughts about the desire and surrendering of
my ignor=
ance. I sought permission from the deity to use a Durga mantra by explaning=
the context. I also remember clearly, that I was a little scared too, and =
I told Maa to be kind, and to NOT give me any results if she didnt deem me =
to be fit, but to definetely NOT punish me in any way for doing this.<br>
<=
br>
I had a small mental dialogue with my father, wherein I briefed him abo=
ut what I was going to do, and I seeked his permission, forgiveness and ble=
ssings. <br>
<br>
And then I started my mantra chanting (with swaha) - and =
tried visualising that I was offering something in the pyre. I could not ac=
tually visualise any offerings taking place - but I still continued with th=
e swaha at the end of the mantra for a while, and then switched to a mantra=
-japam without the swaha at the end. Through out I was fully aware of the v=
isualisation of Maa Chandi standing on my dad's funeral. Sometimes, I would=
visualise her lifting her feet alternatively, as if she was crushing somet=
hing. A few minutes later, I felt the Devi removed a feet or a wooden log -=
and threw it at a little distance in the direction which was opposite to m=
ine. I think about five/ten minutes later, I became a little curious and wa=
nted to see if the dog had come and was sitting somewhere around. I opened =
my eyes, and did NOT find the dog. I was not disappointed, but I told mysel=
f, it was silly of me to think I would be able to invite the deity, but nev=
ertheless I
continued. Few minutes later, I heard some sound of wings flut=
tering and opened my eyes to see a shining black hen (I think it was a roos=
ter, as it had a small, but bright red hood/crown). It had come from the pi=
ece of land next to the smashaan bhumi (either a graveyard or a temple - am=
not sure) after descending from a 6ft boundary wall. It came close to the =
burning funeral and started jumping and moving around the funeral. It seeme=
d as if the hen wanted to jump inside the funeral and die. Another second i=
t felt, perhaps the hen was acting strange because it was amused with the f=
ire particles (which looked like 'jugnus') falling down on the earth, as a =
result of the funeral fire hitting the cement roof of the funeral platform.=
I watched the bird for few minutes, laughed at myself, thinking a black he=
n came instead of a dog, but nevertheless I said I would continue until it =
is time for us to leave. I asked my cousin and he said 30 more minutes. So =
I
continued the mental chanting. <br>
<br>
And then my cousin signalled me=
that it was time for everyone to leave. I waited for everyone to start wal=
king towards the exit, mixed the black sesame seeds, jaggery and ghee in th=
e plastic packet itself, and walked towards the funeral. I seeked forgivess=
from Maa for my impudence and asked her to accept my offerings. I had offe=
red only three times, and it was sooooo hot that I could not stand closer a=
nd started wondering how far did Manish and Rajarshi sit to offer the samag=
ri into the fire? Another cousin of mine, shouted my name from behind, and =
asked me to hurry up and join them, and even though it was dark and he woul=
d not have seen exactly what was happening, I was a little scared because I=
did not want anyone to know that I had 'Aghori' tendencies, I quickly step=
ped back, emptied the contents of the packets in both my hands, apologised =
to the Devi again for my impudence and requested her to accept this final o=
ffering and threw it at the funeral
pyre from a distance. I thanked her on=
ce again and requested her to simply do the needful and then thanked everyo=
ne (including the yahoo group and Rajashri/Manish/ PVR) and quickly walked =
and joined the group. <br>
<br>
When I was washing my hands and feet at the=
well, I looked at the funeral and now there was a red tinge to the fire, w=
hich was not there before (could be because of black sesame seeds or jagger=
y??). <br>
<br>
On the way back home and for the entire evening, I felt ver=
y very very quiet within. I would'nt say that I felt a sense of achievement=
, because the thought of what happened was not strong in my mind. I had nei=
ther forgotten, nor was I thinking about 'it'. There was a certian stillnes=
s within my existence that evening. I watched my breath as much as I could.=
No judgement, no questions, just a sense of 'wonder'. The visualisations c=
ould have been a product of my own imagination - but the silence was real. =
And this experience of silence was the most beautiful thing. <br>
<br>
The =
next day, I heard my brother tell my uncle that he had witnessed many fires=
, but the one yesterday seemed too big and somewhat special. I wondered if =
my brother was speaking out of 'perception' or love for our father.<br>
<br=
>
Now that it is few days since that incident, I have questions like - is t=
he hen too, as sensitive as a dog is? Why was it jumping 'madly' around the=
fire? Is there a connection between the hen and the fact that in Hyd, peop=
le perform hen-sacrifice at Shakti/Maa temples? Did Shakti really grant som=
e 'punya' to my dad? If it did, then why did I visualise my dad crawl and c=
limb (as opposed to climbing on two feet) a half-constructed building the n=
ext day when I was channeling some reiki to him? <br>
<br>
I am not sure if=
these questions can be answered or if they should be answered at all, but =
based on the above experience, if anyone has any input/lessons/ guidance/ t=
eachings, I would be most appreciative.<br>
<br>
Thank you PVR/Manish and R=
ajarshi for the continued inspiration. <br>
<br>
Also, apologies for the le=
ngth of the note.<br>
<br>
Regards<br>
Sharad<br>
<br>
</p>
</div>
=
--0-578302294-1265230119=:95619--

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Subject: Re: [vedic-wisdom] Re: Question on Homam - Shri Manishji's Maha Ganapati
Homam procedure
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7YyaJPWthJusr75wRmuejhV0
Thanks a lot Narsimhaji for the reference.
Just a small note here. In our pariwar, there is a ritual that the
YagyaAgni or Deepak is never lighted using the matchstick. First the
agarbatti or something is lighted and then the Yagyagni.
This shloka seems to be the reason behind the practice.
Thanks
Narasimha P.V.R. Rao wrote:

>
>
> Namaste,
>
> Manish was reading half of the Veda mantra given in the homam manuals
> (RigVeda 10.16.9 - kravyaadamagnim) when he rejected a lit matchstick in
> the southwestern corner.
>
> The Veda mantra literally means, "I keep the form of fire known as
> kravyaada (consumer of flesh) at bay. May the carrier of the
> inauspicious go to Lord Yama. May the other form of fire known as
> Jaatavedas (all-knowing and all-possessing one) come here and carry
> oblations to deities."
>
> Rejecting a lit matchstick behind one is a risky instruction to give,
> i.e. something can catch fire if one is not careful. So it was not a
> part of the standardized procedure in the manual. Moreover, many priests
> do not do it. Some priests touch the homa kundam with darbha and leave
> it in the southwestern corner.
>
> Those who want to use a lit matchstick or a darbha and leave it on the
> southwest can feel free to do so. Those who do not do either need not
> worry and continue their procedure.
>
> Also, there are slight differences in the way Manish pronounces
> "kravyaadamagnim" and how it is given in the manual. Manish told me it
> was a RigVeda mantra. He asked to search for it in RigVeda and give the
> correct text in the manual, which I did.
>
> Best regards,
> Narasimha
> -------------------------------------------------------------------
> Films that make a difference: http://SaraswatiFilms.org
> Jyotish writings: http://groups.yahoo.com/group/JyotishWritings
> -------------------------------------------------------------------
>
> --- On *Tue, 2/2/10, puneetrph /<puneetrph@...>/* wrote:
>
> From: puneetrph <puneetrph@...>
> Subject: [vedic-wisdom] Re: Question on Homam - Shri Manishji's Maha
> Ganapati Homam procedure
> Date: Tuesday, February 2, 2010, 6:33 PM
>
>
>
>
>
> Symbolically it makes sense as kravyaada agni is inauspicious, and
> the mantra is requesting that he go.
>
> Should this be done when reciting the mantra for homam?
>
> --- In vedic-wisdom@ yahoogroups. com
> </mc/compose?to=vedic-wisdom%40yahoogroups.com>, "dinesh_nambisan"
> <dinesh@...> wrote:
> >
> >
> > I think he is reciting the "Kravyaadamagnim. ." mantra(request to
> keep an inauspicious form of fire away) and tossing the match on
> fire to the side.
> > ./Dinesh
> > --- In vedic-wisdom@ yahoogroups. com
> </mc/compose?to=vedic-wisdom%40yahoogroups.com>, manish gour
> <manishgo_in@ > wrote:
> > >
> > > Hello,
> > > Â
> > > Interestingly I had seen only that portion of the video before
> reading your email and the same question came to my mind. Probably
> that match stick was broken.
> > > Â
> > > Thanks,
> > > Manish
> > >
> > > --- On Fri, 29/1/10, ShreeramShishya <shreeramshishya@ > wrote:
> > >
> > >
> > > From: ShreeramShishya <shreeramshishya@ >
> > > Subject: [vedic-wisdom] Question on Homam - Shri Manishji's
> Maha Ganapati Homam procedure
> > > To: vedic-wisdom@ yahoogroups. com
> </mc/compose?to=vedic-wisdom%40yahoogroups.com>
> > > Date: Friday, 29 January, 2010, 11:31 PM
> > >
> > >
> > > Â
> > >
> > >
> > >
> > > Pranams Sarv Varishtha,
> > >
> > > In the Maha Ganapati Homam, Manishji burns a matchstick and
> throws it
> > > away saying some mantra. What is that? Can someone please
> explain its
> > > importance - importance of that action that is.
> > >
> > > Chaitanya
> > >
> > > P.S. Shri Narsimhaji, thanks a lot for the answer on
> VeerBhadra, i am
> > > not able to write an reply fit enough hence the delay.
> > >
> > >
> > >
> > >
> > >
> > >
> > >
> > >
> > > The INTERNET now has a personality. YOURS! See your Yahoo!
> Homepage. http://in.yahoo. com/ <http://in.yahoo.com/>
> > >
> >
>
>

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Feb 2010 03:44:45 IST
Date: Thu, 4 Feb 2010 03:44:45 +0530 (IST)
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Subject: Re: [vedic-wisdom] Experience at a Smashaan Bhumi
y=3wF1QzpKrsYwrJlg_ToTh74cwso6DL8MZDaYAABEFZKmwSh5sA
--0-2031379324-1265235285=:49813
Dear Sharad,
=C2=A0
Thank you for the description. Liked your mail.
=C2=A0
=
Firstly, I am neither Manish nor Narasimha, but just another regular guy in=
this forum. So whatever I type is from a rational understanding of the pro=
cess and nothing more. It will not be worth much. Still, I felt like sendin=
g some comments.
=C2=A0
=C2=A0The best part of your mail=C2=A0- IMHO - is t=
he consequent=C2=A0"stillness within my existence" that you described.=C2=
=A0The effect a smashan=C2=A0bhoomi has on the human mind=C2=A0can be very =
strong and=C2=A0meditative.Most people would feel a little withdrawn after =
a visit to a samshan.=C2=A0In this world of duality, every place, person, o=
bject has a different energy. The energy of a smashan is quite "unique"=C2=
=A0 - for lack of better words - and it can help to focus the mind. Moreove=
r it was your father's pyre, so that may have also worked subconsciously in=
your mind to clam it down further.
=C2=A0
Visualizations are a good tool t=
hat many people use in sadhana, but (in my opinion) nothing is more importa=
nt or a better parameter of sadhana than the degree of focus and calmness=
=C2=A0your mind achieves. Even when you do a homa at home, the best part of=
the homa is the meditation when the purnahuti burns. So therefore, do not=
=C2=A0keep your focus too much on visions or images your mind draws up. The=
y are mostly a product of our conditioned mind. You may not always be able =
to know the real cause of why your mind shows you something. For a vision t=
o be a value and accuracy, one must have a very egoless personality. The I-=
ness has to considerably reduced. Most of us do not have such a state yet, =
and therefore our internal=C2=A0nadis are not cleared enough. Hence, genera=
lly speaking, don't trust images of the mind since=C2=A0these can be at tim=
es self-deluding in nature. Focus on calming the mind, and maintaing the ca=
lmness for as long as you can. That, I feel, is the
essence of sadhana for=
starters like me. What you thought you saw when you did Reiki to your fath=
er's soul, maybe a product of your subconscious mind.
=C2=A0
The fact that=
you prayed to Ma Durga for punya of your father's soul is itself a boon. W=
hether he actually got any merit out of your ahutis and what degree of meri=
t etc is mere speculations of the mind. A sincere=C2=A0prayer from a genuin=
e heart, at least, will never cause bad merit to teh departed soul. =C2=A0B=
e sure of that much.
=C2=A0
When a homa is done in a pyre, it is like a fu=
ll normal homa with proper invocations, mudras, a certain number of ahutis =
and purnahuti. It is almost=C2=A0like=C2=A0a homa anywhere else, except tha=
t you are using the fire of a pyre. For ordinary people like me, the streng=
th and effectiveness=C2=A0of a homa depends on=C2=A0the number of times it =
is done and the more the number of ahutis. That is,=C2=A0one good full homa=
at home should be ideally 108 ahutis or more, or in case of Chandi, the 70=
0 verses. The basic idea is, how long are you interacting with the fire. Th=
e more you do, the better for you. Lesser ahutis for ordinary people like m=
e, may not produce any great effect.
=C2=A0
Sit at a distance that is comf=
ortable for you considering the heat. Regarding the rooster, it could be a =
deity or it could be simply a coincidence. Consider this example which=C2=
=A0 I tell myself often. There is a HUGE/GIGANTIC cake with some nice icing=
on top. And there is a very tiny rat which is eating the cake. The cake is=
sadhana. The icing on top is the deity appearing in some form or the other=
. The rat is me. Since the cake is really huge, I have to start eating from=
the bottom. I cannot reach=C2=A0the icing at the beginning however much I =
may want to. Once I have eaten up the cake sufficiently, the icing at the t=
op comes down and I can taste it then. Similarly, the idea is repeated effo=
rts, constant nibbling of the cake from the bottom. The deity may come to y=
ou or He/She maynot, but the million dollar question is how are you going t=
o know for sure? You cannot, unless your I-ness has been sufficiently purif=
ied. Till then your mind will keep mixing
imagination from within yourself=
with reality from outside yourself. And you will be left with speculation =
and more speculation. The dogs came there in Kasi because Manish was doing =
the homa. When he did a homa in Kurukshetra there too a similar thing happe=
ned (Narasimha mentioned this). From Manish's perspective, he has already t=
asted the icing. So he can know=C2=A0for sure. From my perspective, I am ni=
bbling at the bottom of the cake. I can never know for sure. If Manish had =
not told me that Kala Bhairava was inside the dog, I would have put it down=
to a strange/curious kind of dog. Nothing more. In such a case, one can ad=
opt two different attitudes.=C2=A0 You can either=C2=A0disregard all such f=
ringe events, put on blinkers=C2=A0and keep ploughing at your sadhana until=
l finally you hit the jackpot with such force that you know for sure this i=
s the real stuff, or, you simply regard everything=C2=A0(animals/humans/inc=
idents) around as a play of the=C2=A0Deity and respectfully
do whatever yo=
u can. For example, if you are doing a homa and some of the samagri is left=
un-used, and there is some animal nearby, just feed the animal if it is wi=
lling etc etc. Chose or mix and=C2=A0match which every policy suits you bes=
t. But keep doing sadhana. THAT is vital. Like in=C2=A0sadhana at home a sa=
mshan sadhana too takes practise and effort. So do not worry about all thes=
e too much and just intensify whatever=C2=A0sadhana you can do on a regular=
basis. Intensity is what makes an Aghori (my opinion).
=C2=A0
If you find =
an attraction for this kind of a path, I would suggest that you start doing=
Chandi homas at home regularly for some months.=C2=A0 Along with it, keep =
a pair of your clothes which only you will use and no one else. Then, after=
you have completed a certain number of Chandi homas, wear that specific cl=
othes, go to a smashan from time to time and do the Chandi path and meditat=
e. Leave the rest on Her.=C2=A0She knows best.
=C2=A0
Make sure that the c=
lothes are yours and no one else wears those in case you are planning to ac=
t on this suggestion.
=C2=A0
The reason why=C2=A0I suggest=C2=A0Chandi (ful=
l Durga Saptashati)=C2=A0specifically=C2=A0is because there is an inherent/=
inbuilt protection in Chandi Path. Which means even if your invocation of t=
he deity is imperfect, merely reading the Chandi itself=C2=A0will bring Her=
=C2=A0grace down on you. With other mantras, there maybe many auxilliary pr=
ocedures needed=C2=A0for a sadhana=C2=A0in a smashan.=C2=A0A Smashan is no=
=C2=A0doubt=C2=A0an interesting place, but=C2=A0there are many different el=
ements present there as well. With ChandiPath, this aspect gets taken care.=
=C2=A0
I merely said what I could logically think of. I may or may not be=
correct. I hope you take this mail in the right vein.
=C2=A0
-Regards
=C2=
=A0Rajarshi
=C2=A0
--- On Wed, 3/2/10, sharadsap <=

sharadsap@...> wrote:
From: sharadsap <sharadsap@...>

Sub=
ject: [vedic-wisdom] Experience at a Smashaan Bhumi
To: vedic-wisdom@yahoog=
roups.com
Date: Wednesday, 3 February, 2010, 4:49 PM
=C2=A0
Dear Memb=
ers,
After a lot of deliberation, I decided to write this note to share an =
experience with the members on this forum - hoping that doing so would elic=
it some feedback in the form of further guidance.
I am a student of Vipas=
sana and have been doing homam (mostly Agnihotra and very recently started =
a simple version of Durga Homam) 'almost' regularly for a year now. And I h=
ave been reading the posts on this forum with much awe and interest.
On t=
he 28th of Jan, my father passed away peacefully (after struggling with ren=
al failure and other complications) at our home in Hyderabad. When we were =
taking my father's body to the smashaan bhoomi for final rites, my mind was=
constantly reminded of the brilliant notes(Ram naam satya hai - 1/2/3) wri=
tten by Rajarshi (detailing his experience of doing a Chandi Homam on a fun=
eral pyre in Kashi with Manish-ji), and I started wondering if I would get =
to see some Aghoris in the smashaan bhumi at Hyd. I thought how wonderful i=
t would be, if an Aghori performs a homam on my dad's funeral - so that he =
would also attain some punya (as per the note). And then immediately, I had=
an intense desire to perform a similar homam by myself, but I quickly remi=
nded myself that I must be kidding to even think that I can do such a feat.=
As we descended the steps of the smashaan bhumi, I started experiencing in=
tensely subtle sensations all over my body...especially
in/around the abdo=
minal region. As taught in Vipassana, I 'watched' the sensations as equanim=
ously as I could, and told myself that 'even this would change'. Soon after=
, a thought came to my mind, that it is all at the level of the mind, and m=
ay be I should perform a mini version of Chandi Homam in my mental imagery.=
But I still wanted to have a tangible element to it, so I asked a friend, =
if he could procure some black sesame seeds and jaggery (now when I think o=
f it, this friend was not even baffled at my request) - and he went away sa=
ying he would try and returned back in 10 minutes with the above 2 things a=
nd in addition he bought some ghee.
It was my first time at a smashaan bh=

umi, and also the very first time that I had seen death/dead body at such c=
lose quarters. It was a very 'delicate' situation for me, but soon after th=
e fire was ignited (by my eldest brother - exactly at sunset time), I compo=
sed myself, went in the direction opposite to where all the friends/relativ=
es were standing and sat down on a stone platform in sukhaasana. I asked my=
cousin and my nephew to sit on either side, told them that I would like to=
meditate, and requested them to let me know if 'something' happens. I had =
already observed a brown colored dog (thanks to the vivid description in Ra=
jarshi's notes) as we reached the funeral-pyre platform, so I think, I was =
expecting the dog to behave a little differently (silly me!!):).
I closed=
my eyes - thanked Mother Earth, my parents, my grandparents, the Gods and =
the Rishis; and seeked their support and blessings in my very first attempt=
in doing such a ritual. Being a Vipassana meditator, I am used to focussin=
g on breath, and I saw my breathing was a little fast. I continued watching=
my breath for few minutes and soon, I was centred enough. I remembered the=
warning that this should be done ONLY and ONLY with the purest intention o=
f gaining spiritual progress; so I inspected my mind and found the truth to=
be different. I had a deep desire that my father accumulates some 'punya' =
so that his journey in the non-physical plane is 'mangalmayee' . I inspecte=
d further and felt that there was some thrill/excitement too in my mind abo=
ut attempting such a unconventional thing. I did not want to give-up, so I =
mentally surrendered myself and said "this is the truth Maa, I am not a tru=
e seeker, I have mundane desires. Everytime I have done
homam in the past,=
I have asked you to purify my mind, because I have believed and still beli=
eve that it won't be good to ask for purification/ nullification of my past=
karmas, if I continue generating new ones at the same speed. Today as well=
, I ask you to purify my impure mind. The impure mind that I have, has this=
mundane desire that his father attains some punya and his journey ahead is=
peaceful. I am sincere, when I tell this to you Maa, so please accept my i=
mpurities and my ignorance and let me do this homam. Please pardon this son=
of yours if he is doing something wrong".
After this mental dialogue, I =

though of invoking Durga on the funeral pyre (even though I thought about M=
aa Kali/Smashan Kali etc etc) purely because the ONLY Devi mantra that I am=
a little comfortable with is a Durga Mantra. In my mind, I said, ALL are f=
orms of one and the same DeviShakti, and it should not really matter, which=
Devi form I invoke. But then I could not just visualise Maa Durga and inst=
ead saw a cloud-like pattern, purple in colour, and fully occupying my ment=
al imagery. I thought of my father - and was trying to co-relate that with =
the colour of gangrene which had developed in his feet, but the purple was =
different, and immediately a thought sprung in my mind associating that col=
our with the colour of Maa Chandi who wears 'skeletal jewellery' (NOT tryin=
g to be funny) and I said, aah..okay..so this is the form of Maa which has =
arrived. I did mental Namaskar to Maa Chandi, repeated mentally the thought=
s about the desire and surrendering of
my ignorance. I sought permission f=
rom the deity to use a Durga mantra by explaning the context. I also rememb=
er clearly, that I was a little scared too, and I told Maa to be kind, and =
to NOT give me any results if she didnt deem me to be fit, but to definetel=
y NOT punish me in any way for doing this.
I had a small mental dialogue w=

ith my father, wherein I briefed him about what I was going to do, and I se=
eked his permission, forgiveness and blessings.
And then I started my man=

tra chanting (with swaha) - and tried visualising that I was offering somet=
hing in the pyre. I could not actually visualise any offerings taking place=
- but I still continued with the swaha at the end of the mantra for a whil=
e, and then switched to a mantra-japam without the swaha at the end. Throug=
h out I was fully aware of the visualisation of Maa Chandi standing on my d=
ad's funeral. Sometimes, I would visualise her lifting her feet alternative=
ly, as if she was crushing something. A few minutes later, I felt the Devi =
removed a feet or a wooden log - and threw it at a little distance in the d=
irection which was opposite to mine. I think about five/ten minutes later, =
I became a little curious and wanted to see if the dog had come and was sit=
ting somewhere around. I opened my eyes, and did NOT find the dog. I was no=
t disappointed, but I told myself, it was silly of me to think I would be a=
ble to invite the deity, but nevertheless I
continued. Few minutes later, =
I heard some sound of wings fluttering and opened my eyes to see a shining =
black hen (I think it was a rooster, as it had a small, but bright red hood=
/crown). It had come from the piece of land next to the smashaan bhumi (eit=
her a graveyard or a temple - am not sure) after descending from a 6ft boun=
dary wall. It came close to the burning funeral and started jumping and mov=
ing around the funeral. It seemed as if the hen wanted to jump inside the f=
uneral and die. Another second it felt, perhaps the hen was acting strange =
because it was amused with the fire particles (which looked like 'jugnus') =
falling down on the earth, as a result of the funeral fire hitting the ceme=
nt roof of the funeral platform. I watched the bird for few minutes, laughe=
d at myself, thinking a black hen came instead of a dog, but nevertheless I=
said I would continue until it is time for us to leave. I asked my cousin =
and he said 30 more minutes. So I
continued the mental chanting.
And the=
n my cousin signalled me that it was time for everyone to leave. I waited f=
or everyone to start walking towards the exit, mixed the black sesame seeds=
, jaggery and ghee in the plastic packet itself, and walked towards the fun=
eral. I seeked forgivess from Maa for my impudence and asked her to accept =
my offerings. I had offered only three times, and it was sooooo hot that I =
could not stand closer and started wondering how far did Manish and Rajarsh=
i sit to offer the samagri into the fire? Another cousin of mine, shouted m=
y name from behind, and asked me to hurry up and join them, and even though=
it was dark and he would not have seen exactly what was happening, I was a=
little scared because I did not want anyone to know that I had 'Aghori' te=
ndencies, I quickly stepped back, emptied the contents of the packets in bo=
th my hands, apologised to the Devi again for my impudence and requested he=
r to accept this final offering and threw it at the funeral
pyre from a di=
stance. I thanked her once again and requested her to simply do the needful=
and then thanked everyone (including the yahoo group and Rajashri/Manish/ =
PVR) and quickly walked and joined the group.
When I was washing my hands=

and feet at the well, I looked at the funeral and now there was a red ting=
e to the fire, which was not there before (could be because of black sesame=
seeds or jaggery??).
On the way back home and for the entire evening, I =

felt very very very quiet within. I would'nt say that I felt a sense of ach=
ievement, because the thought of what happened was not strong in my mind. I=
had neither forgotten, nor was I thinking about 'it'. There was a certian =
stillness within my existence that evening. I watched my breath as much as =
I could. No judgement, no questions, just a sense of 'wonder'. The visualis=
ations could have been a product of my own imagination - but the silence wa=
s real. And this experience of silence was the most beautiful thing.
The =
next day, I heard my brother tell my uncle that he had witnessed many fires=
, but the one yesterday seemed too big and somewhat special. I wondered if =
my brother was speaking out of 'perception' or love for our father.
Now th=
at it is few days since that incident, I have questions like - is the hen t=
oo, as sensitive as a dog is? Why was it jumping 'madly' around the fire? I=
s there a connection between the hen and the fact that in Hyd, people perfo=
rm hen-sacrifice at Shakti/Maa temples? Did Shakti really grant some 'punya=
' to my dad? If it did, then why did I visualise my dad crawl and climb (as=
opposed to climbing on two feet) a half-constructed building the next day =
I am not sure if these questions=
can be answered or if they should be answered at all, but based on the abo=
ve experience, if anyone has any input/lessons/ guidance/ teachings, I woul=
d be most appreciative.
Thank you PVR/Manish and Rajarshi for the continue=

d inspiration.
Also, apologies for the length of the note.
Regards
Shara=
d
Your Mail works best with the New Yahoo Optimized IE8. Get=
it NOW! http://downloads.yahoo.com/in/internetexplorer/
--0-2031379324-1265235285=:49813

top" style=3D"font: inherit;"><DIV>Dear Sharad,</DIV>
<DIV> </DIV>
<DI=
V>Thank you for the description. Liked your mail.</DIV>
<DIV> </DIV>
<=
DIV>Firstly, I am neither Manish nor Narasimha, but just another regular gu=
y in this forum. So whatever I type is from a rational understanding of the=
process and nothing more. It will not be worth much. Still, I felt like se=
nding some comments.</DIV>
<DIV> </DIV>
<DIV> The best part of yo=
ur mail - IMHO - is the consequent "stillness within my existence=
" that you described. The effect a smashan bhoomi has on the huma=
n mind can be very strong and meditative.Most people would feel a=
little withdrawn after a visit to a samshan. In this world of duality=
, every place, person, object has a different energy. The energy of a smash=
an is quite "unique" - for lack of better words - and it can help to =
focus the mind. Moreover it was your father's pyre, so that may have also w=
orked subconsciously in your mind to clam it down further.</DIV>
<DIV> =
;</DIV>
<DIV>Visualizations are a good tool that many people use in sadhana=
, but (in my opinion) nothing is more important or a better parameter of sa=
dhana than the degree of focus and calmness your mind achieves. Even w=
hen you do a homa at home, the best part of the homa is the meditation when=
the purnahuti burns. So therefore, do not keep your focus too much on=
visions or images your mind draws up. They are mostly a product of our con=
ditioned mind. You may not always be able to know the real cause of why you=
r mind shows you something. For a vision to be a value and accuracy, one mu=
st have a very egoless personality. The I-ness has to considerably reduced.=
Most of us do not have such a state yet, and therefore our internal n=
adis are not cleared enough. Hence, generally speaking, don't trust images =
of the mind since these can be at times self-deluding in nature. Focus=
on calming the mind, and maintaing the calmness for as long as you can.
T=
hat, I feel, is the essence of sadhana for starters like me. What you thoug=
ht you saw when you did Reiki to your father's soul, maybe a product of you=
r subconscious mind. </DIV>
<DIV> </DIV>
<DIV>The fact that you prayed=
to Ma Durga for punya of your father's soul is itself a boon. Whether he a=
ctually got any merit out of your ahutis and what degree of merit etc is me=
re speculations of the mind. A sincere prayer from a genuine heart, at=
least, will never cause bad merit to teh departed soul. Be sure of t=
hat much. </DIV>
<DIV> </DIV>
<DIV>When a homa is done in a pyre, it i=
s like a full normal homa with proper invocations, mudras, a certain number=
of ahutis and purnahuti. It is almost like a homa anywhere else,=
except that you are using the fire of a pyre. For ordinary people like me,=
the strength and effectiveness of a homa depends on the number o=
f times it is done and the more the number of ahutis. That is, one goo=
d full homa at home should be ideally 108 ahutis or more, or in case of Cha=
ndi, the 700 verses. The basic idea is, how long are you interacting with t=
he fire. The more you do, the better for you. Lesser ahutis for ordinary pe=
ople like me, may not produce any great effect. </DIV>
<DIV> </DIV>
<D=
IV>Sit at a distance that is comfortable for you considering the heat. Rega=
rding the rooster, it could be a deity or it could be simply a coincidence.=
Consider this example which I tell myself often. There is a HUGE/GIG=
ANTIC cake with some nice icing on top. And there is a very tiny rat which =
is eating the cake. The cake is sadhana. The icing on top is the deity appe=
aring in some form or the other. The rat is me. Since the cake is really hu=
ge, I have to start eating from the bottom. I cannot reach the icing a=
t the beginning however much I may want to. Once I have eaten up the cake s=
ufficiently, the icing at the top comes down and I can taste it then. Simil=
arly, the idea is repeated efforts, constant nibbling of the cake from the =
bottom. The deity may come to you or He/She maynot, but the million dollar =
question is how are you going to know for sure? You cannot, unless your I-n=
ess has been sufficiently purified. Till then your mind will keep
mixing i=
magination from within yourself with reality from outside yourself. And you=
will be left with speculation and more speculation. The dogs came there in=
Kasi because Manish was doing the homa. When he did a homa in Kurukshetra =
there too a similar thing happened (Narasimha mentioned this). From Manish'=
s perspective, he has already tasted the icing. So he can know for sur=
e. From my perspective, I am nibbling at the bottom of the cake. I can neve=
r know for sure. If Manish had not told me that Kala Bhairava was inside th=
e dog, I would have put it down to a strange/curious kind of dog. Nothing m=
ore. In such a case, one can adopt two different attitudes. You can e=
ither disregard all such fringe events, put on blinkers and keep =
ploughing at your sadhana untill finally you hit the jackpot with such forc=
e that you know for sure this is the real stuff, or, you simply regard ever=
ything (animals/humans/incidents) around as a play of
the Deity =
and respectfully do whatever you can. For example, if you are doing a homa =
and some of the samagri is left un-used, and there is some animal nearby, j=
ust feed the animal if it is willing etc etc. Chose or mix and match w=
hich every policy suits you best. But keep doing sadhana. THAT is vital. Li=
ke in sadhana at home a samshan sadhana too takes practise and effort.=
So do not worry about all these too much and just intensify whatever =
sadhana you can do on a regular basis. Intensity is what makes an Aghori (m=
y opinion).</DIV>
<DIV> </DIV>
<DIV>If you find an attraction for this=
kind of a path, I would suggest that you start doing Chandi homas at home =
regularly for some months. Along with it, keep a pair of your clothes=
which only you will use and no one else. Then, after you have completed a =
certain number of Chandi homas, wear that specific clothes, go to a smashan=
from time to time and do the Chandi path and meditate. Leave the rest on H=
er. She knows best. </DIV>
<DIV> </DIV>
<DIV>Make sure that the c=
lothes are yours and no one else wears those in case you are planning to ac=
t on this suggestion.</DIV>
<DIV> </DIV>
<DIV>The reason why I su=
ggest Chandi (full Durga Saptashati) specifically is because=
there is an inherent/inbuilt protection in Chandi Path. Which means even i=
f your invocation of the deity is imperfect, merely reading the Chandi itse=
lf will bring Her grace down on you. With other mantras, there ma=
ybe many auxilliary procedures needed for a sadhana in a smashan.=
A Smashan is no doubt an interesting place, but there =
are many different elements present there as well. With ChandiPath, this as=
pect gets taken care. </DIV>
<DIV> </DIV>
<DIV>I merely said what I co=
uld logically think of. I may or may not be correct. I hope you take this m=
ail in the right vein. </DIV>
<DIV> </DIV>
<DIV>-Regards</DIV>
<DIV>&n=
bsp;Rajarshi</DIV>
<DIV> </DIV>
<DIV><EM><STRONG>
<DIV class=3DMsoNorm=
al><STRONG><SPAN style=3D"FONT-SIZE: 10pt; COLOR: navy; FONT-FAMILY: Verdan=
a"><FONT face=3DCourier color=3D#000000 size=3D3><FONT color=3D#00007f>Rama=
Naama Satya Hai..</FONT></FONT></SPAN></STRONG></DIV></STRONG></EM></DIV><=
BR><BR>--- On <B>Wed, 3/2/10, sharadsap <I><sharadsap@...></I=
></B> wrote:<BR>
BORDER-LEFT: rgb(16,16,255) 2px solid"><BR>From: sharadsap <sharadsap@ya=
hoo.co.uk><BR>Subject: [vedic-wisdom] Experience at a Smashaan Bhumi<BR>=
To: vedic-wisdom@yahoogroups.com<BR>Date: Wednesday, 3 February, 2010, 4:49=
PM<BR><BR>
<DIV id=3Dyiv726741539><SPAN style=3D"DISPLAY: none"> </SP=
AN>
<DIV>Dear Members,<BR>After a lot of deliberation=
, I decided to write this note to share an experience with the members on t=
his forum - hoping that doing so would elicit some feedback in the form of =
further guidance. <BR><BR>I am a student of Vipassana and have been doing h=
omam (mostly Agnihotra and very recently started a simple version of Durga =
Homam) 'almost' regularly for a year now. And I have been reading the posts=
on this forum with much awe and interest. <BR><BR>On the 28th of Jan, my f=
ather passed away peacefully (after struggling with renal failure and other=
complications) at our home in Hyderabad. When we were taking my father's b=
ody to the smashaan bhoomi for final rites, my mind was constantly reminded=
of the brilliant notes(Ram naam satya hai - 1/2/3) written by Rajarshi (de=
tailing his experience of doing a Chandi Homam on a funeral pyre in Kashi w=
ith Manish-ji), and I started wondering if I would get to see some Aghoris =
in the smashaan
bhumi at Hyd. I thought how wonderful it would be, if an A=
ghori performs a homam on my dad's funeral - so that he would also attain s=
ome punya (as per the note). And then immediately, I had an intense desire =
to perform a similar homam by myself, but I quickly reminded myself that I =
must be kidding to even think that I can do such a feat. As we descended th=
e steps of the smashaan bhumi, I started experiencing intensely subtle sens=
ations all over my body...especially in/around the abdominal region. As tau=
ght in Vipassana, I 'watched' the sensations as equanimously as I could, an=
d told myself that 'even this would change'. Soon after, a thought came to =
my mind, that it is all at the level of the mind, and may be I should perfo=
rm a mini version of Chandi Homam in my mental imagery. But I still wanted =
to have a tangible element to it, so I asked a friend, if he could procure =
some black sesame seeds and jaggery (now when I think of it, this friend wa=
s not
even baffled at my request) - and he went away saying he would try a=
nd returned back in 10 minutes with the above 2 things and in addition he b=
ought some ghee. <BR><BR>It was my first time at a smashaan bhumi, and also=
the very first time that I had seen death/dead body at such close quarters=
. It was a very 'delicate' situation for me, but soon after the fire was ig=
nited (by my eldest brother - exactly at sunset time), I composed myself, w=
ent in the direction opposite to where all the friends/relatives were stand=
ing and sat down on a stone platform in sukhaasana. I asked my cousin and m=
y nephew to sit on either side, told them that I would like to meditate, an=
d requested them to let me know if 'something' happens. I had already obser=
ved a brown colored dog (thanks to the vivid description in Rajarshi's note=
s) as we reached the funeral-pyre platform, so I think, I was expecting the=
dog to behave a little differently (silly me!!):). <BR><BR>I closed my
ey=
es - thanked Mother Earth, my parents, my grandparents, the Gods and the Ri=
shis; and seeked their support and blessings in my very first attempt in do=
ing such a ritual. Being a Vipassana meditator, I am used to focussing on b=
reath, and I saw my breathing was a little fast. I continued watching my br=
eath for few minutes and soon, I was centred enough. I remembered the warni=
ng that this should be done ONLY and ONLY with the purest intention of gain=
ing spiritual progress; so I inspected my mind and found the truth to be di=
fferent. I had a deep desire that my father accumulates some 'punya' so tha=
t his journey in the non-physical plane is 'mangalmayee' . I inspected furt=
her and felt that there was some thrill/excitement too in my mind about att=
empting such a unconventional thing. I did not want to give-up, so I mental=
ly surrendered myself and said "this is the truth Maa, I am not a true seek=
er, I have mundane desires. Everytime I have done homam in the
past, I hav=
e asked you to purify my mind, because I have believed and still believe th=
at it won't be good to ask for purification/ nullification of my past karma=
s, if I continue generating new ones at the same speed. Today as well, I as=
k you to purify my impure mind. The impure mind that I have, has this munda=
ne desire that his father attains some punya and his journey ahead is peace=
ful. I am sincere, when I tell this to you Maa, so please accept my impurit=
ies and my ignorance and let me do this homam. Please pardon this son of yo=
urs if he is doing something wrong". <BR><BR>After this mental dialogue, I =
though of invoking Durga on the funeral pyre (even though I thought about M=
aa Kali/Smashan Kali etc etc) purely because the ONLY Devi mantra that I am=
a little comfortable with is a Durga Mantra. In my mind, I said, ALL are f=
orms of one and the same DeviShakti, and it should not really matter, which=
Devi form I invoke. But then I could not just visualise
Maa Durga and ins=
tead saw a cloud-like pattern, purple in colour, and fully occupying my men=
tal imagery. I thought of my father - and was trying to co-relate that with=
the colour of gangrene which had developed in his feet, but the purple was=
different, and immediately a thought sprung in my mind associating that co=
lour with the colour of Maa Chandi who wears 'skeletal jewellery' (NOT tryi=
ng to be funny) and I said, aah..okay..so this is the form of Maa which has=
arrived. I did mental Namaskar to Maa Chandi, repeated mentally the though=
ts about the desire and surrendering of my ignorance. I sought permission f=
rom the deity to use a Durga mantra by explaning the context. I also rememb=
er clearly, that I was a little scared too, and I told Maa to be kind, and =
to NOT give me any results if she didnt deem me to be fit, but to definetel=
y NOT punish me in any way for doing this.<BR><BR>I had a small mental dial=
ogue with my father, wherein I briefed him about
what I was going to do, a=
nd I seeked his permission, forgiveness and blessings. <BR><BR>And then I s=
tarted my mantra chanting (with swaha) - and tried visualising that I was o=
ffering something in the pyre. I could not actually visualise any offerings=
taking place - but I still continued with the swaha at the end of the mant=
ra for a while, and then switched to a mantra-japam without the swaha at th=
e end. Through out I was fully aware of the visualisation of Maa Chandi sta=
nding on my dad's funeral. Sometimes, I would visualise her lifting her fee=
t alternatively, as if she was crushing something. A few minutes later, I f=
elt the Devi removed a feet or a wooden log - and threw it at a little dist=
ance in the direction which was opposite to mine. I think about five/ten mi=
nutes later, I became a little curious and wanted to see if the dog had com=
e and was sitting somewhere around. I opened my eyes, and did NOT find the =
dog. I was not disappointed, but I told
myself, it was silly of me to thin=
k I would be able to invite the deity, but nevertheless I continued. Few mi=
nutes later, I heard some sound of wings fluttering and opened my eyes to s=
ee a shining black hen (I think it was a rooster, as it had a small, but br=
ight red hood/crown). It had come from the piece of land next to the smasha=
an bhumi (either a graveyard or a temple - am not sure) after descending fr=
om a 6ft boundary wall. It came close to the burning funeral and started ju=
mping and moving around the funeral. It seemed as if the hen wanted to jump=
inside the funeral and die. Another second it felt, perhaps the hen was ac=
ting strange because it was amused with the fire particles (which looked li=
ke 'jugnus') falling down on the earth, as a result of the funeral fire hit=
ting the cement roof of the funeral platform. I watched the bird for few mi=
nutes, laughed at myself, thinking a black hen came instead of a dog, but n=
evertheless I said I would
continue until it is time for us to leave. I as=
ked my cousin and he said 30 more minutes. So I continued the mental chanti=
ng. <BR><BR>And then my cousin signalled me that it was time for everyone t=
o leave. I waited for everyone to start walking towards the exit, mixed the=
black sesame seeds, jaggery and ghee in the plastic packet itself, and wal=
ked towards the funeral. I seeked forgivess from Maa for my impudence and a=
sked her to accept my offerings. I had offered only three times, and it was=
sooooo hot that I could not stand closer and started wondering how far did=
Manish and Rajarshi sit to offer the samagri into the fire? Another cousin=
of mine, shouted my name from behind, and asked me to hurry up and join th=
em, and even though it was dark and he would not have seen exactly what was=
happening, I was a little scared because I did not want anyone to know tha=
t I had 'Aghori' tendencies, I quickly stepped back, emptied the contents o=
f the packets in
both my hands, apologised to the Devi again for my impude=
nce and requested her to accept this final offering and threw it at the fun=
eral pyre from a distance. I thanked her once again and requested her to si=
mply do the needful and then thanked everyone (including the yahoo group an=
d Rajashri/Manish/ PVR) and quickly walked and joined the group. <BR><BR>Wh=
en I was washing my hands and feet at the well, I looked at the funeral and=
now there was a red tinge to the fire, which was not there before (could b=
e because of black sesame seeds or jaggery??). <BR><BR>On the way back home=
and for the entire evening, I felt very very very quiet within. I would'nt=
say that I felt a sense of achievement, because the thought of what happen=
ed was not strong in my mind. I had neither forgotten, nor was I thinking a=
bout 'it'. There was a certian stillness within my existence that evening. =
I watched my breath as much as I could. No judgement, no questions, just a =
sense of
'wonder'. The visualisations could have been a product of my own =
imagination - but the silence was real. And this experience of silence was =
the most beautiful thing. <BR><BR>The next day, I heard my brother tell my =
uncle that he had witnessed many fires, but the one yesterday seemed too bi=
g and somewhat special. I wondered if my brother was speaking out of 'perce=
ption' or love for our father.<BR><BR>Now that it is few days since that in=
cident, I have questions like - is the hen too, as sensitive as a dog is? W=
hy was it jumping 'madly' around the fire? Is there a connection between th=
e hen and the fact that in Hyd, people perform hen-sacrifice at Shakti/Maa =
temples? Did Shakti really grant some 'punya' to my dad? If it did, then wh=
y did I visualise my dad crawl and climb (as opposed to climbing on two fee=
t) a half-constructed building the next day when I was channeling some reik=
i to him? <BR><BR>I am not sure if these questions can be answered or if th=
ey
should be answered at all, but based on the above experience, if anyone=
has any input/lessons/ guidance/ teachings, I would be most appreciative.<=
BR><BR>Thank you PVR/Manish and Rajarshi for the continued inspiration. <BR=
><BR>Also, apologies for the length of the note.<BR><BR>Regards<BR>Sharad<B=
R><BR></DIV></DIV></DIV></BLOCKQUOTE></td></tr></table><br>
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for <vedic-wisdom@yahoogroups.com>; Thu, 04 Feb 2010 00:12:17 -0800 (PST)
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Content-Type: multipart/alternative; boundary=000e0cd13810b4b37d047ec1e4bc
Subject: Sri RamaKrishna's parable of a farmer who was an Advaita Jnani
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--000e0cd13810b4b37d047ec1e4bc
Those who follow monistic (Advaita) Vedanta, however, look upon this world
as unreal, like a dream. According to them Paramatman, or the Over-Soul, is
the witness of the three states of consciousness,--waking, dream and
dreamless sleep. All these are ideas. The dream state is just as real as the
waking state. Let me tell you a story.
Parable of the farmer and his only child
There was a farmer who was a monist; he had attained to some realization. He
lived like any other farmer with his family, and he had a child. He and his
wife had extreme love for this son because he was their only child. The
farmer himself was a very spiritual man.
He was respected and loved by everyone in the village. Once he was working
in the field, when suddenly a man brought the news of his son's severe
illness. He went home, called physicians, took great care, but could not
save the child's life.
Everybody in the household was overwhelmed with grief, but the farmer looked
as if nothing had happened. He consoled others by saying, "What can be
gained by mourning over the child?" The next day he went to the field as
usual, and after finishing his work he came home and found his wife and the
other members of the family still weeping and wailing and plunged in deep
sorrow.
The wife reproached him, saying: "How heartless you are! you have not shed a
single tear for your only child." The farmer then calmly replied: "Shall I
tell you why I do not weep? Last night I had a wonderful dream.
I saw that I was a king, and the father of eight beautiful children, and
that I was enjoying all the pleasures and comforts of life. Suddenly I woke
up and the dream passed away. Now I am in great confusion,--whether I shall
weep and wail for my eight children or for this only one." [p. 93& 94]
The farmer was an Advaita Jnani, therefore he realized that the waking state
was as unreal as the dream state, and that the one permanent Reality was
Atman. But I accept all states as true,--the state of Samadhi, which is the
fourth state, and again, the waking, dream and dreamless sleep state. I
accept Brahman the Absolute and Maya, Jiva (the individual soul) and the
world. If I do not take all, a portion will be missing and the weight will
be less.
--
Prasanth Jalasutram
Love And Love Alone
--000e0cd13810b4b37d047ec1e4bc

ht:1.3em">
<span style=3D"font-weight:bold">Those who follow monistic (Adva=
ita) Vedanta, however, look upon this world as unreal, like a dream. Accord=
ing to them Paramatman, or the Over-Soul, is the witness of the three state=
s of consciousness,--waking, dream and dreamless sleep. All these are ideas=
. The dream state is just as real as the waking state.</span>=A0Let me tell=
you a story.=A0<br>
<br><span style=3D"font-weight:bold">Parable of the f=
armer and his only child</span><br><br>There was a farmer who was a monist;=
he had attained to some realization. He lived like any other farmer with h=
is family, and he had a child. He and his wife had extreme love for this so=
n because he was their only child. The farmer himself was a very spiritual =
man.=A0<br>
<br>He was respected and loved by everyone in the village. Onc=

e he was working in the field, when suddenly a man brought the news of his =
son's severe illness. He went home, called physicians, took great care,=
but could not save the child's life.<br>
<br>Everybody in the househo=

ld was overwhelmed with grief, but the farmer looked as if nothing had happ=
ened. He consoled others by saying, "What can be gained by mourning ov=
er the child?" The next day he went to the field as usual, and after f=
inishing his work he came home and found his wife and the other members of =
the family still weeping and wailing and plunged in deep sorrow.=A0<br>
<b=
r>The wife reproached him, saying: "How heartless you are! you have no=
t shed a single tear for your only child." The farmer then calmly repl=
ied: "Shall I tell you why I do not weep? Last night I had a wonderful=
dream.=A0<br>
<br><span style=3D"font-style:italic">I saw that I was a ki=

ng, and the father of eight beautiful children, and that I was enjoying all=
the pleasures and comforts of life. Suddenly I woke up and the dream passe=
d away. Now I am in great confusion,--whether I shall weep and wail for my =
eight children or for this only one." [p. 93& 94]</span><br>
<br>=
<span style=3D"font-weight:bold">The farmer was an Advaita Jnani, therefore=
he realized that the waking state was as unreal as the dream state, and th=
at the one permanent Reality was Atman. But I accept all states as true,--t=
he state of Samadhi, which is the fourth state, and again, the waking, drea=
m and dreamless sleep state. I accept Brahman the Absolute and Maya, Jiva (=
the individual soul) and the world. If I do not take all, a portion will be=
missing and the weight will be less.=A0</span><br>
t-weight:bold">Source</span>: THE GOSPEL OF RAMAKRISHNA Revised by SWAMI AB=
HEDANANDA<div style=3D"clear:both;margin-top:0px;margin-right:0px;margin-bo=
ttom:0.75em;margin-left:0px;line-height:1.3em">
</div></div><div style=3D"c=
olor:rgb(51, 51, 51);font-size:87%;margin-top:0px;margin-right:0px;margin-b=
ottom:0.75em;margin-left:0px;line-height:1.3em"></div></span><br>-- <br>Om =
Namo Bhagavate Sri Ramanaya<br>
Prasanth Jalasutram<br><br>Love And Love Al=
one<br><br>
--000e0cd13810b4b37d047ec1e4bc--

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.rSf_7NpBk2SK0pzIAXttE3qXl
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Subject: Re: [vedic-wisdom] Sri RamaKrishna's parable of a farmer who was an
Advaita Jnani
y=lHFNmySWGlw2zhVmEPb_Z3dFVhtinFElHXEOEeqj3qy5ii8utk8IKvDtuA
--0-1452812347-1265273381=:14119
SUPERRRRRRRRRRR!
--- On Thu, 2/4/10, Prasanth Jalasutram <jvrsprasanth@gma=

il.com> wrote:

Subject=
: [vedic-wisdom] Sri RamaKrishna's parable of a farmer who was an Advaita J=
nani
To:
Date: Thursday, February 4, 2010, 12:12 AM
=C2=A0
Those wh=
o follow monistic (Advaita) Vedanta, however, look upon this world as unrea=
l, like a dream. According to them Paramatman, or the Over-Soul, is the wit=
ness of the three states of consciousness, --waking, dream and dreamless sl=
eep. All these are ideas. The dream state is just as real as the waking sta=
te.=C2=A0Let me tell you a story.=C2=A0
Parable of the farmer and his only=

child
There was a farmer who was a monist; he had attained to some realiz=
ation. He lived like any other farmer with his family, and he had a child. =
He and his wife had extreme love for this son because he was their only chi=
ld. The farmer himself was a very spiritual man.=C2=A0
He was respected an=

d loved by everyone in the village. Once he was working in the field, when =
suddenly a man brought the news of his son's severe illness. He went home, =
called physicians, took great care, but could not save the child's life.
E=
verybody in the household was overwhelmed with grief, but the farmer looked=
as if nothing had happened. He consoled others by saying, "What can be gai=
ned by mourning over the child?" The next day he went to the field as usual=
, and after finishing his work he came home and found his wife and the othe=
r members of the family still weeping and wailing and plunged in deep sorro=
w.=C2=A0
The wife reproached him, saying: "How heartless you are! you have=
not shed a single tear for your only child." The farmer then calmly replie=
d: "Shall I tell you why I do not weep? Last night I had a wonderful dream.=
=C2=A0
I saw that I was a king, and the father of eight beautiful children=
, and that I was enjoying all the pleasures and comforts of life. Suddenly =
I woke up and the dream passed away. Now I am in great confusion,-- whether=
I shall weep and wail for my eight children or for this only one." [p. 93&=
94]
The farmer was an Advaita Jnani, therefore he realized that the wakin=
g state was as unreal as the dream state, and that the one permanent Realit=
y was Atman. But I accept all states as true,--the state of Samadhi, which =
is the fourth state, and again, the waking, dream and dreamless sleep state=
. I accept Brahman the Absolute and Maya, Jiva (the individual soul) and th=
e world. If I do not take all, a portion will be missing and the weight wil=
l be less.=C2=A0
Source: THE GOSPEL OF RAMAKRISHNA Revised by SWAMI ABHEDA=

NANDA
--
Prasanth Jalasutram
Love And Lo=

ve Alone
--0-1452812347-1265273381=:14119

top" style=3D"font: inherit;">SUPERRRRRRRRRRR!<BR><BR>--- On <B>Thu, 2/4/10=
, Prasanth Jalasutram <I><jvrsprasanth@...></I></B> wrote:<BR>
=
<BLOCKQUOTE style=3D"PADDING-LEFT: 5px; MARGIN-LEFT: 5px; BORDER-LEFT: rgb(=
16,16,255) 2px solid"><BR>From: Prasanth Jalasutram <jvrsprasanth@gmail.=
com><BR>Subject: [vedic-wisdom] Sri RamaKrishna's parable of a farmer wh=
o was an Advaita Jnani<BR>To: <BR>Date: Thursday, February 4, 2010, 12:12 A=
M<BR><BR>
<DIV id=3Dyiv999983112><SPAN style=3D"DISPLAY: none"> </SPAN=
>
<DIV><SPAN style=3D"COLOR: rgb(51,51,51); FONT-FAMI=
LY: Verdana">
<DIV><SPAN style=3D"FONT-WEIGHT: bold">Those who follow monis=
tic (Advaita) Vedanta, however, look upon this world as unreal, like a drea=
m. According to them Paramatman, or the Over-Soul, is the witness of the th=
ree states of consciousness, --waking, dream and dreamless sleep. All these=
are ideas. The dream state is just as real as the waking state.</SPAN>&nbs=
p;Let me tell you a story. <BR><BR><SPAN style=3D"FONT-WEIGHT: bold">P=
arable of the farmer and his only child</SPAN><BR><BR>There was a farmer wh=
o was a monist; he had attained to some realization. He lived like any othe=
r farmer with his family, and he had a child. He and his wife had extreme l=
ove for this son because he was their only child. The farmer himself was a =
very spiritual man. <BR><BR>He was respected and loved by everyone in =
the village. Once he was working in the field, when suddenly a man brought =
the news of his son's severe illness. He went home, called physicians, took=
great
care, but could not save the child's life.<BR><BR>Everybody in the =
household was overwhelmed with grief, but the farmer looked as if nothing h=
ad happened. He consoled others by saying, "What can be gained by mourning =
over the child?" The next day he went to the field as usual, and after fini=
shing his work he came home and found his wife and the other members of the=
family still weeping and wailing and plunged in deep sorrow. <BR><BR>=
The wife reproached him, saying: "How heartless you are! you have not shed =
a single tear for your only child." The farmer then calmly replied: "Shall =
I tell you why I do not weep? Last night I had a wonderful dream. <BR>=
<BR><SPAN style=3D"FONT-STYLE: italic">I saw that I was a king, and the fat=
her of eight beautiful children, and that I was enjoying all the pleasures =
and comforts of life. Suddenly I woke up and the dream passed away. Now I a=
m in great confusion,-- whether I shall weep and wail for my eight children=
or for this only one." [p. 93& 94]</SPAN><BR><BR><SPAN style=3D"FONT-=

WEIGHT: bold">The farmer was an Advaita Jnani, therefore he realized that t=
he waking state was as unreal as the dream state, and that the one permanen=
t Reality was Atman. But I accept all states as true,--the state of Samadhi=
, which is the fourth state, and again, the waking, dream and dreamless sle=
ep state. I accept Brahman the Absolute and Maya, Jiva (the individual soul=
) and the world. If I do not take all, a portion will be missing and the we=
ight will be less. </SPAN><BR><BR><SPAN style=3D"FONT-WEIGHT: bold">So=
urce</SPAN>: THE GOSPEL OF RAMAKRISHNA Revised by SWAMI ABHEDANANDA
<DIV></=
DIV></DIV>
<DIV style=3D"FONT-SIZE: 87%; COLOR: rgb(51,51,51)"></DIV></SPAN=
><BR>-- <BR>Om Namo Bhagavate Sri Ramanaya<BR>Prasanth Jalasutram<BR><BR>Lo=
ve And Love Alone<BR><BR></DIV></DIV></BLOCKQUOTE></td></tr></table><br>
--0-1452812347-1265273381=:14119--
From dahiyajiten@... Wed Feb 17 11:08:39 2016

Return-Path: <dahiyajiten@...>
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Feb 2010 14:52:55 -0000
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Date: Thu, 04 Feb 2010 14:52:55 -0000
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From: "dahiyajiten" <dahiyajiten@...>
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Namaste Narsimhaji,
>>One's beliefs, desires, pride, frustrations etc shap=

e the imagery >>one's mind visualizes.
i have asked this question earlier =

also but somehow it is not very clear.If these things shape our visulaisati=
ons then what is the difference between this sort of visualisation/hallucin=
ation and the DARSHAN of deity. Kindly explain in detail. i have read your =
analogy on that sun in dirty mirror but this is not quite clear.Whenever y=
ou get time please exlain this.
Regards
Jitender
--- In vedic-wisdom@yaho=
ogroups.com, "Narasimha P.V.R. Rao" <pvr108@...> wrote:
>
> Namaste,
>
> I=
am sorry to know your loss and thank you for an account of your experiment=
and experience.
>
> *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *=C2=A0=
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *
>
> As Manish keeps saying, death i=
s not a terminal thing. It is not a full stop or period, but just a comma. =
Let me tell a parable.
>
> A person loved one dress and wore it always. He=
never removed the dress and kept the dress on him all the time and never c=
onsidered the possibility of changing into a different dress. The idea of r=
emoving that dress was unbearable to that person. He thought he should wear=
that dress forever.
>
> The dress became so dirty and torn that it was ti=
me to change it. A person looking extremely scary came up to the person one=
day to remove the dress. He removed the dress gently if one co-operated wit=
h him and tore it apart violently if one fought back. After this scary pers=
on removed the old dress, another person came and gave new clothes. Some pe=
ople became so afraid and ashamed when they lost old clothes that they ran =
away and roamed around naked. If they did not become afraid or ashamed, the=
y would've soon gotten new clothes and slowly started to enjoy them as well=
.
>
> The clothes in this parable are akin to the physical body we occupy.=
The person looking extremely scary is Mahaakaala - personification of Deat=
h. Creator is the person giving new clothes. New body taken in the next bir=
th is the new clothes. Persons running away in fear or shame before new clo=
these are given are like different kinds of spirits.
>
> *=C2=A0=C2=A0=C2=
=A0=C2=A0=C2=A0=C2=A0=C2=A0 *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *
>=
> Regarding your visualization of your father using reiki, please note th=
at all visualizations of the mind are imagery created by one's conscious an=
d sub-conscious conditionining. One's beliefs, desires, pride, frustrations=
etc shape the imagery one's mind visualizes. One cannot assume it to be ac=
curate. Also, there is no reliable way to know if your prayers made any dif=
ference to the path taken by your father after the cremation. The curiosity=
and the tendency to speculate will naturally last for sometime, but the bo=
ttomline is that you cannot really do much more than speculate.
>
> *=C2=
=A0=C2=A0 *
>
> Regarding the hen/cock, it is associated with Koumaari, am=
ong the forms of Divine Mother. In the 8th chapter of Chandipath, the Maatr=
ikas (Mothers) are described (Braahmi, Maaheswari, Koumari, Vaishnavi etc).=
Koumari is accompanied by peacock and cock. In the Kaashi descriptions giv=
en by Rajarshi, a sadhaka of Kaala Bhairava was worshipping in funeral pyre=
at a sacred place with Kaala Bhairava as the guardian deity (Kaashi). Dogs=
are associated with Kaala Bhairava. Perhaps the place you went to and you =
yourself have some blessing of Koumaari.
>
> Best regards,
> Narasimha
> -=
------------------------------------------------------------------
> =C2=A0=
> "Do It Yo=
urself" ritual manuals for short Homam and Pitri Tarpana:
> =C2=A0=C2=A0=C2=
> =C2=A0=C2=A0=C2=A0=C2=A0 Film=
s that make a difference: http://SaraswatiFilms.org
> =C2=A0=C2=A0=C2=A0=C2=
=A0 Spirituality: http://groups.yahoo.com/group/vedic-wisdom
> =C2=A0 Jyoti=
sh writings: http://groups.yahoo.com/group/JyotishWritings
> --------------=
-----------------------------------------------------
> =C2=A0
> --- On Wed=
, 2/3/10, sharadsap <sharadsap@...> wrote:
> From: sharadsap <sharadsap@...=
>
> Subject: [vedic-wisdom] Experience at a Smashaan Bhumi
> To: vedic-wisd=
om@yahoogroups.com
> Date: Wednesday, February 3, 2010, 6:19 AM
>
>
>
> =
>
>
>
> =C2=A0
>
>
>
>
>
>
>
>
>
> Dea=
r Members,
>
> After a lot of deliberation, I decided to write this note t=
o share an experience with the members on this forum - hoping that doing so=
would elicit some feedback in the form of further guidance.
>
>
>
> I=
am a student of Vipassana and have been doing homam (mostly Agnihotra and =
very recently started a simple version of Durga Homam) 'almost' regularly f=
or a year now. And I have been reading the posts on this forum with much aw=
e and interest.
>
>
>
> On the 28th of Jan, my father passed away peace=
fully (after struggling with renal failure and other complications) at our =
home in Hyderabad. When we were taking my father's body to the smashaan bho=
omi for final rites, my mind was constantly reminded of the brilliant notes=
(Ram naam satya hai - 1/2/3) written by Rajarshi (detailing his experience =
of doing a Chandi Homam on a funeral pyre in Kashi with Manish-ji), and I s=
tarted wondering if I would get to see some Aghoris in the smashaan bhumi a=
t Hyd. I thought how wonderful it would be, if an Aghori performs a homam o=
n my dad's funeral - so that he would also attain some punya (as per the no=
te). And then immediately, I had an intense desire to perform a similar hom=
am by myself, but I quickly reminded myself that I must be kidding to even =
think that I can do such a feat. As we descended the steps of the smashaan =
bhumi, I started experiencing intensely subtle sensations all over my body.=
..especially
> in/around the abdominal region. As taught in Vipassana, I '=
watched' the sensations as equanimously as I could, and told myself that 'e=
ven this would change'. Soon after, a thought came to my mind, that it is a=
ll at the level of the mind, and may be I should perform a mini version of =
Chandi Homam in my mental imagery. But I still wanted to have a tangible el=
ement to it, so I asked a friend, if he could procure some black sesame see=
ds and jaggery (now when I think of it, this friend was not even baffled at=
my request) - and he went away saying he would try and returned back in 10=
minutes with the above 2 things and in addition he bought some ghee.
>
>=
>
> It was my first time at a smashaan bhumi, and also the very first ti=
me that I had seen death/dead body at such close quarters. It was a very 'd=
elicate' situation for me, but soon after the fire was ignited (by my eldes=
t brother - exactly at sunset time), I composed myself, went in the directi=
on opposite to where all the friends/relatives were standing and sat down o=
n a stone platform in sukhaasana. I asked my cousin and my nephew to sit on=
either side, told them that I would like to meditate, and requested them t=
o let me know if 'something' happens. I had already observed a brown colore=
d dog (thanks to the vivid description in Rajarshi's notes) as we reached t=
he funeral-pyre platform, so I think, I was expecting the dog to behave a l=
ittle differently (silly me!!):).
>
>
>
> I closed my eyes - thanked Mo=
ther Earth, my parents, my grandparents, the Gods and the Rishis; and seeke=
d their support and blessings in my very first attempt in doing such a ritu=
al. Being a Vipassana meditator, I am used to focussing on breath, and I sa=
w my breathing was a little fast. I continued watching my breath for few mi=
nutes and soon, I was centred enough. I remembered the warning that this sh=
ould be done ONLY and ONLY with the purest intention of gaining spiritual p=
rogress; so I inspected my mind and found the truth to be different. I had =
a deep desire that my father accumulates some 'punya' so that his journey i=
n the non-physical plane is 'mangalmayee' . I inspected further and felt th=
at there was some thrill/excitement too in my mind about attempting such a =
unconventional thing. I did not want to give-up, so I mentally surrendered =
myself and said "this is the truth Maa, I am not a true seeker, I have mund=
ane desires. Everytime I have done
> homam in the past, I have asked you t=
o purify my mind, because I have believed and still believe that it won't b=
e good to ask for purification/ nullification of my past karmas, if I conti=
nue generating new ones at the same speed. Today as well, I ask you to puri=
fy my impure mind. The impure mind that I have, has this mundane desire tha=
t his father attains some punya and his journey ahead is peaceful. I am sin=
cere, when I tell this to you Maa, so please accept my impurities and my ig=
norance and let me do this homam. Please pardon this son of yours if he is =
doing something wrong".
>
>
>
> After this mental dialogue, I though of=
invoking Durga on the funeral pyre (even though I thought about Maa Kali/S=
mashan Kali etc etc) purely because the ONLY Devi mantra that I am a little=
comfortable with is a Durga Mantra. In my mind, I said, ALL are forms of o=
ne and the same DeviShakti, and it should not really matter, which Devi for=
m I invoke. But then I could not just visualise Maa Durga and instead saw a=
cloud-like pattern, purple in colour, and fully occupying my mental imager=
y. I thought of my father - and was trying to co-relate that with the colou=
r of gangrene which had developed in his feet, but the purple was different=
, and immediately a thought sprung in my mind associating that colour with =
the colour of Maa Chandi who wears 'skeletal jewellery' (NOT trying to be f=
unny) and I said, aah..okay..so this is the form of Maa which has arrived. =
I did mental Namaskar to Maa Chandi, repeated mentally the thoughts about t=
he desire and surrendering of
> my ignorance. I sought permission from the=
deity to use a Durga mantra by explaning the context. I also remember clea=
rly, that I was a little scared too, and I told Maa to be kind, and to NOT =
give me any results if she didnt deem me to be fit, but to definetely NOT p=
unish me in any way for doing this.
>
>
>
> I had a small mental dialogu=
e with my father, wherein I briefed him about what I was going to do, and I=
seeked his permission, forgiveness and blessings.
>
>
>
> And then I s=
tarted my mantra chanting (with swaha) - and tried visualising that I was o=
ffering something in the pyre. I could not actually visualise any offerings=
taking place - but I still continued with the swaha at the end of the mant=
ra for a while, and then switched to a mantra-japam without the swaha at th=
e end. Through out I was fully aware of the visualisation of Maa Chandi sta=
nding on my dad's funeral. Sometimes, I would visualise her lifting her fee=
t alternatively, as if she was crushing something. A few minutes later, I f=
elt the Devi removed a feet or a wooden log - and threw it at a little dist=
ance in the direction which was opposite to mine. I think about five/ten mi=
nutes later, I became a little curious and wanted to see if the dog had com=
e and was sitting somewhere around. I opened my eyes, and did NOT find the =
dog. I was not disappointed, but I told myself, it was silly of me to think=
I would be able to invite the deity, but nevertheless I
> continued. Few =
minutes later, I heard some sound of wings fluttering and opened my eyes to=
see a shining black hen (I think it was a rooster, as it had a small, but =
bright red hood/crown). It had come from the piece of land next to the smas=
haan bhumi (either a graveyard or a temple - am not sure) after descending =
from a 6ft boundary wall. It came close to the burning funeral and started =
jumping and moving around the funeral. It seemed as if the hen wanted to ju=
mp inside the funeral and die. Another second it felt, perhaps the hen was =
acting strange because it was amused with the fire particles (which looked =
like 'jugnus') falling down on the earth, as a result of the funeral fire h=
itting the cement roof of the funeral platform. I watched the bird for few =
minutes, laughed at myself, thinking a black hen came instead of a dog, but=
nevertheless I said I would continue until it is time for us to leave. I a=
sked my cousin and he said 30 more minutes. So I
> continued the mental ch=
anting.
>
>
>
> And then my cousin signalled me that it was time for ev=
eryone to leave. I waited for everyone to start walking towards the exit, m=
ixed the black sesame seeds, jaggery and ghee in the plastic packet itself,=
and walked towards the funeral. I seeked forgivess from Maa for my impuden=
ce and asked her to accept my offerings. I had offered only three times, an=
d it was sooooo hot that I could not stand closer and started wondering how=
far did Manish and Rajarshi sit to offer the samagri into the fire? Anothe=
r cousin of mine, shouted my name from behind, and asked me to hurry up and=
join them, and even though it was dark and he would not have seen exactly =
what was happening, I was a little scared because I did not want anyone to =
know that I had 'Aghori' tendencies, I quickly stepped back, emptied the co=
ntents of the packets in both my hands, apologised to the Devi again for my=
impudence and requested her to accept this final offering and threw it at =
the funeral
> pyre from a distance. I thanked her once again and requested=
her to simply do the needful and then thanked everyone (including the yaho=
o group and Rajashri/Manish/ PVR) and quickly walked and joined the group. =
>
>
>
> When I was washing my hands and feet at the well, I looked at t=
he funeral and now there was a red tinge to the fire, which was not there b=
efore (could be because of black sesame seeds or jaggery??).
>
>
>
> On=
the way back home and for the entire evening, I felt very very very quiet =
within. I would'nt say that I felt a sense of achievement, because the thou=
ght of what happened was not strong in my mind. I had neither forgotten, no=
r was I thinking about 'it'. There was a certian stillness within my existe=
nce that evening. I watched my breath as much as I could. No judgement, no =
questions, just a sense of 'wonder'. The visualisations could have been a p=
roduct of my own imagination - but the silence was real. And this experienc=
e of silence was the most beautiful thing.
>
>
>
> The next day, I hear=
d my brother tell my uncle that he had witnessed many fires, but the one ye=
sterday seemed too big and somewhat special. I wondered if my brother was s=
peaking out of 'perception' or love for our father.
>
>
>
> Now that it =
is few days since that incident, I have questions like - is the hen too, as=
sensitive as a dog is? Why was it jumping 'madly' around the fire? Is ther=
e a connection between the hen and the fact that in Hyd, people perform hen=
-sacrifice at Shakti/Maa temples? Did Shakti really grant some 'punya' to m=
y dad? If it did, then why did I visualise my dad crawl and climb (as oppos=
ed to climbing on two feet) a half-constructed building the next day when I=
was channeling some reiki to him?
>
>
>
> I am not sure if these quest=
ions can be answered or if they should be answered at all, but based on the=
above experience, if anyone has any input/lessons/ guidance/ teachings, I =
would be most appreciative.
>
>
>
> Thank you PVR/Manish and Rajarshi fo=
r the continued inspiration.
>
>
>
> Also, apologies for the length of =
the note.
>
>
>
> Regards
>
> Sharad
>
From chrsstms@... Wed Feb 17 11:08:39 2016

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oNcMGy17fjxTeCsR1bu_BSon62YMDhc
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--000e0cd138a43c5d47047ec8aa08
Adesh!
I am new here (hi!) so I'll jump right in and offer my opinion. I h=

ave had
experiences like you mention. In my case, I have found that she sou=
nds like
Aidevi (the goddess of one of the Natha panths). I was told this b=
y someone
very familiar with this particular face of Goddess.
There are a =
couple of problems that spring to mind: first, MIND. It may be a
darshan, i=
t may just be your mind. If you follow it, it could lead you down
an empty =
path. However, it really is your choice, you must follow your
karmas as the=
y lead you. In my case, I accept her as a sort of "guardian"
and leave it a=
t that. Other things shape your visualizations too, including
pure randomne=
ss, and passing images that float by. If you feel like
accepting it as dars=
han, then do so. Just don't stake your claim on it. Your
ego may possibly c=
ling to it and distract you from the One.
Hope this helps.

On Thu, Feb 4=
, 2010 at 8:22 PM, dahiyajiten <dahiyajiten@...> wrote:
>
>
> Nama=
ste Narsimhaji,
>
> >>One's beliefs, desires, pride, frustrations etc shape=
the imagery >>one's
> mind visualizes.
>
> i have asked this question earl=
ier also but somehow it is not very clear.If
> these things shape our visul=
aisations then what is the difference between
> this sort of visualisation/=
hallucination and the DARSHAN of deity. Kindly
> explain in detail. i have =
read your analogy on that sun in dirty mirror but
> this is not quite clear=
.Whenever you get time please exlain this.
>
> Regards
> Jitender
>
> --- I=
n vedic-wisdom@yahoogroups.com <vedic-wisdom%40yahoogroups.com>,
> "Narasim=
ha P.V.R. Rao" <pvr108@...> wrote:
> >
> > Namaste,
> >
> > I am sorry to k=
now your loss and thank you for an account of your
> experiment and experie=
nce.
> >
> > *=C2 =C2 =C2 =C2 =C2 =C2 =C2 *=C2 =C2 =C2 =C2 =C2 =C2 =C2 *
=
> >
> > As Manish keeps saying, death is not a terminal thing. It is not a =
full
> stop or period, but just a comma. Let me tell a parable.
> >
> > A p=
erson loved one dress and wore it always. He never removed the dress
> and =
kept the dress on him all the time and never considered the possibility
> o=
f changing into a different dress. The idea of removing that dress was
> un=
bearable to that person. He thought he should wear that dress forever.
> >
=
> > The dress became so dirty and torn that it was time to change it. A
> p=
erson looking extremely scary came up to the person oneday to remove the
> =
dress. He removed the dress gently if one co-operated with him and tore it
=
> apart violently if one fought back. After this scary person removed the o=
ld
> dress, another person came and gave new clothes. Some people became so=
> afraid and ashamed when they lost old clothes that they ran away and roa=
med
> around naked. If they did not become afraid or ashamed, they would've=
soon
> gotten new clothes and slowly started to enjoy them as well.
> >
> =
> The clothes in this parable are akin to the physical body we occupy. The
=
> person looking extremely scary is Mahaakaala - personification of Death.
=
> Creator is the person giving new clothes. New body taken in the next birt=
h
> is the new clothes. Persons running away in fear or shame before new
> =
clothese are given are like different kinds of spirits.
> >
> > *=C2 =C2 =
=C2 =C2 =C2 =C2 =C2 *=C2 =C2 =C2 =C2 =C2 =C2 =C2 *
> >
> > Regarding your=
visualization of your father using reiki, please note that
> all visualiza=
tions of the mind are imagery created by one's conscious and
> sub-consciou=
s conditionining. One's beliefs, desires, pride, frustrations
> etc shape t=
he imagery one's mind visualizes. One cannot assume it to be
> accurate. Al=
so, there is no reliable way to know if your prayers made any
> difference =
to the path taken by your father after the cremation. The
> curiosity and t=
he tendency to speculate will naturally last for sometime,
> but the bottom=
line is that you cannot really do much more than speculate.
> >
> > *=C2 =
=C2 =C2 =C2 =C2 =C2 =C2 *=C2 =C2 =C2 =C2 =C2 =C2 =C2 *
> >
> > Regarding =
the hen/cock, it is associated with Koumaari, among the forms
> of Divine M=
other. In the 8th chapter of Chandipath, the Maatrikas (Mothers)
> are desc=
ribed (Braahmi, Maaheswari, Koumari, Vaishnavi etc). Koumari is
> accompani=
ed by peacock and cock. In the Kaashi descriptions given by
> Rajarshi, a s=
adhaka of Kaala Bhairava was worshipping in funeral pyre at a
> sacred plac=
e with Kaala Bhairava as the guardian deity (Kaashi). Dogs are
> associated=
with Kaala Bhairava. Perhaps the place you went to and you
> yourself have=
some blessing of Koumaari.
> >
> > Best regards,
> > Narasimha
> > -------=
---------------------------------------------------
> > =C2 Free Jyotish S=
> > "Do It Yourself" ritua=
> > =C2 =C2 =C2 =C2 =C2 =C2 =
=C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 =C2 http://www.VedicAstrologer.org=
> > =C2 =C2 =C2 =C2 Films that make a difference: http://SaraswatiFilms.o=
rg
> > =C2 =C2 =C2 =C2 Spirituality: http://groups.yahoo.com/group/vedic-w=
isdom
> > =C2 Jyotish writings: http://groups.yahoo.com/group/JyotishWriti=
ngs
> > ----------------------------------------------------------
> > =C2
=
> > --- On Wed, 2/3/10, sharadsap <sharadsap@...> wrote:
> > From: sharadsa=
p <sharadsap@...>
> > Subject: [vedic-wisdom] Experience at a Smashaan Bhum=
i
> > To: vedic-wisdom@yahoogroups.com <vedic-wisdom%40yahoogroups.com>
> >=
Date: Wednesday, February 3, 2010, 6:19 AM
> >
> >
> >
> >
> >
> >
> >
> >=
=C2
> >
> >
> >
> >
> >
> >
> >
> >
> >
> > Dear Members,
> >
> > After a =
lot of deliberation, I decided to write this note to share an
> experience =
with the members on this forum - hoping that doing so would
> elicit some f=
eedback in the form of further guidance.
> >
> >
> >
> > I am a student of =
Vipassana and have been doing homam (mostly Agnihotra
> and very recently s=
tarted a simple version of Durga Homam) 'almost'
> regularly for a year now=
. And I have been reading the posts on this forum
> with much awe and inter=
est.
> >
> >
> >
> > On the 28th of Jan, my father passed away peacefully (=
after struggling
> with renal failure and other complications) at our home =
in Hyderabad. When
> we were taking my father's body to the smashaan bhoomi=
for final rites, my
> mind was constantly reminded of the brilliant notes(=
Ram naam satya hai -
> 1/2/3) written by Rajarshi (detailing his experience=
of doing a Chandi Homam
> on a funeral pyre in Kashi with Manish-ji), and =
I started wondering if I
> would get to see some Aghoris in the smashaan bh=
umi at Hyd. I thought how
> wonderful it would be, if an Aghori performs a =
homam on my dad's funeral -
> so that he would also attain some punya (as p=
er the note). And then
> immediately, I had an intense desire to perform a =
similar homam by myself,
> but I quickly reminded myself that I must be kid=
ding to even think that I
> can do such a feat. As we descended the steps o=
f the smashaan bhumi, I
> started experiencing intensely subtle sensations =
all over my
> body...especially
> > in/around the abdominal region. As taug=
ht in Vipassana, I 'watched' the
> sensations as equanimously as I could, a=
nd told myself that 'even this would
> change'. Soon after, a thought came =
to my mind, that it is all at the level
> of the mind, and may be I should =
perform a mini version of Chandi Homam in
> my mental imagery. But I still =
wanted to have a tangible element to it, so I
> asked a friend, if he could=
procure some black sesame seeds and jaggery (now
> when I think of it, thi=
s friend was not even baffled at my request) - and he
> went away saying he=
would try and returned back in 10 minutes with the above
> 2 things and in=
addition he bought some ghee.
> >
> >
> >
> > It was my first time at a sm=
ashaan bhumi, and also the very first time
> that I had seen death/dead bod=
y at such close quarters. It was a very
> 'delicate' situation for me, but =
soon after the fire was ignited (by my
> eldest brother - exactly at sunset=
time), I composed myself, went in the
> direction opposite to where all th=
e friends/relatives were standing and sat
> down on a stone platform in suk=
haasana. I asked my cousin and my nephew to
> sit on either side, told them=
that I would like to meditate, and requested
> them to let me know if 'som=
ething' happens. I had already observed a brown
> colored dog (thanks to th=
e vivid description in Rajarshi's notes) as we
> reached the funeral-pyre p=
latform, so I think, I was expecting the dog to
> behave a little different=
ly (silly me!!):).
> >
> >
> >
> > I closed my eyes - thanked Mother Earth,=
my parents, my grandparents, the
> Gods and the Rishis; and seeked their s=
upport and blessings in my very first
> attempt in doing such a ritual. Bei=
ng a Vipassana meditator, I am used to
> focussing on breath, and I saw my =
breathing was a little fast. I continued
> watching my breath for few minut=
es and soon, I was centred enough. I
> remembered the warning that this sho=
uld be done ONLY and ONLY with the
> purest intention of gaining spiritual =
progress; so I inspected my mind and
> found the truth to be different. I h=
ad a deep desire that my father
> accumulates some 'punya' so that his jour=
ney in the non-physical plane is
> 'mangalmayee' . I inspected further and =
felt that there was some
> thrill/excitement too in my mind about attemptin=
g such a unconventional
> thing. I did not want to give-up, so I mentally s=
urrendered myself and said
> "this is the truth Maa, I am not a true seeker=
, I have mundane desires.
> Everytime I have done
> > homam in the past, I =
have asked you to purify my mind, because I have
> believed and still belie=
ve that it won't be good to ask for purification/
> nullification of my pas=
t karmas, if I continue generating new ones at the
> same speed. Today as w=
ell, I ask you to purify my impure mind. The impure
> mind that I have, has=
this mundane desire that his father attains some punya
> and his journey a=
head is peaceful. I am sincere, when I tell this to you
> Maa, so please ac=
cept my impurities and my ignorance and let me do this
> homam. Please pard=
on this son of yours if he is doing something wrong".
> >
> >
> >
> > After=
this mental dialogue, I though of invoking Durga on the funeral
> pyre (ev=
en though I thought about Maa Kali/Smashan Kali etc etc) purely
> because t=
he ONLY Devi mantra that I am a little comfortable with is a Durga
> Mantra=
. In my mind, I said, ALL are forms of one and the same DeviShakti,
> and i=
t should not really matter, which Devi form I invoke. But then I could
> no=
t just visualise Maa Durga and instead saw a cloud-like pattern, purple in
=
> colour, and fully occupying my mental imagery. I thought of my father - a=
nd
> was trying to co-relate that with the colour of gangrene which had dev=
eloped
> in his feet, but the purple was different, and immediately a thoug=
ht sprung
> in my mind associating that colour with the colour of Maa Chand=
i who wears
> 'skeletal jewellery' (NOT trying to be funny) and I said, aah=
..okay..so this
> is the form of Maa which has arrived. I did mental Namask=
ar to Maa Chandi,
> repeated mentally the thoughts about the desire and sur=
rendering of
> > my ignorance. I sought permission from the deity to use a =
Durga mantra by
> explaning the context. I also remember clearly, that I wa=
s a little scared
> too, and I told Maa to be kind, and to NOT give me any =
results if she didnt
> deem me to be fit, but to definetely NOT punish me i=
n any way for doing
> this.
> >
> >
> >
> > I had a small mental dialogue w=
ith my father, wherein I briefed him about
> what I was going to do, and I =
seeked his permission, forgiveness and
> blessings.
> >
> >
> >
> > And the=
n I started my mantra chanting (with swaha) - and tried
> visualising that =
I was offering something in the pyre. I could not actually
> visualise any =
offerings taking place - but I still continued with the swaha
> at the end =
of the mantra for a while, and then switched to a mantra-japam
> without th=
e swaha at the end. Through out I was fully aware of the
> visualisation of=
Maa Chandi standing on my dad's funeral. Sometimes, I would
> visualise he=
r lifting her feet alternatively, as if she was crushing
> something. A few=
minutes later, I felt the Devi removed a feet or a wooden
> log - and thre=
w it at a little distance in the direction which was opposite
> to mine. I =
think about five/ten minutes later, I became a little curious and
> wanted =
to see if the dog had come and was sitting somewhere around. I opened
> my =
eyes, and did NOT find the dog. I was not disappointed, but I told
> myself=
, it was silly of me to think I would be able to invite the deity, but
> ne=
vertheless I
> > continued. Few minutes later, I heard some sound of wings =
fluttering and
> opened my eyes to see a shining black hen (I think it was =
a rooster, as it
> had a small, but bright red hood/crown). It had come fro=
m the piece of land
> next to the smashaan bhumi (either a graveyard or a t=
emple - am not sure)
> after descending from a 6ft boundary wall. It came c=
lose to the burning
> funeral and started jumping and moving around the fun=
eral. It seemed as if
> the hen wanted to jump inside the funeral and die. =
Another second it felt,
> perhaps the hen was acting strange because it was=
amused with the fire
> particles (which looked like 'jugnus') falling down=
on the earth, as a
> result of the funeral fire hitting the cement roof of=
the funeral platform.
> I watched the bird for few minutes, laughed at mys=
elf, thinking a black hen
> came instead of a dog, but nevertheless I said =
I would continue until it is
> time for us to leave. I asked my cousin and =
he said 30 more minutes. So I
> > continued the mental chanting.
> >
> >
> =
>
> > And then my cousin signalled me that it was time for everyone to leav=
e. I
> waited for everyone to start walking towards the exit, mixed the bla=
ck
> sesame seeds, jaggery and ghee in the plastic packet itself, and walke=
d
> towards the funeral. I seeked forgivess from Maa for my impudence and a=
sked
> her to accept my offerings. I had offered only three times, and it w=
as
> sooooo hot that I could not stand closer and started wondering how far=
did
> Manish and Rajarshi sit to offer the samagri into the fire? Another =
cousin
> of mine, shouted my name from behind, and asked me to hurry up and=
join
> them, and even though it was dark and he would not have seen exactl=
y what
> was happening, I was a little scared because I did not want anyone=
to know
> that I had 'Aghori' tendencies, I quickly stepped back, emptied =
the contents
> of the packets in both my hands, apologised to the Devi agai=
n for my
> impudence and requested her to accept this final offering and th=
rew it at
> the funeral
> > pyre from a distance. I thanked her once again =
and requested her to
> simply do the needful and then thanked everyone (inc=
luding the yahoo group
> and Rajashri/Manish/ PVR) and quickly walked and j=
oined the group.
> >
> >
> >
> > When I was washing my hands and feet at th=
e well, I looked at the funeral
> and now there was a red tinge to the fire=
, which was not there before (could
> be because of black sesame seeds or j=
aggery??).
> >
> >
> >
> > On the way back home and for the entire evening,=
I felt very very very
> quiet within. I would'nt say that I felt a sense o=
f achievement, because the
> thought of what happened was not strong in my =
mind. I had neither forgotten,
> nor was I thinking about 'it'. There was a=
certian stillness within my
> existence that evening. I watched my breath =
as much as I could. No
> judgement, no questions, just a sense of 'wonder'.=
The visualisations could
> have been a product of my own imagination - but=
the silence was real. And
> this experience of silence was the most beauti=
ful thing.
> >
> >
> >
> > The next day, I heard my brother tell my uncle t=
hat he had witnessed many
> fires, but the one yesterday seemed too big and=
somewhat special. I wondered
> if my brother was speaking out of 'percepti=
on' or love for our father.
> >
> >
> >
> > Now that it is few days since t=
hat incident, I have questions like - is
> the hen too, as sensitive as a d=
og is? Why was it jumping 'madly' around the
> fire? Is there a connection =
between the hen and the fact that in Hyd, people
> perform hen-sacrifice at=
Shakti/Maa temples? Did Shakti really grant some
> 'punya' to my dad? If i=
t did, then why did I visualise my dad crawl and
> climb (as opposed to cli=
mbing on two feet) a half-constructed building the
> next day when I was ch=
anneling some reiki to him?
> >
> >
> >
> > I am not sure if these question=
s can be answered or if they should be
> answered at all, but based on the =
above experience, if anyone has any
> input/lessons/ guidance/ teachings, I=
would be most appreciative.
> >
> >
> >
> > Thank you PVR/Manish and Rajar=
shi for the continued inspiration.
> >
> >
> >
> > Also, apologies for the =
length of the note.
> >
> >
> >
> > Regards
> >
> > Sharad
> >
>
>
>
--000e0cd138a43c5d47047ec8aa08
Adesh!<br><br>I am new here (hi!) so I'll jump right in and offer my op=
inion. I have had experiences like you mention. In my case, I have found th=
at she sounds like Aidevi (the goddess of one of the Natha panths). I was t=
old this by someone very familiar with this particular face of Goddess.<br>=
<br>There are a couple of problems that spring to mind: first, MIND. It m=

ay be a darshan, it may just be your mind. If you follow it, it could lead =
you down an empty path. However, it really is your choice, you must follow =
your karmas as they lead you. In my case, I accept her as a sort of "g=
uardian" and leave it at that. Other things shape your visualizations =
too, including pure randomness, and passing images that float by. If you fe=
el like accepting it as darshan, then do so. Just don't stake your clai=
m on it. Your ego may possibly cling to it and distract you from the One.<b=
r>
<br>Hope this helps.<br><br><br><div class=3D"gmail_quote">On Thu, Feb =

4, 2010 at 8:22 PM, dahiyajiten <span dir=3D"ltr"><<a href=3D"mailto:dah=
iyajiten@...">dahiyajiten@...</a>></span> wrote:<br><blo=
ckquote class=3D"gmail_quote" style=3D"border-left: 1px solid rgb(204, 204,=
204); margin: 0pt 0pt 0pt 0.8ex; padding-left: 1ex;">
<div =
style=3D"background-color: rgb(255, 255, 255);">
<span>=A0</span>
<div>
=
<div>
<div>
<p>Namaste Narsimhaji,<br>
<br>
>=
>One's beliefs, desires, pride, frustrations etc shape the imagery &=
gt;>one's mind visualizes.<br>
<br>
i have asked this question earli=
er also but somehow it is not very clear.If these things shape our visulais=
ations then what is the difference between this sort of visualisation/hallu=
cination and the DARSHAN of deity. Kindly explain in detail. i have read yo=
ur analogy on that sun in dirty mirror but this is not quite clear.Wheneve=
r you get time please exlain this.<br>
<br>
Regards<br>
Jitender<br>
<br>=
--- In <a href=3D"mailto:vedic-wisdom%40yahoogroups.com" target=3D"_blank"=

>vedic-wisdom@yahoogroups.com</a>, "Narasimha P.V.R. Rao" <pvr=
108@...> wrote:<br>
><br>
> Namaste,<br>
> <br>
> I am sorry=
to know your loss and thank you for an account of your experiment and expe=
rience.<br>
> <br>
> *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *=C2=
=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *<br>
> <br>
> As Manish keep=
s saying, death is not a terminal thing. It is not a full stop or period, b=
ut just a comma. Let me tell a parable.<br>
> <br>
> A person loved o=
ne dress and wore it always. He never removed the dress and kept the dress =
on him all the time and never considered the possibility of changing into a=
different dress. The idea of removing that dress was unbearable to that pe=
rson. He thought he should wear that dress forever.<br>
> <br>
> Th=
e dress became so dirty and torn that it was time to change it. A person lo=
oking extremely scary came up to the person oneday to remove the dress. He =
removed the dress gently if one co-operated with him and tore it apart viol=
ently if one fought back. After this scary person removed the old dress, an=
other person came and gave new clothes. Some people became so afraid and as=
hamed when they lost old clothes that they ran away and roamed around naked=
. If they did not become afraid or ashamed, they would've soon gotten n=
ew clothes and slowly started to enjoy them as well.<br>
> <br>
> T=
he clothes in this parable are akin to the physical body we occupy. The per=
son looking extremely scary is Mahaakaala - personification of Death. Creat=
or is the person giving new clothes. New body taken in the next birth is th=
e new clothes. Persons running away in fear or shame before new clothese ar=
e given are like different kinds of spirits.<br>
> <br>
> *=C2=A0=
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=
=C2=A0 *<br>
> <br>
> Regarding your visualization of your father usi=
ng reiki, please note that all visualizations of the mind are imagery creat=
ed by one's conscious and sub-conscious conditionining. One's belie=
fs, desires, pride, frustrations etc shape the imagery one's mind visua=
lizes. One cannot assume it to be accurate. Also, there is no reliable way =
to know if your prayers made any difference to the path taken by your fathe=
r after the cremation. The curiosity and the tendency to speculate will nat=
urally last for sometime, but the bottomline is that you cannot really do m=
uch more than speculate.<br>
> <br>
> *=C2=A0=C2=A0=C2=A0=C2=A0=C2=
=A0=C2=A0=C2=A0 *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *<br>
> <br>=
> Regarding the hen/cock, it is associated with Koumaari, among the for=
ms of Divine Mother. In the 8th chapter of Chandipath, the Maatrikas (Mothe=
rs) are described (Braahmi, Maaheswari, Koumari, Vaishnavi etc). Koumari is=
accompanied by peacock and cock. In the Kaashi descriptions given by Rajar=
shi, a sadhaka of Kaala Bhairava was worshipping in funeral pyre at a sacre=
d place with Kaala Bhairava as the guardian deity (Kaashi). Dogs are associ=
ated with Kaala Bhairava. Perhaps the place you went to and you yourself ha=
ve some blessing of Koumaari.<br>
> <br>
> Best regards,<br>
> N=
arasimha<br>
> ---------------------------------------------------------=
-<br>
> =C2=A0 Free Jyotish Software, Free Jyotish Lessons, Jyotish Writ=
ings,<br>
> "Do It Yourself" ritual manuals for short Homam an=
d Pitri Tarpana:<br>
> =C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 <a href=3D"http://ww=
w.VedicAstrologer.org" target=3D"_blank">http://www.VedicAstrologer.org</a>=
<br>
> =C2=A0=C2=A0=C2=A0=C2=A0 Films that make a difference: <a href=3D=
"http://SaraswatiFilms.org" target=3D"_blank">http://SaraswatiFilms.org</a>=
<br>
> =C2=A0=C2=A0=C2=A0=C2=A0 Spirituality: <a href=3D"http://groups.y=
ahoo.com/group/vedic-wisdom" target=3D"_blank">http://groups.yahoo.com/grou=
p/vedic-wisdom</a><br>
> =C2=A0 Jyotish writings: <a href=3D"http://grou=
ps.yahoo.com/group/JyotishWritings" target=3D"_blank">http://groups.yahoo.c=
om/group/JyotishWritings</a><br>
> -------------------------------------=
---------------------<br>
> =C2=A0<br>
> --- On Wed, 2/3/10, sharadsa=
p <sharadsap@...> wrote:<br>
> From: sharadsap <sharadsap@...&g=
t;<br>
> Subject: [vedic-wisdom] Experience at a Smashaan Bhumi<br>
>=
To: <a href=3D"mailto:vedic-wisdom%40yahoogroups.com" target=3D"_blank">ve=
dic-wisdom@yahoogroups.com</a><br>
> Date: Wednesday, February 3, 2010, =
6:19 AM<br>
> <br>
> <br>
> <br>
> <br>
> <br>
> <br>
>=
; <br>
> =C2=A0<br>
> <br>
> <br>
> <br>
> <br>
> <br>
=
> <br>
> <br>
> <br>
> <br>
> Dear Mem=
bers,<br>
> <br>
> After a lot of deliberation, I decided to write th=
is note to share an experience with the members on this forum - hoping that=
doing so would elicit some feedback in the form of further guidance. <br>=
> <br>
> <br>
> <br>
> I am a student of Vipassana and have be=
en doing homam (mostly Agnihotra and very recently started a simple version=
of Durga Homam) 'almost' regularly for a year now. And I have been=
reading the posts on this forum with much awe and interest. <br>
> <b=
r>
> <br>
> <br>
> On the 28th of Jan, my father passed away peace=
fully (after struggling with renal failure and other complications) at our =
home in Hyderabad. When we were taking my father's body to the smashaan=
bhoomi for final rites, my mind was constantly reminded of the brilliant n=
otes(Ram naam satya hai - 1/2/3) written by Rajarshi (detailing his experie=
nce of doing a Chandi Homam on a funeral pyre in Kashi with Manish-ji), and=
I started wondering if I would get to see some Aghoris in the smashaan bhu=
mi at Hyd. I thought how wonderful it would be, if an Aghori performs a hom=
am on my dad's funeral - so that he would also attain some punya (as pe=
r the note). And then immediately, I had an intense desire to perform a sim=
ilar homam by myself, but I quickly reminded myself that I must be kidding =
to even think that I can do such a feat. As we descended the steps of the s=
mashaan bhumi, I started experiencing intensely subtle sensations all over =
my body...especially<br>
> in/around the abdominal region. As taught =

in Vipassana, I 'watched' the sensations as equanimously as I could=
, and told myself that 'even this would change'. Soon after, a thou=
ght came to my mind, that it is all at the level of the mind, and may be I =
should perform a mini version of Chandi Homam in my mental imagery. But I s=
till wanted to have a tangible element to it, so I asked a friend, if he co=
uld procure some black sesame seeds and jaggery (now when I think of it, th=
is friend was not even baffled at my request) - and he went away saying he =
would try and returned back in 10 minutes with the above 2 things and in ad=
dition he bought some ghee. <br>
> <br>
> <br>
> <br>
> It wa=
s my first time at a smashaan bhumi, and also the very first time that I ha=
d seen death/dead body at such close quarters. It was a very 'delicate&=
#39; situation for me, but soon after the fire was ignited (by my eldest br=
other - exactly at sunset time), I composed myself, went in the direction o=
pposite to where all the friends/relatives were standing and sat down on a =
stone platform in sukhaasana. I asked my cousin and my nephew to sit on eit=
her side, told them that I would like to meditate, and requested them to le=
t me know if 'something' happens. I had already observed a brown co=
lored dog (thanks to the vivid description in Rajarshi's notes) as we r=
eached the funeral-pyre platform, so I think, I was expecting the dog to be=
have a little differently (silly me!!):). <br>
> <br>
> <br>
> <=
br>
> I closed my eyes - thanked Mother Earth, my parents, my grandparen=
ts, the Gods and the Rishis; and seeked their support and blessings in my v=
ery first attempt in doing such a ritual. Being a Vipassana meditator, I am=
used to focussing on breath, and I saw my breathing was a little fast. I c=
ontinued watching my breath for few minutes and soon, I was centred enough.=
I remembered the warning that this should be done ONLY and ONLY with the p=
urest intention of gaining spiritual progress; so I inspected my mind and f=
ound the truth to be different. I had a deep desire that my father accumula=
tes some 'punya' so that his journey in the non-physical plane is &=
#39;mangalmayee' . I inspected further and felt that there was some thr=
ill/excitement too in my mind about attempting such a unconventional thing.=
I did not want to give-up, so I mentally surrendered myself and said "=
;this is the truth Maa, I am not a true seeker, I have mundane desires. Eve=
rytime I have done<br>
> homam in the past, I have asked you to purif=

y my mind, because I have believed and still believe that it won't be g=
ood to ask for purification/ nullification of my past karmas, if I continue=
generating new ones at the same speed. Today as well, I ask you to purify =
my impure mind. The impure mind that I have, has this mundane desire that h=
is father attains some punya and his journey ahead is peaceful. I am sincer=
e, when I tell this to you Maa, so please accept my impurities and my ignor=
ance and let me do this homam. Please pardon this son of yours if he is doi=
ng something wrong". <br>
> <br>
> <br>
> <br>
> After t=
his mental dialogue, I though of invoking Durga on the funeral pyre (even t=
hough I thought about Maa Kali/Smashan Kali etc etc) purely because the ONL=
Y Devi mantra that I am a little comfortable with is a Durga Mantra. In my =
mind, I said, ALL are forms of one and the same DeviShakti, and it should n=
ot really matter, which Devi form I invoke. But then I could not just visua=
lise Maa Durga and instead saw a cloud-like pattern, purple in colour, and =
fully occupying my mental imagery. I thought of my father - and was trying =
to co-relate that with the colour of gangrene which had developed in his fe=
et, but the purple was different, and immediately a thought sprung in my mi=
nd associating that colour with the colour of Maa Chandi who wears 'ske=
letal jewellery' (NOT trying to be funny) and I said, aah..okay..so thi=
s is the form of Maa which has arrived. I did mental Namaskar to Maa Chandi=
, repeated mentally the thoughts about the desire and surrendering of<br>
> my ignorance. I sought permission from the deity to use a Durga mant=
ra by explaning the context. I also remember clearly, that I was a little s=
cared too, and I told Maa to be kind, and to NOT give me any results if she=
didnt deem me to be fit, but to definetely NOT punish me in any way for do=
ing this.<br>
> <br>
> <br>
> <br>
> I had a small mental dia=
logue with my father, wherein I briefed him about what I was going to do, a=
nd I seeked his permission, forgiveness and blessings. <br>
> <br>
> =
<br>
> <br>
> And then I started my mantra chanting (with swaha) - an=
d tried visualising that I was offering something in the pyre. I could not =
actually visualise any offerings taking place - but I still continued with =
the swaha at the end of the mantra for a while, and then switched to a mant=
ra-japam without the swaha at the end. Through out I was fully aware of the=
visualisation of Maa Chandi standing on my dad's funeral. Sometimes, I=
would visualise her lifting her feet alternatively, as if she was crushing=
something. A few minutes later, I felt the Devi removed a feet or a wooden=
log - and threw it at a little distance in the direction which was opposit=
e to mine. I think about five/ten minutes later, I became a little curious =
and wanted to see if the dog had come and was sitting somewhere around. I o=
pened my eyes, and did NOT find the dog. I was not disappointed, but I told=
myself, it was silly of me to think I would be able to invite the deity, b=
ut nevertheless I<br>
> continued. Few minutes later, I heard some so=

und of wings fluttering and opened my eyes to see a shining black hen (I th=
ink it was a rooster, as it had a small, but bright red hood/crown). It had=
come from the piece of land next to the smashaan bhumi (either a graveyard=
or a temple - am not sure) after descending from a 6ft boundary wall. It c=
ame close to the burning funeral and started jumping and moving around the =
funeral. It seemed as if the hen wanted to jump inside the funeral and die.=
Another second it felt, perhaps the hen was acting strange because it was =
amused with the fire particles (which looked like 'jugnus') falling=
down on the earth, as a result of the funeral fire hitting the cement roof=
of the funeral platform. I watched the bird for few minutes, laughed at my=
self, thinking a black hen came instead of a dog, but nevertheless I said I=
would continue until it is time for us to leave. I asked my cousin and he =
said 30 more minutes. So I<br>
> continued the mental chanting. <br>

=
> <br>
> <br>
> <br>
> And then my cousin signalled me that it =
was time for everyone to leave. I waited for everyone to start walking towa=
rds the exit, mixed the black sesame seeds, jaggery and ghee in the plastic=
packet itself, and walked towards the funeral. I seeked forgivess from Maa=
for my impudence and asked her to accept my offerings. I had offered only =
three times, and it was sooooo hot that I could not stand closer and starte=
d wondering how far did Manish and Rajarshi sit to offer the samagri into t=
he fire? Another cousin of mine, shouted my name from behind, and asked me =
to hurry up and join them, and even though it was dark and he would not hav=
e seen exactly what was happening, I was a little scared because I did not =
want anyone to know that I had 'Aghori' tendencies, I quickly stepp=
ed back, emptied the contents of the packets in both my hands, apologised t=
o the Devi again for my impudence and requested her to accept this final of=
fering and threw it at the funeral<br>
> pyre from a distance. I than=

ked her once again and requested her to simply do the needful and then than=
ked everyone (including the yahoo group and Rajashri/Manish/ PVR) and quick=
ly walked and joined the group. <br>
> <br>
> <br>
> <br>
> W=
hen I was washing my hands and feet at the well, I looked at the funeral an=
d now there was a red tinge to the fire, which was not there before (could =
be because of black sesame seeds or jaggery??). <br>
> <br>
> <br>
&g=
t; <br>
> On the way back home and for the entire evening, I felt very v=
ery very quiet within. I would'nt say that I felt a sense of achievemen=
t, because the thought of what happened was not strong in my mind. I had ne=
ither forgotten, nor was I thinking about 'it'. There was a certian=
stillness within my existence that evening. I watched my breath as much as=
I could. No judgement, no questions, just a sense of 'wonder'. The=
visualisations could have been a product of my own imagination - but the s=
ilence was real. And this experience of silence was the most beautiful thin=
g. <br>
> <br>
> <br>
> <br>
> The next day, I heard my broth=
er tell my uncle that he had witnessed many fires, but the one yesterday se=
emed too big and somewhat special. I wondered if my brother was speaking ou=
t of 'perception' or love for our father.<br>
> <br>
> <br>=
> <br>
> Now that it is few days since that incident, I have questio=
ns like - is the hen too, as sensitive as a dog is? Why was it jumping '=
;madly' around the fire? Is there a connection between the hen and the =
fact that in Hyd, people perform hen-sacrifice at Shakti/Maa temples? Did S=
hakti really grant some 'punya' to my dad? If it did, then why did =
I visualise my dad crawl and climb (as opposed to climbing on two feet) a h=
alf-constructed building the next day when I was channeling some reiki to h=
im? <br>
> <br>
> <br>
> <br>
> I am not sure if these questi=
ons can be answered or if they should be answered at all, but based on the =
above experience, if anyone has any input/lessons/ guidance/ teachings, I w=
ould be most appreciative.<br>
> <br>
> <br>
> <br>
> Thank you=
PVR/Manish and Rajarshi for the continued inspiration. <br>
> <br>
>=
<br>
> <br>
> Also, apologies for the length of the note.<br>
> <=
br>
> <br>
> <br>
> Regards<br>
> <br>
> Sharad<br>
><br>=
<br>
</p>
</div>
<div style=3D"color: rgb(255, 255, 2=
55); min-height: 0pt;"></div>
</div>
</blockquote></div><br>
--000e0cd138a43c5d47047ec8aa08--

Message-ID: <412911.91463.qm@...>
X-YMail-OSG:
1HiVUokVM1kYtKQiVLa8kOdHp1QSBTQVYHn5bl9kfA96XJju7pfNvdq1iatXXZYX1ejtx_FBHJW1WoxQ.yy
oxaqaTC0ciGMkqligHFliVtxqIzTc0ZtQCOE1TRuaQPTva8qXwCD7461KyuorCG36gbSsDdDvEMWRUtmhkT
MlcUU942CS1T91rXy.PTQPyfMFh4OHKQkDE.9rIDIjE4rWMaToEE5lbf3YkBqJtg0AZaGbVUjEbjNK7txzt
AqgzSO_NaMZ.IlLSgpvqN8m3AT0TRyoCGAprEUaXYDQ
2010 22:24:52 IST
Date: Thu, 4 Feb 2010 22:24:52 +0530 (IST)
MIME-Version: 1.0
Subject: Re: [vedic-wisdom] Re: Experience at a Smashaan Bhumi
X-Yahoo-Group-Post: member; u=216162964; y=t-CRbpfSYokxUfWM4tdMhv-
sxzWN9FvQYv_RIHUx2sTyLCPUiw
--0-1398158337-1265302492=:91463
Dear Jitender,
=C2=A0
If these things shape our visulaisations then what is=
the difference between this sort of visualisation/ hallucination and the D=
ARSHAN of deity.
=C2=A0
Suppose you have a friend named X. When you meet hi=
m, you know it for sure that that IS X standing infront of you. At home if =
by chance you are thinking about X, you form a mental image of the him but =
you know for sure that this is just your mental image. What is the differen=
ce between the mental image of X and the real X? Think along these lines. S=
imilar maybe the difference between having a full darshan of a detiy and im=
agining a deity mentally. The "energy" would be different. The interaction =
would be different. The "feeling" would be different. Also there maybe othe=
r phenomenon outside of your body that may happen when you meet your friend=
X or have darshan of a deity, which you make you think that it is not some=
thing you have mentally created.
=C2=A0
-Regards
=C2=A0Rajarshi
Rama Na=
ama Satya Hai..
--- On Thu, 4/2/10, dahiyajiten <dahiyajiten@...> =

wrote:
From: dahiyajiten <dahiyajiten@...>

Subject: [vedic-wisdom=
] Re: Experience at a Smashaan Bhumi
Date:=
Thursday, 4 February, 2010, 8:22 PM
=C2=A0
Namaste Narsimhaji,
>>On=
e's beliefs, desires, pride, frustrations etc shape the imagery >>one's min=
d visualizes.
i have asked this question earlier also but somehow it is no=

t very clear.If these things shape our visulaisations then what is the diff=
erence between this sort of visualisation/ hallucination and the DARSHAN of=
deity. Kindly explain in detail. i have read your analogy on that sun in d=
irty mirror but this is not quite clear.Whenever you get time please exlain=
this.
Regards
Jitender
--- In vedic-wisdom@ yahoogroups. com, "Narasimha=
P.V.R. Rao" <pvr108@...> wrote:
>
> Namaste,
>
> I am sorry to know your =
loss and thank you for an account of your experiment and experience.
>
> *=
=82=C2=A0 *=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=
=82=C2=A0=C3=82=C2=A0 *
>
> As Manish keeps saying, death is not a termina=
l thing. It is not a full stop or period, but just a comma. Let me tell a p=
arable.
>
> A person loved one dress and wore it always. He never removed =
the dress and kept the dress on him all the time and never considered the p=
ossibility of changing into a different dress. The idea of removing that dr=
ess was unbearable to that person. He thought he should wear that dress for=
ever.
>
> The dress became so dirty and torn that it was time to change it=
. A person looking extremely scary came up to the person oneday to remove t=
he dress. He removed the dress gently if one co-operated with him and tore =
it apart violently if one fought back. After this scary person removed the =
old dress, another person came and gave new clothes. Some people became so =
afraid and ashamed when they lost old clothes that they ran away and roamed=
around naked. If they did not become afraid or ashamed, they would've soon=
gotten new clothes and slowly started to enjoy them as well.
>
> The clot=
hes in this parable are akin to the physical body we occupy. The person loo=
king extremely scary is Mahaakaala - personification of Death. Creator is t=
he person giving new clothes. New body taken in the next birth is the new c=
lothes. Persons running away in fear or shame before new clothese are given=
are like different kinds of spirits.
>
> *=C3=82=C2=A0=C3=82=C2=A0=C3=82=
=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0 *=C3=82=C2=A0=C3=82=
=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0 *
>
> R=
egarding your visualization of your father using reiki, please note that al=
l visualizations of the mind are imagery created by one's conscious and sub=
-conscious conditionining. One's beliefs, desires, pride, frustrations etc =
shape the imagery one's mind visualizes. One cannot assume it to be accurat=
e. Also, there is no reliable way to know if your prayers made any differen=
ce to the path taken by your father after the cremation. The curiosity and =
the tendency to speculate will naturally last for sometime, but the bottoml=
ine is that you cannot really do much more than speculate.
>
> *=C3=82=C2=
*=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=
=C3=82=C2=A0 *
>
> Regarding the hen/cock, it is associated with Koumaari,=
among the forms of Divine Mother. In the 8th chapter of Chandipath, the Ma=
atrikas (Mothers) are described (Braahmi, Maaheswari, Koumari, Vaishnavi et=
c). Koumari is accompanied by peacock and cock. In the Kaashi descriptions =
given by Rajarshi, a sadhaka of Kaala Bhairava was worshipping in funeral p=
yre at a sacred place with Kaala Bhairava as the guardian deity (Kaashi). D=
ogs are associated with Kaala Bhairava. Perhaps the place you went to and y=
ou yourself have some blessing of Koumaari.
>
> Best regards,
> Narasimha
=
> ------------ --------- --------- --------- --------- --------- -
> =C3=82=
> "Do=
It Yourself" ritual manuals for short Homam and Pitri Tarpana:
> =C3=82=C2=
=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0 http://www.VedicAst rologer.o=
rg
> =C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0 Films that make a dif=
ference: http://SaraswatiFil ms.org
> =C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=
=C3=82=C2=A0 Spirituality: http://groups. yahoo.com/ group/vedic- wisdom
> =
=C3=82=C2=A0 Jyotish writings: http://groups. yahoo.com/ group/JyotishWri t=
ings
> ------------ --------- --------- --------- --------- --------- -
> =
=C3=82=C2=A0
> --- On Wed, 2/3/10, sharadsap <sharadsap@. ..> wrote:
> From=
: sharadsap <sharadsap@. ..>
> Subject: [vedic-wisdom] Experience at a Smas=
haan Bhumi
> Date: Wednesday, February=
3, 2010, 6:19 AM
>
>
>
>
>
>
>
> =C3=82=C2=A0
>
>
>
>
>
>
>
=
>
>
> Dear Members,
>
> After a lot of deliberation, I decided to write =
this note to share an experience with the members on this forum - hoping th=
at doing so would elicit some feedback in the form of further guidance.
> =
>
>
> I am a student of Vipassana and have been doing homam (mostly Agni=
hotra and very recently started a simple version of Durga Homam) 'almost' r=
egularly for a year now. And I have been reading the posts on this forum wi=
th much awe and interest.
>
>
>
> On the 28th of Jan, my father passed =
away peacefully (after struggling with renal failure and other complication=
s) at our home in Hyderabad. When we were taking my father's body to the sm=
ashaan bhoomi for final rites, my mind was constantly reminded of the brill=
iant notes(Ram naam satya hai - 1/2/3) written by Rajarshi (detailing his e=
xperience of doing a Chandi Homam on a funeral pyre in Kashi with Manish-ji=
), and I started wondering if I would get to see some Aghoris in the smasha=
an bhumi at Hyd. I thought how wonderful it would be, if an Aghori performs=
a homam on my dad's funeral - so that he would also attain some punya (as =
per the note). And then immediately, I had an intense desire to perform a s=
imilar homam by myself, but I quickly reminded myself that I must be kiddin=
g to even think that I can do such a feat. As we descended the steps of the=
smashaan bhumi, I started experiencing intensely subtle sensations all ove=
r my body...especially
> in/around the abdominal region. As taught in Vipas=
sana, I 'watched' the sensations as equanimously as I could, and told mysel=
f that 'even this would change'. Soon after, a thought came to my mind, tha=
t it is all at the level of the mind, and may be I should perform a mini ve=
rsion of Chandi Homam in my mental imagery. But I still wanted to have a ta=
ngible element to it, so I asked a friend, if he could procure some black s=
esame seeds and jaggery (now when I think of it, this friend was not even b=
affled at my request) - and he went away saying he would try and returned b=
ack in 10 minutes with the above 2 things and in addition he bought some gh=
ee.
>
>
>
> It was my first time at a smashaan bhumi, and also the very=
first time that I had seen death/dead body at such close quarters. It was =
a very 'delicate' situation for me, but soon after the fire was ignited (by=
my eldest brother - exactly at sunset time), I composed myself, went in th=
e direction opposite to where all the friends/relatives were standing and s=
at down on a stone platform in sukhaasana. I asked my cousin and my nephew =
to sit on either side, told them that I would like to meditate, and request=
ed them to let me know if 'something' happens. I had already observed a bro=
wn colored dog (thanks to the vivid description in Rajarshi's notes) as we =
reached the funeral-pyre platform, so I think, I was expecting the dog to b=
ehave a little differently (silly me!!):).
>
>
>
> I closed my eyes - t=
hanked Mother Earth, my parents, my grandparents, the Gods and the Rishis; =
and seeked their support and blessings in my very first attempt in doing su=
ch a ritual. Being a Vipassana meditator, I am used to focussing on breath,=
and I saw my breathing was a little fast. I continued watching my breath f=
or few minutes and soon, I was centred enough. I remembered the warning tha=
t this should be done ONLY and ONLY with the purest intention of gaining sp=
iritual progress; so I inspected my mind and found the truth to be differen=
t. I had a deep desire that my father accumulates some 'punya' so that his =
journey in the non-physical plane is 'mangalmayee' . I inspected further an=
d felt that there was some thrill/excitement too in my mind about attemptin=
g such a unconventional thing. I did not want to give-up, so I mentally sur=
rendered myself and said "this is the truth Maa, I am not a true seeker, I =
have mundane desires. Everytime I have done
> homam in the past, I have ask=
ed you to purify my mind, because I have believed and still believe that it=
won't be good to ask for purification/ nullification of my past karmas, if=
I continue generating new ones at the same speed. Today as well, I ask you=
to purify my impure mind. The impure mind that I have, has this mundane de=
sire that his father attains some punya and his journey ahead is peaceful. =
I am sincere, when I tell this to you Maa, so please accept my impurities a=
nd my ignorance and let me do this homam. Please pardon this son of yours i=
f he is doing something wrong".
>
>
>
> After this mental dialogue, I t=
hough of invoking Durga on the funeral pyre (even though I thought about Ma=
a Kali/Smashan Kali etc etc) purely because the ONLY Devi mantra that I am =
a little comfortable with is a Durga Mantra. In my mind, I said, ALL are fo=
rms of one and the same DeviShakti, and it should not really matter, which =
Devi form I invoke. But then I could not just visualise Maa Durga and inste=
ad saw a cloud-like pattern, purple in colour, and fully occupying my menta=
l imagery. I thought of my father - and was trying to co-relate that with t=
he colour of gangrene which had developed in his feet, but the purple was d=
ifferent, and immediately a thought sprung in my mind associating that colo=
ur with the colour of Maa Chandi who wears 'skeletal jewellery' (NOT trying=
to be funny) and I said, aah..okay..so this is the form of Maa which has a=
rrived. I did mental Namaskar to Maa Chandi, repeated mentally the thoughts=
about the desire and surrendering
of
> my ignorance. I sought permission =
from the deity to use a Durga mantra by explaning the context. I also remem=
ber clearly, that I was a little scared too, and I told Maa to be kind, and=
to NOT give me any results if she didnt deem me to be fit, but to definete=
ly NOT punish me in any way for doing this.
>
>
>
> I had a small mental=
dialogue with my father, wherein I briefed him about what I was going to d=
o, and I seeked his permission, forgiveness and blessings.
>
>
>
> And =
then I started my mantra chanting (with swaha) - and tried visualising that=
I was offering something in the pyre. I could not actually visualise any o=
fferings taking place - but I still continued with the swaha at the end of =
the mantra for a while, and then switched to a mantra-japam without the swa=
ha at the end. Through out I was fully aware of the visualisation of Maa Ch=
andi standing on my dad's funeral. Sometimes, I would visualise her lifting=
her feet alternatively, as if she was crushing something. A few minutes la=
ter, I felt the Devi removed a feet or a wooden log - and threw it at a lit=
tle distance in the direction which was opposite to mine. I think about fiv=
e/ten minutes later, I became a little curious and wanted to see if the dog=
had come and was sitting somewhere around. I opened my eyes, and did NOT f=
ind the dog. I was not disappointed, but I told myself, it was silly of me =
to think I would be able to invite the deity, but nevertheless
I
> continu=
ed. Few minutes later, I heard some sound of wings fluttering and opened my=
eyes to see a shining black hen (I think it was a rooster, as it had a sma=
ll, but bright red hood/crown). It had come from the piece of land next to =
the smashaan bhumi (either a graveyard or a temple - am not sure) after des=
cending from a 6ft boundary wall. It came close to the burning funeral and =
started jumping and moving around the funeral. It seemed as if the hen want=
ed to jump inside the funeral and die. Another second it felt, perhaps the =
hen was acting strange because it was amused with the fire particles (which=
looked like 'jugnus') falling down on the earth, as a result of the funera=
l fire hitting the cement roof of the funeral platform. I watched the bird =
for few minutes, laughed at myself, thinking a black hen came instead of a =
dog, but nevertheless I said I would continue until it is time for us to le=
ave. I asked my cousin and he said 30 more minutes. So I
> continued the me=
ntal chanting.
>
>
>
> And then my cousin signalled me that it was time=
for everyone to leave. I waited for everyone to start walking towards the =
exit, mixed the black sesame seeds, jaggery and ghee in the plastic packet =
itself, and walked towards the funeral. I seeked forgivess from Maa for my =
impudence and asked her to accept my offerings. I had offered only three ti=
mes, and it was sooooo hot that I could not stand closer and started wonder=
ing how far did Manish and Rajarshi sit to offer the samagri into the fire?=
Another cousin of mine, shouted my name from behind, and asked me to hurry=
up and join them, and even though it was dark and he would not have seen e=
xactly what was happening, I was a little scared because I did not want any=
one to know that I had 'Aghori' tendencies, I quickly stepped back, emptied=
the contents of the packets in both my hands, apologised to the Devi again=
for my impudence and requested her to accept this final offering and threw=
it at the funeral
> pyre from a distance. I thanked her once again and req=
uested her to simply do the needful and then thanked everyone (including th=
e yahoo group and Rajashri/Manish/ PVR) and quickly walked and joined the g=
roup.
>
>
>
> When I was washing my hands and feet at the well, I looke=
d at the funeral and now there was a red tinge to the fire, which was not t=
here before (could be because of black sesame seeds or jaggery??).
>
>
>=
> On the way back home and for the entire evening, I felt very very very =
quiet within. I would'nt say that I felt a sense of achievement, because th=
e thought of what happened was not strong in my mind. I had neither forgott=
en, nor was I thinking about 'it'. There was a certian stillness within my =
existence that evening. I watched my breath as much as I could. No judgemen=
t, no questions, just a sense of 'wonder'. The visualisations could have be=
en a product of my own imagination - but the silence was real. And this exp=
erience of silence was the most beautiful thing.
>
>
>
> The next day, =
I heard my brother tell my uncle that he had witnessed many fires, but the =
one yesterday seemed too big and somewhat special. I wondered if my brother=
was speaking out of 'perception' or love for our father.
>
>
>
> Now th=
at it is few days since that incident, I have questions like - is the hen t=
oo, as sensitive as a dog is? Why was it jumping 'madly' around the fire? I=
s there a connection between the hen and the fact that in Hyd, people perfo=
rm hen-sacrifice at Shakti/Maa temples? Did Shakti really grant some 'punya=
' to my dad? If it did, then why did I visualise my dad crawl and climb (as=
opposed to climbing on two feet) a half-constructed building the next day =
>
>
>
> I am not sure if these=
questions can be answered or if they should be answered at all, but based =
on the above experience, if anyone has any input/lessons/ guidance/ teachin=
gs, I would be most appreciative.
>
>
>
> Thank you PVR/Manish and Rajar=
shi for the continued inspiration.
>
>
>
> Also, apologies for the leng=
th of the note.
>
>
>
> Regards
>
> Sharad
>
Your Mail w=
orks best with the New Yahoo Optimized IE8. Get it NOW! http://downloads.ya=
hoo.com/in/internetexplorer/
--0-1398158337-1265302492=:91463

top" style=3D"font: inherit;"><DIV>Dear Jitender,</DIV>
<DIV> </DIV>
<=
DIV><EM>If these things shape our visulaisations then what is the differenc=
e between this sort of visualisation/ hallucination and the DARSHAN of deit=
y.</EM></DIV>
<DIV>Suppose you have a friend nam=
ed X. When you meet him, you know it for sure that that IS X standing infro=
nt of you. At home if by chance you are thinking about X, you form a mental=
image of the him but you know for sure that this is just your mental image=
. What is the difference between the mental image of X and the real X? Thin=
k along these lines. Similar maybe the difference between having a full dar=
shan of a detiy and imagining a deity mentally. The "energy" would be diffe=
rent. The interaction would be different. The "feeling" would be different.=
Also there maybe other phenomenon outside of your body that may happen whe=
n you meet your friend X or have darshan of a deity, which you make you thi=
nk that it is not something you have mentally created.</DIV>
<DIV> </D=
IV>
<DIV>-Regards</DIV>
<DIV><BR><BR></DIV>
<DIV>=
<EM><STRONG>
<DIV class=3DMsoNormal><STRONG><SPAN style=3D"FONT-SIZE: 10pt;=
COLOR: navy; FONT-FAMILY: Verdana"><FONT face=3DCourier color=3D#000000 si=
ze=3D3><FONT color=3D#00007f>Rama Naama Satya Hai..</FONT></FONT></SPAN></S=
TRONG></DIV></STRONG></EM></DIV><BR><BR>--- On <B>Thu, 4/2/10, dahiyajiten =
<I><dahiyajiten@...></I></B> wrote:<BR>
<BLOCKQUOTE style=3D"=
PADDING-LEFT: 5px; MARGIN-LEFT: 5px; BORDER-LEFT: rgb(16,16,255) 2px solid"=
><BR>From: dahiyajiten <dahiyajiten@...><BR>Subject: [vedic-w=
isdom] Re: Experience at a Smashaan Bhumi<BR>To: vedic-wisdom@yahoogroups.c=
om<BR>Date: Thursday, 4 February, 2010, 8:22 PM<BR><BR>
<DIV=
>Namaste Narsimhaji,<BR><BR>>>One's beliefs, desires, pride, frustrat=
ions etc shape the imagery >>one's mind visualizes.<BR><BR>i have ask=
ed this question earlier also but somehow it is not very clear.If these thi=
ngs shape our visulaisations then what is the difference between this sort =
of visualisation/ hallucination and the DARSHAN of deity. Kindly explain in=
detail. i have read your analogy on that sun in dirty mirror but this is n=
ot quite clear.Whenever you get time please exlain this.<BR><BR>Regards<BR>=
Jitender<BR><BR>--- In <A href=3D"http://in.mc85.mail.yahoo.com/mc/compose?=
to=3Dvedic-wisdom%40yahoogroups.com" target=3D_blank rel=3Dnofollow ymailto=
=3D"mailto:vedic-wisdom%40yahoogroups.com">vedic-wisdom@ yahoogroups. com</=
A>, "Narasimha P.V.R. Rao" <pvr108@...> wrote:<BR>><BR>> Namast=
e,<BR>> <BR>> I am sorry to know your loss and thank you for an accou=
nt of your experiment and experience.<BR>> <BR>>
*=C3=82 =C3=82=
=C3=82 =C3=82 =C3=82 =C3=82 =C3=82 *=C3=82&=
nbsp;=C3=82 =C3=82 =C3=82 =C3=82 =C3=82 =C3=82&nbs=
p; *<BR>> <BR>> As Manish keeps saying, death is not a terminal thing=
. It is not a full stop or period, but just a comma. Let me tell a parable.=
<BR>> <BR>> A person loved one dress and wore it always. He never rem=
oved the dress and kept the dress on him all the time and never considered =
the possibility of changing into a different dress. The idea of removing th=
at dress was unbearable to that person. He thought he should wear that dres=
s forever.<BR>> <BR>> The dress became so dirty and torn that it was =
time to change it. A person looking extremely scary came up to the person o=
neday to remove the dress. He removed the dress gently if one co-operated w=
ith him and tore it apart violently if one fought back. After this scary pe=
rson removed the old dress, another person came and gave new clothes. Some =
people became so afraid and
ashamed when they lost old clothes that they r=
an away and roamed around naked. If they did not become afraid or ashamed, =
they would've soon gotten new clothes and slowly started to enjoy them as w=
ell.<BR>> <BR>> The clothes in this parable are akin to the physical =
body we occupy. The person looking extremely scary is Mahaakaala - personif=
ication of Death. Creator is the person giving new clothes. New body taken =
in the next birth is the new clothes. Persons running away in fear or shame=
before new clothese are given are like different kinds of spirits.<BR>>=
<BR>> *=C3=82 =C3=82 =C3=82 =C3=82 =C3=82 =C3=
=82 =C3=82 *=C3=82 =C3=82 =C3=82 =C3=82 =C3=
=82 =C3=82 =C3=82 *<BR>> <BR>> Regarding your visuali=
zation of your father using reiki, please note that all visualizations of t=
he mind are imagery created by one's conscious and sub-conscious conditioni=
ning. One's beliefs, desires, pride, frustrations etc shape the imagery one=
's
mind visualizes. One cannot assume it to be accurate. Also, there is no=
reliable way to know if your prayers made any difference to the path taken=
by your father after the cremation. The curiosity and the tendency to spec=
ulate will naturally last for sometime, but the bottomline is that you cann=
ot really do much more than speculate.<BR>> <BR>> *=C3=82 =C3=82=
=C3=82 =C3=82 =C3=82 =C3=82 =C3=82 *=C3=82&=
nbsp;=C3=82 =C3=82 =C3=82 =C3=82 =C3=82 =C3=82&nbs=
p; *<BR>> <BR>> Regarding the hen/cock, it is associated with Koumaar=
i, among the forms of Divine Mother. In the 8th chapter of Chandipath, the =
Maatrikas (Mothers) are described (Braahmi, Maaheswari, Koumari, Vaishnavi =
etc). Koumari is accompanied by peacock and cock. In the Kaashi description=
s given by Rajarshi, a sadhaka of Kaala Bhairava was worshipping in funeral=
pyre at a sacred place with Kaala Bhairava as the guardian deity (Kaashi).=
Dogs are associated with Kaala Bhairava. Perhaps
the place you went to an=
d you yourself have some blessing of Koumaari.<BR>> <BR>> Best regard=
s,<BR>> Narasimha<BR>> ------------ --------- --------- --------- ---=
------ --------- -<BR>> =C3=82 Free Jyotish Software, Free Jyotish=
Lessons, Jyotish Writings,<BR>> "Do It Yourself" ritual manuals for sho=
rt Homam and Pitri Tarpana:<BR>> =C3=82 =C3=82 =C3=82 =C3=
=82 =C3=82 =C3=82 =C3=82 =C3=82 =C3=82 =C3=82=
=C3=82 =C3=82 =C3=82 =C3=82 =C3=82 =C3=82&nb=
sp;=C3=82 <A href=3D"http://www.vedicastrologer.org/" target=3D_blank=
rel=3Dnofollow>http://www.VedicAst rologer.org</A><BR>> =C3=82 =C3=
=82 =C3=82 =C3=82 Films that make a difference: <A href=3D"=
http://saraswatifilms.org/" target=3D_blank rel=3Dnofollow>http://Saraswati=
Fil ms.org</A><BR>> =C3=82 =C3=82 =C3=82 =C3=82 Spi=
rituality: <A href=3D"http://groups.yahoo.com/group/vedic-wisdom" target=3D=
_blank rel=3Dnofollow>http://groups. yahoo.com/ group/vedic- wisdom</A><BR>=
> =C3=82
Jyotish writings: <A href=3D"http://groups.yahoo.com/gro=
up/JyotishWritings" target=3D_blank rel=3Dnofollow>http://groups. yahoo.com=
/ group/JyotishWri tings</A><BR>> ------------ --------- --------- -----=
---- --------- --------- -<BR>> =C3=82 <BR>> --- On Wed, 2/3/10,=
sharadsap <sharadsap@. ..> wrote:<BR>> From: sharadsap <sharad=
sap@. ..><BR>> Subject: [vedic-wisdom] Experience at a Smashaan Bhumi=
<BR>> To: <A href=3D"http://in.mc85.mail.yahoo.com/mc/compose?to=3Dvedic=
-wisdom%40yahoogroups.com" target=3D_blank rel=3Dnofollow ymailto=3D"mailto=
:vedic-wisdom%40yahoogroups.com">vedic-wisdom@ yahoogroups. com</A><BR>>=
Date: Wednesday, February 3, 2010, 6:19 AM<BR>> <BR>> <BR>> <BR>&=
gt; <BR>> <BR>> <BR>> <BR>> =C3=82 <BR>> <BR>> <BR>&=
gt; <BR>> <BR>> <BR>> <BR>> <BR>> <BR>> <BR>> Dear Mem=
bers,<BR>> <BR>> After a lot of deliberation, I decided to write this=
note to share an experience with
the members on this forum - hoping that =
doing so would elicit some feedback in the form of further guidance. <BR>&g=
t; <BR>> <BR>> <BR>> I am a student of Vipassana and have been doi=
ng homam (mostly Agnihotra and very recently started a simple version of Du=
rga Homam) 'almost' regularly for a year now. And I have been reading the p=
osts on this forum with much awe and interest. <BR>> <BR>> <BR>> <=
BR>> On the 28th of Jan, my father passed away peacefully (after struggl=
ing with renal failure and other complications) at our home in Hyderabad. W=
hen we were taking my father's body to the smashaan bhoomi for final rites,=
my mind was constantly reminded of the brilliant notes(Ram naam satya hai =
- 1/2/3) written by Rajarshi (detailing his experience of doing a Chandi Ho=
mam on a funeral pyre in Kashi with Manish-ji), and I started wondering if =
I would get to see some Aghoris in the smashaan bhumi at Hyd. I thought how=
wonderful it would be, if
an Aghori performs a homam on my dad's funeral =
- so that he would also attain some punya (as per the note). And then immed=
iately, I had an intense desire to perform a similar homam by myself, but I=
quickly reminded myself that I must be kidding to even think that I can do=
such a feat. As we descended the steps of the smashaan bhumi, I started ex=
periencing intensely subtle sensations all over my body...especially<BR>>=
; in/around the abdominal region. As taught in Vipassana, I 'watched' the s=
ensations as equanimously as I could, and told myself that 'even this would=
change'. Soon after, a thought came to my mind, that it is all at the leve=
l of the mind, and may be I should perform a mini version of Chandi Homam i=
n my mental imagery. But I still wanted to have a tangible element to it, s=
o I asked a friend, if he could procure some black sesame seeds and jaggery=
(now when I think of it, this friend was not even baffled at my request) -=
and he went away
saying he would try and returned back in 10 minutes with=
the above 2 things and in addition he bought some ghee. <BR>> <BR>> =
<BR>> <BR>> It was my first time at a smashaan bhumi, and also the ve=
ry first time that I had seen death/dead body at such close quarters. It wa=
s a very 'delicate' situation for me, but soon after the fire was ignited (=
by my eldest brother - exactly at sunset time), I composed myself, went in =
the direction opposite to where all the friends/relatives were standing and=
sat down on a stone platform in sukhaasana. I asked my cousin and my nephe=
w to sit on either side, told them that I would like to meditate, and reque=
sted them to let me know if 'something' happens. I had already observed a b=
rown colored dog (thanks to the vivid description in Rajarshi's notes) as w=
e reached the funeral-pyre platform, so I think, I was expecting the dog to=
behave a little differently (silly me!!):). <BR>> <BR>> <BR>> <BR=
>> I
closed my eyes - thanked Mother Earth, my parents, my grandparents=
, the Gods and the Rishis; and seeked their support and blessings in my ver=
y first attempt in doing such a ritual. Being a Vipassana meditator, I am u=
sed to focussing on breath, and I saw my breathing was a little fast. I con=
tinued watching my breath for few minutes and soon, I was centred enough. I=
remembered the warning that this should be done ONLY and ONLY with the pur=
est intention of gaining spiritual progress; so I inspected my mind and fou=
nd the truth to be different. I had a deep desire that my father accumulate=
s some 'punya' so that his journey in the non-physical plane is 'mangalmaye=
e' . I inspected further and felt that there was some thrill/excitement too=
in my mind about attempting such a unconventional thing. I did not want to=
give-up, so I mentally surrendered myself and said "this is the truth Maa,=
I am not a true seeker, I have mundane desires. Everytime I have
done<BR>=
> homam in the past, I have asked you to purify my mind, because I have =
believed and still believe that it won't be good to ask for purification/ n=
ullification of my past karmas, if I continue generating new ones at the sa=
me speed. Today as well, I ask you to purify my impure mind. The impure min=
d that I have, has this mundane desire that his father attains some punya a=
nd his journey ahead is peaceful. I am sincere, when I tell this to you Maa=
, so please accept my impurities and my ignorance and let me do this homam.=
Please pardon this son of yours if he is doing something wrong". <BR>> =
<BR>> <BR>> <BR>> After this mental dialogue, I though of invoking=
Durga on the funeral pyre (even though I thought about Maa Kali/Smashan Ka=
li etc etc) purely because the ONLY Devi mantra that I am a little comforta=
ble with is a Durga Mantra. In my mind, I said, ALL are forms of one and th=
e same DeviShakti, and it should not really matter, which
Devi form I invo=
ke. But then I could not just visualise Maa Durga and instead saw a cloud-l=
ike pattern, purple in colour, and fully occupying my mental imagery. I tho=
ught of my father - and was trying to co-relate that with the colour of gan=
grene which had developed in his feet, but the purple was different, and im=
mediately a thought sprung in my mind associating that colour with the colo=
ur of Maa Chandi who wears 'skeletal jewellery' (NOT trying to be funny) an=
d I said, aah..okay..so this is the form of Maa which has arrived. I did me=
ntal Namaskar to Maa Chandi, repeated mentally the thoughts about the desir=
e and surrendering of<BR>> my ignorance. I sought permission from the de=
ity to use a Durga mantra by explaning the context. I also remember clearly=
, that I was a little scared too, and I told Maa to be kind, and to NOT giv=
e me any results if she didnt deem me to be fit, but to definetely NOT puni=
sh me in any way for doing this.<BR>> <BR>>
<BR>> <BR>> I had =
a small mental dialogue with my father, wherein I briefed him about what I =
was going to do, and I seeked his permission, forgiveness and blessings. <B=
R>> <BR>> <BR>> <BR>> And then I started my mantra chanting (wi=
th swaha) - and tried visualising that I was offering something in the pyre=
. I could not actually visualise any offerings taking place - but I still c=
ontinued with the swaha at the end of the mantra for a while, and then swit=
ched to a mantra-japam without the swaha at the end. Through out I was full=
y aware of the visualisation of Maa Chandi standing on my dad's funeral. So=
metimes, I would visualise her lifting her feet alternatively, as if she wa=
s crushing something. A few minutes later, I felt the Devi removed a feet o=
r a wooden log - and threw it at a little distance in the direction which w=
as opposite to mine. I think about five/ten minutes later, I became a littl=
e curious and wanted to see if the dog had
come and was sitting somewhere =
around. I opened my eyes, and did NOT find the dog. I was not disappointed,=
but I told myself, it was silly of me to think I would be able to invite t=
he deity, but nevertheless I<BR>> continued. Few minutes later, I heard =
some sound of wings fluttering and opened my eyes to see a shining black he=
n (I think it was a rooster, as it had a small, but bright red hood/crown).=
It had come from the piece of land next to the smashaan bhumi (either a gr=
aveyard or a temple - am not sure) after descending from a 6ft boundary wal=
l. It came close to the burning funeral and started jumping and moving arou=
nd the funeral. It seemed as if the hen wanted to jump inside the funeral a=
nd die. Another second it felt, perhaps the hen was acting strange because =
it was amused with the fire particles (which looked like 'jugnus') falling =
down on the earth, as a result of the funeral fire hitting the cement roof =
of the funeral platform. I watched
the bird for few minutes, laughed at my=
self, thinking a black hen came instead of a dog, but nevertheless I said I=
would continue until it is time for us to leave. I asked my cousin and he =
said 30 more minutes. So I<BR>> continued the mental chanting. <BR>> =
<BR>> <BR>> <BR>> And then my cousin signalled me that it was time=
for everyone to leave. I waited for everyone to start walking towards the =
exit, mixed the black sesame seeds, jaggery and ghee in the plastic packet =
itself, and walked towards the funeral. I seeked forgivess from Maa for my =
impudence and asked her to accept my offerings. I had offered only three ti=
mes, and it was sooooo hot that I could not stand closer and started wonder=
ing how far did Manish and Rajarshi sit to offer the samagri into the fire?=
Another cousin of mine, shouted my name from behind, and asked me to hurry=
up and join them, and even though it was dark and he would not have seen e=
xactly what was happening, I
was a little scared because I did not want an=
yone to know that I had 'Aghori' tendencies, I quickly stepped back, emptie=
d the contents of the packets in both my hands, apologised to the Devi agai=
n for my impudence and requested her to accept this final offering and thre=
w it at the funeral<BR>> pyre from a distance. I thanked her once again =
and requested her to simply do the needful and then thanked everyone (inclu=
ding the yahoo group and Rajashri/Manish/ PVR) and quickly walked and joine=
d the group. <BR>> <BR>> <BR>> <BR>> When I was washing my hand=
s and feet at the well, I looked at the funeral and now there was a red tin=
ge to the fire, which was not there before (could be because of black sesam=
e seeds or jaggery??). <BR>> <BR>> <BR>> <BR>> On the way back =
home and for the entire evening, I felt very very very quiet within. I woul=
d'nt say that I felt a sense of achievement, because the thought of what ha=
ppened was not strong
in my mind. I had neither forgotten, nor was I think=
ing about 'it'. There was a certian stillness within my existence that even=
ing. I watched my breath as much as I could. No judgement, no questions, ju=
st a sense of 'wonder'. The visualisations could have been a product of my =
own imagination - but the silence was real. And this experience of silence =
was the most beautiful thing. <BR>> <BR>> <BR>> <BR>> The next =
day, I heard my brother tell my uncle that he had witnessed many fires, but=
the one yesterday seemed too big and somewhat special. I wondered if my br=
other was speaking out of 'perception' or love for our father.<BR>> <BR>=
> <BR>> <BR>> Now that it is few days since that incident, I have =
questions like - is the hen too, as sensitive as a dog is? Why was it jumpi=
ng 'madly' around the fire? Is there a connection between the hen and the f=
act that in Hyd, people perform hen-sacrifice at Shakti/Maa temples? Did Sh=
akti really
grant some 'punya' to my dad? If it did, then why did I visual=
ise my dad crawl and climb (as opposed to climbing on two feet) a half-cons=
tructed building the next day when I was channeling some reiki to him? <BR>=
> <BR>> <BR>> <BR>> I am not sure if these questions can be ans=
wered or if they should be answered at all, but based on the above experien=
ce, if anyone has any input/lessons/ guidance/ teachings, I would be most a=
ppreciative.<BR>> <BR>> <BR>> <BR>> Thank you PVR/Manish and Ra=
jarshi for the continued inspiration. <BR>> <BR>> <BR>> <BR>> A=
lso, apologies for the length of the note.<BR>> <BR>> <BR>> <BR>&g=
t; Regards<BR>> <BR>> Sharad<BR>><BR><BR></DIV></DIV></DIV></BLOCK=
QUOTE></td></tr></table><br>
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--0-1398158337-1265302492=:91463--

Feb 2010 18:15:11 -0000
2010 18:15:11 -0000
Date: Thu, 04 Feb 2010 18:15:11 -0000
Message-ID: <hkf2rf+sc06@...>
MIME-Version: 1.0
Subject: Great Vimalananda's opinion on 'Meat-eaters' (Aghora - From the left hand
of God
y=BcP_gQtSx8TiQ14ih27xDdtFrL8rufQpMENY6WCB4ToGOOz_3KSV
--7-7955827070-9383700112=:2
I reproduce Opinion of Great Vimalananda on 'Meat eaters' and

repercussion=
s from 'Aghora, from the left hand of God'
Choice is ours !
"Ma wants you=

to learn your lesson. That is why you find a meat-eater
reborn either as a=
predator or prey or as both in succession. Human
beings cry a lot at funer=
als of their own kind but they have absolutely
no thought for the suffering=
s of the animals they slaughter. They never
hesitate to kill and eat. Just =
think, first they kill the chicken. Often
they will cut its throat and let =
it bleed to death, which is a most
painful way to die. Then it will be clea=
ned, cooked and eaten, and if it
happens to be tough everyone will curse it=
for not satisfying their
palates. How many humans would give beautiful ten=
der lean meat if they
were slaughtered, dressed, prepared and served?
Meat=
-eaters conveniently forget that animal mothers too love their
children. Do=
they ever think of the agony a hen goes through when her
chicks are slain =
in front of her eyes? or a cow, the embodiment of
motherliness, do they con=
sider how much she suffers when she sees the
slaughter of her beloved calf =
whom she has grown in her own body and
nourished with her milk, whom she lo=
ves more than her own life?
Do these so called humans ever think of the ter=
rible pain they cause to
mother cow? Could they endure their own children b=
eing murdered before
their own eyes?
How is Ma to teach such donkeys? They=

are not humans, whose intellect is
subtle enough to self-identify with ano=
ther being of a different species
and experience its personal joys and sorr=
ows. Ma has no alternative but
to make them suffer, allowing the animals th=
ey have tortured to torture
them in return. Fair's fair, after all. If I cu=
t your throat in this
birth you have every right to cut mine in the next or=
some succeeding
birth. Experience is the best teacher and a fool will lear=
n from no
other."
Best Regards,
Utpal
--7-7955827070-9383700112=:2
<P>I reproduce Opinion of Great Vimalananda on 'Meat eaters' and repercussi=

ons from 'Aghora, from the left hand of God'</P>
<P>Choice is ours !</=
P>
<P><FONT color=3D"#0000ff">"Ma wants you to learn your lesson. That is w=
hy you find a meat-eater reborn either as a predator or prey or as both in =
succession. Human beings cry a lot at funerals of their own kind but they h=
ave absolutely no thought for the sufferings of the animals they slaughter.=
They never hesitate to kill and eat. Just think, first they kill the chick=
en. Often they will cut its throat and let it bleed to death, which is a mo=
st painful way to die. Then it will be cleaned, cooked and eaten, and if it=
happens to be tough everyone will curse it for not satisfying their palate=
s. How many humans would give beautiful tender lean meat if they were slaug=
htered, dressed, prepared and served?</FONT></P>
<P><FONT color=3D"#0000ff"=
>Meat-eaters conveniently forget that animal mothers too love their childre=
n. Do they ever think of the agony a hen goes through when her chicks are s=
lain in front of her eyes? or a cow, the embodiment of motherliness, do the=
y consider how much she suffers when she sees the slaughter of her beloved =
calf whom she has grown in her own body and nourished with her milk, whom s=
he loves more than her own life?<BR>Do these so called humans ever think of=
the terrible pain they cause to mother cow? Could they endure their own ch=
ildren being murdered before their own eyes?</FONT></P>
<P><FONT color=3D"#=
0000ff">How is Ma to teach such donkeys? They are not humans, whose intelle=
ct is subtle enough to self-identify with another being of a different spec=
ies and experience its personal joys and sorrows. Ma has no alternative but=
to make them suffer, allowing the animals they have tortured to torture th=
em in return. Fair's fair, after all. If I cut your throat in this birth yo=
u have every right to cut mine in the next or some succeeding birth. Experi=
ence is the best teacher and a fool will learn from no other." </FONT=
></P>
<P>Best Regards,</P>
<P>Utpal<BR></P>
--7-7955827070-9383700112=:2--
From lotusindia108@... Wed Feb 17 11:08:39 2016

Return-Path: <lotusindia108@...>
X-Sender: lotusindia108@...
Feb 2010 01:31:46 -0000
2010 01:31:46 -0000
2010 01:31:46 -0000
Date: Fri, 05 Feb 2010 01:31:43 -0000
Message-ID: <hkfsdv+a4nm@...>
MIME-Version: 1.0
From: "lotusindia108" <lotusindia108@...>
Subject: New Member with Question
X-Yahoo-Group-Post: member; u=59756609; y=1oAUyAezXs1-CNAxYQjas-
CA4GuGzbIsvofoE3D8Rwaso67JmxHpPg
X-Yahoo-Profile: lotusindia108
Thank you for having me on your group. I have an inquiry. Wanting to chant =
some Hanuman mantras, ran across one I was drawn to. Could someone give me =
a translation in English if they know it? I like to make sure I know meanin=
gs before I chant something:
udhyanmaarthandakoti prakataruchiyutham ch=

aaru veerasanastham
mounjee yajnopaveetham varadhamuru shikhashobhitham =
kundaladyam
bhakthanamistadhantham pravanamanudhinam vedanadapramodham =
dhyeddhevam vidheyam plavakulapathim ghoshpadhee bhootavaridhim
Thank=
ing you.
Namaste,
LotusIndia
From rumki64@... Wed Feb 17 11:08:39 2016

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X-Sender: rumki64@...
Feb 2010 03:18:31 -0000
2010 03:18:31 -0000
Date: Fri, 05 Feb 2010 03:18:29 -0000
Message-ID: <hkg2m5+3kih@...>
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MIME-Version: 1.0
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From: "rumki" <rumki64@...>
Subject: Re: Sri RamaKrishna's parable of a farmer who was an Advaita Jnani
y=mtjZHBMBiFwzty_hMrhUN78iXZDRo8kAqafdSMCqyOwekQ
X-Yahoo-Profile: rumki64
Thank you Sir for bringing this story up for reading. You inspired me to pi=
ck up the Gospel yet again and start reading.
Pranams
--- In vedic-wisdo=
m@yahoogroups.com, Prasanth Jalasutram <jvrsprasanth@...> wrote:
>
> Those=
who follow monistic (Advaita) Vedanta, however, look upon this world
> as =
unreal, like a dream. According to them Paramatman, or the Over-Soul, is
> =
the witness of the three states of consciousness,--waking, dream and
> drea=
mless sleep. All these are ideas. The dream state is just as real as the
> =
waking state. Let me tell you a story.
>
> Parable of the farmer and his o=
nly child
>
> There was a farmer who was a monist; he had attained to some=
realization. He
> lived like any other farmer with his family, and he had =
a child. He and his
> wife had extreme love for this son because he was the=
ir only child. The
> farmer himself was a very spiritual man.
>
> He was r=
espected and loved by everyone in the village. Once he was working
> in the=
field, when suddenly a man brought the news of his son's severe
> illness.=
He went home, called physicians, took great care, but could not
> save the=
child's life.
>
> Everybody in the household was overwhelmed with grief, =
but the farmer looked
> as if nothing had happened. He consoled others by s=
aying, "What can be
> gained by mourning over the child?" The next day he w=
ent to the field as
> usual, and after finishing his work he came home and =
found his wife and the
> other members of the family still weeping and wail=
ing and plunged in deep
> sorrow.
>
> The wife reproached him, saying: "Ho=
w heartless you are! you have not shed a
> single tear for your only child.=
" The farmer then calmly replied: "Shall I
> tell you why I do not weep? La=
st night I had a wonderful dream.
>
> I saw that I was a king, and the fat=
her of eight beautiful children, and
> that I was enjoying all the pleasure=
s and comforts of life. Suddenly I woke
> up and the dream passed away. Now=
I am in great confusion,--whether I shall
> weep and wail for my eight chi=
ldren or for this only one." [p. 93& 94]
>
> The farmer was an Advaita Jna=
ni, therefore he realized that the waking state
> was as unreal as the drea=
m state, and that the one permanent Reality was
> Atman. But I accept all s=
tates as true,--the state of Samadhi, which is the
> fourth state, and agai=
n, the waking, dream and dreamless sleep state. I
> accept Brahman the Abso=
lute and Maya, Jiva (the individual soul) and the
> world. If I do not take=
all, a portion will be missing and the weight will
> be less.
>
> Source:=
THE GOSPEL OF RAMAKRISHNA Revised by SWAMI ABHEDANANDA
>
> --
> Om Namo =
Bhagavate Sri Ramanaya
> Prasanth Jalasutram
>
> Love And Love Alone
>

MIME-Version: 1.0
X-Received: by 10.140.82.42 with SMTP id f42mt1931422rvb.163.1265343820503; Thu,
04 Feb 2010 20:23:40 -0800 (PST)
Date: Fri, 5 Feb 2010 04:23:40 +0000
Message-ID: <90bdd2131002042023m260bf26fyf303744ae63abec3@...>
Content-Type: multipart/alternative; boundary=000e0cd1549efc725a047ed2d011
Subject: Ramana Maharshi about Meditation and distraction
y=MKPrDBDKziwXFOQAgY9NpnUNiW4tdpOs62qlnjg2PRQWTH5AKGppJQ
--000e0cd1549efc725a047ed2d011
Visitor: What is the difference between meditation and distraction?
Mahar=
shi: No difference. When there are thoughts, it is distraction: when
there =
are no thoughts, it is meditation. However, meditation is only
practice (as=
distinguished from the real state of Peace.)
She: How to practice meditat=

ion?
Maharshi: Keep off thoughts.
She: How to reconcile work with meditat=

ion?
Maharshi: Who is the worker? Let him who works ask the question. You =
are
always the Self. You are not the mind. It is the mind which raises thes=
e
questions. Work proceeds, always in the presence of the Self only. Work i=
s
no hindrance to realisation.
It is the mistaken identity of the worker t=

hat troubles one. Get rid of the
false identity.
Source: From Talk 68
-- =

=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=
=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=
=B0=AE=E0=B1=81
--000e0cd1549efc725a047ed2d011
ht:1.3em">
Visitor: What is the difference between meditation and distracti=
on?<br><br>Maharshi: No difference. When there are thoughts, it is distract=
ion: when there are no thoughts, it is meditation. However, meditation is o=
nly practice (as distinguished from the real state of Peace.)<br>
<br><spa=
n style=3D"font-weight:bold">She: How to practice meditation?<br><br>Mahars=
hi: Keep off thoughts.</span><br><br><span style=3D"font-weight:bold">She: =
How to reconcile work with meditation?<br><br>Maharshi: Who is the worker? =
Let him who works ask the question. You are always the Self. You are not th=
e mind. It is the mind which raises these questions. Work proceeds, always =
in the presence of the Self only. Work is no hindrance to realisation.=C2=
=A0</span><br>
<br>It is the mistaken identity of the worker that troubles=

one. Get rid of the false identity.<br><br><span style=3D"font-weight:bold=
">Source</span>: From Talk 68<div style=3D"clear:both;margin-top:0px;margin=
-right:0px;margin-bottom:0.75em;margin-left:0px;line-height:1.3em">
</div>=
</div><div style=3D"color:rgb(51, 51, 51);font-size:87%;margin-top:0px;marg=
in-right:0px;margin-bottom:0.75em;margin-left:0px;line-height:1.3em"></div>=
</span><br>-- <br>=E0=B0=93=E0=B0=82 =C2=A0=E0=B0=A8=E0=B0=AE=E0=B1=8B =C2=
=A0=E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =C2=A0=E0=B0=B6=E0=B1=8D=
=E0=B0=B0=E0=B1=80 =C2=A0=E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF =C2=
=A0 <br>
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=
=B1=8D =C2=A0=E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=
=B0=E0=B0=82 <br>=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=B0=AE=E0=B1=87 =E0=
=B0=B6=E0=B0=BE=E0=B0=B6=E0=B1=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81 =C2=
=A0<br><br>
--000e0cd1549efc725a047ed2d011--

Message-ID: <417740.96868.qm@...>
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qDuWTnCJXwe4eOjvWs_9wHYS0CQ41SlbvtjH1wF2v
Feb 2010 21:01:42 PST
Date: Thu, 4 Feb 2010 21:01:42 -0800 (PST)
In-Reply-To: <hkf2rf+sc06@...>
MIME-Version: 1.0
Subject: Re: [vedic-wisdom] Great Vimalananda's opinion on 'Meat-eaters' (Aghora -
From the left hand of God
y=0qqpOBsucHR3elZXZvOdJ8JMmnzhqyetJL2E_sK72Icw0w
--0-372609890-1265346102=:96868
Utpal Ji,
=C2=A0
Great coincidence of thoughts!!=C2=A0I was about to ask=
this question today on Non-Veg eating.=C2=A0 It is clear from the below pa=
ssage meat eating is not advisable for anyone.=C2=A0
I was=C2=A0reading a b=
ook on Swami Vivekananda (Naa Athma Kadha - in Telugu), he clearly wrote th=
at he survived many days on just eating meat when he was living in USA also=
relished it. He seem to have no problems with meat eating ..why this diffe=
rence of opinions from the spiritual giants??
=C2=A0
Does smoking has any i=
mpact on the Spiritual path? looks like Vivekananda also enjoyed smoking.
=
=C2=A0
Thanks
KK
--- On Thu, 2/4/10, vedic_pathak <vedic_pathak@...>=

wrote:
From: vedic_pathak <vedic_pathak@...>

Subject: [vedic-wisdo=
m] Great Vimalananda's opinion on 'Meat-eaters' (Aghora - From the left han=
d of God
Date: Thursday, February 4, 2010,=
11:45 PM
=C2=A0
I reproduce Opinion of Great Vimalananda on 'Meat e=

aters' and repercussions from=C2=A0'Aghora, from the left hand of God'
Choi=
ce is ours !
"Ma wants you to learn your lesson. That is why you find a mea=
t-eater reborn either as a predator or prey or as both in succession. Human=
beings cry a lot at funerals of their own kind but they have absolutely no=
thought for the sufferings of the animals they slaughter. They never hesit=
ate to kill and eat. Just think, first they kill the chicken. Often they wi=
ll cut its throat and let it bleed to death, which is a most painful way to=
die. Then it will be cleaned, cooked and eaten, and if it happens to be to=
ugh everyone will curse it for not satisfying their palates. How many human=
s would give beautiful tender lean meat if they were slaughtered, dressed, =
prepared and served?
Meat-eaters conveniently forget that animal mothers to=
o love their children. Do they ever think of the agony a hen goes through w=
hen her chicks are slain in front of her eyes? or a cow, the embodiment of =
motherliness, do they consider how much she suffers when she sees the slaug=
hter of her beloved calf whom she has grown in her own body and nourished w=
ith her milk, whom she loves more than her own life?
Do these so called hum=
ans ever think of the terrible pain they cause to mother cow? Could they en=
dure their own children being murdered before their own eyes?
How is Ma to =
teach such donkeys? They are not humans, whose intellect is subtle enough t=
o self-identify with another being of a different species and experience it=
s personal joys and sorrows. Ma has no alternative but to make them suffer,=
allowing the animals they have tortured to torture them in return. Fair's =
fair, after all. If I cut your throat in this birth you have every right to=
cut mine in the next or some succeeding birth. Experience is the best teac=
her and a fool will learn from no other."=C2=A0
Best Regards,
Utpal
--0-372609890-1265346102=:96868

top" style=3D"font: inherit;"><BR><BR>
<DIV>Utpal Ji,</DIV>
<DIV> </DI=
V>
<DIV>Great coincidence of thoughts!! I was about to ask this questi=
on today on Non-Veg eating. It is clear from the below passage meat e=
ating is not advisable for anyone. </DIV>
<DIV>I was reading a bo=
ok on Swami Vivekananda (Naa Athma Kadha - in Telugu), he clearly wrote tha=
t he survived many days on just eating meat when he was living in USA also =
relished it. He seem to have no problems with meat eating ..why this differ=
ence of opinions from the spiritual giants??</DIV>
<DIV> </DIV>
<DIV>D=
oes smoking has any impact on the Spiritual path? looks like Vivekananda al=
so enjoyed smoking.</DIV>
<DIV> </DIV>
<DIV>Thanks</DIV>
<DIV>KK<BR><B=
R>--- On <B>Thu, 2/4/10, vedic_pathak <I><vedic_pathak@...></I>=
</B> wrote:<BR></DIV>
<BLOCKQUOTE style=3D"PADDING-LEFT: 5px; MARGIN-LEFT: =
5px; BORDER-LEFT: rgb(16,16,255) 2px solid"><BR>From: vedic_pathak <vedi=
c_pathak@...><BR>Subject: [vedic-wisdom] Great Vimalananda's opini=
on on 'Meat-eaters' (Aghora - From the left hand of God<BR>To: vedic-wisdom=
@yahoogroups.com<BR>Date: Thursday, February 4, 2010, 11:45 PM<BR><BR>
<DIV=
<DIV id=3D=
ygrp-text>
<DIV>
<DIV>I reproduce Opinion of Great Vimalananda on 'Meat eat=
ers' and repercussions from 'Aghora, from the left hand of God'</DIV>
=
<DIV>Choice is ours !</DIV>
<DIV><FONT color=3D#0000ff>"Ma wants you to lea=
rn your lesson. That is why you find a meat-eater reborn either as a predat=
or or prey or as both in succession. Human beings cry a lot at funerals of =
their own kind but they have absolutely no thought for the sufferings of th=
e animals they slaughter. They never hesitate to kill and eat. Just think, =
first they kill the chicken. Often they will cut its throat and let it blee=
d to death, which is a most painful way to die. Then it will be cleaned, co=
oked and eaten, and if it happens to be tough everyone will curse it for no=
t satisfying their palates. How many humans would give beautiful tender lea=
n meat if they were slaughtered, dressed, prepared and served?</FONT></DIV>=
<DIV><FONT color=3D#0000ff>Meat-eaters conveniently forget that animal mot=

hers too love their children. Do they ever think of the agony a hen goes th=
rough when her chicks are slain in front of her eyes? or a cow, the embodim=
ent of motherliness, do they consider how much she suffers when she sees th=
e slaughter of her beloved calf whom she has grown in her own body and nour=
ished with her milk, whom she loves more than her own life?<BR>Do these so =
called humans ever think of the terrible pain they cause to mother cow? Cou=
ld they endure their own children being murdered before their own eyes?</FO=
NT></DIV>
<DIV><FONT color=3D#0000ff>How is Ma to teach such donkeys? They =
are not humans, whose intellect is subtle enough to self-identify with anot=
her being of a different species and experience its personal joys and sorro=
ws. Ma has no alternative but to make them suffer, allowing the animals the=
y have tortured to torture them in return. Fair's fair, after all. If I cut=
your throat in this birth you have every right to cut mine in the next or =
some succeeding birth. Experience is the best teacher and a fool will learn=
from no other." </FONT></DIV>
<DIV>Best Regards,</DIV>
<DIV>Utpal<BR=
></DIV></DIV></DIV></BLOCKQUOTE></td></tr></table><br>
--0-372609890-1265346102=:96868--

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IUt4IY.lBbxsW1c3V9wu5Tm1CCAS.AvNTs4KkRHG2D_
2010 23:59:45 PST
Date: Thu, 4 Feb 2010 23:59:45 -0800 (PST)
MIME-Version: 1.0
Subject: Fw: Re: [vedic-wisdom] Re: Experience at a Smashaan Bhumi (Halluciantion
Vs Reality)
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3pPyKak2n1JWjO6w
--0-106733904-1265356785=:85465
To make my point clear, below an example is mentioned.
Rama Naama Satya=

Hai..
--- On Fri, 5/2/10, rajarshi nandy <rajarshi14@...> wrote:

=
Subject: Re: [vedic-wisdom]=
Re: Experience at a Smashaan Bhumi
To: "manish gour" <manishgo_in@...=
m>
Date: Friday, 5 February, 2010, 1:14 PM
Namaste,
=C2=A0
Same way.=
How does one decide if one is hallucinating or not? By checking on other c=
orresponding things. See if you meet someone in reality vs you hallucinate,=
the hallucination is something restricted ONLY to your mind, whereas the a=
ctual meeting will have added factors to it, which are=C2=A0not from=C2=A0w=
ithin your body/mind.
=C2=A0
For example, one day Manish was doing a Ganapa=
ti homam. There were some people sitting near him and watching. At the end =
of the homa, Manish asked one specific person from the=C2=A0 group about wh=
at he saw during the homa. The person replied, he saw a form of=C2=A0a huge=
elephant, "shendri"=C2=A0color enter the fire for a fraction of a second.=
=C2=A0 Then Manish asked another person from the group about his reaction. =
This person said that he did not see anything but he suddenly felt his mind=
being drawn inside deeper, such that he could not stop his meditation. As =
if there was some huge force nearby and it was pulling him. Then Manish sai=
d, Ganapati had come into the fire and exactly at that time one person saw =
the elephant and another felt=C2=A0the strong force. Also some more things =
happened in the coming days which confirmed=C2=A0that it was the real stuff=
.
=C2=A0
My=C2=A0point is, in case it is a pure hallucination of the mind,=
you will not get simultaneous associated factors happening outside your bo=
dy/mind which will imapct a third party. The above was just one small examp=
le.=C2=A0Hope you get the drift of what I am trying to say.
=C2=A0
-Regards=
=C2=A0Rajarshi
--- On Fri, 5/2/10, manish gour <=

manishgo_in@...> wrote:

S=
ubject: Re: [vedic-wisdom] Re: Experience at a Smashaan Bhumi
To: rajarshi1=
4@...
Date: Friday, 5 February, 2010, 10:27 AM
Dear Rajarshi,=
Your analogy is good. But what about case of hallucination. How can we =
know if something is not real in this case?
Thanks,
Manish
--- On Thu, 4=
/2/10, rajarshi nandy <rajarshi14@...> wrote:
From: rajarshi nand=

y <rajarshi14@...>
Subject: Re: [vedic-wisdom] Re: Experience at a =
Smashaan Bhumi
Date: Thursday, 4 February,=
2010, 4:54 PM
=C2=A0
Dear Jitender,
=C2=A0
If these things shap=
e our visulaisations then what is the difference between this sort of visua=
lisation/ hallucination and the DARSHAN of deity.
=C2=A0
Suppose you have a=
friend named X. When you meet him, you know it for sure that that IS X sta=
nding infront of you. At home if by chance you are thinking about X, you fo=
rm a mental image of the him but you know for sure that this is just your m=
ental image. What is the difference between the mental image of X and the r=
eal X? Think along these lines. Similar maybe the difference between having=
a full darshan of a detiy and imagining a deity mentally. The "energy" wou=
ld be different. The interaction would be different. The "feeling" would be=
different. Also there maybe other phenomenon outside of your body that may=
happen when you meet your friend X or have darshan of a deity, which you m=
ake you think that it is not something you have mentally created.
=C2=A0
-R=
egards
=C2=A0Rajarshi
--- On Thu, 4/2/10, dahiy=

ajiten <dahiyajiten@ yahoo.co. in> wrote:
From: dahiyajiten <dahiyajiten@=

yahoo.co. in>
Subject: [vedic-wisdom] Re: Experience at a Smashaan Bhumi
T=
o: vedic-wisdom@ yahoogroups. com
Date: Thursday, 4 February, 2010, 8:22 PM=
=C2=A0
Namaste Narsimhaji,
>>One's beliefs, desires, pride, frustrati=

ons etc shape the imagery >>one's mind visualizes.
i have asked this quest=

ion earlier also but somehow it is not very clear.If these things shape our=
visulaisations then what is the difference between this sort of visualisat=
ion/ hallucination and the DARSHAN of deity. Kindly explain in detail. i ha=
ve read your analogy on that sun in dirty mirror but this is not quite clea=
r.Whenever you get time please exlain this.
Regards
Jitender
--- In vedic=
-wisdom@ yahoogroups. com, "Narasimha P.V.R. Rao" <pvr108@...> wrote:
>
> N=
amaste,
>
> I am sorry to know your loss and thank you for an account of y=
our experiment and experience.
>
> *=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=
=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0 *=C3=82=C2=A0=C3=82=C2=A0=
=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0 *
>
> As Mani=
sh keeps saying, death is not a terminal thing. It is not a full stop or pe=
riod, but just a comma. Let me tell a parable.
>
> A person loved one dres=
s and wore it always. He never removed the dress and kept the dress on him =
all the time and never considered the possibility of changing into a differ=
ent dress. The idea of removing that dress was unbearable to that person. H=
e thought he should wear that dress forever.
>
> The dress became so dirty=
and torn that it was time to change it. A person looking extremely scary c=
ame up to the person oneday to remove the dress. He removed the dress gentl=
y if one co-operated with him and tore it apart violently if one fought bac=
k. After this scary person removed the old dress, another person came and g=
ave new clothes. Some people became so afraid and ashamed when they lost ol=
d clothes that they ran away and roamed around naked. If they did not becom=
e afraid or ashamed, they would've soon gotten new clothes and slowly start=
ed to enjoy them as well.
>
> The clothes in this parable are akin to the =
physical body we occupy. The person looking extremely scary is Mahaakaala -=
personification of Death. Creator is the person giving new clothes. New bo=
dy taken in the next birth is the new clothes. Persons running away in fear=
or shame before new clothese are given are like different kinds of spirits=
.
>
> *=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=
=C2=A0=C3=82=C2=A0 *=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=
=C2=A0=C3=82=C2=A0=C3=82=C2=A0 *
>
> Regarding your visualization of your =
father using reiki, please note that all visualizations of the mind are ima=
gery created by one's conscious and sub-conscious conditionining. One's bel=
iefs, desires, pride, frustrations etc shape the imagery one's mind visuali=
zes. One cannot assume it to be accurate. Also, there is no reliable way to=
know if your prayers made any difference to the path taken by your father =
after the cremation. The curiosity and the tendency to speculate will natur=
ally last for sometime, but the bottomline is that you cannot really do muc=
h more than speculate.
>
> *=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=
=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0 *=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=
=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0 *
>
> Regarding the he=
n/cock, it is associated with Koumaari, among the forms of Divine Mother. I=
n the 8th chapter of Chandipath, the Maatrikas (Mothers) are described (Bra=
ahmi, Maaheswari, Koumari, Vaishnavi etc). Koumari is accompanied by peacoc=
k and cock. In the Kaashi descriptions given by Rajarshi, a sadhaka of Kaal=
a Bhairava was worshipping in funeral pyre at a sacred place with Kaala Bha=
irava as the guardian deity (Kaashi). Dogs are associated with Kaala Bhaira=
va. Perhaps the place you went to and you yourself have some blessing of Ko=
umaari.
>
> Best regards,
> Narasimha
> ------------ --------- --------- -=
-------- --------- --------- -
> =C3=82=C2=A0 Free Jyotish Software, Free J=
> =C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=
=82=C2=A0 http://www.VedicAst rologer.org
> =C3=82=C2=A0=C3=82=C2=A0=C3=82=
=C2=A0=C3=82=C2=A0 Films that make a difference: http://SaraswatiFil ms.org=
> =C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0 Spirituality: http://gr=
oups. yahoo.com/ group/vedic- wisdom
> =C3=82=C2=A0 Jyotish writings: http:=
//groups. yahoo.com/ group/JyotishWri tings
> ------------ --------- ------=
--- --------- --------- --------- -
> =C3=82=C2=A0
> --- On Wed, 2/3/10, sh=
aradsap <sharadsap@. ..> wrote:
> From: sharadsap <sharadsap@. ..>
> Subjec=
t: [vedic-wisdom] Experience at a Smashaan Bhumi
> To: vedic-wisdom@ yahoog=
roups. com
> Date: Wednesday, February 3, 2010, 6:19 AM
>
>
>
>
>
>
>=
> =C3=82=C2=A0
>
>
>
>
>
>
>
>
>
> Dear Members,
>
> After a lo=
t of deliberation, I decided to write this note to share an experience with=
the members on this forum - hoping that doing so would elicit some feedbac=
k in the form of further guidance.
>
>
>
> I am a student of Vipassana =
and have been doing homam (mostly Agnihotra and very recently started a sim=
ple version of Durga Homam) 'almost' regularly for a year now. And I have b=
een reading the posts on this forum with much awe and interest.
>
>
>
>=
On the 28th of Jan, my father passed away peacefully (after struggling wit=
h renal failure and other complications) at our home in Hyderabad. When we =
were taking my father's body to the smashaan bhoomi for final rites, my min=
d was constantly reminded of the brilliant notes(Ram naam satya hai - 1/2/3=
) written by Rajarshi (detailing his experience of doing a Chandi Homam on =
a funeral pyre in Kashi with Manish-ji), and I started wondering if I would=
get to see some Aghoris in the smashaan bhumi at Hyd. I thought how wonder=
ful it would be, if an Aghori performs a homam on my dad's funeral - so tha=
t he would also attain some punya (as per the note). And then immediately, =
I had an intense desire to perform a similar homam by myself, but I quickly=
reminded myself that I must be kidding to even think that I can do such a =
feat. As we descended the steps of the smashaan bhumi, I started experienci=
ng intensely subtle sensations all over my body...especially
> in/around th=
e abdominal region. As taught in Vipassana, I 'watched' the sensations as e=
quanimously as I could, and told myself that 'even this would change'. Soon=
after, a thought came to my mind, that it is all at the level of the mind,=
and may be I should perform a mini version of Chandi Homam in my mental im=
agery. But I still wanted to have a tangible element to it, so I asked a fr=
iend, if he could procure some black sesame seeds and jaggery (now when I t=
hink of it, this friend was not even baffled at my request) - and he went a=
way saying he would try and returned back in 10 minutes with the above 2 th=
ings and in addition he bought some ghee.
>
>
>
> It was my first time =
at a smashaan bhumi, and also the very first time that I had seen death/dea=
d body at such close quarters. It was a very 'delicate' situation for me, b=
ut soon after the fire was ignited (by my eldest brother - exactly at sunse=
t time), I composed myself, went in the direction opposite to where all the=
friends/relatives were standing and sat down on a stone platform in sukhaa=
sana. I asked my cousin and my nephew to sit on either side, told them that=
I would like to meditate, and requested them to let me know if 'something'=
happens. I had already observed a brown colored dog (thanks to the vivid d=
escription in Rajarshi's notes) as we reached the funeral-pyre platform, so=
I think, I was expecting the dog to behave a little differently (silly me!=
!):).
>
>
>
> I closed my eyes - thanked Mother Earth, my parents, my g=
randparents, the Gods and the Rishis; and seeked their support and blessing=
s in my very first attempt in doing such a ritual. Being a Vipassana medita=
tor, I am used to focussing on breath, and I saw my breathing was a little =
fast. I continued watching my breath for few minutes and soon, I was centre=
d enough. I remembered the warning that this should be done ONLY and ONLY w=
ith the purest intention of gaining spiritual progress; so I inspected my m=
ind and found the truth to be different. I had a deep desire that my father=
accumulates some 'punya' so that his journey in the non-physical plane is =
'mangalmayee' . I inspected further and felt that there was some thrill/exc=
itement too in my mind about attempting such a unconventional thing. I did =
not want to give-up, so I mentally surrendered myself and said "this is the=
truth Maa, I am not a true seeker, I have mundane desires. Everytime I hav=
e done
> homam in the past, I have asked you to purify my mind, because I h=
ave believed and still believe that it won't be good to ask for purificatio=
n/ nullification of my past karmas, if I continue generating new ones at th=
e same speed. Today as well, I ask you to purify my impure mind. The impure=
mind that I have, has this mundane desire that his father attains some pun=
ya and his journey ahead is peaceful. I am sincere, when I tell this to you=
Maa, so please accept my impurities and my ignorance and let me do this ho=
mam. Please pardon this son of yours if he is doing something wrong".
>
>=
>
> After this mental dialogue, I though of invoking Durga on the funera=
l pyre (even though I thought about Maa Kali/Smashan Kali etc etc) purely b=
ecause the ONLY Devi mantra that I am a little comfortable with is a Durga =
Mantra. In my mind, I said, ALL are forms of one and the same DeviShakti, a=
nd it should not really matter, which Devi form I invoke. But then I could =
not just visualise Maa Durga and instead saw a cloud-like pattern, purple i=
n colour, and fully occupying my mental imagery. I thought of my father - a=
nd was trying to co-relate that with the colour of gangrene which had devel=
oped in his feet, but the purple was different, and immediately a thought s=
prung in my mind associating that colour with the colour of Maa Chandi who =
wears 'skeletal jewellery' (NOT trying to be funny) and I said, aah..okay..=
so this is the form of Maa which has arrived. I did mental Namaskar to Maa =
Chandi, repeated mentally the thoughts about the desire and surrendering
o=
f
> my ignorance. I sought permission from the deity to use a Durga mantra =
by explaning the context. I also remember clearly, that I was a little scar=
ed too, and I told Maa to be kind, and to NOT give me any results if she di=
dnt deem me to be fit, but to definetely NOT punish me in any way for doing=
this.
>
>
>
> I had a small mental dialogue with my father, wherein I b=
riefed him about what I was going to do, and I seeked his permission, forgi=
veness and blessings.
>
>
>
> And then I started my mantra chanting (wi=
th swaha) - and tried visualising that I was offering something in the pyre=
. I could not actually visualise any offerings taking place - but I still c=
ontinued with the swaha at the end of the mantra for a while, and then swit=
ched to a mantra-japam without the swaha at the end. Through out I was full=
y aware of the visualisation of Maa Chandi standing on my dad's funeral. So=
metimes, I would visualise her lifting her feet alternatively, as if she wa=
s crushing something. A few minutes later, I felt the Devi removed a feet o=
r a wooden log - and threw it at a little distance in the direction which w=
as opposite to mine. I think about five/ten minutes later, I became a littl=
e curious and wanted to see if the dog had come and was sitting somewhere a=
round. I opened my eyes, and did NOT find the dog. I was not disappointed, =
but I told myself, it was silly of me to think I would be able to invite th=
e deity, but nevertheless
I
> continued. Few minutes later, I heard some s=
ound of wings fluttering and opened my eyes to see a shining black hen (I t=
hink it was a rooster, as it had a small, but bright red hood/crown). It ha=
d come from the piece of land next to the smashaan bhumi (either a graveyar=
d or a temple - am not sure) after descending from a 6ft boundary wall. It =
came close to the burning funeral and started jumping and moving around the=
funeral. It seemed as if the hen wanted to jump inside the funeral and die=
. Another second it felt, perhaps the hen was acting strange because it was=
amused with the fire particles (which looked like 'jugnus') falling down o=
n the earth, as a result of the funeral fire hitting the cement roof of the=
funeral platform. I watched the bird for few minutes, laughed at myself, t=
hinking a black hen came instead of a dog, but nevertheless I said I would =
continue until it is time for us to leave. I asked my cousin and he said 30=
more minutes. So I
> continued the mental chanting.
>
>
>
> And then m=
y cousin signalled me that it was time for everyone to leave. I waited for =
everyone to start walking towards the exit, mixed the black sesame seeds, j=
aggery and ghee in the plastic packet itself, and walked towards the funera=
l. I seeked forgivess from Maa for my impudence and asked her to accept my =
offerings. I had offered only three times, and it was sooooo hot that I cou=
ld not stand closer and started wondering how far did Manish and Rajarshi s=
it to offer the samagri into the fire? Another cousin of mine, shouted my n=
ame from behind, and asked me to hurry up and join them, and even though it=
was dark and he would not have seen exactly what was happening, I was a li=
ttle scared because I did not want anyone to know that I had 'Aghori' tende=
ncies, I quickly stepped back, emptied the contents of the packets in both =
my hands, apologised to the Devi again for my impudence and requested her t=
o accept this final offering and threw it at the funeral
> pyre from a dist=
ance. I thanked her once again and requested her to simply do the needful a=
nd then thanked everyone (including the yahoo group and Rajashri/Manish/ PV=
R) and quickly walked and joined the group.
>
>
>
> When I was washing =
my hands and feet at the well, I looked at the funeral and now there was a =
red tinge to the fire, which was not there before (could be because of blac=
k sesame seeds or jaggery??).
>
>
>
> On the way back home and for the =
entire evening, I felt very very very quiet within. I would'nt say that I f=
elt a sense of achievement, because the thought of what happened was not st=
rong in my mind. I had neither forgotten, nor was I thinking about 'it'. Th=
ere was a certian stillness within my existence that evening. I watched my =
breath as much as I could. No judgement, no questions, just a sense of 'won=
der'. The visualisations could have been a product of my own imagination - =
but the silence was real. And this experience of silence was the most beaut=
iful thing.
>
>
>
> The next day, I heard my brother tell my uncle that=
he had witnessed many fires, but the one yesterday seemed too big and some=
what special. I wondered if my brother was speaking out of 'perception' or =
love for our father.
>
>
>
> Now that it is few days since that incident=
, I have questions like - is the hen too, as sensitive as a dog is? Why was=
it jumping 'madly' around the fire? Is there a connection between the hen =
and the fact that in Hyd, people perform hen-sacrifice at Shakti/Maa temple=
s? Did Shakti really grant some 'punya' to my dad? If it did, then why did =
I visualise my dad crawl and climb (as opposed to climbing on two feet) a h=
alf-constructed building the next day when I was channeling some reiki to h=
im?
>
>
>
> I am not sure if these questions can be answered or if they=
should be answered at all, but based on the above experience, if anyone ha=
s any input/lessons/ guidance/ teachings, I would be most appreciative.
>
=
>
>
> Thank you PVR/Manish and Rajarshi for the continued inspiration.
>=
>
>
> Also, apologies for the length of the note.
>
>
>
> Regards
> =
> Sharad
>

Homepage.
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mepage.

--0-106733904-1265356785=:85465

top" style=3D"font: inherit;">To make my point clear, below an example is m=
entioned. <BR><BR>
<DIV><EM><STRONG>
<DIV class=3DMsoNormal><STRONG><SPAN s=
tyle=3D"FONT-SIZE: 10pt; COLOR: navy; FONT-FAMILY: Verdana"><FONT face=3DCo=
urier color=3D#000000 size=3D3><FONT color=3D#00007f>Rama Naama Satya Hai..=
</FONT></FONT></SPAN></STRONG></DIV></STRONG></EM></DIV><BR><BR>--- On <B>F=
ri, 5/2/10, rajarshi nandy <I><rajarshi14@...></I></B> wrote:=
<BR>
<BLOCKQUOTE style=3D"PADDING-LEFT: 5px; MARGIN-LEFT: 5px; BORDER-LEFT:=
rgb(16,16,255) 2px solid"><BR>From: rajarshi nandy <rajarshi14@...=
.in><BR>Subject: Re: [vedic-wisdom] Re: Experience at a Smashaan Bhumi<B=
R>To: "manish gour" <manishgo_in@...><BR>Date: Friday, 5 Februa=
ry, 2010, 1:14 PM<BR><BR>
<DIV id=3Dyiv987812278>
<TABLE cellSpacing=3D0 ce=
llPadding=3D0 border=3D0>
<TBODY>
<TR>
<TD vAlign=3Dtop>
<DIV>Namaste,</DIV=
>
<DIV> </DIV>
<DIV>Same way. How does one decide if one is hallucinat=
ing or not? By checking on other corresponding things. See if you meet some=
one in reality vs you hallucinate, the hallucination is something restricte=
d ONLY to your mind, whereas the actual meeting will have added factors to =
it, which are not from within your body/mind.</DIV>
<DIV> </=
DIV>
<DIV>For example, one day Manish was doing a Ganapati homam. There wer=
e some people sitting near him and watching. At the end of the homa, Manish=
asked one specific person from the group about what he saw during th=
e homa. The person replied, he saw a form of a huge elephant, "shendri=
" color enter the fire for a fraction of a second. Then Manish a=
sked another person from the group about his reaction. This person said tha=
t he did not see anything but he suddenly felt his mind being drawn inside =
deeper, such that he could not stop his meditation. As if there was some hu=
ge force nearby and it was pulling him. Then Manish said, Ganapati had come=
into the fire and exactly at that time one person saw the elephant and ano=
ther felt the strong force. Also some more things happened in the comi=
ng days which confirmed that it was the real stuff. </DIV>
<DIV> =
</DIV>
<DIV>My point is, in case it is a pure hallucination of the min=
d, you will not get simultaneous associated factors happening outside your =
body/mind which will imapct a third party. The above was just one small exa=
mple. Hope you get the drift of what I am trying to say.</DIV>
<DIV>&n=
bsp;</DIV>
<DIV>-Regards</DIV>
<DIV> Rajarshi<BR></DIV>
<DIV><EM><STRO=
NG>
<DIV class=3DMsoNormal><STRONG><SPAN style=3D"FONT-SIZE: 10pt; COLOR: n=
avy; FONT-FAMILY: Verdana"><FONT face=3DCourier color=3D#000000 size=3D3><F=
ONT color=3D#00007f>Rama Naama Satya Hai..</FONT></FONT></SPAN></STRONG></D=
IV></STRONG></EM></DIV><BR><BR>--- On <B>Fri, 5/2/10, manish gour <I><ma=
nishgo_in@...></I></B> wrote:<BR>
manish gour <manishgo_in@...><BR>Subject: Re: [vedic-wisdom] Re=
: Experience at a Smashaan Bhumi<BR>To: rajarshi14@...<BR>Date: Fri=
day, 5 February, 2010, 10:27 AM<BR><BR>
<DIV id=3Dyiv2055584658>
<TABLE cel=
<TBODY>
<TR>
<TD vAlign=3Dtop>Dear=
Rajarshi,
<DIV><BR></DIV>
<DIV>Your analogy is good. But what about case =
of hallucination. How can we know if something is not real in this case?</D=
IV>
<DIV><BR></DIV>
<DIV>Thanks,</DIV>
<DIV>Manish<BR><BR>--- On <B>Thu, 4/=
2/10, rajarshi nandy <I><rajarshi14@...></I></B> wrote:<BR>
<=
BLOCKQUOTE style=3D"PADDING-LEFT: 5px; MARGIN-LEFT: 5px; BORDER-LEFT: rgb(1=
6,16,255) 2px solid"><BR>From: rajarshi nandy <rajarshi14@...>=
;<BR>Subject: Re: [vedic-wisdom] Re: Experience at a Smashaan Bhumi<BR>To: =
vedic-wisdom@yahoogroups.com<BR>Date: Thursday, 4 February, 2010, 4:54 PM<B=
R><BR>
=
<DIV>
<TABLE cellSpacing=3D0 cellPadding=3D0 border=3D=
0>
<TBODY>
<TR>
<TD vAlign=3Dtop>
<DIV>Dear Jitender,</DIV>
<DIV> </DI=
V>
<DIV><EM>If these things shape our visulaisations then what is the diffe=
rence between this sort of visualisation/ hallucination and the DARSHAN of =
deity.</EM></DIV>
<DIV>Suppose you have a friend=
named X. When you meet him, you know it for sure that that IS X standing i=
nfront of you. At home if by chance you are thinking about X, you form a me=
ntal image of the him but you know for sure that this is just your mental i=
mage. What is the difference between the mental image of X and the real X? =
Think along these lines. Similar maybe the difference between having a full=
darshan of a detiy and imagining a deity mentally. The "energy" would be d=
ifferent. The interaction would be different. The "feeling" would be differ=
ent. Also there maybe other phenomenon outside of your body that may happen=
when you meet your friend X or have darshan of a deity, which you make you=
think that it is not something you have mentally created.</DIV>
<DIV> =
;</DIV>
<DIV>-Regards</DIV>
<DIV><BR><BR></DIV>
<=
DIV><EM><STRONG>
<DIV class=3DMsoNormal><STRONG><SPAN style=3D"FONT-SIZE: 1=
0pt; COLOR: navy; FONT-FAMILY: Verdana"><FONT face=3DCourier color=3D#00000=
0 size=3D3><FONT color=3D#00007f>Rama Naama Satya Hai..</FONT></FONT></SPAN=
></STRONG></DIV></STRONG></EM></DIV><BR><BR>--- On <B>Thu, 4/2/10, dahiyaji=
ten <I><dahiyajiten@ yahoo.co. in></I></B> wrote:<BR>
<BLOCKQUOTE sty=
le=3D"BORDER-LEFT: rgb(16,16,255) 2px solid"><BR>From: dahiyajiten <dahi=
yajiten@ yahoo.co. in><BR>Subject: [vedic-wisdom] Re: Experience at a Sm=
ashaan Bhumi<BR>To: vedic-wisdom@ yahoogroups. com<BR>Date: Thursday, 4 Feb=
ruary, 2010, 8:22 PM<BR><BR>
<=
DIV id=3Dygrp-text>
<DIV>Namaste Narsimhaji,<BR><BR>>>One's beliefs, =
desires, pride, frustrations etc shape the imagery >>one's mind visua=
lizes.<BR><BR>i have asked this question earlier also but somehow it is not=
very clear.If these things shape our visulaisations then what is the diffe=
rence between this sort of visualisation/ hallucination and the DARSHAN of =
deity. Kindly explain in detail. i have read your analogy on that sun in di=
rty mirror but this is not quite clear.Whenever you get time please exlain =
this.<BR><BR>Regards<BR>Jitender<BR><BR>--- In <A href=3D"http://in.mc85.ma=
k rel=3Dnofollow>vedic-wisdom@ yahoogroups. com</A>, "Narasimha P.V.R. Rao"=
<pvr108@...> wrote:<BR>><BR>> Namaste,<BR>> <BR>> I am s=
orry to know your loss and thank you for an account of your experiment and =
experience.<BR>> <BR>> *=C3=82 =C3=82 =C3=82 =C3=82&nb=
sp;=C3=82 =C3=82 =C3=82
*=C3=82 =C3=82 =C3=82&nb=
sp;=C3=82 =C3=82 =C3=82 =C3=82 *<BR>> <BR>> As M=
anish keeps saying, death is not a terminal thing. It is not a full stop or=
period, but just a comma. Let me tell a parable.<BR>> <BR>> A person=
loved one dress and wore it always. He never removed the dress and kept th=
e dress on him all the time and never considered the possibility of changin=
g into a different dress. The idea of removing that dress was unbearable to=
that person. He thought he should wear that dress forever.<BR>> <BR>>=
; The dress became so dirty and torn that it was time to change it. A perso=
n looking extremely scary came up to the person oneday to remove the dress.=
He removed the dress gently if one co-operated with him and tore it apart =
violently if one fought back. After this scary person removed the old dress=
, another person came and gave new clothes. Some people became so afraid an=
d ashamed when they lost old clothes that they ran away and
roamed around =
naked. If they did not become afraid or ashamed, they would've soon gotten =
new clothes and slowly started to enjoy them as well.<BR>> <BR>> The =
clothes in this parable are akin to the physical body we occupy. The person=
looking extremely scary is Mahaakaala - personification of Death. Creator =
is the person giving new clothes. New body taken in the next birth is the n=
ew clothes. Persons running away in fear or shame before new clothese are g=
iven are like different kinds of spirits.<BR>> <BR>> *=C3=82 =C3=
=82 =C3=82 =C3=82 =C3=82 =C3=82 =C3=82 *=C3=
=82 =C3=82 =C3=82 =C3=82 =C3=82 =C3=82 =C3=82=
*<BR>> <BR>> Regarding your visualization of your father using=
reiki, please note that all visualizations of the mind are imagery created=
by one's conscious and sub-conscious conditionining. One's beliefs, desire=
s, pride, frustrations etc shape the imagery one's mind visualizes. One can=
not assume it to be accurate. Also,
there is no reliable way to know if yo=
ur prayers made any difference to the path taken by your father after the c=
remation. The curiosity and the tendency to speculate will naturally last f=
or sometime, but the bottomline is that you cannot really do much more than=
speculate.<BR>> <BR>> *=C3=82 =C3=82 =C3=82 =C3=82&nb=
sp;=C3=82 =C3=82 =C3=82 *=C3=82 =C3=82 =C3=82&nbs=
p;=C3=82 =C3=82 =C3=82 =C3=82 *<BR>> <BR>> Regar=
ding the hen/cock, it is associated with Koumaari, among the forms of Divin=
e Mother. In the 8th chapter of Chandipath, the Maatrikas (Mothers) are des=
cribed (Braahmi, Maaheswari, Koumari, Vaishnavi etc). Koumari is accompanie=
d by peacock and cock. In the Kaashi descriptions given by Rajarshi, a sadh=
aka of Kaala Bhairava was worshipping in funeral pyre at a sacred place wit=
h Kaala Bhairava as the guardian deity (Kaashi). Dogs are associated with K=
aala Bhairava. Perhaps the place you went to and you yourself have some ble=
ssing of
Koumaari.<BR>> <BR>> Best regards,<BR>> Narasimha<BR>>=
; ------------ --------- --------- --------- --------- --------- -<BR>> =
=C3=82 Free Jyotish Software, Free Jyotish Lessons, Jyotish Writings,=
<BR>> "Do It Yourself" ritual manuals for short Homam and Pitri Tarpana:=
<BR>> =C3=82 =C3=82 =C3=82 =C3=82 =C3=82 =C3=82=
=C3=82 =C3=82 =C3=82 =C3=82 =C3=82 =C3=82&nb=
sp;=C3=82 =C3=82 =C3=82 =C3=82 =C3=82 <A href=3D"=
http://www.vedicastrologer.org/" target=3D_blank rel=3Dnofollow>http://www.=
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target=3D_blank rel=3Dnofollow>http://SaraswatiFil ms.org</A><BR>> =C3=
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://groups.yahoo.com/group/vedic-wisdom" target=3D_blank rel=3Dnofollow>http=
://groups. yahoo.com/ group/vedic- wisdom</A><BR>> =C3=82 Jyotish =
writings: <A
href=3D"http://groups.yahoo.com/group/JyotishWritings" target=
=3D_blank rel=3Dnofollow>http://groups. yahoo.com/ group/JyotishWri tings</=
A><BR>> ------------ --------- --------- --------- --------- --------- -=
<BR>> =C3=82 <BR>> --- On Wed, 2/3/10, sharadsap <sharadsap@.=
..> wrote:<BR>> From: sharadsap <sharadsap@. ..><BR>> Subje=
ct: [vedic-wisdom] Experience at a Smashaan Bhumi<BR>> To: <A href=3D"ht=
tp://in.mc85.mail.yahoo.com/mc/compose?to=3Dvedic-wisdom%40yahoogroups.com"=
target=3D_blank rel=3Dnofollow>vedic-wisdom@ yahoogroups. com</A><BR>> =
Date: Wednesday, February 3, 2010, 6:19 AM<BR>> <BR>> <BR>> <BR>&g=
t; <BR>> <BR>> <BR>> <BR>> =C3=82 <BR>> <BR>> <BR>&g=
t; <BR>> <BR>> <BR>> <BR>> <BR>> <BR>> <BR>> Dear Memb=
ers,<BR>> <BR>> After a lot of deliberation, I decided to write this =
note to share an experience with the members on this forum - hoping that do=
ing so would elicit some
feedback in the form of further guidance. <BR>>=
; <BR>> <BR>> <BR>> I am a student of Vipassana and have been doin=
g homam (mostly Agnihotra and very recently started a simple version of Dur=
ga Homam) 'almost' regularly for a year now. And I have been reading the po=
sts on this forum with much awe and interest. <BR>> <BR>> <BR>> <B=
R>> On the 28th of Jan, my father passed away peacefully (after struggli=
ng with renal failure and other complications) at our home in Hyderabad. Wh=
en we were taking my father's body to the smashaan bhoomi for final rites, =
my mind was constantly reminded of the brilliant notes(Ram naam satya hai -=
1/2/3) written by Rajarshi (detailing his experience of doing a Chandi Hom=
am on a funeral pyre in Kashi with Manish-ji), and I started wondering if I=
would get to see some Aghoris in the smashaan bhumi at Hyd. I thought how =
wonderful it would be, if an Aghori performs a homam on my dad's funeral - =
so that he would
also attain some punya (as per the note). And then immedi=
ately, I had an intense desire to perform a similar homam by myself, but I =
quickly reminded myself that I must be kidding to even think that I can do =
such a feat. As we descended the steps of the smashaan bhumi, I started exp=
eriencing intensely subtle sensations all over my body...especially<BR>>=
in/around the abdominal region. As taught in Vipassana, I 'watched' the se=
nsations as equanimously as I could, and told myself that 'even this would =
change'. Soon after, a thought came to my mind, that it is all at the level=
of the mind, and may be I should perform a mini version of Chandi Homam in=
my mental imagery. But I still wanted to have a tangible element to it, so=
I asked a friend, if he could procure some black sesame seeds and jaggery =
(now when I think of it, this friend was not even baffled at my request) - =
and he went away saying he would try and returned back in 10 minutes with t=
he above 2
things and in addition he bought some ghee. <BR>> <BR>> <=
BR>> <BR>> It was my first time at a smashaan bhumi, and also the ver=
y first time that I had seen death/dead body at such close quarters. It was=
a very 'delicate' situation for me, but soon after the fire was ignited (b=
y my eldest brother - exactly at sunset time), I composed myself, went in t=
he direction opposite to where all the friends/relatives were standing and =
sat down on a stone platform in sukhaasana. I asked my cousin and my nephew=
to sit on either side, told them that I would like to meditate, and reques=
ted them to let me know if 'something' happens. I had already observed a br=
own colored dog (thanks to the vivid description in Rajarshi's notes) as we=
reached the funeral-pyre platform, so I think, I was expecting the dog to =
behave a little differently (silly me!!):). <BR>> <BR>> <BR>> <BR>=
> I closed my eyes - thanked Mother Earth, my parents, my grandparents, =
the
Gods and the Rishis; and seeked their support and blessings in my very=
first attempt in doing such a ritual. Being a Vipassana meditator, I am us=
ed to focussing on breath, and I saw my breathing was a little fast. I cont=
inued watching my breath for few minutes and soon, I was centred enough. I =
remembered the warning that this should be done ONLY and ONLY with the pure=
st intention of gaining spiritual progress; so I inspected my mind and foun=
d the truth to be different. I had a deep desire that my father accumulates=
some 'punya' so that his journey in the non-physical plane is 'mangalmayee=
' . I inspected further and felt that there was some thrill/excitement too =
in my mind about attempting such a unconventional thing. I did not want to =
give-up, so I mentally surrendered myself and said "this is the truth Maa, =
I am not a true seeker, I have mundane desires. Everytime I have done<BR>&g=
t; homam in the past, I have asked you to purify my mind, because I have
b=
elieved and still believe that it won't be good to ask for purification/ nu=
llification of my past karmas, if I continue generating new ones at the sam=
e speed. Today as well, I ask you to purify my impure mind. The impure mind=
that I have, has this mundane desire that his father attains some punya an=
d his journey ahead is peaceful. I am sincere, when I tell this to you Maa,=
so please accept my impurities and my ignorance and let me do this homam. =
Please pardon this son of yours if he is doing something wrong". <BR>> <=
BR>> <BR>> <BR>> After this mental dialogue, I though of invoking =
Durga on the funeral pyre (even though I thought about Maa Kali/Smashan Kal=
i etc etc) purely because the ONLY Devi mantra that I am a little comfortab=
le with is a Durga Mantra. In my mind, I said, ALL are forms of one and the=
same DeviShakti, and it should not really matter, which Devi form I invoke=
. But then I could not just visualise Maa Durga and instead saw a
cloud-li=
ke pattern, purple in colour, and fully occupying my mental imagery. I thou=
ght of my father - and was trying to co-relate that with the colour of gang=
rene which had developed in his feet, but the purple was different, and imm=
ediately a thought sprung in my mind associating that colour with the colou=
r of Maa Chandi who wears 'skeletal jewellery' (NOT trying to be funny) and=
I said, aah..okay..so this is the form of Maa which has arrived. I did men=
tal Namaskar to Maa Chandi, repeated mentally the thoughts about the desire=
and surrendering of<BR>> my ignorance. I sought permission from the dei=
ty to use a Durga mantra by explaning the context. I also remember clearly,=
that I was a little scared too, and I told Maa to be kind, and to NOT give=
me any results if she didnt deem me to be fit, but to definetely NOT punis=
h me in any way for doing this.<BR>> <BR>> <BR>> <BR>> I had a =
small mental dialogue with my father, wherein I briefed him
about what I w=
as going to do, and I seeked his permission, forgiveness and blessings. <BR=
>> <BR>> <BR>> <BR>> And then I started my mantra chanting (wit=
h swaha) - and tried visualising that I was offering something in the pyre.=
I could not actually visualise any offerings taking place - but I still co=
ntinued with the swaha at the end of the mantra for a while, and then switc=
hed to a mantra-japam without the swaha at the end. Through out I was fully=
aware of the visualisation of Maa Chandi standing on my dad's funeral. Som=
etimes, I would visualise her lifting her feet alternatively, as if she was=
crushing something. A few minutes later, I felt the Devi removed a feet or=
a wooden log - and threw it at a little distance in the direction which wa=
s opposite to mine. I think about five/ten minutes later, I became a little=
curious and wanted to see if the dog had come and was sitting somewhere ar=
ound. I opened my eyes, and did NOT find the dog. I
was not disappointed, =
but I told myself, it was silly of me to think I would be able to invite th=
e deity, but nevertheless I<BR>> continued. Few minutes later, I heard s=
ome sound of wings fluttering and opened my eyes to see a shining black hen=
(I think it was a rooster, as it had a small, but bright red hood/crown). =
It had come from the piece of land next to the smashaan bhumi (either a gra=
veyard or a temple - am not sure) after descending from a 6ft boundary wall=
. It came close to the burning funeral and started jumping and moving aroun=
d the funeral. It seemed as if the hen wanted to jump inside the funeral an=
d die. Another second it felt, perhaps the hen was acting strange because i=
t was amused with the fire particles (which looked like 'jugnus') falling d=
own on the earth, as a result of the funeral fire hitting the cement roof o=
f the funeral platform. I watched the bird for few minutes, laughed at myse=
lf, thinking a black hen came instead of a
dog, but nevertheless I said I =
would continue until it is time for us to leave. I asked my cousin and he s=
aid 30 more minutes. So I<BR>> continued the mental chanting. <BR>> <=
BR>> <BR>> <BR>> And then my cousin signalled me that it was time =
for everyone to leave. I waited for everyone to start walking towards the e=
xit, mixed the black sesame seeds, jaggery and ghee in the plastic packet i=
tself, and walked towards the funeral. I seeked forgivess from Maa for my i=
mpudence and asked her to accept my offerings. I had offered only three tim=
es, and it was sooooo hot that I could not stand closer and started wonderi=
ng how far did Manish and Rajarshi sit to offer the samagri into the fire? =
Another cousin of mine, shouted my name from behind, and asked me to hurry =
up and join them, and even though it was dark and he would not have seen ex=
actly what was happening, I was a little scared because I did not want anyo=
ne to know that I had 'Aghori'
tendencies, I quickly stepped back, emptied=
the contents of the packets in both my hands, apologised to the Devi again=
for my impudence and requested her to accept this final offering and threw=
it at the funeral<BR>> pyre from a distance. I thanked her once again a=
nd requested her to simply do the needful and then thanked everyone (includ=
ing the yahoo group and Rajashri/Manish/ PVR) and quickly walked and joined=
the group. <BR>> <BR>> <BR>> <BR>> When I was washing my hands=
and feet at the well, I looked at the funeral and now there was a red ting=
e to the fire, which was not there before (could be because of black sesame=
seeds or jaggery??). <BR>> <BR>> <BR>> <BR>> On the way back h=
ome and for the entire evening, I felt very very very quiet within. I would=
'nt say that I felt a sense of achievement, because the thought of what hap=
pened was not strong in my mind. I had neither forgotten, nor was I thinkin=
g about 'it'. There was
a certian stillness within my existence that eveni=
ng. I watched my breath as much as I could. No judgement, no questions, jus=
t a sense of 'wonder'. The visualisations could have been a product of my o=
wn imagination - but the silence was real. And this experience of silence w=
as the most beautiful thing. <BR>> <BR>> <BR>> <BR>> The next d=
ay, I heard my brother tell my uncle that he had witnessed many fires, but =
the one yesterday seemed too big and somewhat special. I wondered if my bro=
ther was speaking out of 'perception' or love for our father.<BR>> <BR>&=
gt; <BR>> <BR>> Now that it is few days since that incident, I have q=
uestions like - is the hen too, as sensitive as a dog is? Why was it jumpin=
g 'madly' around the fire? Is there a connection between the hen and the fa=
ct that in Hyd, people perform hen-sacrifice at Shakti/Maa temples? Did Sha=
kti really grant some 'punya' to my dad? If it did, then why did I visualis=
e my dad crawl
and climb (as opposed to climbing on two feet) a half-const=
ructed building the next day when I was channeling some reiki to him? <BR>&=
gt; <BR>> <BR>> <BR>> I am not sure if these questions can be answ=
ered or if they should be answered at all, but based on the above experienc=
e, if anyone has any input/lessons/ guidance/ teachings, I would be most ap=
preciative.<BR>> <BR>> <BR>> <BR>> Thank you PVR/Manish and Raj=
arshi for the continued inspiration. <BR>> <BR>> <BR>> <BR>> Al=
so, apologies for the length of the note.<BR>> <BR>> <BR>> <BR>>=
; Regards<BR>> <BR>> Sharad<BR>><BR><BR></DIV></DIV></DIV></BLOCKQ=
UOTE></TD></TR></TBODY></TABLE><BR></DIV>
<HR SIZE=3D1>
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--0-106733904-1265356785=:85465--

Feb 2010 12:30:11 -0000
2010 12:30:11 -0000
Date: Fri, 05 Feb 2010 12:30:11 -0000
Message-ID: <hkh30j+411q@...>
In-Reply-To: <417740.96868.qm@...>
MIME-Version: 1.0
Subject: Re: Great Vimalananda's opinion on 'Meat-eaters'(Aghor -at the left hand
of God)
X-Yahoo-Group-Post: member; u=199147176; y=luRefKiJOovoCBsdJY0-QvLdeRYkP8mkSnDOWlf-
LqmcbDurrS0o
Dear KK,
Correction in my earlier message =96 It should read Àghora, at t=

he left hand of God'
A sincere suggestion from me- No need to address me w=

ith `Ji' suffix. However, you are free to address me as you feel like and I=
'll happily accept it hence forth.
I just came across Vimalananda's though=

t on Karma. He says (and Narasimha has many a times repeated) that Karma is=
only generated (Binding to one) when one self-identifies with it.
Although=
, it may seem easy to understand intellectually, the state is multiple time=
s difficult to achieve. Nevertheless, it's an extremely important statement=
to answer our queries.
Important information about Vimalananda which I ca=

me to know only yesterday is that he was a big time smoker and there was no=
t a single day passed in his life when he didn't do smoking except on the f=
inal day of his departure from physical body. He used to as well `chew Toba=
cco' frequently and occasionally ate meat. I gave this information, because=
as you pointed out (and I also agree) that it is an interesting coincidenc=
e of exact thoughts crossing our minds. Further, please also note an import=
ant thing. The Aghori used to say very frequently to all his audience to do=
what he says and not try to do what he does.
Now whatever I wrote above s=

eems sufficient to answer the questions you asked. Let me put in my thought=
s further (Mind you, these are thoughts of an unrealized person and the wor=
th can be next to nothing). When we take example cases of Swami Vivekananda=
or Vimalananda or Sainbaba or any other such acknowledged spiritual giants=
, we tend to forget that they are all realized souls who achieved very high=
level of spiritual realization. They are knower of everything or many thin=
gs in the universe. Their individual ego is perfectly and completely tuned =
to universal ego. In short they *know* what they are doing. They are `Trik=
aal gnyaanis'. Relevant to our topic of discussion, I would say that if the=
y ate meat or smoke cigar or chew tobacco or killed animals, they actually =
knew what they are doing. There would be surely a specific purpose behind e=
ach and every action of theirs because as I said, they know complete backgr=
ound behind their each action and moreover their self identification is mis=
sing from the action and hence it is like Nature operates through them to a=
ccomplish a special purpose without binding them in any cause-effect chain.=
Ramakrishna used to frequently say to all his disciples that Naren is very=
different from others. He has a blazing spiritual fire burning within him =
which can consume anything and everything. A food restriction does not bind=
him. He can eat anything without getting spiritually troubled but for othe=
rs, a kind of food intake is extremely important.
If Vivekananda ate meat d=
uring his stay in west, it'll surely have some subtle purpose which is not =
possible for majority of us to comprehend unless explained by a person of t=
hat level. He might be removing `guilt' from the sincere seekers amongst we=
sterners so that he can be accepted by them as one of them and then slowly =
try to eradicate their habits of meat eating and such other undesirable hab=
its. It is also possible at the same time that he is nullifying some balanc=
ed Rinanubandha with the Ànimal' whose meat he ate. It is also possible th=
at he would have showered his unseen blessings on the animal's soul by cons=
uming its meat. It's possible that there were no apparent reasons for that =
but just a natural inconsequential act. We'll not know. Only Vivekananda, H=
is Guru and Mother Nature know. By the way Vivekananda saved a boy from dro=
wning in a lake in USA while he was still in India and did not even planned=
to go to USA. When the boy, after some years actually met Swami in USA for=
the first time, swami immediately told him to stay away from water and whe=
n he requested swami to accept him as his disciple, swami, after a moments =
thought told him that he is not his guru and his guru will come later and w=
ill give him Silver Cup as a gift. That man later became disciple of Paramh=
ansa Yogananda and after 40 years, he was actually given a gift of Silver-c=
up by Yogananda which literally fulfilled what swami Vivekananda `knew' bef=
ore 40 years.
Swami Vivekananda was all knowing and most of us are NOT.
S=
o moral of my whole writings is that it's unwise as well as self deluding t=
o take excuses of the unconventional habits of Swami Vivekananda, Shirdi Sa=
inbaba, Vimalananda, Gajanana Maharaj, Swami Samarth, Trailang Swami and su=
ch masters and justify our completely self identified and utterly selfish c=
ruel/unjust actions.
Best Regards,
Utpal
--- In vedic-wisdom@yahoo=
groups.com, krishna Kanth <kritels@...> wrote:
>
>
>
>
> Utpal Ji,
> =C2=
=A0
> Great coincidence of thoughts!!=C2=A0I was about to ask this question=
today on Non-Veg eating.=C2=A0 It is clear from the below passage meat eat=
ing is not advisable for anyone.=C2=A0
> I was=C2=A0reading a book on Swami=
Vivekananda (Naa Athma Kadha - in Telugu), he clearly wrote that he surviv=
ed many days on just eating meat when he was living in USA also relished it=
. He seem to have no problems with meat eating ..why this difference of opi=
nions from the spiritual giants??
> =C2=A0
> Does smoking has any impact on=
the Spiritual path? looks like Vivekananda also enjoyed smoking.
> =C2=A0
=
> Thanks
> KK
>
> --- On Thu, 2/4/10, vedic_pathak <vedic_pathak@...> wrot=
e:
>
>
> From: vedic_pathak <vedic_pathak@...>
> Subject: [vedic-wisdom] =
Great Vimalananda's opinion on 'Meat-eaters' (Aghora - From the left hand o=
f God
> Date: Thursday, February 4, 2010=
, 11:45 PM
>
>
> =C2=A0
>
>
>
>
> I reproduce Opinion of Great Vimal=
ananda on 'Meat eaters' and repercussions from=C2=A0'Aghora, from the left =
hand of God'
> Choice is ours !
> "Ma wants you to learn your lesson. That =
is why you find a meat-eater reborn either as a predator or prey or as both=
in succession. Human beings cry a lot at funerals of their own kind but th=
ey have absolutely no thought for the sufferings of the animals they slaugh=
ter. They never hesitate to kill and eat. Just think, first they kill the c=
hicken. Often they will cut its throat and let it bleed to death, which is =
a most painful way to die. Then it will be cleaned, cooked and eaten, and i=
f it happens to be tough everyone will curse it for not satisfying their pa=
lates. How many humans would give beautiful tender lean meat if they were s=
laughtered, dressed, prepared and served?
> Meat-eaters conveniently forget=
that animal mothers too love their children. Do they ever think of the ago=
ny a hen goes through when her chicks are slain in front of her eyes? or a =
cow, the embodiment of motherliness, do they consider how much she suffers =
when she sees the slaughter of her beloved calf whom she has grown in her o=
wn body and nourished with her milk, whom she loves more than her own life?=
> Do these so called humans ever think of the terrible pain they cause to =
mother cow? Could they endure their own children being murdered before thei=
r own eyes?
> How is Ma to teach such donkeys? They are not humans, whose i=
ntellect is subtle enough to self-identify with another being of a differen=
t species and experience its personal joys and sorrows. Ma has no alternati=
ve but to make them suffer, allowing the animals they have tortured to tort=
ure them in return. Fair's fair, after all. If I cut your throat in this bi=
rth you have every right to cut mine in the next or some succeeding birth. =
Experience is the best teacher and a fool will learn from no other."=C2=A0 =
> Best Regards,

> Utpal
>

Message-ID: <841983.62998.qm@...>
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2010 06:15:48 PST
Date: Fri, 5 Feb 2010 06:15:48 -0800 (PST)
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MIME-Version: 1.0
Subject: Re: [vedic-wisdom] Re: Great Vimalananda's opinion on 'Meat-eaters'(Aghor
-at the left hand of God)
y=CwTqZez7y0nuXOwAtNpOidsIw8VgfJNA7ZnNowGgA_tj-g
--0-679359055-1265379348=:62998
Sri Utpal (No Ji :) ),

=C2=A0
I tend to agree with you that all the membe=
rs in your examples are highly realized souls and they are probably knowing=
what they are doing.
=C2=A0
In Bhagawadgita, Lord Sri Krishna tells that w=
hatever the noble says, ordinary mortals take them as gospel and whatever t=
he Noble does, the ordinary simply follow (i donot know the verse but just =
remember the translation done by sri ghantasala in telugu). Does that not b=
e applicable to these spiritual giants?? should they not lead their lives a=
s an example in the ways that should be followed by all=C2=A0us??
=C2=A0
I =
may be sounding very naive and ignorant but that is what i'm :)
=C2=A0
Than=
ks
KK
=C2=A0
=C2=A0
=C2=A0
=C2=A0
=C2=A0
--- On Fri, 2/5/10, vedic_pathak=

<vedic_pathak@...> wrote:
From: vedic_pathak <vedic_pathak@yahoo.c=

om>
Subject: [vedic-wisdom] Re: Great Vimalananda's opinion on 'Meat-eaters=
'(Aghor -at the left hand of God)
Date: Fr=
iday, February 5, 2010, 6:00 PM
=C2=A0
Dear KK,
Correction in my ear=
lier message =E2=80=93 It should read Àghora, at the left hand of God'
A =
sincere suggestion from me- No need to address me with `Ji' suffix. However=
, you are free to address me as you feel like and I'll happily accept it he=
nce forth.
I just came across Vimalananda' s thought on Karma. He says (an=

d Narasimha has many a times repeated) that Karma is only generated (Bindin=
g to one) when one self-identifies with it.
Although, it may seem easy to u=
nderstand intellectually, the state is multiple times difficult to achieve.=
Nevertheless, it's an extremely important statement to answer our queries.=
Important information about Vimalananda which I came to know only yesterd=
ay is that he was a big time smoker and there was not a single day passed i=
n his life when he didn't do smoking except on the final day of his departu=
re from physical body. He used to as well `chew Tobacco' frequently and occ=
asionally ate meat. I gave this information, because as you pointed out (an=
d I also agree) that it is an interesting coincidence of exact thoughts cro=
ssing our minds. Further, please also note an important thing. The Aghori u=
sed to say very frequently to all his audience to do what he says and not t=
ry to do what he does.
Now whatever I wrote above seems sufficient to answ=

er the questions you asked. Let me put in my thoughts further (Mind you, th=
ese are thoughts of an unrealized person and the worth can be next to nothi=
ng). When we take example cases of Swami Vivekananda or Vimalananda or Sain=
baba or any other such acknowledged spiritual giants, we tend to forget tha=
t they are all realized souls who achieved very high level of spiritual rea=
lization. They are knower of everything or many things in the universe. The=
ir individual ego is perfectly and completely tuned to universal ego. In sh=
ort they *know* what they are doing. They are `Trikaal gnyaanis'. Relevant =
to our topic of discussion, I would say that if they ate meat or smoke ciga=
r or chew tobacco or killed animals, they actually knew what they are doing=
. There would be surely a specific purpose behind each and every action of =
theirs because as I said, they know complete background behind their each a=
ction and
moreover their self identification is missing from the action an=
d hence it is like Nature operates through them to accomplish a special pur=
pose without binding them in any cause-effect chain.
Ramakrishna used to fr=
equently say to all his disciples that Naren is very different from others.=
He has a blazing spiritual fire burning within him which can consume anyth=
ing and everything. A food restriction does not bind him. He can eat anythi=
ng without getting spiritually troubled but for others, a kind of food inta=
ke is extremely important.
If Vivekananda ate meat during his stay in west,=
it'll surely have some subtle purpose which is not possible for majority o=
f us to comprehend unless explained by a person of that level. He might be =
removing `guilt' from the sincere seekers amongst westerners so that he can=
be accepted by them as one of them and then slowly try to eradicate their =
habits of meat eating and such other undesirable habits. It is also possibl=
e at the same time that he is nullifying some balanced Rinanubandha with th=
e Ànimal' whose meat he ate. It is also possible that he would have shower=
ed his unseen blessings on the animal's soul by consuming its meat. It's po=
ssible that there were no apparent reasons for that but just a natural inco=
nsequential act. We'll not know. Only Vivekananda, His Guru and Mother Natu=
re know. By the way Vivekananda saved a boy from drowning in a lake in USA =
while he was still in India and did not even planned to go to USA. When the=
boy, after some
years actually met Swami in USA for the first time, swami=
immediately told him to stay away from water and when he requested swami t=
o accept him as his disciple, swami, after a moments thought told him that =
he is not his guru and his guru will come later and will give him Silver Cu=
p as a gift. That man later became disciple of Paramhansa Yogananda and aft=
er 40 years, he was actually given a gift of Silver-cup by Yogananda which =
literally fulfilled what swami Vivekananda `knew' before 40 years.
Swami V=
ivekananda was all knowing and most of us are NOT.
So moral of my whole wr=

itings is that it's unwise as well as self deluding to take excuses of the =
unconventional habits of Swami Vivekananda, Shirdi Sainbaba, Vimalananda, G=
ajanana Maharaj, Swami Samarth, Trailang Swami and such masters and justify=
our completely self identified and utterly selfish cruel/unjust actions.
=
Best Regards,
Utpal
--- In vedic-wisdom@ yahoogroups. com, krishna Kanth=

<kritels@... > wrote:
>
>
>
>
> Utpal Ji,
> =C3=82=C2=A0
> Great coinci=
dence of thoughts!!=C3=82=C2=A0I was about to ask this question today on No=
n-Veg eating.=C3=82=C2=A0 It is clear from the below passage meat eating is=
not advisable for anyone.=C3=82=C2=A0
> I was=C3=82=C2=A0reading a book on=
Swami Vivekananda (Naa Athma Kadha - in Telugu), he clearly wrote that he =
survived many days on just eating meat when he was living in USA also relis=
hed it. He seem to have no problems with meat eating ..why this difference =
of opinions from the spiritual giants??
> =C3=82=C2=A0
> Does smoking has a=
ny impact on the Spiritual path? looks like Vivekananda also enjoyed smokin=
g.
> =C3=82=C2=A0
> Thanks
> KK
>
> --- On Thu, 2/4/10, vedic_pathak <vedi=
c_pathak@ ...> wrote:
>
>
> From: vedic_pathak <vedic_pathak@ ...>
> Subj=
ect: [vedic-wisdom] Great Vimalananda' s opinion on 'Meat-eaters' (Aghora -=
From the left hand of God
> Date: Thu=
rsday, February 4, 2010, 11:45 PM
>
>
> =C3=82=C2=A0
>
>
>
>
> I rep=
roduce Opinion of Great Vimalananda on 'Meat eaters' and repercussions from=
=C3=82=C2=A0'Aghora, from the left hand of God'
> Choice is ours !
> "Ma wa=
nts you to learn your lesson. That is why you find a meat-eater reborn eith=
er as a predator or prey or as both in succession. Human beings cry a lot a=
t funerals of their own kind but they have absolutely no thought for the su=
fferings of the animals they slaughter. They never hesitate to kill and eat=
. Just think, first they kill the chicken. Often they will cut its throat a=
nd let it bleed to death, which is a most painful way to die. Then it will =
be cleaned, cooked and eaten, and if it happens to be tough everyone will c=
urse it for not satisfying their palates. How many humans would give beauti=
ful tender lean meat if they were slaughtered, dressed, prepared and served=
?
> Meat-eaters conveniently forget that animal mothers too love their chil=
dren. Do they ever think of the agony a hen goes through when her chicks ar=
e slain in front of her eyes? or a cow, the embodiment of motherliness, do =
they consider how much she suffers when she sees the slaughter of her belov=
ed calf whom she has grown in her own body and nourished with her milk, who=
m she loves more than her own life?
> Do these so called humans ever think =
of the terrible pain they cause to mother cow? Could they endure their own =
children being murdered before their own eyes?
> How is Ma to teach such do=
nkeys? They are not humans, whose intellect is subtle enough to self-identi=
fy with another being of a different species and experience its personal jo=
ys and sorrows. Ma has no alternative but to make them suffer, allowing the=
animals they have tortured to torture them in return. Fair's fair, after a=
ll. If I cut your throat in this birth you have every right to cut mine in =
the next or some succeeding birth. Experience is the best teacher and a foo=
l will learn from no other."=C3=82=C2=A0
> Best Regards,
> Utpal
>
--0-679359055-1265379348=:62998

top" style=3D"font: inherit;"><DIV><BR><BR>Sri Utpal (No Ji :) ),</DIV>
<DI=
V> </DIV>
<DIV>I tend to agree with you that all the members in your e=
xamples are highly realized souls and they are probably knowing what they a=
re doing.</DIV>
<DIV> </DIV>
<DIV>In Bhagawadgita, Lord Sri Krishna te=
lls that whatever the noble says, ordinary mortals take them as gospel and =
whatever the Noble does, the ordinary simply follow (i donot know the verse=
but just remember the translation done by sri ghantasala in telugu). Does =
that not be applicable to these spiritual giants?? should they not lead the=
ir lives as an example in the ways that should be followed by all us??=
</DIV>
<DIV> </DIV>
<DIV>I may be sounding very naive and ignorant but=
that is what i'm :)</DIV>
<DIV> </DIV>
<DIV>Thanks</DIV>
<DIV>KK</DIV=
>
<DIV> </DIV>
<DIV> </DIV>
<DIV> </DIV>
<DIV> </DIV>
<=
DIV> </DIV>
<DIV><BR><BR>--- On <B>Fri, 2/5/10, vedic_pathak <I><ve=
dic_pathak@...></I></B> wrote:<BR></DIV>
<BLOCKQUOTE style=3D"PADD=
ING-LEFT: 5px; MARGIN-LEFT: 5px; BORDER-LEFT: rgb(16,16,255) 2px solid"><BR=
>From: vedic_pathak <vedic_pathak@...><BR>Subject: [vedic-wisdo=
m] Re: Great Vimalananda's opinion on 'Meat-eaters'(Aghor -at the left hand=
of God)<BR>To: vedic-wisdom@yahoogroups.com<BR>Date: Friday, February 5, 2=
010, 6:00 PM<BR><BR>
<DIV id=3Dyiv2083363311><SPAN style=3D"DISPLAY: none">=
</SPAN>
<DIV>Dear KK,<BR><BR>Correction in my e=
arlier message =E2=80=93 It should read Àghora, at the left hand of God'<B=
R><BR>A sincere suggestion from me- No need to address me with `Ji' suffix.=
However, you are free to address me as you feel like and I'll happily acce=
pt it hence forth.<BR><BR>I just came across Vimalananda' s thought on Karm=
a. He says (and Narasimha has many a times repeated) that Karma is only gen=
erated (Binding to one) when one self-identifies with it.<BR>Although, it m=
ay seem easy to understand intellectually, the state is multiple times diff=
icult to achieve. Nevertheless, it's an extremely important statement to an=
swer our queries.<BR><BR>Important information about Vimalananda which I ca=
me to know only yesterday is that he was a big time smoker and there was no=
t a single day passed in his life when he didn't do smoking except on the f=
inal day of his departure from physical body. He used to as well `chew Toba=
cco' frequently and occasionally
ate meat. I gave this information, becaus=
e as you pointed out (and I also agree) that it is an interesting coinciden=
ce of exact thoughts crossing our minds. Further, please also note an impor=
tant thing. The Aghori used to say very frequently to all his audience to d=
o what he says and not try to do what he does.<BR><BR>Now whatever I wrote =
above seems sufficient to answer the questions you asked. Let me put in my =
thoughts further (Mind you, these are thoughts of an unrealized person and =
the worth can be next to nothing). When we take example cases of Swami Vive=
kananda or Vimalananda or Sainbaba or any other such acknowledged spiritual=
giants, we tend to forget that they are all realized souls who achieved ve=
ry high level of spiritual realization. They are knower of everything or ma=
ny things in the universe. Their individual ego is perfectly and completely=
tuned to universal ego. In short they *know* what they are doing. They are=
`Trikaal gnyaanis'.
Relevant to our topic of discussion, I would say that=
if they ate meat or smoke cigar or chew tobacco or killed animals, they ac=
tually knew what they are doing. There would be surely a specific purpose b=
ehind each and every action of theirs because as I said, they know complete=
background behind their each action and moreover their self identification=
is missing from the action and hence it is like Nature operates through th=
em to accomplish a special purpose without binding them in any cause-effect=
chain.<BR>Ramakrishna used to frequently say to all his disciples that Nar=
en is very different from others. He has a blazing spiritual fire burning w=
ithin him which can consume anything and everything. A food restriction doe=
s not bind him. He can eat anything without getting spiritually troubled bu=
t for others, a kind of food intake is extremely important.<BR>If Vivekanan=
da ate meat during his stay in west, it'll surely have some subtle purpose =
which is not
possible for majority of us to comprehend unless explained by=
a person of that level. He might be removing `guilt' from the sincere seek=
ers amongst westerners so that he can be accepted by them as one of them an=
d then slowly try to eradicate their habits of meat eating and such other u=
ndesirable habits. It is also possible at the same time that he is nullifyi=
ng some balanced Rinanubandha with the Ànimal' whose meat he ate. It is al=
so possible that he would have showered his unseen blessings on the animal'=
s soul by consuming its meat. It's possible that there were no apparent rea=
sons for that but just a natural inconsequential act. We'll not know. Only =
Vivekananda, His Guru and Mother Nature know. By the way Vivekananda saved =
a boy from drowning in a lake in USA while he was still in India and did no=
t even planned to go to USA. When the boy, after some years actually met Sw=
ami in USA for the first time, swami immediately told him to stay away from=
water
and when he requested swami to accept him as his disciple, swami, a=
fter a moments thought told him that he is not his guru and his guru will c=
ome later and will give him Silver Cup as a gift. That man later became dis=
ciple of Paramhansa Yogananda and after 40 years, he was actually given a g=
ift of Silver-cup by Yogananda which literally fulfilled what swami Vivekan=
anda `knew' before 40 years.<BR><BR>Swami Vivekananda was all knowing and m=
ost of us are NOT.<BR><BR>So moral of my whole writings is that it's unwise=
as well as self deluding to take excuses of the unconventional habits of S=
wami Vivekananda, Shirdi Sainbaba, Vimalananda, Gajanana Maharaj, Swami Sam=
arth, Trailang Swami and such masters and justify our completely self ident=
ified and utterly selfish cruel/unjust actions.<BR><BR>Best Regards,<BR><BR=
>Utpal <BR><BR>--- In <A href=3D"http://us.mc504.mail.yahoo.com/mc/compose?=
to=3Dvedic-wisdom%40yahoogroups.com" target=3D_blank rel=3Dnofollow
ymailt=
o=3D"mailto:vedic-wisdom%40yahoogroups.com">vedic-wisdom@ yahoogroups. com<=
/A>, krishna Kanth <kritels@... > wrote:<BR>><BR>> <BR>> <BR=
>> <BR>> Utpal Ji,<BR>> =C3=82 <BR>> Great coincidence of =
thoughts!!=C3=82 I was about to ask this question today on Non-Veg eat=
ing.=C3=82 It is clear from the below passage meat eating is not advi=
sable for anyone.=C3=82 <BR>> I was=C3=82 reading a book on Sw=
ami Vivekananda (Naa Athma Kadha - in Telugu), he clearly wrote that he sur=
vived many days on just eating meat when he was living in USA also relished=
it. He seem to have no problems with meat eating ..why this difference of =
opinions from the spiritual giants??<BR>> =C3=82 <BR>> Does smok=
ing has any impact on the Spiritual path? looks like Vivekananda also enjoy=
ed smoking.<BR>> =C3=82 <BR>> Thanks<BR>> KK<BR>> <BR>>=
--- On Thu, 2/4/10, vedic_pathak <vedic_pathak@ ...> wrote:<BR>> =
<BR>>
<BR>> From: vedic_pathak <vedic_pathak@ ...><BR>> Sub=
ject: [vedic-wisdom] Great Vimalananda' s opinion on 'Meat-eaters' (Aghora =
- From the left hand of God<BR>> To: <A href=3D"http://us.mc504.mail.yah=
oo.com/mc/compose?to=3Dvedic-wisdom%40yahoogroups.com" target=3D_blank rel=
=3Dnofollow ymailto=3D"mailto:vedic-wisdom%40yahoogroups.com">vedic-wisdom@=
yahoogroups. com</A><BR>> Date: Thursday, February 4, 2010, 11:45 PM<BR=
>> <BR>> <BR>> =C3=82 <BR>> <BR>> <BR>> <BR>> <B=
R>> I reproduce Opinion of Great Vimalananda on 'Meat eaters' and reperc=
ussions from=C3=82 'Aghora, from the left hand of God'<BR>> Choice =
is ours !<BR>> "Ma wants you to learn your lesson. That is why you find =
a meat-eater reborn either as a predator or prey or as both in succession. =
Human beings cry a lot at funerals of their own kind but they have absolute=
ly no thought for the sufferings of the animals they slaughter. They never =
hesitate to kill and
eat. Just think, first they kill the chicken. Often t=
hey will cut its throat and let it bleed to death, which is a most painful =
way to die. Then it will be cleaned, cooked and eaten, and if it happens to=
be tough everyone will curse it for not satisfying their palates. How many=
humans would give beautiful tender lean meat if they were slaughtered, dre=
ssed, prepared and served?<BR>> Meat-eaters conveniently forget that ani=
mal mothers too love their children. Do they ever think of the agony a hen =
goes through when her chicks are slain in front of her eyes? or a cow, the =
embodiment of motherliness, do they consider how much she suffers when she =
sees the slaughter of her beloved calf whom she has grown in her own body a=
nd nourished with her milk, whom she loves more than her own life?<BR>> =
Do these so called humans ever think of the terrible pain they cause to mot=
her cow? Could they endure their own children being murdered before their o=
wn
eyes?<BR>> How is Ma to teach such donkeys? They are not humans, who=
se intellect is subtle enough to self-identify with another being of a diff=
erent species and experience its personal joys and sorrows. Ma has no alter=
native but to make them suffer, allowing the animals they have tortured to =
torture them in return. Fair's fair, after all. If I cut your throat in thi=
s birth you have every right to cut mine in the next or some succeeding bir=
th. Experience is the best teacher and a fool will learn from no other."=C3=
=82 <BR>> Best Regards,<BR>> Utpal<BR>><BR><BR></DIV></DIV><=
/DIV></BLOCKQUOTE></td></tr></table><br>
--0-679359055-1265379348=:62998--

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X-Received: from [59.162.3.131] by web8508.mail.in.yahoo.com via HTTP; Fri, 05 Feb
2010 06:38:17 PST
Date: Fri, 5 Feb 2010 06:38:17 -0800 (PST)
In-Reply-To: <841983.62998.qm@...>
MIME-Version: 1.0
y=PWpW2Awsbelal1zyMwQ3qIl80BA9OHuxrVGejPC7Y0mwWPmXSw
--0-642073885-1265380697=:89629
Dear KK,
=C2=A0
Nice question. I was also thinking that.
=C2=A0
Few days ba=
ck when I went to Calcutta, (where fish is the staple diet), one person tol=
d me confidently that there is no harm in eating fish or meat because Swami=
ji used to do so, and in a Bengali book on the=C2=A0life of Sri Ramakrishna=
there is one example mentioned where a man came to ask him if should quite=
non veg food, and supposedly Ramakrishna said first leave "Kamini" and "Ka=
nchana", then think of food. =C2=A0Also a similar examples was quoted to me=
from=C2=A0the life of Ma Sarada where - a certain book says - she advised =
an ordinary devotee against leaving fish eating and rather just focus mind =
on God.
=C2=A0
When I tried to reason with them that if these people were t=
o come back again on planet earth they may not recommend non veg eating - c=
onsidering the state of the world today - I=C2=A0 was catergorically told t=
hey are all Trikalagyas, so if there is something wrong in eating fish they=
would have told right then.=C2=A0
=C2=A0
Then I tried to say that the exa=
mples maybe specific individual cases, to which I was told, "no", because b=
ased on a whole plethora of such examples even today the monks of the Ramak=
rishna Order in West Bengal eat and serve fish. This statement is a fact. I=
=C2=A0have had fish meals as prasad in many Ramakrishna Missions across=C2=
=A0West Bengal.=C2=A0So, I was told, the monks of the Ramakrishna Oder know=
about teachings of Ramakrishna and Ma Sarada better than us ordrinary peop=
le.
=C2=A0
I could make no further arguments and of course had a harrowing=
time at home trying to convince my parents that I have quit non veg food. =
=C2=A0
A lot of Bengalis may not have been able to implement the basic tea=
chings of Ramakrishna in their lives, however they faithfully follow fish e=
ating as a sanction given by "Thakur" and "Sri Sri Ma" and "Swamiji".
=C2=
=A0
-Regards
=C2=A0Rajarshi
=C2=A0
PS: No disrespect to anyone. Just facts.=
=C2=A0
=C2=A0

--- On Fri, 5/2/10, krishna Kanth <=
kritels@...> wrote:

Subject=
: Re: [vedic-wisdom] Re: Great Vimalananda's opinion on 'Meat-eaters'(Aghor=
Date: Friday, 5=
February, 2010, 7:45 PM
=C2=A0

=C2=A0
=
I tend to agree with you that all the members in your examples are highly r=
ealized souls and they are probably knowing what they are doing.
=C2=A0
In =
Bhagawadgita, Lord Sri Krishna tells that whatever the noble says, ordinary=
mortals take them as gospel and whatever the Noble does, the ordinary simp=
ly follow (i donot know the verse but just remember the translation done by=
sri ghantasala in telugu). Does that not be applicable to these spiritual =
giants?? should they not lead their lives as an example in the ways that sh=
ould be followed by all=C2=A0us??
=C2=A0
I may be sounding very naive and i=
gnorant but that is what i'm :)
=C2=A0
Thanks
KK
=C2=A0
=C2=A0
=C2=A0
=C2=
=A0
=C2=A0
--- On Fri, 2/5/10, vedic_pathak <vedic_pathak@ yahoo.com> wro=

te:

Subject: [vedic-wisdom] =
Re: Great Vimalananda' s opinion on 'Meat-eaters' (Aghor -at the left hand =
of God)
Date: Friday, February 5, 2010, =
6:00 PM
=C2=A0
Dear KK,
Correction in my earlier message =E2=80=93 It =

should read Àghora, at the left hand of God'
A sincere suggestion from me=

- No need to address me with `Ji' suffix. However, you are free to address =
me as you feel like and I'll happily accept it hence forth.
I just came ac=

ross Vimalananda' s thought on Karma. He says (and Narasimha has many a tim=
es repeated) that Karma is only generated (Binding to one) when one self-id=
entifies with it.
Although, it may seem easy to understand intellectually, =
the state is multiple times difficult to achieve. Nevertheless, it's an ext=
remely important statement to answer our queries.
Important information ab=

out Vimalananda which I came to know only yesterday is that he was a big ti=
me smoker and there was not a single day passed in his life when he didn't =
do smoking except on the final day of his departure from physical body. He =
used to as well `chew Tobacco' frequently and occasionally ate meat. I gave=
this information, because as you pointed out (and I also agree) that it is=
an interesting coincidence of exact thoughts crossing our minds. Further, =
please also note an important thing. The Aghori used to say very frequently=
to all his audience to do what he says and not try to do what he does.
No=
w whatever I wrote above seems sufficient to answer the questions you asked=
. Let me put in my thoughts further (Mind you, these are thoughts of an unr=
ealized person and the worth can be next to nothing). When we take example =
cases of Swami Vivekananda or Vimalananda or Sainbaba or any other such ack=
nowledged spiritual giants, we tend to forget that they are all realized so=
uls who achieved very high level of spiritual realization. They are knower =
of everything or many things in the universe. Their individual ego is perfe=
ctly and completely tuned to universal ego. In short they *know* what they =
are doing. They are `Trikaal gnyaanis'. Relevant to our topic of discussion=
, I would say that if they ate meat or smoke cigar or chew tobacco or kille=
d animals, they actually knew what they are doing. There would be surely a =
specific purpose behind each and every action of theirs because as I said, =
they know complete background behind their each action and
moreover their =
self identification is missing from the action and hence it is like Nature =
operates through them to accomplish a special purpose without binding them =
in any cause-effect chain.
Ramakrishna used to frequently say to all his di=
sciples that Naren is very different from others. He has a blazing spiritua=
l fire burning within him which can consume anything and everything. A food=
restriction does not bind him. He can eat anything without getting spiritu=
ally troubled but for others, a kind of food intake is extremely important.=
If Vivekananda ate meat during his stay in west, it'll surely have some su=
btle purpose which is not possible for majority of us to comprehend unless =
explained by a person of that level. He might be removing `guilt' from the =
sincere seekers amongst westerners so that he can be accepted by them as on=
e of them and then slowly try to eradicate their habits of meat eating and =
such other undesirable habits. It is also possible at the same time that he=
is nullifying some balanced Rinanubandha with the Ànimal' whose meat he a=
te. It is also possible that he would have showered his unseen blessings on=
the animal's soul by consuming its meat. It's possible that there were no =
apparent reasons for that but just a natural inconsequential act. We'll not=
know. Only Vivekananda, His Guru and Mother Nature know. By the way Viveka=
nanda saved a boy from drowning in a lake in USA while he was still in Indi=
a and did not even planned to go to USA. When the boy, after some
years ac=
tually met Swami in USA for the first time, swami immediately told him to s=
tay away from water and when he requested swami to accept him as his discip=
le, swami, after a moments thought told him that he is not his guru and his=
guru will come later and will give him Silver Cup as a gift. That man late=
r became disciple of Paramhansa Yogananda and after 40 years, he was actual=
ly given a gift of Silver-cup by Yogananda which literally fulfilled what s=
wami Vivekananda `knew' before 40 years.
Swami Vivekananda was all knowing=

and most of us are NOT.
So moral of my whole writings is that it's unwise=

as well as self deluding to take excuses of the unconventional habits of S=
wami Vivekananda, Shirdi Sainbaba, Vimalananda, Gajanana Maharaj, Swami Sam=
arth, Trailang Swami and such masters and justify our completely self ident=
ified and utterly selfish cruel/unjust actions.
Best Regards,
Utpal
---=
In vedic-wisdom@ yahoogroups. com, krishna Kanth <kritels@... > wrote:
>
>=
>
>
> Utpal Ji,
> =C3=82=C2=A0
> Great coincidence of thoughts!!=C3=82=
=C2=A0I was about to ask this question today on Non-Veg eating.=C3=82=C2=A0=
It is clear from the below passage meat eating is not advisable for anyone=
.=C3=82=C2=A0
> I was=C3=82=C2=A0reading a book on Swami Vivekananda (Naa A=
thma Kadha - in Telugu), he clearly wrote that he survived many days on jus=
t eating meat when he was living in USA also relished it. He seem to have n=
o problems with meat eating ..why this difference of opinions from the spir=
itual giants??
> =C3=82=C2=A0
> Does smoking has any impact on the Spiritua=
l path? looks like Vivekananda also enjoyed smoking.
> =C3=82=C2=A0
> Thank=
s
> KK
>
> --- On Thu, 2/4/10, vedic_pathak <vedic_pathak@ ...> wrote:
>
=
>
> Subject: [vedic-wisdom] Great=
Vimalananda' s opinion on 'Meat-eaters' (Aghora - From the left hand of Go=
d
> Date: Thursday, February 4, 2010, =
11:45 PM
>
>
> =C3=82=C2=A0
>
>
>
>
> I reproduce Opinion of Great V=
imalananda on 'Meat eaters' and repercussions from=C3=82=C2=A0'Aghora, from=
the left hand of God'
> Choice is ours !
> "Ma wants you to learn your les=
son. That is why you find a meat-eater reborn either as a predator or prey =
or as both in succession. Human beings cry a lot at funerals of their own k=
ind but they have absolutely no thought for the sufferings of the animals t=
hey slaughter. They never hesitate to kill and eat. Just think, first they =
kill the chicken. Often they will cut its throat and let it bleed to death,=
which is a most painful way to die. Then it will be cleaned, cooked and ea=
ten, and if it happens to be tough everyone will curse it for not satisfyin=
g their palates. How many humans would give beautiful tender lean meat if t=
hey were slaughtered, dressed, prepared and served?
> Meat-eaters convenien=
tly forget that animal mothers too love their children. Do they ever think =
of the agony a hen goes through when her chicks are slain in front of her e=
yes? or a cow, the embodiment of motherliness, do they consider how much sh=
e suffers when she sees the slaughter of her beloved calf whom she has grow=
n in her own body and nourished with her milk, whom she loves more than her=
own life?
> Do these so called humans ever think of the terrible pain they=
cause to mother cow? Could they endure their own children being murdered b=
efore their own eyes?
> How is Ma to teach such donkeys? They are not human=
s, whose intellect is subtle enough to self-identify with another being of =
a different species and experience its personal joys and sorrows. Ma has no=
alternative but to make them suffer, allowing the animals they have tortur=
ed to torture them in return. Fair's fair, after all. If I cut your throat =
in this birth you have every right to cut mine in the next or some succeedi=
ng birth. Experience is the best teacher and a fool will learn from no othe=
r."=C3=82=C2=A0
> Best Regards,
> Utpal
>
The INTERNET now=
has a personality. YOURS! See your Yahoo! Homepage. http://in.yahoo.com/
--0-642073885-1265380697=:89629

top" style=3D"font: inherit;"><DIV>Dear KK,</DIV>
<DIV> </DIV>
<DIV>Ni=
ce question. I was also thinking that.</DIV>
<DIV> </DIV>
<DIV>Few day=
s back when I went to Calcutta, (where fish is the staple diet), one person=
told me confidently that there is no harm in eating fish or meat because S=
wamiji used to do so, and in a Bengali book on the life of Sri Ramakri=
shna there is one example mentioned where a man came to ask him if should q=
uite non veg food, and supposedly Ramakrishna said first leave "Kamini" and=
"Kanchana", then think of food. Also a similar examples was quoted t=
o me from the life of Ma Sarada where - a certain book says - she advi=
sed an ordinary devotee against leaving fish eating and rather just focus m=
ind on God.</DIV>
<DIV> </DIV>
<DIV>When I tried to reason with them t=
hat if these people were to come back again on planet earth they may not re=
commend non veg eating - considering the state of the world today - I =
was catergorically told they are all Trikalagyas, so if there is something=
wrong in eating fish they would have told right then. </DIV>
<DIV>&n=
bsp;</DIV>
<DIV>Then I tried to say that the examples maybe specific indivi=
dual cases, to which I was told, "no", because based on a whole plethora of=
such examples even today the monks of the Ramakrishna Order in West Bengal=
eat and serve fish. This statement is a fact. I have had fish meals a=
s prasad in many Ramakrishna Missions across West Bengal. So, I w=
as told, the monks of the Ramakrishna Oder know about teachings of Ramakris=
hna and Ma Sarada better than us ordrinary people. </DIV>
<DIV> </DIV>=
<DIV>I could make no further arguments and of course had a harrowing time =
at home trying to convince my parents that I have quit non veg food. </DIV>=
<DIV> </DIV>
<DIV>A lot of Bengalis may not have been able to impleme=
nt the basic teachings of Ramakrishna in their lives, however they faithful=
ly follow fish eating as a sanction given by "Thakur" and "Sri Sri Ma" and =
"Swamiji".</DIV>
<DIV> </DIV>
<DIV>-Regards</DIV>
<DIV> Rajarshi<=
/DIV>
<DIV> </DIV>
<DIV>PS: No disrespect to anyone. Just facts.</DIV>=
<DIV> </DIV>
<DIV> </DIV>
<DIV><EM><STRONG>
<DIV class=3DMsoNorm=
al><STRONG><SPAN style=3D"FONT-SIZE: 10pt; COLOR: navy; FONT-FAMILY: Verdan=
a"><FONT face=3DCourier color=3D#000000 size=3D3><FONT color=3D#00007f>Rama=
Naama Satya Hai..</FONT></FONT></SPAN></STRONG></DIV></STRONG></EM></DIV><=
BR><BR>--- On <B>Fri, 5/2/10, krishna Kanth <I><kritels@...></I=
></B> wrote:<BR>
BORDER-LEFT: rgb(16,16,255) 2px solid"><BR>From: krishna Kanth <kritels@=
yahoo.com><BR>Subject: Re: [vedic-wisdom] Re: Great Vimalananda's opinio=
n on 'Meat-eaters'(Aghor -at the left hand of God)<BR>To: vedic-wisdom@yaho=
ogroups.com<BR>Date: Friday, 5 February, 2010, 7:45 PM<BR><BR>
<DIV id=3Dyi=
v515528302><SPAN style=3D"DISPLAY: none"> </SPAN>
<DIV id=3Dygrp-text=
>
<DIV>
<TBODY>
<TR>
<TD=
vAlign=3Dtop>
<DIV><BR><BR>Sri Utpal (No Ji :) ),</DIV>
<DIV> </DIV>
=
<DIV>I tend to agree with you that all the members in your examples are hig=
hly realized souls and they are probably knowing what they are doing.</DIV>=
<DIV> </DIV>
<DIV>In Bhagawadgita, Lord Sri Krishna tells that whatev=
er the noble says, ordinary mortals take them as gospel and whatever the No=
ble does, the ordinary simply follow (i donot know the verse but just remem=
ber the translation done by sri ghantasala in telugu). Does that not be app=
licable to these spiritual giants?? should they not lead their lives as an =
example in the ways that should be followed by all us??</DIV>
<DIV>&nb=
sp;</DIV>
<DIV>I may be sounding very naive and ignorant but that is what i=
'm :)</DIV>
<DIV> </DIV>
<DIV>Thanks</DIV>
<DIV>KK</DIV>
<DIV> </=
DIV>
<DIV> </DIV>
<DIV> </DIV>
<DIV> </DIV>
<DIV> </DIV=
>
<DIV><BR><BR>--- On <B>Fri, 2/5/10, vedic_pathak <I><vedic_pathak@ yah=
oo.com></I></B> wrote:<BR></DIV>
<BLOCKQUOTE style=3D"BORDER-LEFT: rgb(1=
6,16,255) 2px solid"><BR>From: vedic_pathak <vedic_pathak@ yahoo.com>=
<BR>Subject: [vedic-wisdom] Re: Great Vimalananda' s opinion on 'Meat-eater=
s' (Aghor -at the left hand of God)<BR>To: vedic-wisdom@ yahoogroups. com<B=
R>Date: Friday, February 5, 2010, 6:00 PM<BR><BR>
<DIV id=3Dyiv2083363311><=
SPAN> </SPAN>
<DIV>Dear KK,<BR><BR>Correction in=
my earlier message =E2=80=93 It should read Àghora, at the left hand of G=
od'<BR><BR>A sincere suggestion from me- No need to address me with `Ji' su=
ffix. However, you are free to address me as you feel like and I'll happily=
accept it hence forth.<BR><BR>I just came across Vimalananda' s thought on=
Karma. He says (and Narasimha has many a times repeated) that Karma is onl=
y generated (Binding to one) when one self-identifies with it.<BR>Although,=
it may seem easy to understand intellectually, the state is multiple times=
difficult to achieve. Nevertheless, it's an extremely important statement =
to answer our queries.<BR><BR>Important information about Vimalananda which=
I came to know only yesterday is that he was a big time smoker and there w=
as not a single day passed in his life when he didn't do smoking except on =
the final day of his departure from physical body. He used to as well `chew=
Tobacco' frequently and occasionally
ate meat. I gave this information, b=
ecause as you pointed out (and I also agree) that it is an interesting coin=
cidence of exact thoughts crossing our minds. Further, please also note an =
important thing. The Aghori used to say very frequently to all his audience=
to do what he says and not try to do what he does.<BR><BR>Now whatever I w=
rote above seems sufficient to answer the questions you asked. Let me put i=
n my thoughts further (Mind you, these are thoughts of an unrealized person=
and the worth can be next to nothing). When we take example cases of Swami=
Vivekananda or Vimalananda or Sainbaba or any other such acknowledged spir=
itual giants, we tend to forget that they are all realized souls who achiev=
ed very high level of spiritual realization. They are knower of everything =
or many things in the universe. Their individual ego is perfectly and compl=
etely tuned to universal ego. In short they *know* what they are doing. The=
y are `Trikaal gnyaanis'.
Relevant to our topic of discussion, I would say=
that if they ate meat or smoke cigar or chew tobacco or killed animals, th=
ey actually knew what they are doing. There would be surely a specific purp=
ose behind each and every action of theirs because as I said, they know com=
plete background behind their each action and moreover their self identific=
ation is missing from the action and hence it is like Nature operates throu=
gh them to accomplish a special purpose without binding them in any cause-e=
ffect chain.<BR>Ramakrishna used to frequently say to all his disciples tha=
t Naren is very different from others. He has a blazing spiritual fire burn=
ing within him which can consume anything and everything. A food restrictio=
n does not bind him. He can eat anything without getting spiritually troubl=
ed but for others, a kind of food intake is extremely important.<BR>If Vive=
kananda ate meat during his stay in west, it'll surely have some subtle pur=
pose which is not
possible for majority of us to comprehend unless explain=
ed by a person of that level. He might be removing `guilt' from the sincere=
seekers amongst westerners so that he can be accepted by them as one of th=
em and then slowly try to eradicate their habits of meat eating and such ot=
her undesirable habits. It is also possible at the same time that he is nul=
lifying some balanced Rinanubandha with the Ànimal' whose meat he ate. It =
is also possible that he would have showered his unseen blessings on the an=
imal's soul by consuming its meat. It's possible that there were no apparen=
t reasons for that but just a natural inconsequential act. We'll not know. =
Only Vivekananda, His Guru and Mother Nature know. By the way Vivekananda s=
aved a boy from drowning in a lake in USA while he was still in India and d=
id not even planned to go to USA. When the boy, after some years actually m=
et Swami in USA for the first time, swami immediately told him to stay away=
from water
and when he requested swami to accept him as his disciple, swa=
mi, after a moments thought told him that he is not his guru and his guru w=
ill come later and will give him Silver Cup as a gift. That man later becam=
e disciple of Paramhansa Yogananda and after 40 years, he was actually give=
n a gift of Silver-cup by Yogananda which literally fulfilled what swami Vi=
vekananda `knew' before 40 years.<BR><BR>Swami Vivekananda was all knowing =
and most of us are NOT.<BR><BR>So moral of my whole writings is that it's u=
nwise as well as self deluding to take excuses of the unconventional habits=
of Swami Vivekananda, Shirdi Sainbaba, Vimalananda, Gajanana Maharaj, Swam=
i Samarth, Trailang Swami and such masters and justify our completely self =
identified and utterly selfish cruel/unjust actions.<BR><BR>Best Regards,<B=
R><BR>Utpal <BR><BR>--- In <A href=3D"http://us.mc504.mail.yahoo.com/mc/com=
pose?to=3Dvedic-wisdom%40yahoogroups.com" target=3D_blank rel=3Dnofollow>ve=
dic-wisdom@
yahoogroups. com</A>, krishna Kanth <kritels@... > wrote=
:<BR>><BR>> <BR>> <BR>> <BR>> Utpal Ji,<BR>> =C3=82 =
<BR>> Great coincidence of thoughts!!=C3=82 I was about to ask this=
question today on Non-Veg eating.=C3=82 It is clear from the below p=
assage meat eating is not advisable for anyone.=C3=82 <BR>> I was=
=C3=82 reading a book on Swami Vivekananda (Naa Athma Kadha - in Telug=
u), he clearly wrote that he survived many days on just eating meat when he=
was living in USA also relished it. He seem to have no problems with meat =
eating ..why this difference of opinions from the spiritual giants??<BR>>=
; =C3=82 <BR>> Does smoking has any impact on the Spiritual path? l=
ooks like Vivekananda also enjoyed smoking.<BR>> =C3=82 <BR>> Th=
anks<BR>> KK<BR>> <BR>> --- On Thu, 2/4/10, vedic_pathak <vedic=
_pathak@ ...> wrote:<BR>> <BR>> <BR>> From: vedic_pathak <ve=
dic_pathak@ ...><BR>>
Subject: [vedic-wisdom] Great Vimalananda' s o=
pinion on 'Meat-eaters' (Aghora - From the left hand of God<BR>> To: <A =
href=3D"http://us.mc504.mail.yahoo.com/mc/compose?to=3Dvedic-wisdom%40yahoo=
groups.com" target=3D_blank rel=3Dnofollow>vedic-wisdom@ yahoogroups. com</=
A><BR>> Date: Thursday, February 4, 2010, 11:45 PM<BR>> <BR>> <BR>=
> =C3=82 <BR>> <BR>> <BR>> <BR>> <BR>> I reproduce =
Opinion of Great Vimalananda on 'Meat eaters' and repercussions from=C3=82&=
nbsp;'Aghora, from the left hand of God'<BR>> Choice is ours !<BR>> "=
Ma wants you to learn your lesson. That is why you find a meat-eater reborn=
either as a predator or prey or as both in succession. Human beings cry a =
lot at funerals of their own kind but they have absolutely no thought for t=
he sufferings of the animals they slaughter. They never hesitate to kill an=
d eat. Just think, first they kill the chicken. Often they will cut its thr=
oat and let it bleed to death, which
is a most painful way to die. Then it=
will be cleaned, cooked and eaten, and if it happens to be tough everyone =
will curse it for not satisfying their palates. How many humans would give =
beautiful tender lean meat if they were slaughtered, dressed, prepared and =
served?<BR>> Meat-eaters conveniently forget that animal mothers too lov=
e their children. Do they ever think of the agony a hen goes through when h=
er chicks are slain in front of her eyes? or a cow, the embodiment of mothe=
rliness, do they consider how much she suffers when she sees the slaughter =
of her beloved calf whom she has grown in her own body and nourished with h=
er milk, whom she loves more than her own life?<BR>> Do these so called =
humans ever think of the terrible pain they cause to mother cow? Could they=
endure their own children being murdered before their own eyes?<BR>> Ho=
w is Ma to teach such donkeys? They are not humans, whose intellect is subt=
le enough to self-identify
with another being of a different species and e=
xperience its personal joys and sorrows. Ma has no alternative but to make =
them suffer, allowing the animals they have tortured to torture them in ret=
urn. Fair's fair, after all. If I cut your throat in this birth you have ev=
ery right to cut mine in the next or some succeeding birth. Experience is t=
he best teacher and a fool will learn from no other."=C3=82 <BR>> =
Best Regards,<BR>> Utpal<BR>><BR><BR></DIV></DIV></DIV></BLOCKQUOTE><=
/TD></TR></TBODY></TABLE><BR></DIV></DIV></DIV></BLOCKQUOTE></td></tr></tab=
le><br>
<hr size=3D1></hr>
lity. YOURS! <a href=3D"http://in.rd.yahoo.com/tagline_yyi_1/*http://in.yah=
oo.com/" target=3D"_blank">See your Yahoo! Homepage</a>.
--0-642073885-1265380697=:89629--
From pvr108@... Wed Feb 17 11:08:39 2016

Message-ID: <106927.54379.qm@...>
X-YMail-OSG:
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Feb 2010 08:11:14 PST
Date: Fri, 5 Feb 2010 08:11:14 -0800 (PST)
To: Vedic Wisdom <vedic-wisdom@yahoogroups.com>
MIME-Version: 1.0
y=CKKfYRnypAD3TKSNzIMvNLFqYDQwIecU1jif6MgKC5oZ
--0-443529872-1265386274=:54379
--- On Fri, 2/5/10, Manish Pandit <mm.pandit@...> wrote:

From: Manis=
h Pandit <mm.pandit@...>
Subject: Re: [vedic-wisdom] Experience at a =
Smashaan Bhumi
To: "Narasimha P.V.R. Rao" <pvr108@...>
Date: Friday, =
February 5, 2010, 6:53 AM
Dear Sharad,
=C2=A0
The main problem which peopl=
e have initially is that everybody wants something to happen while doing sa=
dhana.
This is because faith is somewhat weak at that point.
The sadhaka sh=
ould approach the smashana=C2=A0when he or she is drawn there by love for t=
he deities in that place. So the love of the deity overcomes all our inhibi=
tions and the person sits there with no thought for past or future, like a =
lover with his lover.
If you go to Mumbai, by the sea,=C2=A0many lovers si=

t there in the open, caressing each other with no thought as to who is watc=
hing, .......why?
=C2=A0
Because the love=C2=A0causes the inhibition of sha=
me.
That is what anybody who goes to the smashaan must have, otherwise unne=
ccessarily one thinks of all these things like hens and dogs and forgets al=
l about the real McCoy: the=C2=A0Deities of the smashaan who are also there=
but who don't really want to be seen by you unless you are especially inte=
rested in them.
=C2=A0
The sadhana of fire must result in an experience o=

f the deity in your house, experience that first within your own body, then=
bother about a smashaan.
Anyway the whole Universe is one big smashaan, al=
l the people here are dying, just born and going to die or ....dead.
Aghora=
is the absence of Ghora, becoming an Aghori is a privelege in this world o=
f ours. Never be afraid to call yourself an Aghori if that is what you want=
.
Fear of people labelling you is of no consequence, you came with nothing =
and you will go with nothing.
What is Aghora and what is Vedanta anyway, th=
ey are the same for me.
The whole Universe and it's layers exist before us=
, let us all try and perceive those layers using all the tools given to us.=
=C2=A0
Manish
=C2=A0
On Wed, Feb 3, 2010 at 8:48 PM, Narasimha P.V.R. R=

ao <pvr108@...> wrote:
Namaste,
I am sorry to know your loss an=

d thank you for an account of your experiment and experience.
*=C2=A0=C2=
=A0 *
As Manish keeps saying, death is not a terminal thing. It is not a f=

ull stop or period, but just a comma. Let me tell a parable.
A person lov=
ed one dress and wore it always. He never removed the dress and kept the dr=
ess on him all the time and never considered the possibility of changing in=
to a different dress. The idea of removing that dress was unbearable to tha=
t person. He thought he should wear that dress forever.
The dress became =

so dirty and torn that it was time to change it. A person looking extremely=
scary came up to the person oneday to remove the dress. He removed the dre=
ss gently if one co-operated with him and tore it apart violently if one fo=
ught back. After this scary person removed the old dress, another person ca=
me and gave new clothes. Some people became so afraid and ashamed when they=
lost old clothes that they ran away and roamed around naked. If they did n=
ot become afraid or ashamed, they would've soon gotten new clothes and slow=
ly started to enjoy them as well.
The clothes in this parable are akin to=

the physical body we occupy. The person looking extremely scary is Mahaaka=
ala - personification of Death. Creator is the person giving new clothes. N=
ew body taken in the next birth is the new clothes. Persons running away in=
fear or shame before new clothese are given are like different kinds of sp=
irits.
=A0=C2=A0=C2=A0=C2=A0 *
Regarding your visualization of your father using =

reiki, please note that all visualizations of the mind are imagery created =
by one's conscious and sub-conscious conditionining. One's beliefs, desires=
, pride, frustrations etc shape the imagery one's mind visualizes. One cann=
ot assume it to be accurate. Also, there is no reliable way to know if your=
prayers made any difference to the path taken by your father after the cre=
mation. The curiosity and the tendency to speculate will naturally last for=
sometime, but the bottomline is that you cannot really do much more than s=
peculate.
=C2=A0=C2=A0=C2=A0=C2=A0 *
Regarding the hen/cock, it is associated with K=

oumaari, among the forms of Divine Mother. In the 8th chapter of Chandipath=
, the Maatrikas (Mothers) are described (Braahmi, Maaheswari, Koumari, Vais=
hnavi etc). Koumari is accompanied by peacock and cock. In the Kaashi descr=
iptions given by Rajarshi, a sadhaka of Kaala Bhairava was worshipping in f=
uneral pyre at a sacred place with Kaala Bhairava as the guardian deity (Ka=
ashi). Dogs are associated with Kaala Bhairava. Perhaps the place you went =
to and you yourself have some blessing of Koumaari.
Best regards,
Narasim=
ha
-------------------------------------------------------------------
=C2=
"Do It Y=
=C2=A0=C2=A0=C2=
=C2=A0=C2=A0=C2=A0=C2=A0 =
=C2=A0 Jyotish wr=

itings: http://groups.yahoo.com/group/JyotishWritings
---------------------=
----------------------------------------------
=C2=A0
--- On Wed, 2/3/10, =

sharadsap <sharadsap@...> wrote:
From: sharadsap <sharadsap@yahoo.=

co.uk>
Subject: [vedic-wisdom] Experience at a Smashaan Bhumi
To: vedic-wi=
sdom@yahoogroups.com
Date: Wednesday, February 3, 2010, 6:19 AM
=C2=A0
Dear Members,
After a lot of deliberation, I decided to write this note t=
o share an experience with the members on this forum - hoping that doing so=
would elicit some feedback in the form of further guidance.
I am a stud=
ent of Vipassana and have been doing homam (mostly Agnihotra and very recen=
tly started a simple version of Durga Homam) 'almost' regularly for a year =
now. And I have been reading the posts on this forum with much awe and inte=
rest.
On the 28th of Jan, my father passed away peacefully (after strugg=

ling with renal failure and other complications) at our home in Hyderabad. =
When we were taking my father's body to the smashaan bhoomi for final rites=
, my mind was constantly reminded of the brilliant notes(Ram naam satya hai=
- 1/2/3) written by Rajarshi (detailing his experience of doing a Chandi H=
omam on a funeral pyre in Kashi with Manish-ji), and I started wondering if=
I would get to see some Aghoris in the smashaan bhumi at Hyd. I thought ho=
w wonderful it would be, if an Aghori performs a homam on my dad's funeral =
- so that he would also attain some punya (as per the note). And then immed=
iately, I had an intense desire to perform a similar homam by myself, but I=
quickly reminded myself that I must be kidding to even think that I can do=
such a feat. As we descended the steps of the smashaan bhumi, I started ex=
periencing intensely subtle sensations all over my body...especially
in/ar=
ound the abdominal region. As taught in Vipassana, I 'watched' the sensatio=
ns as equanimously as I could, and told myself that 'even this would change=
'. Soon after, a thought came to my mind, that it is all at the level of th=
e mind, and may be I should perform a mini version of Chandi Homam in my me=
ntal imagery. But I still wanted to have a tangible element to it, so I ask=
ed a friend, if he could procure some black sesame seeds and jaggery (now w=
hen I think of it, this friend was not even baffled at my request) - and he=
went away saying he would try and returned back in 10 minutes with the abo=
ve 2 things and in addition he bought some ghee.
It was my first time at=

a smashaan bhumi, and also the very first time that I had seen death/dead =
body at such close quarters. It was a very 'delicate' situation for me, but=
soon after the fire was ignited (by my eldest brother - exactly at sunset =
time), I composed myself, went in the direction opposite to where all the f=
riends/relatives were standing and sat down on a stone platform in sukhaasa=
na. I asked my cousin and my nephew to sit on either side, told them that I=
would like to meditate, and requested them to let me know if 'something' h=
appens. I had already observed a brown colored dog (thanks to the vivid des=
cription in Rajarshi's notes) as we reached the funeral-pyre platform, so I=
think, I was expecting the dog to behave a little differently (silly me!!)=
:).
I closed my eyes - thanked Mother Earth, my parents, my grandparents=

, the Gods and the Rishis; and seeked their support and blessings in my ver=
y first attempt in doing such a ritual. Being a Vipassana meditator, I am u=
sed to focussing on breath, and I saw my breathing was a little fast. I con=
tinued watching my breath for few minutes and soon, I was centred enough. I=
remembered the warning that this should be done ONLY and ONLY with the pur=
est intention of gaining spiritual progress; so I inspected my mind and fou=
nd the truth to be different. I had a deep desire that my father accumulate=
s some 'punya' so that his journey in the non-physical plane is 'mangalmaye=
e' . I inspected further and felt that there was some thrill/excitement too=
in my mind about attempting such a unconventional thing. I did not want to=
give-up, so I mentally surrendered myself and said "this is the truth Maa,=
I am not a true seeker, I have mundane desires. Everytime I have done
hom=
am in the past, I have asked you to purify my mind, because I have believed=
and still believe that it won't be good to ask for purification/ nullifica=
tion of my past karmas, if I continue generating new ones at the same speed=
. Today as well, I ask you to purify my impure mind. The impure mind that I=
have, has this mundane desire that his father attains some punya and his j=
ourney ahead is peaceful. I am sincere, when I tell this to you Maa, so ple=
ase accept my impurities and my ignorance and let me do this homam. Please =
pardon this son of yours if he is doing something wrong".
After this men=

tal dialogue, I though of invoking Durga on the funeral pyre (even though I=
thought about Maa Kali/Smashan Kali etc etc) purely because the ONLY Devi =
mantra that I am a little comfortable with is a Durga Mantra. In my mind, I=
said, ALL are forms of one and the same DeviShakti, and it should not real=
ly matter, which Devi form I invoke. But then I could not just visualise Ma=
a Durga and instead saw a cloud-like pattern, purple in colour, and fully o=
ccupying my mental imagery. I thought of my father - and was trying to co-r=
elate that with the colour of gangrene which had developed in his feet, but=
the purple was different, and immediately a thought sprung in my mind asso=
ciating that colour with the colour of Maa Chandi who wears 'skeletal jewel=
lery' (NOT trying to be funny) and I said, aah..okay..so this is the form o=
f Maa which has arrived. I did mental Namaskar to Maa Chandi, repeated ment=
ally the thoughts about the desire and surrendering of
my ignorance. I sou=
ght permission from the deity to use a Durga mantra by explaning the contex=
t. I also remember clearly, that I was a little scared too, and I told Maa =
to be kind, and to NOT give me any results if she didnt deem me to be fit, =
but to definetely NOT punish me in any way for doing this.
I had a small =
mental dialogue with my father, wherein I briefed him about what I was goin=
g to do, and I seeked his permission, forgiveness and blessings.
And then=
I started my mantra chanting (with swaha) - and tried visualising that I w=
as offering something in the pyre. I could not actually visualise any offer=
ings taking place - but I still continued with the swaha at the end of the =
mantra for a while, and then switched to a mantra-japam without the swaha a=
t the end. Through out I was fully aware of the visualisation of Maa Chandi=
standing on my dad's funeral. Sometimes, I would visualise her lifting her=
feet alternatively, as if she was crushing something. A few minutes later,=
I felt the Devi removed a feet or a wooden log - and threw it at a little =
distance in the direction which was opposite to mine. I think about five/te=
n minutes later, I became a little curious and wanted to see if the dog had=
come and was sitting somewhere around. I opened my eyes, and did NOT find =
the dog. I was not disappointed, but I told myself, it was silly of me to t=
hink I would be able to invite the deity, but nevertheless I
continued. Fe=
w minutes later, I heard some sound of wings fluttering and opened my eyes =
to see a shining black hen (I think it was a rooster, as it had a small, bu=
t bright red hood/crown). It had come from the piece of land next to the sm=
ashaan bhumi (either a graveyard or a temple - am not sure) after descendin=
g from a 6ft boundary wall. It came close to the burning funeral and starte=
d jumping and moving around the funeral. It seemed as if the hen wanted to =
jump inside the funeral and die. Another second it felt, perhaps the hen wa=
s acting strange because it was amused with the fire particles (which looke=
d like 'jugnus') falling down on the earth, as a result of the funeral fire=
hitting the cement roof of the funeral platform. I watched the bird for fe=
w minutes, laughed at myself, thinking a black hen came instead of a dog, b=
ut nevertheless I said I would continue until it is time for us to leave. I=
asked my cousin and he said 30 more minutes. So I
continued the mental ch=
anting.
And then my cousin signalled me that it was time for everyone to=
leave. I waited for everyone to start walking towards the exit, mixed the =
black sesame seeds, jaggery and ghee in the plastic packet itself, and walk=
ed towards the funeral. I seeked forgivess from Maa for my impudence and as=
ked her to accept my offerings. I had offered only three times, and it was =
sooooo hot that I could not stand closer and started wondering how far did =
Manish and Rajarshi sit to offer the samagri into the fire? Another cousin =
of mine, shouted my name from behind, and asked me to hurry up and join the=
m, and even though it was dark and he would not have seen exactly what was =
happening, I was a little scared because I did not want anyone to know that=
I had 'Aghori' tendencies, I quickly stepped back, emptied the contents of=
the packets in both my hands, apologised to the Devi again for my impudenc=
e and requested her to accept this final offering and threw it at the funer=
al
pyre from a distance. I thanked her once again and requested her to sim=
ply do the needful and then thanked everyone (including the yahoo group and=
Rajashri/Manish/ PVR) and quickly walked and joined the group.
When I w=
as washing my hands and feet at the well, I looked at the funeral and now t=
here was a red tinge to the fire, which was not there before (could be beca=
use of black sesame seeds or jaggery??).
On the way back home and for the=

entire evening, I felt very very very quiet within. I would'nt say that I =
felt a sense of achievement, because the thought of what happened was not s=
trong in my mind. I had neither forgotten, nor was I thinking about 'it'. T=
here was a certian stillness within my existence that evening. I watched my=
breath as much as I could. No judgement, no questions, just a sense of 'wo=
nder'. The visualisations could have been a product of my own imagination -=
but the silence was real. And this experience of silence was the most beau=
tiful thing.
The next day, I heard my brother tell my uncle that he had =

witnessed many fires, but the one yesterday seemed too big and somewhat spe=
cial. I wondered if my brother was speaking out of 'perception' or love for=
our father.
Now that it is few days since that incident, I have question=

s like - is the hen too, as sensitive as a dog is? Why was it jumping 'madl=
y' around the fire? Is there a connection between the hen and the fact that=
in Hyd, people perform hen-sacrifice at Shakti/Maa temples? Did Shakti rea=
lly grant some 'punya' to my dad? If it did, then why did I visualise my da=
d crawl and climb (as opposed to climbing on two feet) a half-constructed b=
uilding the next day when I was channeling some reiki to him?
I am not s=
ure if these questions can be answered or if they should be answered at all=
, but based on the above experience, if anyone has any input/lessons/ guida=
nce/ teachings, I would be most appreciative.
Thank you PVR/Manish and Raj=
arshi for the continued inspiration.
Also, apologies for the length of t=

he note.
Regards
Sharad
--0-443529872-1265386274=:54379

top" style=3D"font: inherit;"><br>--- On <b>Fri, 2/5/10, Manish Pandit <i>&=
lt;mm.pandit@...></i></b> wrote:<br><blockquote style=3D"border-le=
ft: 2px solid rgb(16, 16, 255); margin-left: 5px; padding-left: 5px;">From:=
Manish Pandit <mm.pandit@...><br>Subject: Re: [vedic-wisdom] E=
xperience at a Smashaan Bhumi<br>To: "Narasimha P.V.R. Rao" <pvr108@yaho=
o.com><br>Date: Friday, February 5, 2010, 6:53 AM<br><br><div id=3D"yiv1=
058066706"><div>Dear Sharad,</div>
<div> </div>
<div>The main problem =
which people have initially is that everybody wants something to happen whi=
le doing sadhana.</div>
<div>This is because faith is somewhat weak at that=
point.</div>
<div>The sadhaka should approach the smashana when he or=
she is drawn there by love for the deities in that place. So the love of t=
he deity overcomes all our inhibitions and the person sits there with no th=
ought for past or future, like a lover with his lover.</div>
<div>If you g=
o to Mumbai, by the sea, many lovers sit there in the open, caressing =
each other with no thought as to who is watching, .......why?</div>
<div>&n=
bsp;</div>
<div>Because the love causes the inhibition of shame.</div>=
<div>That is what anybody who goes to the smashaan must have, otherwise un=
neccessarily one thinks of all these things like hens and dogs and forgets =
all about the real McCoy: the Deities of the smashaan who are also the=
re but who don't really want to be seen by you unless you are especially in=
terested in them.</div>
<div> <br></div>
<div>The sadhana of fire mus=
t result in an experience of the deity in your house, experience that first=
within your own body, then bother about a smashaan.</div>
<div>Anyway the =
whole Universe is one big smashaan, all the people here are dying, just bor=
n and going to die or ....dead.</div>
<div>Aghora is the absence of Ghora, =
becoming an Aghori is a privelege in this world of ours. Never be afraid to=
call yourself an Aghori if that is what you want.</div>
<div>Fear of peopl=
e labelling you is of no consequence, you came with nothing and you will go=
with nothing.</div>
<div>What is Aghora and what is Vedanta anyway, they a=
re the same for me. </div>
<div>The whole Universe and it's layers exist be=
fore us, let us all try and perceive those layers using all the tools given=
to us.</div>
<div> </div>
<div>Manish<br> <br></div>
<div clas=
s=3D"gmail_quote">On Wed, Feb 3, 2010 at 8:48 PM, Narasimha P.V.R. Rao <spa=
n dir=3D"ltr"><<a rel=3D"nofollow" ymailto=3D"mailto:pvr108@..." t=
arget=3D"_blank" href=3D"/mc/compose?to=3Dpvr108@...">pvr108@...=
m</a>></span> wrote:<br>
<blockquote class=3D"gmail_quote" style=3D"bord=
er-left: 1px solid rgb(204, 204, 204); margin: 0px 0px 0px 0.8ex; padding-l=
eft: 1ex;">
<tbody=
>
<tr>
<td valign=3D"top">Namaste,<br><br>I am sorry to know your loss and =
thank you for an account of your experiment and experience.<br><br>* &=
nbsp; * &n=
bsp; *<br><br>As Manish keeps saying, death is not a terminal thing. It is =
not a full stop or period, but just a comma. Let me tell a parable.<br>
<br=
>A person loved one dress and wore it always. He never removed the dress an=
d kept the dress on him all the time and never considered the possibility o=
f changing into a different dress. The idea of removing that dress was unbe=
arable to that person. He thought he should wear that dress forever.<br>
<b=
r>The dress became so dirty and torn that it was time to change it. A perso=
n looking extremely scary came up to the person oneday to remove the dress.=
He removed the dress gently if one co-operated with him and tore it apart =
violently if one fought back. After this scary person removed the old dress=
, another person came and gave new clothes. Some people became so afraid an=
d ashamed when they lost old clothes that they ran away and roamed around n=
aked. If they did not become afraid or ashamed, they would've soon gotten n=
ew clothes and slowly started to enjoy them as well.<br>
<br>The clothes in=
this parable are akin to the physical body we occupy. The person looking e=
xtremely scary is Mahaakaala - personification of Death. Creator is the per=
son giving new clothes. New body taken in the next birth is the new clothes=
. Persons running away in fear or shame before new clothese are given are l=
ike different kinds of spirits.<br>
<br>* &nbs=
p; * *<br><br>Regarding you=
r visualization of your father using reiki, please note that all visualizat=
ions of the mind are imagery created by one's conscious and sub-conscious c=
onditionining. One's beliefs, desires, pride, frustrations etc shape the im=
agery one's mind visualizes. One cannot assume it to be accurate. Also, the=
re is no reliable way to know if your prayers made any difference to the pa=
th taken by your father after the cremation. The curiosity and the tendency=
to speculate will naturally last for sometime, but the bottomline is that =
you cannot really do much more than speculate.<br>
<br>* &=
nbsp; * *<br><b=
r>Regarding the hen/cock, it is associated with Koumaari, among the forms o=
f Divine Mother. In the 8th chapter of Chandipath, the Maatrikas (Mothers) =
are described (Braahmi, Maaheswari, Koumari, Vaishnavi etc). Koumari is acc=
ompanied by peacock and cock. In the Kaashi descriptions given by Rajarshi,=
a sadhaka of Kaala Bhairava was worshipping in funeral pyre at a sacred pl=
ace with Kaala Bhairava as the guardian deity (Kaashi). Dogs are associated=
with Kaala Bhairava. Perhaps the place you went to and you yourself have s=
ome blessing of Koumaari.<br>
<br>Best regards,<br>Narasimha<br>-----------=
--------------------------------------------------------<br> Free Jyo=
tish Software, Free Jyotish Lessons, Jyotish Writings,<br>"Do It Yourself" =
ritual manuals for short Homam and Pitri Tarpana:<br>
&nb=
sp; =
<a rel=3D"nofollow" target=3D"_blank" href=3D"http://www.vedicastrol=
oger.org/">http://www.VedicAstrologer.org</a><br> F=
ilms that make a difference: http://SaraswatiFilms.org<br> =
; Spirituality: <a rel=3D"nofollow" target=3D"_blank" href=3D"http://=
groups.yahoo.com/group/vedic-wisdom">http://groups.yahoo.com/group/vedic-wi=
sdom</a><br>
Jyotish writings: <a rel=3D"nofollow" target=3D"_blank"=
href=3D"http://groups.yahoo.com/group/JyotishWritings">http://groups.yahoo=
.com/group/JyotishWritings</a><br>-----------------------------------------=
--------------------------<br> <br>
--- On <b>Wed, 2/3/10, sharadsap <=
i><<a rel=3D"nofollow" ymailto=3D"mailto:sharadsap@..." target=
=3D"_blank" href=3D"/mc/compose?to=3Dsharadsap@...">sharadsap@yahoo=
.co.uk</a>></i></b> wrote:<br>
<blockquote style=3D"border-left: 2px sol=
id rgb(16, 16, 255); padding-left: 5px; margin-left: 5px;">From: sharadsap =
<<a rel=3D"nofollow" ymailto=3D"mailto:sharadsap@..." target=3D"=
_blank" href=3D"/mc/compose?to=3Dsharadsap@...">sharadsap@....=
uk</a>><br>Subject: [vedic-wisdom] Experience at a Smashaan Bhumi<br>
To=
: <a rel=3D"nofollow" ymailto=3D"mailto:vedic-wisdom@yahoogroups.com" targe=
t=3D"_blank" href=3D"/mc/compose?to=3Dvedic-wisdom@yahoogroups.com">vedic-w=
isdom@yahoogroups.com</a><br>Date: Wednesday, February 3, 2010, 6:19 AM<br>=
<br>
<div><span> </span>
<div>
<div>
<div>
<p>Dear Members,<br>After =
a lot of deliberation, I decided to write this note to share an experience =
with the members on this forum - hoping that doing so would elicit some fee=
dback in the form of further guidance. <br><br>
I am a student of Vipassana=
and have been doing homam (mostly Agnihotra and very recently started a si=
mple version of Durga Homam) 'almost' regularly for a year now. And I have =
been reading the posts on this forum with much awe and interest. <br>
<br>O=
n the 28th of Jan, my father passed away peacefully (after struggling with =
renal failure and other complications) at our home in Hyderabad. When we we=
re taking my father's body to the smashaan bhoomi for final rites, my mind =
was constantly reminded of the brilliant notes(Ram naam satya hai - 1/2/3) =
written by Rajarshi (detailing his experience of doing a Chandi Homam on a =
funeral pyre in Kashi with Manish-ji), and I started wondering if I would g=
et to see some Aghoris in the smashaan bhumi at Hyd. I thought how wonderfu=
l it would be, if an Aghori performs a homam on my dad's funeral - so that =
he would also attain some punya (as per the note). And then immediately, I =
had an intense desire to perform a similar homam by myself, but I quickly r=
eminded myself that I must be kidding to even think that I can do such a fe=
at. As we descended the steps of the smashaan bhumi, I started experiencing=
intensely subtle sensations all over my body...especially
in/around the a=
bdominal region. As taught in Vipassana, I 'watched' the sensations as equa=
nimously as I could, and told myself that 'even this would change'. Soon af=
ter, a thought came to my mind, that it is all at the level of the mind, an=
d may be I should perform a mini version of Chandi Homam in my mental image=
ry. But I still wanted to have a tangible element to it, so I asked a frien=
d, if he could procure some black sesame seeds and jaggery (now when I thin=
k of it, this friend was not even baffled at my request) - and he went away=
saying he would try and returned back in 10 minutes with the above 2 thing=
s and in addition he bought some ghee. <br>
<br>It was my first time at a s=
mashaan bhumi, and also the very first time that I had seen death/dead body=
at such close quarters. It was a very 'delicate' situation for me, but soo=
n after the fire was ignited (by my eldest brother - exactly at sunset time=
), I composed myself, went in the direction opposite to where all the frien=
ds/relatives were standing and sat down on a stone platform in sukhaasana. =
I asked my cousin and my nephew to sit on either side, told them that I wou=
ld like to meditate, and requested them to let me know if 'something' happe=
ns. I had already observed a brown colored dog (thanks to the vivid descrip=
tion in Rajarshi's notes) as we reached the funeral-pyre platform, so I thi=
nk, I was expecting the dog to behave a little differently (silly me!!):). =
<br>
<br>I closed my eyes - thanked Mother Earth, my parents, my grandparen=
ts, the Gods and the Rishis; and seeked their support and blessings in my v=
ery first attempt in doing such a ritual. Being a Vipassana meditator, I am=
used to focussing on breath, and I saw my breathing was a little fast. I c=
ontinued watching my breath for few minutes and soon, I was centred enough.=
I remembered the warning that this should be done ONLY and ONLY with the p=
urest intention of gaining spiritual progress; so I inspected my mind and f=
ound the truth to be different. I had a deep desire that my father accumula=
tes some 'punya' so that his journey in the non-physical plane is 'mangalma=
yee' . I inspected further and felt that there was some thrill/excitement t=
oo in my mind about attempting such a unconventional thing. I did not want =
to give-up, so I mentally surrendered myself and said "this is the truth Ma=
a, I am not a true seeker, I have mundane desires. Everytime I have done
h=
omam in the past, I have asked you to purify my mind, because I have believ=
ed and still believe that it won't be good to ask for purification/ nullifi=
cation of my past karmas, if I continue generating new ones at the same spe=
ed. Today as well, I ask you to purify my impure mind. The impure mind that=
I have, has this mundane desire that his father attains some punya and his=
journey ahead is peaceful. I am sincere, when I tell this to you Maa, so p=
lease accept my impurities and my ignorance and let me do this homam. Pleas=
e pardon this son of yours if he is doing something wrong". <br>
<br>After =
ted mentally the thoughts about the desire and
surrendering of my ignoranc=
e. I sought permission from the deity to use a Durga mantra by explaning th=
e context. I also remember clearly, that I was a little scared too, and I t=
old Maa to be kind, and to NOT give me any results if she didnt deem me to =
be fit, but to definetely NOT punish me in any way for doing this.<br>
<br>=
I had a small mental dialogue with my father, wherein I briefed him about w=
hat I was going to do, and I seeked his permission, forgiveness and blessin=
gs. <br><br>And then I started my mantra chanting (with swaha) - and tried =
visualising that I was offering something in the pyre. I could not actually=
visualise any offerings taking place - but I still continued with the swah=
a at the end of the mantra for a while, and then switched to a mantra-japam=
without the swaha at the end. Through out I was fully aware of the visuali=
sation of Maa Chandi standing on my dad's funeral. Sometimes, I would visua=
lise her lifting her feet alternatively, as if she was crushing something. =
A few minutes later, I felt the Devi removed a feet or a wooden log - and t=
hrew it at a little distance in the direction which was opposite to mine. I=
think about five/ten minutes later, I became a little curious and wanted t=
o see if the dog had come and was sitting somewhere around. I
opened my ey=
es, and did NOT find the dog. I was not disappointed, but I told myself, it=
was silly of me to think I would be able to invite the deity, but neverthe=
less I continued. Few minutes later, I heard some sound of wings fluttering=
and opened my eyes to see a shining black hen (I think it was a rooster, a=
s it had a small, but bright red hood/crown). It had come from the piece of=
land next to the smashaan bhumi (either a graveyard or a temple - am not s=
ure) after descending from a 6ft boundary wall. It came close to the burnin=
g funeral and started jumping and moving around the funeral. It seemed as i=
f the hen wanted to jump inside the funeral and die. Another second it felt=
, perhaps the hen was acting strange because it was amused with the fire pa=
rticles (which looked like 'jugnus') falling down on the earth, as a result=
of the funeral fire hitting the cement roof of the funeral platform. I wat=
ched the bird for few minutes, laughed at myself,
thinking a black hen cam=
e instead of a dog, but nevertheless I said I would continue until it is ti=
me for us to leave. I asked my cousin and he said 30 more minutes. So I con=
tinued the mental chanting. <br>
<br>And then my cousin signalled me that i=
t was time for everyone to leave. I waited for everyone to start walking to=
wards the exit, mixed the black sesame seeds, jaggery and ghee in the plast=
ic packet itself, and walked towards the funeral. I seeked forgivess from M=
aa for my impudence and asked her to accept my offerings. I had offered onl=
y three times, and it was sooooo hot that I could not stand closer and star=
ted wondering how far did Manish and Rajarshi sit to offer the samagri into=
the fire? Another cousin of mine, shouted my name from behind, and asked m=
e to hurry up and join them, and even though it was dark and he would not h=
ave seen exactly what was happening, I was a little scared because I did no=
t want anyone to know that I had 'Aghori' tendencies, I quickly stepped bac=
k, emptied the contents of the packets in both my hands, apologised to the =
Devi again for my impudence and requested her to accept this final offering=
and threw it at the
funeral pyre from a distance. I thanked her once agai=
n and requested her to simply do the needful and then thanked everyone (inc=
luding the yahoo group and Rajashri/Manish/ PVR) and quickly walked and joi=
ned the group. <br>
<br>When I was washing my hands and feet at the well, I=
looked at the funeral and now there was a red tinge to the fire, which was=
not there before (could be because of black sesame seeds or jaggery??). <b=
r><br>On the way back home and for the entire evening, I felt very very ver=
y quiet within. I would'nt say that I felt a sense of achievement, because =
the thought of what happened was not strong in my mind. I had neither forgo=
tten, nor was I thinking about 'it'. There was a certian stillness within m=
y existence that evening. I watched my breath as much as I could. No judgem=
ent, no questions, just a sense of 'wonder'. The visualisations could have =
been a product of my own imagination - but the silence was real. And this e=
xperience of silence was the most beautiful thing. <br>
<br>The next day, I=
heard my brother tell my uncle that he had witnessed many fires, but the o=
ne yesterday seemed too big and somewhat special. I wondered if my brother =
was speaking out of 'perception' or love for our father.<br>
<br>Now that i=
t is few days since that incident, I have questions like - is the hen too, =
as sensitive as a dog is? Why was it jumping 'madly' around the fire? Is th=
ere a connection between the hen and the fact that in Hyd, people perform h=
en-sacrifice at Shakti/Maa temples? Did Shakti really grant some 'punya' to=
my dad? If it did, then why did I visualise my dad crawl and climb (as opp=
osed to climbing on two feet) a half-constructed building the next day when=
I was channeling some reiki to him? <br>
<br>I am not sure if these questi=
ons can be answered or if they should be answered at all, but based on the =
above experience, if anyone has any input/lessons/ guidance/ teachings, I w=
ould be most appreciative.<br><br>Thank you PVR/Manish and Rajarshi for the=
continued inspiration. <br>
<br>Also, apologies for the length of the note=
.<br><br>Regards<br>Sharad<br><br></p></div>
<div style=3D"min-height: 0pt;=
color: rgb(255, 255, 255);"></div></div></blockquote></td></tr></tbody></t=
able></blockquote></div><br>
--0-443529872-1265386274=:54379--

Feb 2010 18:28:14 -0000
2010 18:28:14 -0000
Date: Fri, 05 Feb 2010 18:28:14 -0000
Message-ID: <hkhnvu+gmj6@...>
In-Reply-To: <841983.62998.qm@...>
MIME-Version: 1.0
of God)
X-Yahoo-Group-Post: member; u=199147176; y=EyQJ1KA-
h0MJ0eZ3lRYjoJUk59aFGSbh3Qz0h6oISNk0DuMpZ7rV
Namaste KK,
Yes! You are right. Shri Krushna has said that in a verse.
Le=
t me take Vivekananda as a 'Noble' Idle as described by Lord Krushna and my=
self as Ordinary mortal.
*Vivekananda *occasionally* smokes and I am very =

happy to know that fact and start smoking every day.
* Vivekananda *once =
in a blue moon* ate meat and I am overjoyed because i got the license of ea=
ting meat every alternate day to satisfy my cravings of palate.
* Vivekana=
nda lead the life of *perfect celibacy* all his life and now i am abscondin=
g. Not to seen anywhere. He sacrificed his entire life for the upliftment o=
f mankind and i just live for my selfish end.
No amount of arguments conv=

inces me for this. i do not know but i have an Aghori attitude in this part=
icular issue.
Aghorian Regards :),
Utpal
--- In vedic-wisdom@yahoogrou=
ps.com, krishna Kanth <kritels@...> wrote:
>
>
>
> Sri Utpal (No Ji :) ),=
> =C2=A0
> I tend to agree with you that all the members in your examples =
are highly realized souls and they are probably knowing what they are doing=
.
> =C2=A0
> In Bhagawadgita, Lord Sri Krishna tells that whatever the nobl=
e says, ordinary mortals take them as gospel and whatever the Noble does, t=
he ordinary simply follow (i donot know the verse but just remember the tra=
nslation done by sri ghantasala in telugu). Does that not be applicable to =
these spiritual giants?? should they not lead their lives as an example in =
the ways that should be followed by all=C2=A0us??
> =C2=A0
> I may be sound=
ing very naive and ignorant but that is what i'm :)
> =C2=A0
> Thanks
> KK
=
> =C2=A0
> =C2=A0
> =C2=A0
> =C2=A0
> =C2=A0
>
>
> --- On Fri, 2/5/10, ve=
dic_pathak <vedic_pathak@...> wrote:
>
>
> From: vedic_pathak <vedic_path=
ak@...>
> Subject: [vedic-wisdom] Re: Great Vimalananda's opinion on 'Meat-=
eaters'(Aghor -at the left hand of God)
=
> Date: Friday, February 5, 2010, 6:00 PM
>
>
> =C2=A0
>
>
>
> Dear K=
K,
>
> Correction in my earlier message =E2=80" It should read Àghora, at=
the left hand of God'
>
> A sincere suggestion from me- No need to addres=
s me with `Ji' suffix. However, you are free to address me as you feel like=
and I'll happily accept it hence forth.
>
> I just came across Vimalanand=
a' s thought on Karma. He says (and Narasimha has many a times repeated) th=
at Karma is only generated (Binding to one) when one self-identifies with i=
t.
> Although, it may seem easy to understand intellectually, the state is =
multiple times difficult to achieve. Nevertheless, it's an extremely import=
ant statement to answer our queries.
>
> Important information about Vimal=
ananda which I came to know only yesterday is that he was a big time smoker=
and there was not a single day passed in his life when he didn't do smokin=
g except on the final day of his departure from physical body. He used to a=
s well `chew Tobacco' frequently and occasionally ate meat. I gave this inf=
ormation, because as you pointed out (and I also agree) that it is an inter=
esting coincidence of exact thoughts crossing our minds. Further, please al=
so note an important thing. The Aghori used to say very frequently to all h=
is audience to do what he says and not try to do what he does.
>
> Now wha=
tever I wrote above seems sufficient to answer the questions you asked. Let=
me put in my thoughts further (Mind you, these are thoughts of an unrealiz=
ed person and the worth can be next to nothing). When we take example cases=
of Swami Vivekananda or Vimalananda or Sainbaba or any other such acknowle=
dged spiritual giants, we tend to forget that they are all realized souls w=
ho achieved very high level of spiritual realization. They are knower of ev=
erything or many things in the universe. Their individual ego is perfectly =
and completely tuned to universal ego. In short they *know* what they are d=
oing. They are `Trikaal gnyaanis'. Relevant to our topic of discussion, I w=
ould say that if they ate meat or smoke cigar or chew tobacco or killed ani=
mals, they actually knew what they are doing. There would be surely a speci=
fic purpose behind each and every action of theirs because as I said, they =
know complete background behind their each action and
> moreover their sel=
f identification is missing from the action and hence it is like Nature ope=
rates through them to accomplish a special purpose without binding them in =
any cause-effect chain.
> Ramakrishna used to frequently say to all his dis=
ciples that Naren is very different from others. He has a blazing spiritual=
fire burning within him which can consume anything and everything. A food =
restriction does not bind him. He can eat anything without getting spiritua=
lly troubled but for others, a kind of food intake is extremely important.
=
> If Vivekananda ate meat during his stay in west, it'll surely have some s=
ubtle purpose which is not possible for majority of us to comprehend unless=
explained by a person of that level. He might be removing `guilt' from the=
sincere seekers amongst westerners so that he can be accepted by them as o=
ne of them and then slowly try to eradicate their habits of meat eating and=
such other undesirable habits. It is also possible at the same time that h=
e is nullifying some balanced Rinanubandha with the Ànimal' whose meat he =
ate. It is also possible that he would have showered his unseen blessings o=
n the animal's soul by consuming its meat. It's possible that there were no=
apparent reasons for that but just a natural inconsequential act. We'll no=
t know. Only Vivekananda, His Guru and Mother Nature know. By the way Vivek=
ananda saved a boy from drowning in a lake in USA while he was still in Ind=
ia and did not even planned to go to USA. When the boy, after some
> years=
actually met Swami in USA for the first time, swami immediately told him t=
o stay away from water and when he requested swami to accept him as his dis=
ciple, swami, after a moments thought told him that he is not his guru and =
his guru will come later and will give him Silver Cup as a gift. That man l=
ater became disciple of Paramhansa Yogananda and after 40 years, he was act=
ually given a gift of Silver-cup by Yogananda which literally fulfilled wha=
t swami Vivekananda `knew' before 40 years.
>
> Swami Vivekananda was all =
knowing and most of us are NOT.
>
> So moral of my whole writings is that =
it's unwise as well as self deluding to take excuses of the unconventional =
habits of Swami Vivekananda, Shirdi Sainbaba, Vimalananda, Gajanana Maharaj=
, Swami Samarth, Trailang Swami and such masters and justify our completely=
self identified and utterly selfish cruel/unjust actions.
>
> Best Regard=
s,
>
> Utpal
>
> --- In vedic-wisdom@ yahoogroups. com, krishna Kanth <k=
ritels@ > wrote:
> >
> >
> >
> >
> > Utpal Ji,
> > =C3=82=C2=A0
> > Grea=
t coincidence of thoughts!!=C3=82=C2=A0I was about to ask this question tod=
ay on Non-Veg eating.=C3=82=C2=A0 It is clear from the below passage meat e=
ating is not advisable for anyone.=C3=82=C2=A0
> > I was=C3=82=C2=A0reading=
a book on Swami Vivekananda (Naa Athma Kadha - in Telugu), he clearly wrot=
e that he survived many days on just eating meat when he was living in USA =
also relished it. He seem to have no problems with meat eating ..why this d=
ifference of opinions from the spiritual giants??
> > =C3=82=C2=A0
> > Does=
smoking has any impact on the Spiritual path? looks like Vivekananda also =
enjoyed smoking.
> > =C3=82=C2=A0
> > Thanks
> > KK
> >
> > --- On Thu, 2/=
4/10, vedic_pathak <vedic_pathak@ ...> wrote:
> >
> >
> > From: vedic_pat=
hak <vedic_pathak@ ...>
> > Subject: [vedic-wisdom] Great Vimalananda' s op=
inion on 'Meat-eaters' (Aghora - From the left hand of God
> > To: vedic-wi=
sdom@ yahoogroups. com
> > Date: Thursday, February 4, 2010, 11:45 PM
> >
=
> >
> > =C3=82=C2=A0
> >
> >
> >
> >
> > I reproduce Opinion of Great=
Vimalananda on 'Meat eaters' and repercussions from=C3=82=C2=A0'Aghora, fr=
om the left hand of God'
> > Choice is ours !
> > "Ma wants you to learn yo=
ur lesson. That is why you find a meat-eater reborn either as a predator or=
prey or as both in succession. Human beings cry a lot at funerals of their=
own kind but they have absolutely no thought for the sufferings of the ani=
mals they slaughter. They never hesitate to kill and eat. Just think, first=
they kill the chicken. Often they will cut its throat and let it bleed to =
death, which is a most painful way to die. Then it will be cleaned, cooked =
and eaten, and if it happens to be tough everyone will curse it for not sat=
isfying their palates. How many humans would give beautiful tender lean mea=
t if they were slaughtered, dressed, prepared and served?
> > Meat-eaters c=
onveniently forget that animal mothers too love their children. Do they eve=
r think of the agony a hen goes through when her chicks are slain in front =
of her eyes? or a cow, the embodiment of motherliness, do they consider how=
much she suffers when she sees the slaughter of her beloved calf whom she =
has grown in her own body and nourished with her milk, whom she loves more =
than her own life?
> > Do these so called humans ever think of the terrible=
pain they cause to mother cow? Could they endure their own children being =
murdered before their own eyes?
> > How is Ma to teach such donkeys? They a=
re not humans, whose intellect is subtle enough to self-identify with anoth=
er being of a different species and experience its personal joys and sorrow=
s. Ma has no alternative but to make them suffer, allowing the animals they=
have tortured to torture them in return. Fair's fair, after all. If I cut =
your throat in this birth you have every right to cut mine in the next or s=
ome succeeding birth. Experience is the best teacher and a fool will learn =
from no other."=C3=82=C2=A0
> > Best Regards,
> > Utpal
> >
>

Message-ID: <173074.61011.qm@...>
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Feb 2010 10:33:33 PST
References: <222908.64957.qm@...>
Date: Fri, 5 Feb 2010 10:33:33 -0800 (PST)
In-Reply-To: <222908.64957.qm@...>
MIME-Version: 1.0
From: Girish Sundaram <gisundar@...>
y=mXroHnOYzUhhEuhKaiBeodoCeZiRzk0aBZAKoQXuJqYLdvc
--0-782474285-1265394813=:61011
Namaste Rajarshi,
Thanks for responding to my query. I have some follow up =
quesitons.
1) If I do Chandi homam with only specific chapters do I need to=
modify the sankalpam in any way. If Yes please let me know what is the cor=
rect method.
2) Do I have to say just a normal swaha or swahah (with intona=
tion) after each verse.
3) I dont have any idol for Chandi but I do have a=
photo of my kuladevi (Said to be a Durga manifestation). Can I use this ph=
oto instead of the Idol in the homam. Whats the correct translation of the =
word "Photo" in Sanskrit and how do I use it while doing avahanam and udhva=
sanam.
It would be really great and useful to many beginner sadhakas like =

me if there is a chandi homam video similar to the one that Narasimhaji has=
uploaded for ganapathi homam. Maybe not for the entire Chandi recitation b=
ut the introductory parts along with nyasa would be really helpful. Request=
you and Narasimhaji to kindly consider this request.
Thanks and Regards,

=
Girish Sundaram
________________________________
From: rajarshi nandy <r=
ajarshi14@...>
Sent: Thu, February=
4, 2010 1:04:10 PM
=C2=
=A0
Dear Girish,
Let me try to answer from my perspective.
While I have=
been doing the Ganapathi homam for the past few months as regularly as I c=
an , I have always been very drawn to bhagawati / Devi upasanas. I get very=
emotional whenever I hear a great song/ name of the devi or see an endeari=
ng image of the mother. I have to stop my tears with great effort in such s=
ituiations. This does not happen with any other God /deity .
=C2=A0
It coul=
d be that you have a connection with Devi from some life time.
Does this =
mean that Devi pooja is more suitable to me ? Or is it just my mind at work=
ing overtime.
=C2=A0
Even if it is your mind, the feeling gives you intens=
e happiness. You can't reject the happiness. Can you? If you feel that you =
can and should do worship of Devi, then do it. Don't worry about the pros a=
nd cons of whether it is suitable or not suitable. Just do it.
That seems=
to be some time away considering that its an exhaustive script. While I co=
ntinue to work on this path, I wanted to do some kind of homam for the devi=
in the mean time.
=C2=A0
Keep trying to get familiar with the text as much=
as you can. This may take time. Different people depending on their samska=
ras may take different amount of time to be comfortable with the text. One =
person I know (Narayan Iyer)=C2=A0who was not fluent in devnagri script too=
k more than 10 hours to do the first Chandi homa. He had fantastic determin=
ation. Before I had started with my first homa or even read the Chandi once=
, I had the good fortune of meeting him.=C2=A0Manish had told me that I nee=
ded to do Chandi homa, but I was too scared of the text. It looked complex.=
Then when I met Manish, he showed me one Chandi homa. At that time I also =
met Narayan and heard from him how he did his first homa. That inspired me =
and=C2=A0that is when I decided, come hail or storm, I have to do it. My fi=
rst homa took me a good 6 and half hours.=C2=A0My advise is that=C2=A0use y=
our=C2=A0will power to tell your mind, that you WILL do it. Set a timeframe=
, that you will keep practising the Chandi
path for say 3 months or whatev=
er is comfortable with you and stick to it. Where there is a will, there is=
a way.
=C2=A0
Is it possible to recite only specific portions from the Cha=
ndi for the Chandi homam instead of going through the entore 700 verses?
=
=C2=A0
A good strategy would be to start with the 11th Chapter homa or 4th =
Chapter homa. The Devi Stutis. Narasimha had mentioned this once in this fo=
rum. While trying to familiarize yourself with the text, start with chapter=
2/3/4. Once you are comfortable with it, then read 2/3/4 and 1. Once you a=
re comfortable with that, then read 2/3/4/1/5. If you can do the first five=
chapter, the rest will follow.
Can I use some other mantras like only t=

he Chandi Beeja mantra "om ai=C3=A0 hr=C3=A9=C3=A0 kl=C3=A9=C3=A0 c=C3=A4mu=
=C3=AB=C3=B2=C3=A4yai vicce" .
=C2=A0
Sure. However understand that a Chand=
i homa is homa of the 13 chapters. In parts of West Bengal many people ofte=
n claim to do Chandi homas but all they end up doing is ahutis of only the =
Navarna Mantra. That - in my opinion - is NOT=C2=A0a Chandi homa.
Alterna=
tively can I perform the homam using the Durga Suktam . Kindly let me know =
the procedure if I am using just the Durga suktam for performing the homam.=
=C2=A0
The Durga Suktam is a Vedic Suktam. The pronunciation is a key here=
. But why not start with a Chapter from teh actual Shaptasati for homa. Tha=
t would be the best strategy, I feel.
-Regards
=C2=A0Rajarshi
Rama Naama =
Satya Hai..
--- On Thu, 4/2/10, Girish <gisundar@yahoo. com> wrote:
>Fro=
m: Girish <gisundar@yahoo. com>
>Subject: [vedic-wisdom] Query on Chandi Ho=
mam
>To: vedic-wisdom@ yahoogroups. com
>Date: Thursday, 4 February, 2010, =
11:28 AM
>
>
>=C2=A0
>Namaskarams Narasimhaji and other Masters,
>I have b=
een following the discussions on Aghori practices and accounts in the smash=
an bhumi homams with great interest and curiosity. I also managed to read s=
ome portions of the Aghora series by Svoboda. While I have been doing the G=
anapathi homam for the past few months as regularly as I can , I have alway=
s been very drawn to bhagawati / Devi upasanas. I get very emotional whenev=
er I hear a great song/ name of the devi or see an endearing image of the m=
other. I have to stop my tears with great effort in such situiations. This =
does not happen with any other God /deity .
>
>1) Does this mean that Devi =
pooja is more suitable to me ? Or is it just my mind at working overtime.
=
>
>After reading the accounts there is an intense desire to perform the Cha=
ndi homam. But before that I need to become comfortable with the Chandi rec=
itation. That seems to be some time away considering that its an exhaustive=
script. While I continue to work on this path, I wanted to do some kind of=
homam for the devi in the mean time.
>
>2) Is it possible to recite only s=
pecific portions from the Chandi for the Chandi homam instead of going thro=
ugh the entore 700 verses?
>
>3) Can I use some other mantras like only the=
Chandi Beeja mantra "om ai=C3=A0 hr=C3=A9=C3=A0 kl=C3=A9=C3=A0 c=C3=A4mu=
=C3=AB=C3=B2=C3=A4yai vicce" .
>
>4) Alternatively can I perform the homam =
using the Durga Suktam . Kindly let me know the procedure if I am using jus=
t the Durga suktam for performing the homam.
>
>Thanks and Regards with my =
humble pranaams,
>Girish Sundaram.
>
>
________________________________
Y=
our Mail works best with the New Yahoo Optimized IE8. Get it NOW!.
--0-782474285-1265394813=:61011

font-size:12pt"><DIV>Namaste Rajarshi,</DIV>
<DIV>Thanks for responding to =
my query. I have some follow up quesitons.</DIV>
<DIV>1) If I do Chandi hom=
am with only specific chapters do I need to modify the sankalpam in any way=
. If Yes please let me know what is the correct method.</DIV>
<DIV>2) Do I =
have to say just a normal swaha or swahah (with intonation) after each vers=
e. </DIV>
<DIV>3) I dont have any idol for Chandi but I do have a photo of =
my kuladevi (Said to be a Durga manifestation). Can I use this photo instea=
d of the Idol in the homam. Whats the correct translation of the word "Phot=
o" in Sanskrit and how do I use it while doing avahanam and udhvasanam.</DI=
V>
<DIV> </DIV>
<DIV>It would be really great and useful to many begin=
ner sadhakas like me if there is a chandi homam video similar to the one th=
at Narasimhaji has uploaded for ganapathi homam. Maybe not for the entire C=
handi recitation but the introductory parts along with nyasa would be reall=
y helpful. Request you and Narasimhaji to kindly consider this request.</DI=
V>
<DIV> </DIV>
<DIV>Thanks and Regards,</DIV>
<DIV>Girish Sundaram</D=
IV>
<DIV style=3D"FONT-SIZE: 12pt; FONT-FAMILY: times new roman, new york, =
times, serif"><BR>
<DIV style=3D"PADDING-LEFT: 5px; FONT-SIZE: 12pt; MARGIN=
: 5px 0px 5px 5px; BORDER-LEFT: #1010ff 2px solid; FONT-FAMILY: times new r=
oman, new york, times, serif"><FONT face=3DTahoma size=3D2>
<HR SIZE=3D1>
<=
B><SPAN style=3D"FONT-WEIGHT: bold">From:</SPAN></B> rajarshi nandy <raj=
arshi14@...><BR><B><SPAN style=3D"FONT-WEIGHT: bold">To:</SPAN><=
/B> vedic-wisdom@yahoogroups.com<BR><B><SPAN style=3D"FONT-WEIGHT: bold">Se=
nt:</SPAN></B> Thu, February 4, 2010 1:04:10 PM<BR><B><SPAN style=3D"FONT-W=
EIGHT: bold">Subject:</SPAN></B> Re: [vedic-wisdom] Query on Chandi Homam<B=
R></FONT><BR>
<META http-equiv=3Dx-dns-prefetch-control content=3Doff><SPAN=
style=3D"DISPLAY: none"> </SPAN>
<P>
<TABLE cel=
<TBODY>
<TR>
<TD vAlign=3Dtop>
<DI=
V>Dear Girish,</DIV>
<DIV> </DIV>
<DIV>Let me try to answer from my pe=
rspective. </DIV>
<DIV> </DIV>
<DIV><EM>While I have been doing the Ga=
napathi homam for the past few months as regularly as I can , I have always=
been very drawn to bhagawati / Devi upasanas. I get very emotional wheneve=
r I hear a great song/ name of the devi or see an endearing image of the mo=
ther. I have to stop my tears with great effort in such situiations. This d=
oes not happen with any other God /deity .</EM></DIV>
<DIV><EM></EM> <=
/DIV>
<DIV>It could be that you have a connection with Devi from some life =
time. </DIV>
<DIV> </DIV>
<DIV><EM>Does this mean that Devi pooja is m=
ore suitable to me ? Or is it just my mind at working overtime. </EM></DIV>=
<DIV>Even if it is your mind, the feeling gives=
you intense happiness. You can't reject the happiness. Can you? If you fee=
l that you can and should do worship of Devi, then do it. Don't worry about=
the pros and cons of whether it is suitable or not suitable. Just do it.</=
DIV>
<DIV> </DIV>
<DIV> </DIV>
<DIV><EM>That seems to be some tim=
e away considering that its an exhaustive script. While I continue to work =
on this path, I wanted to do some kind of homam for the devi in the mean ti=
me.</EM></DIV>
<DIV>Keep trying to get familiar =
with the text as much as you can. This may take time. Different people depe=
nding on their samskaras may take different amount of time to be comfortabl=
e with the text. One person I know (Narayan Iyer) who was not fluent i=
n devnagri script took more than 10 hours to do the first Chandi homa. He h=
ad fantastic determination. Before I had started with my first homa or even=
read the Chandi once, I had the good fortune of meeting him. Manish h=
ad told me that I needed to do Chandi homa, but I was too scared of the tex=
t. It looked complex. Then when I met Manish, he showed me one Chandi homa.=
At that time I also met Narayan and heard from him how he did his first ho=
ma. That inspired me and that is when I decided, come hail or storm, I=
have to do it. My first homa took me a good 6 and half hours. My advi=
se is that use your will power to tell your mind, that you WILL d=
o it. Set a timeframe, that you
will keep practising the Chandi path for s=
ay 3 months or whatever is comfortable with you and stick to it. Where ther=
e is a will, there is a way.</DIV>
<DIV><EM>Is i=
t possible to recite only specific portions from the Chandi for the Chandi =
homam instead of going through the entore 700 verses?</EM></DIV>
<DIV><EM><=
/EM> </DIV>
<DIV>A good strategy would be to start with the 11th Chapt=
er homa or 4th Chapter homa. The Devi Stutis. Narasimha had mentioned this =
once in this forum. While trying to familiarize yourself with the text, sta=
rt with chapter 2/3/4. Once you are comfortable with it, then read 2/3/4 an=
d 1. Once you are comfortable with that, then read 2/3/4/1/5. If you can do=
the first five chapter, the rest will follow. </DIV>
<DIV> </DIV>
<DI=
V> </DIV>
<DIV><EM>Can I use some other mantras like only the Chandi B=
eeja mantra "om ai=C3=A0 hr=C3=A9=C3=A0 kl=C3=A9=C3=A0 c=C3=A4mu=C3=AB=C3=
=B2=C3=A4yai vicce" .</EM></DIV>
<DIV>Sure. Howe=
ver understand that a Chandi homa is homa of the 13 chapters. In parts of W=
est Bengal many people often claim to do Chandi homas but all they end up d=
oing is ahutis of only the Navarna Mantra. That - in my opinion - is NOT&nb=
sp;a Chandi homa. </DIV>
<DIV> </DIV>
<DIV><EM>Alternatively can I per=
form the homam using the Durga Suktam . Kindly let me know the procedure if=
I am using just the Durga suktam for performing the homam.</EM></DIV>
<DIV=
><EM></EM> </DIV>
<DIV>The Durga Suktam is a Vedic Suktam. The pronunc=
iation is a key here. But why not start with a Chapter from teh actual Shap=
tasati for homa. That would be the best strategy, I feel.</DIV>
<DIV><BR></=
DIV>
<DIV>-Regards</DIV>
<DIV><EM><STRONG>
<D=
IV class=3DMsoNormal><STRONG><SPAN style=3D"FONT-SIZE: 10pt; COLOR: navy; F=
ONT-FAMILY: Verdana"><FONT face=3DCourier color=3D#000000 size=3D3><FONT co=
lor=3D#00007f>Rama Naama Satya Hai..</FONT></FONT></SPAN></STRONG></DIV></S=
TRONG></EM></DIV><BR><BR>--- On <B>Thu, 4/2/10, Girish <I><gisundar@yaho=
o. com></I></B> wrote:<BR>
<BLOCKQUOTE style=3D"BORDER-LEFT: rgb(16,16,2=
55) 2px solid"><BR>From: Girish <gisundar@yahoo. com><BR>Subject: [ve=
dic-wisdom] Query on Chandi Homam<BR>To: vedic-wisdom@ yahoogroups. com<BR>=
Date: Thursday, 4 February, 2010, 11:28 AM<BR><BR>
<DIV id=3Dyiv1998024496>=
<SPAN> </SPAN>
<DIV>Namaskarams Narasimhaji and =
other Masters,<BR>I have been following the discussions on Aghori practices=
and accounts in the smashan bhumi homams with great interest and curiosity=
. I also managed to read some portions of the Aghora series by Svoboda. Whi=
le I have been doing the Ganapathi homam for the past few months as regular=
ly as I can , I have always been very drawn to bhagawati / Devi upasanas. I=
get very emotional whenever I hear a great song/ name of the devi or see a=
n endearing image of the mother. I have to stop my tears with great effort =
in such situiations. This does not happen with any other God /deity .<BR><B=
R>1) Does this mean that Devi pooja is more suitable to me ? Or is it just =
my mind at working overtime. <BR><BR>After reading the accounts there is an=
intense desire to perform the Chandi homam. But before that I need to beco=
me comfortable with the Chandi recitation. That seems to be some time away =
considering that its an exhaustive
script. While I continue to work on thi=
s path, I wanted to do some kind of homam for the devi in the mean time.<BR=
><BR>2) Is it possible to recite only specific portions from the Chandi for=
the Chandi homam instead of going through the entore 700 verses?<BR><BR>3)=
Can I use some other mantras like only the Chandi Beeja mantra "om ai=C3=
=A0 hr=C3=A9=C3=A0 kl=C3=A9=C3=A0 c=C3=A4mu=C3=AB=C3=B2=C3=A4yai vicce" .<B=
R><BR>4) Alternatively can I perform the homam using the Durga Suktam . Kin=
dly let me know the procedure if I am using just the Durga suktam for perfo=
rming the homam.<BR><BR>Thanks and Regards with my humble pranaams,<BR>Giri=
sh Sundaram.<BR><BR></DIV></DIV></DIV></BLOCKQUOTE></TD></TR></TBODY></TABL=
E><BR>
<HR SIZE=3D1>
Your Mail works best with the New Yahoo Optimized IE8.=
<A href=3D"http://in.rd.yahoo.com/tagline_ie8_new/*http://downloads.yahoo.=
com/in/internetexplorer/" target=3D_blank rel=3Dnofollow>Get it NOW!</A>.
<=
P></P></DIV>
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--0-782474285-1265394813=:61011--

Message-ID: <991589.77584.qm@...>
X-YMail-OSG:
IhChq3sVM1n7c6U0PgiDAeG0tnXzzFGP99W7rIIwz23BVqwtJB5zYAxxICM.mhZzruqeJhi3xkeIZ8icDbU
6dhkz6wc0S8fZbs_yd0Ha3JDvOcguL1By30kYEW68uXlGUZb3rFReQoUkHCJP_l8TCRF1AXpegTc66b2eDP
tnPJN.1ql8.B_RA3EqXYF1hdyrUFP8fIo27wM9iu2OyUa1JYC_mm3b29LNm4jP_nn5GWHsj_ovlGIFxlodL
0DGN1h.EEk-
Feb 2010 10:36:30 PST
Date: Fri, 5 Feb 2010 10:36:30 -0800 (PST)
MIME-Version: 1.0
Subject: Re: Query on Chandi Homam
y=hZdIdLgXAczNHOGsA3U5uoqbhPkL8ll80RmibHqR6uuMkHU
--0-74395781-1265394990=:77584
Namaste Rajarshi,
Thanks for responding to my query. I have some follow up quesitons.
1) If I do Chandi homam with only specific chapters do I need to modify the
sankalpam in any way. If Yes please let me know what is the correct method.
2) Do I have to say just a normal swaha or swahah (with intonation) after each
verse.
3) I dont have any idol for Chandi but I do have a photo of my kuladevi (Said to be
a Durga manifestation). Can I use this photo instead of the Idol in the homam.
Whats the correct translation of the word "Photo" in Sanskrit and how do I use it
while doing avahanam and udhvasanam.
It would be really great and useful to many beginner sadhakas like me if there is a
chandi homam video similar to the one that Narasimhaji has uploaded for ganapathi
homam. Maybe not for the entire Chandi recitation but the introductory parts along
with nyasa would be really helpful. Request you and Narasimhaji to kindly consider
this request.
Thanks and Regards,

Girish Sundaram
--0-74395781-1265394990=:77584

--></style></head><body><div style="font-family:times new roman, new york, times,
serif;font-size:12pt"><DIV>
<DIV>Namaste Rajarshi,</DIV>
<DIV>Thanks for responding to my query. I have some follow up quesitons.</DIV>
<DIV>1) If I do Chandi homam with only specific chapters do I need to modify the
sankalpam in any way. If Yes please let me know what is the correct method.</DIV>
<DIV>2) Do I have to say just a normal swaha or swahah (with intonation) after each
verse. </DIV>
<DIV>3) I dont have any idol for Chandi but I do have a photo of my kuladevi (Said
to be a Durga manifestation). Can I use this photo instead of the Idol in the
homam. Whats the correct translation of the word "Photo" in Sanskrit and how do I
use it while doing avahanam and udhvasanam.</DIV>
<DIV> </DIV>
<DIV>It would be really great and useful to many beginner sadhakas like me if there
is a chandi homam video similar to the one that Narasimhaji has uploaded for
ganapathi homam. Maybe not for the entire Chandi recitation but the introductory
parts along with nyasa would be really helpful. Request you and Narasimhaji to
kindly consider this request.</DIV>
<DIV> </DIV>
<DIV>Thanks and Regards,</DIV>
<DIV>Girish Sundaram</DIV></DIV></div><br>
</body></html>
--0-74395781-1265394990=:77584--
From pvr108@... Wed Feb 17 11:08:40 2016
Message-ID: <741120.53520.qm@...>
X-YMail-OSG:
ORQueYMVM1no5UiZgN_OqH6XWgCtK32Qxl3jWjssTRpbONpBuFAIxS5D3kNU6_b22a403R3EDMfFQA4wp_w
Zeb8Zmn8vhT4PjotSZmtdvTzvFVTkEZ.hPf82ngXkg7P39giCUN1g8aSwGilM3bfn2mJasu9NU1iSKS.97s
eW0lskLtUjpNTIHBvILxWQx_FmlypykC0pA0VtOm.AUfpYZ23mMjSzOpmiwBbu5nb.aQukaXCfeH4_k5TAC
NAIGXumm42iuyTrJsO0.jnaZRA3UtB2dsY0T5UCgz_TdCxDenh9S61.akdsUO1w17nd52NRW5qm5BfonMgq
JW5cXC6W2EvgkL137L3XFylJcr35TwCJBScE7oai0c9TmJdTP81Cgxa2IwM0xLWAh8vAiYHlsyZN0aJBj2W
GYJWEtqn6QMD327PC18QNTKWohTIhbpovAJcB6pMF2VPFgHyaKezzmHus1iNdgWRsUQG9w2WQ9uhtVOcblE
QRJIkhhopTyhm1DjUxvgzr0Oe2J86sbJ2SN6IARMyzugyVXmcKQ89J9UXEisg3_udXoWczspFFX6Y9jdztt
J.oJ5vJl2BJgN9Q1DHykr502bdzqDc0EF8mZARXnceVgunQEXhvUBAZyzTMoejkRbkDCZoMUUZwL7Bmvcod
eBxQ6qfX
Feb 2010 15:01:03 PST
Date: Fri, 5 Feb 2010 15:01:03 -0800 (PST)
In-Reply-To: <378411.89629.qm@...>
MIME-Version: 1.0
of God)
X-Yahoo-Group-Post: member; u=77866142; y=Cv6YPo0oGtQJpRZpXeRMt3wORi4tdOiiitKK-
0y7w_s4
--0-139354191-1265410863=:53520
Namaste,
A few quick points:
(1) There is no absolute right and wrong. Dh=

arma often requires judging and balancing different criteria and the judgme=
nt may vary from place to place, time to time and person to person.
Uncook=
ed (raw) rice grains last a long time without getting spoiled, but cooked r=
ice grains get spoiled fast. Unfortunately, people cannot eat raw grains. S=
o someone cooks for them. Do not expect cooked grains to last a long time, =
even if a great cook cooked them.
Similarly, generic and raw spiritual tea=

chings given in scriptures and taught by great yogis (e.g. Brahman alone is=
real. World is maayaa. Do good to others. Sacrifice your happiness for oth=
ers) are relevant always, while very specific guidelines given by great yog=
is in specific circumstances (e.g. It is ok to eat fish, but focus mind on =
god. It is ok to do homam with mustard oil instead of ghee. If someone come=
s to you and asks for money, give whatever you have) may have been given ke=
eping the circumstances in mind and may be irrelevant in other circumstance=
s.
If I reject spoiled food cooked by my wife who is out of town and inste=
ad eat food made by my sister-in-law, it is not disrespectful to my wife. S=
he would not have expected me to hang on to her food and eat it even after =
it expires.
Unfortunately, many great yogis give specific guidelines to pe=

ople based on the circumstances (desa-kaala-paatra), as people are not smar=
t enough to know the right thing if given only generic guidelines and want =
specific guidance. So they run the risk of someone using the guideline mean=
t for a specific circumstance in other inapplicable circumstances while att=
ributing it to them.
(2) Eating the meat of an animal that self-identifies=

with the body parts strongly is always a much stronger karma than eating t=
he stuff from plants that have much subtler self-identification with the le=
aves and vegetables they grow. Irrespective of which spiritual giants ate f=
ish in the past, it is bad karma.
All of us do many bad karmas and many go=

od karmas and hope for them balance out. Vivekananda and Ramakrishna did so=
many good karmas, so many austerities and such intense spiritual sadhana. =
It may have offset any bad karma accumulated by eating fish during the time=
they were not yet fully realized (after full realization, there are no kar=
mas).
(3) In the old days - even a century back - people did much more sad=
hana than now and lived simpler and purer lifestyles. Now-a-days, we live i=
n the middle of deep pollution - physical as well as spiritual - and our mi=
nds are bombarded with so much corrupting influence. One may do a homam in =
the evening, go and turn on the TV and the sitcom coming on TV during prime=
time may have sexual innuendo. One may check email and get a spam mail abo=
ut sexuality. There are images of half-naked people and struggle for money =
everywhere. There are too many temptations for the mind and too many opport=
unities to fall and commit bad karmas (physically or mentally). The world o=
f today is more challenging for a sadhaka than at the time of Vivekananda.
=
How good shoes one wears may not matter if one is walking on a normal road=
in summer. One should better wear good shoes if one is walking on an icy p=
avement during winter, lest one should fall!
When there is so much corrupt=

ing influence around us that we cannot control and that is challenging us, =
we can atleast control our own actions and habits and minimize the bad karm=
as we regularly commit and the chance of a fall.
(4) When Lord Vishnu came=

to earth as Lord Rama, he taught the importance of Eka Patni Vrata (having=
only one wife). When he came back as Lord Krishna, he did not emphasize th=
at anymore and had many wives. When he came as Lord Narasimha or Lord Rama,=
he killed demons. When he came as Lord Buddha, he taught non-violence.
Wh=
en yogis like Ramakrishna, Vivekananda, Ramana Maharshi, Sai Baba etc come =
also, their message is tuned for their desa-kaala-paatra. Different times r=
equire different leelas, different missions, different messages and differe=
nt styles.
Unfortunately, Jaambavanta did not recognize when Lord Rama cam=

e back as Lord Krishna and even fought with him!
(5) While it is illogical=

to hold Thakur, Mother and Swamiji accountable for the beliefs of these pe=
ople, I admire their blind faith. If it is opportunism, i.e. they just want=
to eat fish and use the icons of their organization as an excuse, that is =
bad. But, if it is genuine blind faith that these icons were perfected bein=
gs and their words are never wrong, they will eventually make it. Opportuni=
stic and egoistic faith is useless, but blind and complete faith accompanie=
d by complete surrender is very powerful. People with such faith WILL find =
their way.
(6) The nearest path from Ujjain to Kashi does not go through C=
alcutta. But, if someone insists on going through Calcutta, what can you do=
? Everyone takes a spiritual path based on one's conditioning. If we see a =
short path, we can only suggest it to others but nor force them to take it.=
Best regards,
Narasimha
-------------------------------------------------=
------------------
=C2=A0 Free Jyotish Software, Free Jyotish Lessons, Jyot=
ish Writings,
"Do It Yourself" ritual manuals for short Homam and Pitri Tar=
pana:
=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 http://www.VedicAstrologer.org
=C2=A0=C2=
=A0=C2=A0=C2=A0 Films that make a difference: http://SaraswatiFilms.org
=C2=
=A0=C2=A0=C2=A0=C2=A0 Spirituality: http://groups.yahoo.com/group/vedic-wis=
dom
=C2=A0 Jyotish writings: http://groups.yahoo.com/group/JyotishWritings
=
-------------------------------------------------------------------
--- On=
Fri, 2/5/10, rajarshi nandy <rajarshi14@...> wrote:
From: rajarshi=
nandy <rajarshi14@...>
Subject: Re: [vedic-wisdom] Re: Great Vimal=
ananda's opinion on 'Meat-eaters'(Aghor -at the left hand of God)
To: vedic=
-wisdom@yahoogroups.com
Date: Friday, February 5, 2010, 9:38 AM
=C2=
=A0
Dear KK,
=C2=A0
Nice question. I was a=
lso thinking that.
=C2=A0
Few days back when I went to Calcutta, (where fis=
h is the staple diet), one person told me confidently that there is no harm=
in eating fish or meat because Swamiji used to do so, and in a Bengali boo=
k on the=C2=A0life of Sri Ramakrishna there is one example mentioned where =
a man came to ask him if should quite non veg food, and supposedly Ramakris=
hna said first leave "Kamini" and "Kanchana", then think of food. =C2=A0Als=
o a similar examples was quoted to me from=C2=A0the life of Ma Sarada where=
- a certain book says - she advised an ordinary devotee against leaving fi=
sh eating and rather just focus mind on God.
=C2=A0
When I tried to reason =
with them that if these people were to come back again on planet earth they=
may not recommend non veg eating - considering the state of the world toda=
y - I=C2=A0 was catergorically told they are all Trikalagyas, so if there i=
s something wrong in eating fish they would have told right then.=C2=A0
=
=C2=A0
Then I tried to say that the examples maybe specific individual case=
s, to which I was told, "no", because based on a whole plethora of such exa=
mples even today the monks of the Ramakrishna Order in West Bengal eat and =
serve fish. This statement is a fact. I=C2=A0have had fish meals as prasad =
in many Ramakrishna Missions across=C2=A0West Bengal.=C2=A0So, I was told, =
the monks of the Ramakrishna Oder know about teachings of Ramakrishna and M=
a Sarada better than us ordrinary people.
=C2=A0
I could make no further a=
rguments and of course had a harrowing time at home trying to convince my p=
arents that I have quit non veg food.
=C2=A0
A lot of Bengalis may not hav=
e been able to implement the basic teachings of Ramakrishna in their lives,=
however they faithfully follow fish eating as a sanction given by "Thakur"=
and "Sri Sri Ma" and "Swamiji".
=C2=A0
-Regards
=C2=A0Rajarshi
=C2=A0
PS: =
No disrespect to anyone. Just facts.
=C2=A0
=C2=A0

=
--- On Fri, 5/2/10, krishna Kanth <kritels@yahoo. com> wrote:
From: kris=
hna Kanth <kritels@yahoo. com>
Subject: Re: [vedic-wisdom] Re: Great Vimala=
nanda' s opinion on 'Meat-eaters' (Aghor -at the left hand of God)
To: vedi=
=C2=A0=

=C2=A0
I tend to agree with you that all t=
he members in your examples are highly realized souls and they are probably=
knowing what they are doing.
=C2=A0
In Bhagawadgita, Lord Sri Krishna tell=
s that whatever the noble says, ordinary mortals take them as gospel and wh=
atever the Noble does, the ordinary simply follow (i donot know the verse b=
ut just remember the translation done by sri ghantasala in telugu). Does th=
at not be applicable to these spiritual giants?? should they not lead their=
lives as an example in the ways that should be followed by all=C2=A0us??
=
=C2=A0
I may be sounding very naive and ignorant but that is what i'm :)
=
=C2=A0
Thanks
KK
=C2=A0
=C2=A0
=C2=A0
=C2=A0
=C2=A0
--- On Fri, 2/5/10, v=

edic_pathak <vedic_pathak@ yahoo.com> wrote:
From: vedic_pathak <vedic_pa=

thak@ yahoo.com>
Subject: [vedic-wisdom] Re: Great Vimalananda' s opinion o=
n 'Meat-eaters' (Aghor -at the left hand of God)
ups. com
Date: Friday, February 5, 2010, 6:00 PM
=C2=A0
Dear KK,
Corre=
ction in my earlier message =E2=80=93 It should read Àghora, at the left h=
and of God'
A sincere suggestion from me- No need to address me with `Ji' =

suffix. However, you are free to address me as you feel like and I'll happi=
ly accept it hence forth.
I just came across Vimalananda' s thought on Kar=

ma. He says (and Narasimha has many a times repeated) that Karma is only ge=
nerated (Binding to one) when one self-identifies with it.
Although, it may=
seem easy to understand intellectually, the state is multiple times diffic=
ult to achieve. Nevertheless, it's an extremely important statement to answ=
er our queries.
Important information about Vimalananda which I came to kn=

ow only yesterday is that he was a big time smoker and there was not a sing=
le day passed in his life when he didn't do smoking except on the final day=
of his departure from physical body. He used to as well `chew Tobacco' fre=
quently and occasionally
ate meat. I gave this information, because as you=
pointed out (and I also agree) that it is an interesting coincidence of ex=
act thoughts crossing our minds. Further, please also note an important thi=
ng. The Aghori used to say very frequently to all his audience to do what h=
e says and not try to do what he does.
Now whatever I wrote above seems su=

fficient to answer the questions you asked. Let me put in my thoughts furth=
er (Mind you, these are thoughts of an unrealized person and the worth can =
be next to nothing). When we take example cases of Swami Vivekananda or Vim=
alananda or Sainbaba or any other such acknowledged spiritual giants, we te=
nd to forget that they are all realized souls who achieved very high level =
of spiritual realization. They are knower of everything or many things in t=
he universe. Their individual ego is perfectly and completely tuned to univ=
ersal ego. In short they *know* what they are doing. They are `Trikaal gnya=
anis'.
Relevant to our topic of discussion, I would say that if they ate m=
eat or smoke cigar or chew tobacco or killed animals, they actually knew wh=
at they are doing. There would be surely a specific purpose behind each and=
every action of theirs because as I said, they know complete background be=
hind their each action and moreover their self identification is missing fr=
om the action and hence it is like Nature operates through them to accompli=
sh a special purpose without binding them in any cause-effect chain.
Ramakr=
ishna used to frequently say to all his disciples that Naren is very differ=
ent from others. He has a blazing spiritual fire burning within him which c=
an consume anything and everything. A food restriction does not bind him. H=
e can eat anything without getting spiritually troubled but for others, a k=
ind of food intake is extremely important.
If Vivekananda ate meat during h=
is stay in west, it'll surely have some subtle purpose which is not
possib=
le for majority of us to comprehend unless explained by a person of that le=
vel. He might be removing `guilt' from the sincere seekers amongst westerne=
rs so that he can be accepted by them as one of them and then slowly try to=
eradicate their habits of meat eating and such other undesirable habits. I=
t is also possible at the same time that he is nullifying some balanced Rin=
anubandha with the Ànimal' whose meat he ate. It is also possible that he =
would have showered his unseen blessings on the animal's soul by consuming =
its meat. It's possible that there were no apparent reasons for that but ju=
st a natural inconsequential act. We'll not know. Only Vivekananda, His Gur=
u and Mother Nature know. By the way Vivekananda saved a boy from drowning =
in a lake in USA while he was still in India and did not even planned to go=
to USA. When the boy, after some years actually met Swami in USA for the f=
irst time, swami immediately told him to stay away from water
and when he =
requested swami to accept him as his disciple, swami, after a moments thoug=
ht told him that he is not his guru and his guru will come later and will g=
ive him Silver Cup as a gift. That man later became disciple of Paramhansa =
Yogananda and after 40 years, he was actually given a gift of Silver-cup by=
Yogananda which literally fulfilled what swami Vivekananda `knew' before 4=
0 years.
So mor=
al of my whole writings is that it's unwise as well as self deluding to tak=
e excuses of the unconventional habits of Swami Vivekananda, Shirdi Sainbab=
a, Vimalananda, Gajanana Maharaj, Swami Samarth, Trailang Swami and such ma=
sters and justify our completely self identified and utterly selfish cruel/=
unjust actions.
Best Regards,
Utpal
--- In vedic-wisdom@
yahoogroups. =
com, krishna Kanth <kritels@... > wrote:
>
>
>
>
> Utpal Ji,
> =C3=82=C2=
=A0
> Great coincidence of thoughts!!=C3=82=C2=A0I was about to ask this qu=
estion today on Non-Veg eating.=C3=82=C2=A0 It is clear from the below pass=
age meat eating is not advisable for anyone.=C3=82=C2=A0
> I was=C3=82=C2=
=A0reading a book on Swami Vivekananda (Naa Athma Kadha - in Telugu), he cl=
early wrote that he survived many days on just eating meat when he was livi=
ng in USA also relished it. He seem to have no problems with meat eating ..=
why this difference of opinions from the spiritual giants??
> =C3=82=C2=A0
=
> Does smoking has any impact on the Spiritual path? looks like Vivekananda=
also enjoyed smoking.
> =C3=82=C2=A0
> Thanks
> KK
>
> --- On Thu, 2/4/10=
, vedic_pathak <vedic_pathak@ ...> wrote:
>
>
> From: vedic_pathak <vedic=
_pathak@ ...>
>
Subject: [vedic-wisdom] Great Vimalananda' s opinion on 'M=
eat-eaters' (Aghora - From the left hand of God
> To: vedic-wisdom@ yahoogr=
oups. com
> Date: Thursday, February 4, 2010, 11:45 PM
>
>
> =C3=82=C2=A0=
>
>
>
>
> I reproduce Opinion of Great Vimalananda on 'Meat eaters' a=
nd repercussions from=C3=82=C2=A0'Aghora, from the left hand of God'
> Choi=
ce is ours !
> "Ma wants you to learn your lesson. That is why you find a m=
eat-eater reborn either as a predator or prey or as both in succession. Hum=
an beings cry a lot at funerals of their own kind but they have absolutely =
no thought for the sufferings of the animals they slaughter. They never hes=
itate to kill and eat. Just think, first they kill the chicken. Often they =
will cut its throat and let it bleed to death, which
is a most painful way=
to die. Then it will be cleaned, cooked and eaten, and if it happens to be=
tough everyone will curse it for not satisfying their palates. How many hu=
mans would give beautiful tender lean meat if they were slaughtered, dresse=
d, prepared and served?
> Meat-eaters conveniently forget that animal mothe=
rs too love their children. Do they ever think of the agony a hen goes thro=
ugh when her chicks are slain in front of her eyes? or a cow, the embodimen=
t of motherliness, do they consider how much she suffers when she sees the =
slaughter of her beloved calf whom she has grown in her own body and nouris=
hed with her milk, whom she loves more than her own life?
> Do these so cal=
led humans ever think of the terrible pain they cause to mother cow? Could =
they endure their own children being murdered before their own eyes?
> How =
is Ma to teach such donkeys? They are not humans, whose intellect is subtle=
enough to self-identify
with another being of a different species and exp=
erience its personal joys and sorrows. Ma has no alternative but to make th=
em suffer, allowing the animals they have tortured to torture them in retur=
n. Fair's fair, after all. If I cut your throat in this birth you have ever=
y right to cut mine in the next or some succeeding birth. Experience is the=
best teacher and a fool will learn from no other."=C3=82=C2=A0
> Best Reg=
ards,
> Utpal
>

--0-139354191-1265410863=:53520

top" style=3D"font: inherit;">Namaste,<br><br>A few quick points:<br><br>(1=
) There is no absolute right and wrong. Dharma often requires judging and b=
alancing different criteria and the judgment may vary from place to place, =
time to time and person to person.<br><br>Uncooked (raw) rice grains last a=
long time without getting spoiled, but cooked rice grains get spoiled fast=
. Unfortunately, people cannot eat raw grains. So someone cooks for them. D=
o not expect cooked grains to last a long time, even if a great cook cooked=
them.<br><br>Similarly, generic and raw spiritual teachings given in scrip=
tures and taught by great yogis (e.g. Brahman alone is real. World is maaya=
a. Do good to others. Sacrifice your happiness for others) are relevant alw=
ays, while very specific guidelines given by great yogis in specific circum=
stances (e.g. It is ok to eat fish, but focus mind on god. It is ok to do
=
homam with mustard oil instead of ghee. If someone comes to you and asks fo=
r money, give whatever you have) may have been given keeping the circumstan=
ces in mind and may be irrelevant in other circumstances.<br><br>If I rejec=
t spoiled food cooked by my wife who is out of town and instead eat food ma=
de by my sister-in-law, it is not disrespectful to my wife. She would not h=
ave expected me to hang on to her food and eat it even after it expires.<br=
><br>Unfortunately, many great yogis give specific guidelines to people bas=
ed on the circumstances (desa-kaala-paatra), as people are not smart enough=
to know the right thing if given only generic guidelines and want specific=
guidance. So they run the risk of someone using the guideline meant for a =
specific circumstance in other inapplicable circumstances while attributing=
it to them.<br><br>(2) Eating the meat of an animal that self-identifies w=
ith the body parts strongly is always a much stronger karma than
eating th=
e stuff from plants that have much subtler self-identification with the lea=
ves and vegetables they grow. Irrespective of which spiritual giants ate fi=
sh in the past, it is bad karma.<br><br>All of us do many bad karmas and ma=
ny good karmas and hope for them balance out. Vivekananda and Ramakrishna d=
id so many good karmas, so many austerities and such intense spiritual sadh=
ana. It may have offset any bad karma accumulated by eating fish during the=
time they were not yet fully realized (after full realization, there are n=
o karmas).<br><br>(3) In the old days - even a century back - people did mu=
ch more sadhana than now and lived simpler and purer lifestyles. Now-a-days=
, we live in the middle of deep pollution - physical as well as spiritual -=
and our minds are bombarded with so much corrupting influence. One may do =
a homam in the evening, go and turn on the TV and the sitcom coming on TV d=
uring prime time may have sexual innuendo. One may check
email and get a s=
pam mail about sexuality. There are images of half-naked people and struggl=
e for money everywhere. There are too many temptations for the mind and too=
many opportunities to fall and commit bad karmas (physically or mentally).=
The world of today is more challenging for a sadhaka than at the time of V=
ivekananda.<br><br>How good shoes one wears may not matter if one is walkin=
g on a normal road in summer. One should better wear good shoes if one is w=
alking on an icy pavement during winter, lest one should fall!<br><br>When =
there is so much corrupting influence around us that we cannot control and =
that is challenging us, we can atleast control our own actions and habits a=
nd minimize the bad karmas we regularly commit and the chance of a fall.<br=
><br>(4) When Lord Vishnu came to earth as Lord Rama, he taught the importa=
nce of Eka Patni Vrata (having only one wife). When he came back as Lord Kr=
ishna, he did not emphasize that anymore and had
many wives. When he came =
as Lord Narasimha or Lord Rama, he killed demons. When he came as Lord Budd=
ha, he taught non-violence.<br><br>When yogis like Ramakrishna, Vivekananda=
, Ramana Maharshi, Sai Baba etc come also, their message is tuned for their=
desa-kaala-paatra. Different times require different leelas, different mis=
sions, different messages and different styles.<br><br>Unfortunately, Jaamb=
avanta did not recognize when Lord Rama came back as Lord Krishna and even =
fought with him!<br><br>(5) While it is illogical to hold Thakur, Mother an=
d Swamiji accountable for the beliefs of these people, I admire their blind=
faith. If it is opportunism, i.e. they just want to eat fish and use the i=
cons of their organization as an excuse, that is bad. But, if it is genuine=
blind faith that these icons were perfected beings and their words are nev=
er wrong, they will eventually make it. Opportunistic and egoistic faith is=
useless, but blind and complete faith
accompanied by complete surrender i=
s very powerful. People with such faith WILL find their way.<br><br>(6) The=
nearest path from Ujjain to Kashi does not go through Calcutta. But, if so=
meone insists on going through Calcutta, what can you do? Everyone takes a =
spiritual path based on one's conditioning. If we see a short path, we can =
only suggest it to others but nor force them to take it.<br><br>Best regard=
s,<br>Narasimha<br>--------------------------------------------------------=
-----------<br> Free Jyotish Software, Free Jyotish Lessons, Jyotish =
Writings,<br>"Do It Yourself" ritual manuals for short Homam and Pitri Tarp=
ana:<br> &=
nbsp; http://www.VedicAstrologer.org<br> =
; Films that make a difference: http://SaraswatiFilms.org=
<br> Spirituality: http://groups.yahoo.com/group/ve=
dic-wisdom<br> Jyotish
writings: http://groups.yahoo.com/group/Jyoti=
shWritings<br>-------------------------------------------------------------=
------<br><br>--- On <b>Fri, 2/5/10, rajarshi nandy <i><rajarshi14@yahoo=
.co.in></i></b> wrote:<br><blockquote style=3D"border-left: 2px solid rg=
b(16, 16, 255); margin-left: 5px; padding-left: 5px;">From: rajarshi nandy =
<rajarshi14@...><br>Subject: Re: [vedic-wisdom] Re: Great Vim=
alananda's opinion on 'Meat-eaters'(Aghor -at the left hand of God)<br>To: =
vedic-wisdom@yahoogroups.com<br>Date: Friday, February 5, 2010, 9:38 AM<br>=
<br><div id=3D"yiv1421616119">
<span style=3D"display: none;"> </=

span>
<p><table border=3D=
"0" cellpadding=3D"0" cellspacing=3D"0"><tbody><tr><td style=3D"font-family=
: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit=
; font-size: inherit; line-height: inherit; font-size-adjust: inherit; font=
-stretch: inherit; -x-system-font: none;" valign=3D"top"><div>Dear KK,</div=
>
<div> </div>
<div>Nice question. I was also thinking that.</div>
<di=
v> </div>
<div>Few days back when I went to Calcutta, (where fish is t=
he staple diet), one person told me confidently that there is no harm in ea=
ting fish or meat because Swamiji used to do so, and in a Bengali book on t=
he life of Sri Ramakrishna there is one example mentioned where a man =
came to ask him if should quite non veg food, and supposedly Ramakrishna sa=
id first leave "Kamini" and "Kanchana", then think of food. Also a si=
milar examples was quoted to me from the life of Ma Sarada where - a c=
ertain book says - she advised an ordinary devotee against leaving fish eat=
ing and rather just focus mind on God.</div>
<div> </div>
<div>When I =
tried to reason with them that if these people were to come back again on p=
lanet earth they may not recommend non veg eating - considering the state o=
f the world today - I was catergorically told they are all Trikalagya=
s, so if there is something wrong in eating fish they would have told right=
then. </div>
<div> </div>
<div>Then I tried to say that the exa=
mples maybe specific individual cases, to which I was told, "no", because b=
ased on a whole plethora of such examples even today the monks of the Ramak=
rishna Order in West Bengal eat and serve fish. This statement is a fact. I=
have had fish meals as prasad in many Ramakrishna Missions across&nbs=
p;West Bengal. So, I was told, the monks of the Ramakrishna Oder know =
about teachings of Ramakrishna and Ma Sarada better than us ordrinary peopl=
e. </div>
<div> </div>
<div>I could make no further arguments and of c=
ourse had a harrowing time at home trying to convince my parents that I hav=
e quit non veg food. </div>
<div> </div>
<div>A lot of Bengalis may no=
t have been able to implement the basic teachings of Ramakrishna in their l=
ives, however they faithfully follow fish eating as a sanction given by "Th=
akur" and "Sri Sri Ma" and "Swamiji".</div>
<div> </div>
<div>-Regards=
</div>
<div> Rajarshi</div>
<div> </div>
<div>PS: No disrespect t=
o anyone. Just facts.</div>
<div> </div>
<div> </div>
<div><em><s=
trong>
<div class=3D"MsoNormal"><strong><span style=3D"font-size: 10pt; col=
or: navy; font-family: Verdana;"><font color=3D"#000000" face=3D"Courier" s=
ize=3D"3"><font color=3D"#00007f">Rama Naama Satya Hai..</font></font></spa=
n></strong></div></strong></em></div><br><br>--- On <b>Fri, 5/2/10, krishna=
Kanth <i><kritels@yahoo. com></i></b> wrote:<br>
<blockquote style=
=3D"border-left: 2px solid rgb(16, 16, 255);"><br>From: krishna Kanth <k=
ritels@yahoo. com><br>Subject: Re: [vedic-wisdom] Re: Great Vimalananda'=
s opinion on 'Meat-eaters' (Aghor -at the left hand of God)<br>To: vedic-w=
isdom@ yahoogroups. com<br>Date: Friday, 5 February, 2010, 7:45 PM<br><br>
=
<div>
=
<tbody>
<tr>
<td v=
align=3D"top">
<div><br><br>Sri Utpal (No Ji :) ),</div>
<div> </div>
=
<div>I tend to agree with you that all the members in your examples are hig=
hly realized souls and they are probably knowing what they are doing.</div>=
<div> </div>
<div>In Bhagawadgita, Lord Sri Krishna tells that whatev=
er the noble says, ordinary mortals take them as gospel and whatever the No=
ble does, the ordinary simply follow (i donot know the verse but just remem=
ber the translation done by sri ghantasala in telugu). Does that not be app=
licable to these spiritual giants?? should they not lead their lives as an =
example in the ways that should be followed by all us??</div>
<div>&nb=
sp;</div>
<div>I may be sounding very naive and ignorant but that is what i=
'm :)</div>
<div> </div>
<div>Thanks</div>
<div>KK</div>
<div> </=
div>
<div> </div>
<div> </div>
<div> </div>
<div> </div=
>
<div><br><br>--- On <b>Fri, 2/5/10, vedic_pathak <i><vedic_pathak@ yah=
oo.com></i></b> wrote:<br></div>
<blockquote style=3D"border-left: 2px s=
olid rgb(16, 16, 255);"><br>From: vedic_pathak <vedic_pathak@ yahoo.com&=
gt;<br>Subject: [vedic-wisdom] Re: Great Vimalananda' s opinion on 'Meat-ea=
ters' (Aghor -at the left hand of God)<br>To: vedic-wisdom@ yahoogroups. co=
m<br>Date: Friday, February 5, 2010, 6:00 PM<br><br>
<div id=3D"yiv20833633=
11"><span> </span>
<div>Dear KK,<br><br>Correc=
tion in my earlier message =E2=80=93 It should read Àghora, at the left ha=
nd of God'<br><br>A sincere suggestion from me- No need to address me with =
`Ji' suffix. However, you are free to address me as you feel like and I'll =
happily accept it hence forth.<br><br>I just came across Vimalananda' s tho=
ught on Karma. He says (and Narasimha has many a times repeated) that Karma=
is only generated (Binding to one) when one self-identifies with it.<br>Al=
though, it may seem easy to understand intellectually, the state is multipl=
e times difficult to achieve. Nevertheless, it's an extremely important sta=
tement to answer our queries.<br><br>Important information about Vimalanand=
a which I came to know only yesterday is that he was a big time smoker and =
there was not a single day passed in his life when he didn't do smoking exc=
ept on the final day of his departure from physical body. He used to as wel=
l `chew Tobacco' frequently and occasionally
ate meat. I gave this informa=
tion, because as you pointed out (and I also agree) that it is an interesti=
ng coincidence of exact thoughts crossing our minds. Further, please also n=
ote an important thing. The Aghori used to say very frequently to all his a=
udience to do what he says and not try to do what he does.<br><br>Now whate=
ver I wrote above seems sufficient to answer the questions you asked. Let m=
e put in my thoughts further (Mind you, these are thoughts of an unrealized=
person and the worth can be next to nothing). When we take example cases o=
f Swami Vivekananda or Vimalananda or Sainbaba or any other such acknowledg=
ed spiritual giants, we tend to forget that they are all realized souls who=
achieved very high level of spiritual realization. They are knower of ever=
ything or many things in the universe. Their individual ego is perfectly an=
d completely tuned to universal ego. In short they *know* what they are doi=
ng. They are `Trikaal gnyaanis'.
Relevant to our topic of discussion, I wo=
uld say that if they ate meat or smoke cigar or chew tobacco or killed anim=
als, they actually knew what they are doing. There would be surely a specif=
ic purpose behind each and every action of theirs because as I said, they k=
now complete background behind their each action and moreover their self id=
entification is missing from the action and hence it is like Nature operate=
s through them to accomplish a special purpose without binding them in any =
cause-effect chain.<br>Ramakrishna used to frequently say to all his discip=
les that Naren is very different from others. He has a blazing spiritual fi=
re burning within him which can consume anything and everything. A food res=
triction does not bind him. He can eat anything without getting spiritually=
troubled but for others, a kind of food intake is extremely important.<br>=
If Vivekananda ate meat during his stay in west, it'll surely have some sub=
tle purpose which is not
possible for majority of us to comprehend unless =
explained by a person of that level. He might be removing `guilt' from the =
sincere seekers amongst westerners so that he can be accepted by them as on=
e of them and then slowly try to eradicate their habits of meat eating and =
such other undesirable habits. It is also possible at the same time that he=
is nullifying some balanced Rinanubandha with the Ànimal' whose meat he a=
te. It is also possible that he would have showered his unseen blessings on=
the animal's soul by consuming its meat. It's possible that there were no =
apparent reasons for that but just a natural inconsequential act. We'll not=
know. Only Vivekananda, His Guru and Mother Nature know. By the way Viveka=
nanda saved a boy from drowning in a lake in USA while he was still in Indi=
a and did not even planned to go to USA. When the boy, after some years act=
ually met Swami in USA for the first time, swami immediately told him to st=
ay away from water
and when he requested swami to accept him as his discip=
le, swami, after a moments thought told him that he is not his guru and his=
guru will come later and will give him Silver Cup as a gift. That man late=
r became disciple of Paramhansa Yogananda and after 40 years, he was actual=
ly given a gift of Silver-cup by Yogananda which literally fulfilled what s=
wami Vivekananda `knew' before 40 years.<br><br>Swami Vivekananda was all k=
nowing and most of us are NOT.<br><br>So moral of my whole writings is that=
it's unwise as well as self deluding to take excuses of the unconventional=
habits of Swami Vivekananda, Shirdi Sainbaba, Vimalananda, Gajanana Mahara=
j, Swami Samarth, Trailang Swami and such masters and justify our completel=
y self identified and utterly selfish cruel/unjust actions.<br><br>Best Reg=
ards,<br><br>Utpal <br><br>--- In <a rel=3D"nofollow" target=3D"_blank"
hr=
ef=3D"http://us.mc504.mail.yahoo.com/mc/compose?to=3Dvedic-wisdom%40yahoogr=
oups.com">vedic-wisdom@
yahoogroups. com</a>, krishna Kanth <kritels@..=
. > wrote:<br>><br>> <br>> <br>> <br>> Utpal Ji,<br>> =
=C3=82 <br>> Great coincidence of thoughts!!=C3=82 I was about=
to ask this question today on Non-Veg eating.=C3=82 It is clear from=
the below passage meat eating is not advisable for anyone.=C3=82 <br>=
> I was=C3=82 reading a book on Swami Vivekananda (Naa Athma Kadha =
- in Telugu), he clearly wrote that he survived many days on just eating me=
at when he was living in USA also relished it. He seem to have no problems =
with meat eating ..why this difference of opinions from the spiritual giant=
s??<br>> =C3=82 <br>> Does smoking has any impact on the Spiritu=
al path? looks like Vivekananda also enjoyed smoking.<br>> =C3=82 <=
br>> Thanks<br>> KK<br>> <br>> --- On Thu, 2/4/10, vedic_pathak=
<vedic_pathak@ ...> wrote:<br>> <br>> <br>> From: vedic_pat=
hak <vedic_pathak@ ...><br>>
Subject: [vedic-wisdom] Great Vimala=
nanda' s opinion on 'Meat-eaters' (Aghora - From the left hand of God<br>&g=
t; To: <a rel=3D"nofollow" target=3D"_blank" href=3D"http://us.mc504.mail.y=
ahoo.com/mc/compose?to=3Dvedic-wisdom%40yahoogroups.com">vedic-wisdom@ yaho=
ogroups. com</a><br>> Date: Thursday, February 4, 2010, 11:45 PM<br>>=
<br>> <br>> =C3=82 <br>> <br>> <br>> <br>> <br>>=
; I reproduce Opinion of Great Vimalananda on 'Meat eaters' and repercussio=
ns from=C3=82 'Aghora, from the left hand of God'<br>> Choice is ou=
rs !<br>> "Ma wants you to learn your lesson. That is why you find a mea=
t-eater reborn either as a predator or prey or as both in succession. Human=
beings cry a lot at funerals of their own kind but they have absolutely no=
thought for the sufferings of the animals they slaughter. They never hesit=
ate to kill and eat. Just think, first they kill the chicken. Often they wi=
ll cut its throat and let it bleed to death,
which
is a most painful way =
to die. Then it will be cleaned, cooked and eaten, and if it happens to be =
tough everyone will curse it for not satisfying their palates. How many hum=
ans would give beautiful tender lean meat if they were slaughtered, dressed=
, prepared and served?<br>> Meat-eaters conveniently forget that animal =
mothers too love their children. Do they ever think of the agony a hen goes=
through when her chicks are slain in front of her eyes? or a cow, the embo=
diment of motherliness, do they consider how much she suffers when she sees=
the slaughter of her beloved calf whom she has grown in her own body and n=
ourished with her milk, whom she loves more than her own life?<br>> Do t=
hese so called humans ever think of the terrible pain they cause to mother =
cow? Could they endure their own children being murdered before their own e=
yes?<br>> How is Ma to teach such donkeys? They are not humans, whose in=
tellect is subtle enough to self-identify
with another being of a differen=
t species and experience its personal joys and sorrows. Ma has no alternati=
ve but to make them suffer, allowing the animals they have tortured to tort=
ure them in return. Fair's fair, after all. If I cut your throat in this bi=
rth you have every right to cut mine in the next or some succeeding birth. =
Experience is the best teacher and a fool will learn from no other."=C3=82&=
nbsp; <br>> Best Regards,<br>> Utpal<br>><br><br></div></div></div=
></blockquote></td></tr></tbody></table><br></div></div></div></blockquote>=
</td></tr></tbody></table><br>
</p><hr size=3D"1">
The INTERNET n=
ow has a personality. YOURS! <a rel=3D"nofollow" target=3D"_blank" href=3D"=
http://in.rd.yahoo.com/tagline_yyi_1/*http://in.yahoo.com/">See your Yahoo!=
Homepage</a>.<p></p>
</div>
</div></blockquote></td></tr=
></table>
--0-139354191-1265410863=:53520--
From pvr108@... Wed Feb 17 11:08:40 2016

Message-ID: <633029.84421.qm@...>
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LQcnzex6ttFUmC2pTRZaT.CbyR7bTBcWkSD1LeY5JkCJenl5SDKweTPLkdN2yr7bERGD7Ooi9bUUkGV1zSi
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3cgyfpgSxlGL0050yS4kCJhEvquAbYTNqZTRyrEUDdAES6Xw2zRegBg0tzcVIX_oQuevnZs-
Feb 2010 15:02:42 PST
Date: Fri, 5 Feb 2010 15:02:42 -0800 (PST)
MIME-Version: 1.0
X-Yahoo-Group-Post: member; u=77866142; y=ahlzVKgHzCqBkollHd3RKOHCxh-
ilmgVi6OQkuvYk4j8
--0-1300298168-1265410962=:84421
Namaste,
Actually, whether an experience is real or hallucination is secon=

dary. What kind of progress one is making is primary.
How well has your li=

mited personality been replaced? How proud do you feel when you achieve som=
ething or someone praises you and how angry or sad you feel when you fail o=
r someone abuses you? How happy do you feel when something good happens to =
you or your family physically and how sad do you feel when something bad ha=
ppens to you or your family? When you are attracted to something, how badly=
do you want to have it? When you are repelled by something, how badly do y=
ou want to avoid it?
THAT determines how much progress you have made. Not =

how many millions of times you repeated a mantra or how many thousands of h=
omas you did or how many scriptures you read or how many temples you visite=
d or how many mystical visions you saw or how many mystical sounds you hear=
d.
If you had a vision and yet there is no progress, the vision is probabl=
y a hallucination. Even if it is real, it is as good as a hallucination. If=
you say "I have a cow in my house", I will say "show me milk from it." If =
you say there is no milk, I will say it is probably a big toy cow and not a=
real cow. Even if it is a real cow, it is as good as a toy cow that gives =
no milk.
=C2=A0=C2=A0=C2=A0=C2=A0 *
If you see message 3481 (http://groups.yahoo.co=

m/group/vedic-wisdom/message/3481), you will see a couple of examples where=
one person experienced something and another person demonstrated awareness=
of that experience. Such third party verification can suggest that an expe=
rience is perhaps not a hallucination of one mind.
However, the thing with=

third party verification is that extra-sensory things may not be perceived=
uniformly. In Rajarshi's example, one person perceived an elephant and ano=
ther a great force, at a Mahaganapathi homam.
I mentioned a couple of exam=

ples earlier. In one case, a person was meditating with Gayatri mantra whil=
e thinking of Mahalakshmi and, after attaining a good level of focus, he pe=
rceived the Mother as all-pervading light that filled his entire consciousn=
ess. He was in a blissful state. A priest with some psychic abilities stand=
ing a few feet away and doing a Rudraabhishekam had a vision of 18-handed M=
ahalakshmi standing in the place of this person.
In another example I ment=

ioned before, one person finishing a Chandi homam was calling the Mother ba=
ck into his heart from the fire. His eyes were closed and he was visualizin=
g the Mother as light that was entering him and he felt nice. A person sitt=
ing behind him and meditating was startled by a vision that flashed of a da=
rk goddess who was jumping at him with a pile of kumkum. When he opened eye=
s, he found the person performing homam pointing hands at himself.
One may=
perceive the same entity as energy or force or light or sound or a specifi=
c human-like form. Thus, it is difficult to find third party verification o=
f a mystical experience, except in rare cases.
*=C2=A0=C2=A0=C2=A0=C2=A0=
The focus=
on experiences is counter-productive. One yearning for an experience may b=
e doing so for sub-conscious satisfaction of ego.
Moreover, anticipation o=
f an experience or some other tangible result hampers one's focus during me=
ditation or homam or other sadhanas. The goal of sadhana is to overcome ego=
("I-ness") and create a vacuum in the mind that can be filled by the deity=
. If one is not distracted by thoughts and keeps the mind focused on mantra=
to the best of one's ability, a time will come someday when the remaining =
few thoughts wither away like plants not getting enough water. When all tho=
ughts cease, a vacuum is created in the mind which can be filled by the man=
tra or its deity. THAT is the goal of sadhana. A mind filled with anticipat=
ion of a result and pride cannot create such a vacuum. The anticipation of =
a result is like a big tree that will not wither away and instead give rise=
to many plants continually.
*=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *=
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *
If you believe you had a visi=

on of a deity or a higher being, make sure it does not increase your pride =
or sense of entitlement ("I deserve this. So I got it").
Some relevant mes=

sages from the archives:
http://groups.yahoo.com/group/vedic-wisdom/messag=
e/632
http://groups.=
yahoo.com/group/vedic-wisdom/message/951
http://groups.yahoo.com/group/vedi=
c-wisdom/message/611
Best regards,
Narasimha
-----------------------------=
--------------------------------------
=C2=A0 Free Jyotish Software, Free J=
"Do It Yourself" ritual manuals for short=
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 http://www.VedicAstr=
ologer.org
=C2=A0=C2=A0=C2=A0=C2=A0 Films that make a difference: http://Sa=
raswatiFilms.org
=C2=A0=C2=A0=C2=A0=C2=A0 Spirituality: http://groups.yahoo=
.com/group/vedic-wisdom
=C2=A0 Jyotish writings: http://groups.yahoo.com/gr=
oup/JyotishWritings
-------------------------------------------------------=
------------
--- On Thu, 2/4/10, dahiyajiten <dahiyajiten@...> wro=

te:
From: dahiyajiten <dahiyajiten@...>
Subject: [vedic-wisdom] Re:=
Experience at a Smashaan Bhumi
Date: Thur=
sday, February 4, 2010, 9:52 AM
=C2=A0
=
Namaste Narsimhaji,
>>One's beliefs, desires, pride, frustrations et=

c shape the imagery >>one's mind visualizes.
i have asked this question =

earlier also but somehow it is not very clear.If these things shape our vis=
ulaisations then what is the difference between this sort of visualisation/=
hallucination and the DARSHAN of deity. Kindly explain in detail. i have r=
ead your analogy on that sun in dirty mirror but this is not quite clear.W=
henever you get time please exlain this.
Regards
Jitender
--- In ved=
ic-wisdom@ yahoogroups. com, "Narasimha P.V.R. Rao" <pvr108@...> wrote:
>
=
> Namaste,
>
> I am sorry to know your loss and thank you for an accoun=
t of your experiment and experience.
>
> *=C3=82=C2=A0=C3=82=C2=A0=C3=82=
=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0 *=C3=82=C2=A0=C3=82=
=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0 *
>
>=
As Manish keeps saying, death is not a terminal thing. It is not a full st=
op or period, but just a comma. Let me tell a parable.
>
> A person love=

d one dress and wore it always. He never removed the dress and kept the dre=
ss on him all the time and never considered the possibility of changing int=
o a different dress. The idea of removing that dress was unbearable to that=
person. He thought he should wear that dress forever.
>
> The dress bec=

ame so dirty and torn that it was time to change it. A person looking extre=
mely scary came up to the person oneday to remove the dress. He removed the=
dress gently if one co-operated with him and tore it apart violently if on=
e fought back. After this scary person removed the old dress, another perso=
n came and gave new clothes. Some people became so afraid and ashamed when =
they lost old clothes that they ran away and roamed around naked. If they d=
id not become afraid or ashamed, they would've soon gotten new clothes and =
slowly started to enjoy them as well.
>
> The clothes in this parable ar=

e akin to the physical body we occupy. The person looking extremely scary i=
s Mahaakaala - personification of Death. Creator is the person giving new c=
lothes. New body taken in the next birth is the new clothes. Persons runnin=
g away in fear or shame before new clothese are given are like different ki=
nds of spirits.
>
> *=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=
=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0 *=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=
=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0 *
>
> Regarding your visua=

lization of your father using reiki, please note that all visualizations of=
the mind are imagery created by one's conscious and sub-conscious conditio=
nining. One's beliefs, desires, pride, frustrations etc shape the imagery o=
ne's mind visualizes. One cannot assume it to be accurate. Also, there is n=
o reliable way to know if your prayers made any difference to the path take=
n by your father after the cremation. The curiosity and the tendency to spe=
culate will naturally last for sometime, but the bottomline is that you can=
not really do much more than speculate.
>
> *=C3=82=C2=A0=C3=82=C2=A0=C3=
=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0 *=C3=82=C2=A0=C3=
=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0 *
> =
> Regarding the hen/cock, it is associated with Koumaari, among the forms=
of Divine Mother. In the 8th chapter of Chandipath, the Maatrikas (Mothers=
) are described (Braahmi, Maaheswari, Koumari, Vaishnavi etc). Koumari is a=
ccompanied by peacock and cock. In the Kaashi descriptions given by Rajarsh=
i, a sadhaka of Kaala Bhairava was worshipping in funeral pyre at a sacred =
place with Kaala Bhairava as the guardian deity (Kaashi). Dogs are associat=
ed with Kaala Bhairava. Perhaps the place you went to and you yourself have=
some blessing of Koumaari.
>
> Best regards,
> Narasimha
> ----------=
-- --------- --------- --------- --------- --------- -
> =C3=82=C2=A0 Free=
> "Do It Yourse=

> =C3=82=C2=A0=C3=82=
=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=
=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0 http://www.VedicAst rologer.org
> =C3=
=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0 Films that make a difference:=
> =C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=
=C2=A0 Spirituality: http://groups. yahoo.com/ group/vedic- wisdom
> =C3=
=82=C2=A0 Jyotish writings: http://groups. yahoo.com/ group/JyotishWri ting=
s
> ------------ --------- --------- --------- --------- --------- -
> =
=C3=82=C2=A0
> --- On Wed, 2/3/10, sharadsap <sharadsap@. ..> wrote:
> Fr=
om: sharadsap <sharadsap@. ..>
> Subject: [vedic-wisdom] Experience at a S=

mashaan Bhumi
> Date: Wednesday, Feb=

ruary 3, 2010, 6:19 AM
>
>
>
>
>
>
>
> =C3=82=C2=A0
>
>
=
>
>
>
>
>
>
>
> Dear Members,
>
>=
After a lot of deliberation, I decided to write this note to share an expe=
rience with the members on this forum - hoping that doing so would elicit s=
ome feedback in the form of further guidance.
>
>
>
> I am a stude=
nt of Vipassana and have been doing homam (mostly Agnihotra and very recent=
ly started a simple version of Durga Homam) 'almost' regularly for a year n=
ow. And I have been reading the posts on this forum with much awe and inter=
est.
>
>
>
> On the 28th of Jan, my father passed away peacefully (=

after struggling with renal failure and other complications) at our home in=
Hyderabad. When we were taking my father's body to the smashaan bhoomi for=
final rites, my mind was constantly reminded of the brilliant notes(Ram na=
am satya hai - 1/2/3) written by Rajarshi (detailing his experience of doin=
g a Chandi Homam on a funeral pyre in Kashi with Manish-ji), and I started =
wondering if I would get to see some Aghoris in the smashaan bhumi at Hyd. =
I thought how wonderful it would be, if an Aghori performs a homam on my da=
d's funeral - so that he would also attain some punya (as per the note). An=
d then immediately, I had an intense desire to perform a similar homam by m=
yself, but I quickly reminded myself that I must be kidding to even think t=
hat I can do such a feat. As we descended the steps of the smashaan bhumi, =
I started experiencing intensely subtle sensations all over my body...espec=
ially
> in/around the abdominal region. As taught in Vipassana, I 'watche=

d' the sensations as equanimously as I could, and told myself that 'even th=
is would change'. Soon after, a thought came to my mind, that it is all at =
the level of the mind, and may be I should perform a mini version of Chandi=
Homam in my mental imagery. But I still wanted to have a tangible element =
to it, so I asked a friend, if he could procure some black sesame seeds and=
jaggery (now when I think of it, this friend was not even baffled at my re=
quest) - and he went away saying he would try and returned back in 10 minut=
es with the above 2 things and in addition he bought some ghee.
>
>
>=
> It was my first time at a smashaan bhumi, and also the very first time=
that I had seen death/dead body at such close quarters. It was a very 'del=
icate' situation for me, but soon after the fire was ignited (by my eldest =
brother - exactly at sunset time), I composed myself, went in the direction=
opposite to where all the friends/relatives were standing and sat down on =
a stone platform in sukhaasana. I asked my cousin and my nephew to sit on e=
ither side, told them that I would like to meditate, and requested them to =
let me know if 'something' happens. I had already observed a brown colored =
dog (thanks to the vivid description in Rajarshi's notes) as we reached the=
funeral-pyre platform, so I think, I was expecting the dog to behave a lit=
tle differently (silly me!!):).
>
>
>
> I closed my eyes - thanked =

Mother Earth, my parents, my grandparents, the Gods and the Rishis; and see=
ked their support and blessings in my very first attempt in doing such a ri=
tual. Being a Vipassana meditator, I am used to focussing on breath, and I =
saw my breathing was a little fast. I continued watching my breath for few =
minutes and soon, I was centred enough. I remembered the warning that this =
should be done ONLY and ONLY with the purest intention of gaining spiritual=
progress; so I inspected my mind and found the truth to be different. I ha=
d a deep desire that my father accumulates some 'punya' so that his journey=
in the non-physical plane is 'mangalmayee' . I inspected further and felt =
that there was some thrill/excitement too in my mind about attempting such =
a unconventional thing. I did not want to give-up, so I mentally surrendere=
d myself and said "this is the truth Maa, I am not a true seeker, I have mu=
ndane desires. Everytime I have done
> homam in the past, I have asked yo=

u to purify my mind, because I have believed and still believe that it won'=
t be good to ask for purification/ nullification of my past karmas, if I co=
ntinue generating new ones at the same speed. Today as well, I ask you to p=
urify my impure mind. The impure mind that I have, has this mundane desire =
that his father attains some punya and his journey ahead is peaceful. I am =
sincere, when I tell this to you Maa, so please accept my impurities and my=
ignorance and let me do this homam. Please pardon this son of yours if he =
is doing something wrong".
>
>
>
> After this mental dialogue, I th=

ough of invoking Durga on the funeral pyre (even though I thought about Maa=
Kali/Smashan Kali etc etc) purely because the ONLY Devi mantra that I am a=
little comfortable with is a Durga Mantra. In my mind, I said, ALL are for=
ms of one and the same DeviShakti, and it should not really matter, which D=
evi form I invoke. But then I could not just visualise Maa Durga and instea=
d saw a cloud-like pattern, purple in colour, and fully occupying my mental=
imagery. I thought of my father - and was trying to co-relate that with th=
e colour of gangrene which had developed in his feet, but the purple was di=
fferent, and immediately a thought sprung in my mind associating that colou=
r with the colour of Maa Chandi who wears 'skeletal jewellery' (NOT trying =
to be funny) and I said, aah..okay..so this is the form of Maa which has ar=
rived. I did mental Namaskar to Maa Chandi, repeated mentally the thoughts =
about the desire and surrendering
of
> my ignorance. I sought permission=

from the deity to use a Durga mantra by explaning the context. I also reme=
mber clearly, that I was a little scared too, and I told Maa to be kind, an=
d to NOT give me any results if she didnt deem me to be fit, but to definet=
ely NOT punish me in any way for doing this.
>
>
>
> I had a small m=

ental dialogue with my father, wherein I briefed him about what I was going=
to do, and I seeked his permission, forgiveness and blessings.
>
>
>=
> And then I started my mantra chanting (with swaha) - and tried visuali=
sing that I was offering something in the pyre. I could not actually visual=
ise any offerings taking place - but I still continued with the swaha at th=
e end of the mantra for a while, and then switched to a mantra-japam withou=
t the swaha at the end. Through out I was fully aware of the visualisation =
of Maa Chandi standing on my dad's funeral. Sometimes, I would visualise he=
r lifting her feet alternatively, as if she was crushing something. A few m=
inutes later, I felt the Devi removed a feet or a wooden log - and threw it=
at a little distance in the direction which was opposite to mine. I think =
about five/ten minutes later, I became a little curious and wanted to see i=
f the dog had come and was sitting somewhere around. I opened my eyes, and =
did NOT find the dog. I was not disappointed, but I told myself, it was sil=
ly of me to think I would be able to invite the deity, but nevertheless
I
=
> continued. Few minutes later, I heard some sound of wings fluttering an=
d opened my eyes to see a shining black hen (I think it was a rooster, as i=
t had a small, but bright red hood/crown). It had come from the piece of la=
nd next to the smashaan bhumi (either a graveyard or a temple - am not sure=
) after descending from a 6ft boundary wall. It came close to the burning f=
uneral and started jumping and moving around the funeral. It seemed as if t=
he hen wanted to jump inside the funeral and die. Another second it felt, p=
erhaps the hen was acting strange because it was amused with the fire parti=
cles (which looked like 'jugnus') falling down on the earth, as a result of=
the funeral fire hitting the cement roof of the funeral platform. I watche=
d the bird for few minutes, laughed at myself, thinking a black hen came in=
stead of a dog, but nevertheless I said I would continue until it is time f=
or us to leave. I asked my cousin and he said 30 more minutes. So I
> con=
tinued the mental chanting.
>
>
>
> And then my cousin signalled me=

that it was time for everyone to leave. I waited for everyone to start wal=
king towards the exit, mixed the black sesame seeds, jaggery and ghee in th=
e plastic packet itself, and walked towards the funeral. I seeked forgivess=
from Maa for my impudence and asked her to accept my offerings. I had offe=
red only three times, and it was sooooo hot that I could not stand closer a=
nd started wondering how far did Manish and Rajarshi sit to offer the samag=
ri into the fire? Another cousin of mine, shouted my name from behind, and =
asked me to hurry up and join them, and even though it was dark and he woul=
d not have seen exactly what was happening, I was a little scared because I=
did not want anyone to know that I had 'Aghori' tendencies, I quickly step=
ped back, emptied the contents of the packets in both my hands, apologised =
to the Devi again for my impudence and requested her to accept this final o=
ffering and threw it at the funeral
> pyre from a distance. I thanked her=

once again and requested her to simply do the needful and then thanked eve=
ryone (including the yahoo group and Rajashri/Manish/ PVR) and quickly walk=
ed and joined the group.
>
>
>
> When I was washing my hands and fe=

et at the well, I looked at the funeral and now there was a red tinge to th=
e fire, which was not there before (could be because of black sesame seeds =
or jaggery??).
>
>
>
> On the way back home and for the entire even=
ing, I felt very very very quiet within. I would'nt say that I felt a sense=
of achievement, because the thought of what happened was not strong in my =
mind. I had neither forgotten, nor was I thinking about 'it'. There was a c=
ertian stillness within my existence that evening. I watched my breath as m=
uch as I could. No judgement, no questions, just a sense of 'wonder'. The v=
isualisations could have been a product of my own imagination - but the sil=
ence was real. And this experience of silence was the most beautiful thing.=
>
>
>
> The next day, I heard my brother tell my uncle that he had=
witnessed many fires, but the one yesterday seemed too big and somewhat sp=
ecial. I wondered if my brother was speaking out of 'perception' or love fo=
r our father.
>
>
>
> Now that it is few days since that incident, I=

have questions like - is the hen too, as sensitive as a dog is? Why was it=
jumping 'madly' around the fire? Is there a connection between the hen and=
the fact that in Hyd, people perform hen-sacrifice at Shakti/Maa temples? =
Did Shakti really grant some 'punya' to my dad? If it did, then why did I v=
isualise my dad crawl and climb (as opposed to climbing on two feet) a half=
-constructed building the next day when I was channeling some reiki to him?=
>
>
>
> I am not sure if these questions can be answered or if the=

y should be answered at all, but based on the above experience, if anyone h=
as any input/lessons/ guidance/ teachings, I would be most appreciative.
>=
>
>
> Thank you PVR/Manish and Rajarshi for the continued inspiratio=
n.
>
>
>
> Also, apologies for the length of the note.
>
>
>
=
> Regards
>
> Sharad
>
--0-1300298168-1265410962=:84421

top" style=3D"font: inherit;">Namaste,<br><br>Actually, whether an experien=
ce is real or hallucination is secondary. What kind of progress one is maki=
ng is primary.<br><br>How well has your limited personality been replaced? =
How proud do you feel when you achieve something or someone praises you and=
how angry or sad you feel when you fail or someone abuses you? How happy d=
o you feel when something good happens to you or your family physically and=
how sad do you feel when something bad happens to you or your family? When=
you are attracted to something, how badly do you want to have it? When you=
are repelled by something, how badly do you want to avoid it?<br><br>THAT =
determines how much progress you have made. Not how many millions of times =
you repeated a mantra or how many thousands of homas you did or how many sc=
riptures you read or how many temples you visited or how many mystical visi=
ons
you saw or how many mystical sounds you heard.<br><br>If you had a vis=
ion and yet there is no progress, the vision is probably a hallucination. E=
ven if it is real, it is as good as a hallucination. If you say "I have a c=
ow in my house", I will say "show me milk from it." If you say there is no =
milk, I will say it is probably a big toy cow and not a real cow. Even if i=
t is a real cow, it is as good as a toy cow that gives no milk.<br><br>*&nb=
sp; * &nbs=
p; *<br><br>If you see message 3481 (http://groups.yahoo.com/group/ve=
dic-wisdom/message/3481), you will see a couple of examples where one perso=
n experienced something and another person demonstrated awareness of that e=
xperience. Such third party verification can suggest that an experience is =
perhaps not a hallucination of one mind.<br><br>However, the thing with thi=
rd party verification is that extra-sensory things may not be perceived
un=
iformly. In Rajarshi's example, one person perceived an elephant and anothe=
r a great force, at a Mahaganapathi homam.<br><br>I mentioned a couple of e=
xamples earlier. In one case, a person was meditating with Gayatri mantra w=
hile thinking of Mahalakshmi and, after attaining a good level of focus, he=
perceived the Mother as all-pervading light that filled his entire conscio=
usness. He was in a blissful state. A priest with some psychic abilities st=
anding a few feet away and doing a Rudraabhishekam had a vision of 18-hande=
d Mahalakshmi standing in the place of this person.<br><br>In another examp=
le I mentioned before, one person finishing a Chandi homam was calling the =
Mother back into his heart from the fire. His eyes were closed and he was v=
isualizing the Mother as light that was entering him and he felt nice. A pe=
rson sitting behind him and meditating was startled by a vision that flashe=
d of a dark goddess who was jumping at him with a pile of kumkum.
When he =
opened eyes, he found the person performing homam pointing hands at himself=
.<br><br>One may perceive the same entity as energy or force or light or so=
und or a specific human-like form. Thus, it is difficult to find third part=
y verification of a mystical experience, except in rare cases.<br><br>*&nbs=
p; * =
; *<br><br>The focus on experiences is counter-productive. One yearni=
ng for an experience may be doing so for sub-conscious satisfaction of ego.=
<br><br>Moreover, anticipation of an experience or some other tangible resu=
lt hampers one's focus during meditation or homam or other sadhanas. The go=
al of sadhana is to overcome ego ("I-ness") and create a vacuum in the mind=
that can be filled by the deity. If one is not distracted by thoughts and =
keeps the mind focused on mantra to the best of one's ability, a time will =
come someday when the remaining few thoughts wither away
like plants not g=
etting enough water. When all thoughts cease, a vacuum is created in the mi=
nd which can be filled by the mantra or its deity. THAT is the goal of sadh=
ana. A mind filled with anticipation of a result and pride cannot create su=
ch a vacuum. The anticipation of a result is like a big tree that will not =
wither away and instead give rise to many plants continually.<br><br>* =
; * =
*<br><br>If you believe you had a vision of a deity or a higher bein=
g, make sure it does not increase your pride or sense of entitlement ("I de=
serve this. So I got it").<br><br>Some relevant messages from the archives:=
<br><br>http://groups.yahoo.com/group/vedic-wisdom/message/632<br>http://gr=
oups.yahoo.com/group/vedic-wisdom/message/648<br>http://groups.yahoo.com/gr=
oup/vedic-wisdom/message/951<br>http://groups.yahoo.com/group/vedic-wisdom/=
message/611<br><br>Best
regards,<br>Narasimha<br>-------------------------=
------------------------------------------<br> Free Jyotish Software,=
Free Jyotish Lessons, Jyotish Writings,<br>"Do It Yourself" ritual manuals=
for short Homam and Pitri Tarpana:<br> =
http://w=
ww.VedicAstrologer.org<br> Films that make a differ=
ence: http://SaraswatiFilms.org<br> Spirituality: h=
ttp://groups.yahoo.com/group/vedic-wisdom<br> Jyotish writings: http:=
//groups.yahoo.com/group/JyotishWritings<br>-------------------------------=
------------------------------------<br><br>--- On <b>Thu, 2/4/10, dahiyaji=
ten <i><dahiyajiten@...></i></b> wrote:<br><blockquote style=
: 5px;">From: dahiyajiten <dahiyajiten@...><br>Subject: [vedi=
c-wisdom] Re:
Experience at a Smashaan Bhumi<br>To: vedic-wisdom@yahoogrou=
ps.com<br>Date: Thursday, February 4, 2010, 9:52 AM<br><br><div id=3D"yiv38=
9034142">
<div id=
=3D"ygrp-text">
<p>Namaste Narsimhaji,<br>
<br>
>>=
;One's beliefs, desires, pride, frustrations etc shape the imagery >>=
one's mind visualizes.<br>
<br>
i have asked this question earlier also but=
somehow it is not very clear.If these things shape our visulaisations then=
what is the difference between this sort of visualisation/ hallucination a=
nd the DARSHAN of deity. Kindly explain in detail. i have read your analogy=
on that sun in dirty mirror but this is not quite clear.Whenever you get =
time please exlain this.<br>
<br>
Regards<br>
Jitender<br>
<br>
--- In <a r=
el=3D"nofollow" ymailto=3D"mailto:vedic-wisdom%40yahoogroups.com" target=3D=
"_blank" href=3D"/mc/compose?to=3Dvedic-wisdom%40yahoogroups.com">vedic-wis=
dom@ yahoogroups. com</a>, "Narasimha P.V.R. Rao" <pvr108@...> wrote:=
<br>
><br>
> Namaste,<br>
> <br>
> I am sorry to know your loss=
and thank you for an account of your experiment and experience.<br>
> <=
br>
> *=C3=82 =C3=82 =C3=82 =C3=82 =C3=82 =C3=
=82 =C3=82 *=C3=82 =C3=82 =C3=82 =C3=82 =C3=
=82 =C3=82 =C3=82 *<br>
> <br>
> As Manish keeps sayi=
ng, death is not a terminal thing. It is not a full stop or period, but jus=
t a comma. Let me tell a parable.<br>
> <br>
> A person loved one dre=
ss and wore it always. He never removed the dress and kept the dress on him=
all the time and never considered the possibility of changing into a diffe=
rent dress. The idea of removing that dress was unbearable to that person. =
He thought he should wear that dress forever.<br>
> <br>
> The dress =
became so dirty and torn that it was time to change it. A person looking ex=
tremely scary came up to the person oneday to remove the dress. He removed =
the dress gently if one co-operated with him and tore it apart violently if=
one fought back. After this scary person removed the old dress, another pe=
rson came and gave new clothes. Some people became so afraid and ashamed wh=
en they lost old clothes that they ran away and roamed around naked. If the=
y did not become afraid or ashamed, they would've soon gotten new clothes a=
nd slowly started to enjoy them as well.<br>
> <br>
> The clothes in =
this parable are akin to the physical body we occupy. The person looking ex=
tremely scary is Mahaakaala - personification of Death. Creator is the pers=
on giving new clothes. New body taken in the next birth is the new clothes.=
Persons running away in fear or shame before new clothese are given are li=
ke different kinds of spirits.<br>
> <br>
> *=C3=82 =C3=82 =
=C3=82 =C3=82 =C3=82 =C3=82 =C3=82 *=C3=82 =
=C3=82 =C3=82 =C3=82 =C3=82 =C3=82 =C3=82 *<=
br>
> <br>
> Regarding your visualization of your father using reiki,=
please note that all visualizations of the mind are imagery created by one=
's conscious and sub-conscious conditionining. One's beliefs, desires, prid=
e, frustrations etc shape the imagery one's mind visualizes. One cannot ass=
ume it to be accurate. Also, there is no reliable way to know if your praye=
rs made any difference to the path taken by your father after the cremation=
. The curiosity and the tendency to speculate will naturally last for somet=
ime, but the bottomline is that you cannot really do much more than specula=
te.<br>
> <br>
> *=C3=82 =C3=82 =C3=82 =C3=82 =C3=
=82 =C3=82 =C3=82 *=C3=82 =C3=82 =C3=82 =C3=
=82 =C3=82 =C3=82 =C3=82 *<br>
> <br>
> Regardin=
g the hen/cock, it is associated with Koumaari, among the forms of Divine M=
other. In the 8th chapter of Chandipath, the Maatrikas (Mothers) are descri=
bed (Braahmi, Maaheswari, Koumari, Vaishnavi etc). Koumari is accompanied b=
y peacock and cock. In the Kaashi descriptions given by Rajarshi, a sadhaka=
of Kaala Bhairava was worshipping in funeral pyre at a sacred place with K=
aala Bhairava as the guardian deity (Kaashi). Dogs are associated with Kaal=
a Bhairava. Perhaps the place you went to and you yourself have some blessi=
ng of Koumaari.<br>
> <br>
> Best regards,<br>
> Narasimha<br>
>=
; ------------ --------- --------- --------- --------- --------- -<br>
>=
=C3=82 Free Jyotish Software, Free Jyotish Lessons, Jyotish Writings=
,<br>
> "Do It Yourself" ritual manuals for short Homam and Pitri Tarpan=
a:<br>
> =C3=82 =C3=82 =C3=82 =C3=82 =C3=82 =C3=
=82 =C3=82 =C3=82 =C3=82 =C3=82 =C3=82 =C3=82=
=C3=82 =C3=82 =C3=82 =C3=82 =C3=82 <a rel=
=3D"nofollow" target=3D"_blank" href=3D"http://www.VedicAstrologer.org">htt=
p://www.VedicAst rologer.org</a><br>
> =C3=82 =C3=82 =C3=82&nb=
sp;=C3=82 Films that make a difference: <a rel=3D"nofollow" target=3D=
"_blank" href=3D"http://SaraswatiFilms.org">http://SaraswatiFil ms.org</a><=
br>
> =C3=82 =C3=82 =C3=82 =C3=82 Spirituality: <a =
rel=3D"nofollow" target=3D"_blank" href=3D"http://groups.yahoo.com/group/ve=
dic-wisdom">http://groups. yahoo.com/ group/vedic- wisdom</a><br>
> =C3=
=82 Jyotish writings: <a rel=3D"nofollow" target=3D"_blank" href=3D"h=
ttp://groups.yahoo.com/group/JyotishWritings">http://groups. yahoo.com/ gro=
up/JyotishWri tings</a><br>
> ------------ --------- --------- ---------=
--------- --------- -<br>
> =C3=82 <br>
> --- On Wed, 2/3/10, s=
haradsap <sharadsap@. ..> wrote:<br>
> From: sharadsap <sharads=
ap@. ..><br>
> Subject: [vedic-wisdom] Experience at a Smashaan Bhumi=
<br>
> To: <a rel=3D"nofollow" ymailto=3D"mailto:vedic-wisdom%40yahoogro=
ups.com" target=3D"_blank" href=3D"/mc/compose?to=3Dvedic-wisdom%40yahoogro=
ups.com">vedic-wisdom@ yahoogroups. com</a><br>
> Date: Wednesday, Febru=
ary 3, 2010, 6:19 AM<br>
> <br>
> <br>
> <br>
> <br>
> <br>
=
> <br>
> <br>
> =C3=82 <br>
> <br>
> <br>
> <br>
>=
; <br>
> <br>
> <br>
> <br>
> <br>
> <br>
=
> Dear Members,<br>
> <br>
> After a lot of deliberation, I =
decided to write this note to share an experience with the members on this =
forum - hoping that doing so would elicit some feedback in the form of furt=
her guidance. <br>
> <br>
> <br>
> <br>
> I am a student of Vi=
passana and have been doing homam (mostly Agnihotra and very recently start=
ed a simple version of Durga Homam) 'almost' regularly for a year now. And =
I have been reading the posts on this forum with much awe and interest. <br=
>
> <br>
> <br>
> <br>
> On the 28th of Jan, my father passed a=
way peacefully (after struggling with renal failure and other complications=
) at our home in Hyderabad. When we were taking my father's body to the sma=
shaan bhoomi for final rites, my mind was constantly reminded of the brilli=
ant notes(Ram naam satya hai - 1/2/3) written by Rajarshi (detailing his ex=
perience of doing a Chandi Homam on a funeral pyre in Kashi with Manish-ji)=
, and I started wondering if I would get to see some Aghoris in the smashaa=
n bhumi at Hyd. I thought how wonderful it would be, if an Aghori performs =
a homam on my dad's funeral - so that he would also attain some punya (as p=
er the note). And then immediately, I had an intense desire to perform a si=
milar homam by myself, but I quickly reminded myself that I must be kidding=
to even think that I can do such a feat. As we descended the steps of the =
smashaan bhumi, I started experiencing intensely subtle sensations all over=
my body...especially<br>
> in/around the abdominal region. As taught i=
n Vipassana, I 'watched' the sensations as equanimously as I could, and tol=
d myself that 'even this would change'. Soon after, a thought came to my mi=
nd, that it is all at the level of the mind, and may be I should perform a =
mini version of Chandi Homam in my mental imagery. But I still wanted to ha=
ve a tangible element to it, so I asked a friend, if he could procure some =
black sesame seeds and jaggery (now when I think of it, this friend was not=
even baffled at my request) - and he went away saying he would try and ret=
urned back in 10 minutes with the above 2 things and in addition he bought =
some ghee. <br>
> <br>
> <br>
> <br>
> It was my first time at =
a smashaan bhumi, and also the very first time that I had seen death/dead b=
ody at such close quarters. It was a very 'delicate' situation for me, but =
soon after the fire was ignited (by my eldest brother - exactly at sunset t=
ime), I composed myself, went in the direction opposite to where all the fr=
iends/relatives were standing and sat down on a stone platform in sukhaasan=
a. I asked my cousin and my nephew to sit on either side, told them that I =
would like to meditate, and requested them to let me know if 'something' ha=
ppens. I had already observed a brown colored dog (thanks to the vivid desc=
ription in Rajarshi's notes) as we reached the funeral-pyre platform, so I =
think, I was expecting the dog to behave a little differently (silly me!!):=
). <br>
> <br>
> <br>
> <br>
> I closed my eyes - thanked Mothe=
r Earth, my parents, my grandparents, the Gods and the Rishis; and seeked t=
heir support and blessings in my very first attempt in doing such a ritual.=
Being a Vipassana meditator, I am used to focussing on breath, and I saw m=
y breathing was a little fast. I continued watching my breath for few minut=
es and soon, I was centred enough. I remembered the warning that this shoul=
d be done ONLY and ONLY with the purest intention of gaining spiritual prog=
ress; so I inspected my mind and found the truth to be different. I had a d=
eep desire that my father accumulates some 'punya' so that his journey in t=
he non-physical plane is 'mangalmayee' . I inspected further and felt that =
there was some thrill/excitement too in my mind about attempting such a unc=
onventional thing. I did not want to give-up, so I mentally surrendered mys=
elf and said "this is the truth Maa, I am not a true seeker, I have mundane=
desires. Everytime I have
done<br>
> homam in the past, I have asked =
you to purify my mind, because I have believed and still believe that it wo=
n't be good to ask for purification/ nullification of my past karmas, if I =
continue generating new ones at the same speed. Today as well, I ask you to=
purify my impure mind. The impure mind that I have, has this mundane desir=
e that his father attains some punya and his journey ahead is peaceful. I a=
m sincere, when I tell this to you Maa, so please accept my impurities and =
my ignorance and let me do this homam. Please pardon this son of yours if h=
e is doing something wrong". <br>
> <br>
> <br>
> <br>
> After =
ted mentally the thoughts about the desire and
surrendering of<br>
> m=
y ignorance. I sought permission from the deity to use a Durga mantra by ex=
planing the context. I also remember clearly, that I was a little scared to=
o, and I told Maa to be kind, and to NOT give me any results if she didnt d=
eem me to be fit, but to definetely NOT punish me in any way for doing this=
.<br>
> <br>
> <br>
> <br>
> I had a small mental dialogue with=
my father, wherein I briefed him about what I was going to do, and I seeke=
d his permission, forgiveness and blessings. <br>
> <br>
> <br>
> =
<br>
> And then I started my mantra chanting (with swaha) - and tried vi=
sualising that I was offering something in the pyre. I could not actually v=
isualise any offerings taking place - but I still continued with the swaha =
at the end of the mantra for a while, and then switched to a mantra-japam w=
ithout the swaha at the end. Through out I was fully aware of the visualisa=
tion of Maa Chandi standing on my dad's funeral. Sometimes, I would visuali=
se her lifting her feet alternatively, as if she was crushing something. A =
few minutes later, I felt the Devi removed a feet or a wooden log - and thr=
ew it at a little distance in the direction which was opposite to mine. I t=
hink about five/ten minutes later, I became a little curious and wanted to =
see if the dog had come and was sitting somewhere around. I opened my eyes,=
and did NOT find the dog. I was not disappointed, but I told myself, it wa=
s silly of me to think I would be able to invite the deity, but
neverthele=
ss I<br>
> continued. Few minutes later, I heard some sound of wings fl=
uttering and opened my eyes to see a shining black hen (I think it was a ro=
oster, as it had a small, but bright red hood/crown). It had come from the =
piece of land next to the smashaan bhumi (either a graveyard or a temple - =
am not sure) after descending from a 6ft boundary wall. It came close to th=
e burning funeral and started jumping and moving around the funeral. It see=
med as if the hen wanted to jump inside the funeral and die. Another second=
it felt, perhaps the hen was acting strange because it was amused with the=
fire particles (which looked like 'jugnus') falling down on the earth, as =
a result of the funeral fire hitting the cement roof of the funeral platfor=
m. I watched the bird for few minutes, laughed at myself, thinking a black =
hen came instead of a dog, but nevertheless I said I would continue until i=
t is time for us to leave. I asked my cousin and he said 30 more minutes. S=
o
I<br>
> continued the mental chanting. <br>
> <br>
> <br>
>=
<br>
> And then my cousin signalled me that it was time for everyone to=
leave. I waited for everyone to start walking towards the exit, mixed the =
black sesame seeds, jaggery and ghee in the plastic packet itself, and walk=
ed towards the funeral. I seeked forgivess from Maa for my impudence and as=
ked her to accept my offerings. I had offered only three times, and it was =
sooooo hot that I could not stand closer and started wondering how far did =
Manish and Rajarshi sit to offer the samagri into the fire? Another cousin =
of mine, shouted my name from behind, and asked me to hurry up and join the=
m, and even though it was dark and he would not have seen exactly what was =
happening, I was a little scared because I did not want anyone to know that=
I had 'Aghori' tendencies, I quickly stepped back, emptied the contents of=
the packets in both my hands, apologised to the Devi again for my impudenc=
e and requested her to accept this final offering and threw it at the
fune=
ral<br>
> pyre from a distance. I thanked her once again and requested =
her to simply do the needful and then thanked everyone (including the yahoo=
group and Rajashri/Manish/ PVR) and quickly walked and joined the group. <=
br>
> <br>
> <br>
> <br>
> When I was washing my hands and feet=
at the well, I looked at the funeral and now there was a red tinge to the =
fire, which was not there before (could be because of black sesame seeds or=
jaggery??). <br>
> <br>
> <br>
> <br>
> On the way back home a=
nd for the entire evening, I felt very very very quiet within. I would'nt s=
ay that I felt a sense of achievement, because the thought of what happened=
was not strong in my mind. I had neither forgotten, nor was I thinking abo=
ut 'it'. There was a certian stillness within my existence that evening. I =
watched my breath as much as I could. No judgement, no questions, just a se=
nse of 'wonder'. The visualisations could have been a product of my own ima=
gination - but the silence was real. And this experience of silence was the=
most beautiful thing. <br>
> <br>
> <br>
> <br>
> The next day=
, I heard my brother tell my uncle that he had witnessed many fires, but th=
e one yesterday seemed too big and somewhat special. I wondered if my broth=
er was speaking out of 'perception' or love for our father.<br>
> <br>
&=
gt; <br>
> <br>
> Now that it is few days since that incident, I have=
questions like - is the hen too, as sensitive as a dog is? Why was it jump=
ing 'madly' around the fire? Is there a connection between the hen and the =
fact that in Hyd, people perform hen-sacrifice at Shakti/Maa temples? Did S=
hakti really grant some 'punya' to my dad? If it did, then why did I visual=
ise my dad crawl and climb (as opposed to climbing on two feet) a half-cons=
tructed building the next day when I was channeling some reiki to him? <br>=
> <br>
> <br>
> <br>
> I am not sure if these questions can be=
answered or if they should be answered at all, but based on the above expe=
rience, if anyone has any input/lessons/ guidance/ teachings, I would be mo=
st appreciative.<br>
> <br>
> <br>
> <br>
> Thank you PVR/Manis=
h and Rajarshi for the continued inspiration. <br>
> <br>
> <br>
>=
<br>
> Also, apologies for the length of the note.<br>
> <br>
> <=
br>
> <br>
> Regards<br>
> <br>
> Sharad<br>
><br>
<br>
</p>=
</div>
--0-1300298168-1265410962=:84421--
From pvr108@... Wed Feb 17 11:08:40 2016

Message-ID: <355843.14584.qm@...>
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T7LeA3F9BeA5RD92BHzmzNhqYFSOBSyESMdxk_DPyMHg0Clf7vPXhp7T5N7rO_soj9o2FQhbh4Phdy8xSoT
Qo6qKuaCDs9mIxQ_AxKYw.ZPI4wXetnWImdvmjKg--
Feb 2010 15:03:17 PST
Date: Fri, 5 Feb 2010 15:03:17 -0800 (PST)
In-Reply-To: <hkdnm2+8p2t@...>
MIME-Version: 1.0
Subject: Re: Query on Chandi Homam
y=aLRrWhF9oS8ZUR41iCLB32oeqQfJLW3CvnqEJAVHYH-n
--0-1489874875-1265410997=:14584
Namaste Girish,
Doing Chandipath or Chandi homam everyday is a daunting pr=

oposition for many people. Chandipath can take anywhere from one hour to 4 =
hours, depending on how familiar one is with the text.
However, several pe=

ople have learnt the text in the last few years and doing homam with it eve=
ryday. With practice, things that seemed impossible once may become easy.
=
*=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=
=C2=A0=C2=A0 *
Manish told me in 2006 that several people close to us from=

previous lives are slowly coming together and about to=C2=A0 start serious=
sadhana. He said that they will all do homam and eventually do Chandi homa=
m regularly - the chosen sadhana in this life - and make brisk progress in =
a few years of time to prepare themselves for the main task ahead. When he =
said that, I did not take him seriously. Chandi homam is considered very co=
mplex and even many professional priests do not do it daily. The idea of se=
veral people doing Chandi homam daily seemed almost impossible. Though I wa=
s quite comfortable with the text by then, I did not think at that time tha=
t even I would oneday start doing Chandi homam daily.
But, just 4 years la=

ter, it is amazing that there are several people doing Chandi homam daily. =
In my neighborhood itself, 3 people do Chandi homam daily (with 700 verses)=
. I know that several people are doing all over the world.=C2=A0 Some of th=
e people doing Chandi homam now were once ritual novices who were not even =
used to lighting a lamp or doing even minor poojas. I realize now that noth=
ing is really impossible when a rishi or a deity decides.
Do not consider =
anything impossible. If you really practice, it will become so easy.
Thoug=
h it is possible to do something else in the interim, I really think you sh=
ould practice the entire Chandipath.
*=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=
In the interim, one p=

ossibility is to do a homam using the beeja mantra you mentioned. Another p=
ossibility is to do using the 4th or 11th chapter only. It is possible to d=
o with Durga suktam or Devi suktam also, but my gut feeling is that you may=
not pronounce them well. It is better for you to do with a pouraanika mant=
ra or a beeja mantra.
A homam with the Durgaa Saptashloki (7 verses select=

ed from the 700) repeated several times is an idea. Doing homam just with t=
he verse "sarva mangala maangalye...naaraayani namostu te" is also an idea =
in your case.
*=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 *=C2=A0=C2=A0=C2=
=A0=C2=A0=C2=A0=C2=A0=C2=A0 *
Answers to your followup questions:
(1) The=
sankalpa I have given in the manual can be used without modification. It w=
as designed to be generic.
(2) Either is fine. This being a pournaanika ma=

ntra, there is no need for a specific intonation. You can say "swaahaa" wit=
h any intonation or just plainly.
(3) Yes, you can use a photo of your kul=

a devata. In fact, you can do just with fire too, i.e. without an idol.
Us=
e the word "chitra" or "paTa" or "chitrapaTa" instead of "moorthi" (moortho=
u=3Dchitre or paTe or chitrapaTe when invoking, moortheh=3Dchitraat or paTa=
at or chitrapaTaat when sending off).
(4) Uploading a Chandi homam video m=

eans uploading atleast 1.5 hours of video. I do not know of any site that a=
llows that. If only the beginning is needed, that is possible. I will talk =
to Ravi and see if that can be done.
Do you live near Mumbai? If so, you c=

an perhaps visit Rajarshi and his friends who do Chandi homam regularly and=
see it live.
Best regards,
Narasimha
------------------------------------=
-------------------------------
=C2=A0 Free Jyotish Software, Free Jyotish =
Lessons, Jyotish Writings,
"Do It Yourself" ritual manuals for short Homam =
and Pitri Tarpana:
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=
=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 http://www.VedicAstrologer=
.org
=C2=A0=C2=A0=C2=A0=C2=A0 Films that make a difference: http://Saraswat=
iFilms.org
=C2=A0=C2=A0=C2=A0=C2=A0 Spirituality: http://groups.yahoo.com/g=
roup/vedic-wisdom
=C2=A0 Jyotish writings: http://groups.yahoo.com/group/Jy=
otishWritings
-------------------------------------------------------------=
------
--- On Thu, 2/4/10, Girish <gisundar@...> wrote:

From: Girish=
<gisundar@...>
Subject: [vedic-wisdom] Query on Chandi Homam
To: ved=
Date: Thursday, February 4, 2010, 12:58 AM
=
=C2=A0
Namaskarams Narasimhaji and other =

Masters,
I have been following the discussions on Aghori practices and acc=

ounts in the smashan bhumi homams with great interest and curiosity. I also=
managed to read some portions of the Aghora series by Svoboda. While I hav=
e been doing the Ganapathi homam for the past few months as regularly as I =
can , I have always been very drawn to bhagawati / Devi upasanas. I get ver=
y emotional whenever I hear a great song/ name of the devi or see an endear=
ing image of the mother. I have to stop my tears with great effort in such =
situiations. This does not happen with any other God /deity .
1) Does t=
his mean that Devi pooja is more suitable to me ? Or is it just my mind at =
working overtime.
After reading the accounts there is an intense desire=

to perform the Chandi homam. But before that I need to become comfortable =
with the Chandi recitation. That seems to be some time away considering tha=
t its an exhaustive script. While I continue to work on this path, I wanted=
to do some kind of homam for the devi in the mean time.
2) Is it possib=
le to recite only specific portions from the Chandi for the Chandi homam in=
stead of going through the entore 700 verses?
3) Can I use some other ma=

ntras like only the Chandi Beeja mantra "om ai=C3=A0 hr=C3=A9=C3=A0 kl=C3=
=A9=C3=A0 c=C3=A4mu=C3=AB=C3=B2=C3=A4yai vicce" .
4) Alternatively can I=
perform the homam using the Durga Suktam . Kindly let me know the procedur=
e if I am using just the Durga suktam for performing the homam.
Thanks a=
nd Regards with my humble pranaams,
Girish Sundaram.
--0-1489874875-1265410997=:14584

top" style=3D"font: inherit;">Namaste Girish,<br><br>Doing Chandipath or Ch=
andi homam everyday is a daunting proposition for many people. Chandipath c=
an take anywhere from one hour to 4 hours, depending on how familiar one is=
with the text.<br><br>However, several people have learnt the text in the =
last few years and doing homam with it everyday. With practice, things that=
seemed impossible once may become easy.<br><br>* &n=
bsp; * *<br><br>Manis=
h told me in 2006 that several people close to us from previous lives are s=
lowly coming together and about to start serious sadhana. He said tha=
t they will all do homam and eventually do Chandi homam regularly - the cho=
sen sadhana in this life - and make brisk progress in a few years of time t=
o prepare themselves for the main task ahead. When he said that, I did not
=
take him seriously. Chandi homam is considered very complex and even many =
professional priests do not do it daily. The idea of several people doing C=
handi homam daily seemed almost impossible. Though I was quite comfortable =
with the text by then, I did not think at that time that even I would oneda=
y start doing Chandi homam daily.<br><br>But, just 4 years later, it is ama=
zing that there are several people doing Chandi homam daily. In my neighbor=
hood itself, 3 people do Chandi homam daily (with 700 verses). I know that =
several people are doing all over the world. Some of the people doing=
Chandi homam now were once ritual novices who were not even used to lighti=
ng a lamp or doing even minor poojas. I realize now that nothing is really =
impossible when a rishi or a deity decides.<br><br>Do not consider anything=
impossible. If you really practice, it will become so easy.<br><br>Though =
it is possible to do something else in the interim, I really think
you sho=
uld practice the entire Chandipath.<br><br>* &=
nbsp; * *<br><br>In the int=
erim, one possibility is to do a homam using the beeja mantra you mentioned=
. Another possibility is to do using the 4th or 11th chapter only. It is po=
ssible to do with Durga suktam or Devi suktam also, but my gut feeling is t=
hat you may not pronounce them well. It is better for you to do with a pour=
aanika mantra or a beeja mantra.<br><br>A homam with the Durgaa Saptashloki=
(7 verses selected from the 700) repeated several times is an idea. Doing =
homam just with the verse "sarva mangala maangalye...naaraayani namostu te"=
is also an idea in your case.<br><br>* =
* *<br><br>Answers to your=
followup questions:<br><br>(1) The sankalpa I have given in the manual can=
be used without modification. It was designed to be
generic.<br><br>(2) E=
ither is fine. This being a pournaanika mantra, there is no need for a spec=
ific intonation. You can say "swaahaa" with any intonation or just plainly.=
<br><br>(3) Yes, you can use a photo of your kula devata. In fact, you can =
do just with fire too, i.e. without an idol.<br><br>Use the word "chitra" o=
r "paTa" or "chitrapaTa" instead of "moorthi" (moorthou=3Dchitre or paTe or=
chitrapaTe when invoking, moortheh=3Dchitraat or paTaat or chitrapaTaat wh=
en sending off).<br><br>(4) Uploading a Chandi homam video means uploading =
atleast 1.5 hours of video. I do not know of any site that allows that. If =
only the beginning is needed, that is possible. I will talk to Ravi and see=
if that can be done.<br><br>Do you live near Mumbai? If so, you can perhap=
s visit Rajarshi and his friends who do Chandi homam regularly and see it l=
ive.<br><br>Best regards,<br>Narasimha<br>---------------------------------=
----------------------------------<br> Free
Jyotish Software, Free J=
yotish Lessons, Jyotish Writings,<br>"Do It Yourself" ritual manuals for sh=
ort Homam and Pitri Tarpana:<br> &=
nbsp; http://www.Vedi=
cAstrologer.org<br> Films that make a difference: h=
ttp://SaraswatiFilms.org<br> Spirituality: http://g=
roups.yahoo.com/group/vedic-wisdom<br> Jyotish writings: http://group=
s.yahoo.com/group/JyotishWritings<br>--------------------------------------=
-----------------------------<br><br>--- On <b>Thu, 2/4/10, Girish <i><g=
isundar@...></i></b> wrote:<br><blockquote style=3D"border-left: 2=
px solid rgb(16, 16, 255); margin-left: 5px; padding-left: 5px;">From: Giri=
sh <gisundar@...><br>Subject: [vedic-wisdom] Query on Chandi Ho=
mam<br>To: vedic-wisdom@yahoogroups.com<br>Date: Thursday, February 4, 2010=
, 12:58 AM<br><br><div id=3D"yiv402514168">
<span style=3D"display: no=

ne;"> </span>
<p>Nam=
askarams Narasimhaji and other Masters,<br>
I have been following the discu=
ssions on Aghori practices and accounts in the smashan bhumi homams with gr=
eat interest and curiosity. I also managed to read some portions of the Agh=
ora series by Svoboda. While I have been doing the Ganapathi homam for the =
past few months as regularly as I can , I have always been very drawn to bh=
agawati / Devi upasanas. I get very emotional whenever I hear a great song/=
name of the devi or see an endearing image of the mother. I have to stop m=
y tears with great effort in such situiations. This does not happen with an=
y other God /deity .<br>
<br>
1) Does this mean that Devi pooja is more su=
itable to me ? Or is it just my mind at working overtime. <br>
<br>
After r=
eading the accounts there is an intense desire to perform the Chandi homam.=
But before that I need to become comfortable with the Chandi recitation. T=
hat seems to be some time away considering that its an exhaustive script. W=
hile I continue to work on this path, I wanted to do some kind of homam for=
the devi in the mean time.<br>
<br>
2) Is it possible to recite only speci=
fic portions from the Chandi for the Chandi homam instead of going through =
the entore 700 verses?<br>
<br>
3) Can I use some other mantras like only t=
he Chandi Beeja mantra "om ai=C3=A0 hr=C3=A9=C3=A0 kl=C3=A9=C3=A0 c=C3=A4mu=
=C3=AB=C3=B2=C3=A4yai vicce" .<br>
<br>
4) Alternatively can I perform the =
homam using the Durga Suktam . Kindly let me know the procedure if I am usi=
ng just the Durga suktam for performing the homam.<br>
<br>
Thanks and Rega=
rds with my humble pranaams,<br>
Girish Sundaram.<br>
<br>
</p>
</div>=
--0-1489874875-1265410997=:14584--

Message-ID: <73605.12296.qm@...>
X-YMail-OSG:
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lrNBsAulNzDEVh9RO2KA5ESO8vbh3RNhBTxv0Qb6Oz0bESCNsM4Xx7Heb8TygMsPDSS6Ib8pzsiCYWmPKZZ
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wQxytjkwX2PFVYYXigSHUtcIAGBeI6jhO_g7hqHzttEEjRsrFngCZjLJhzuAVUKHyIHiQfy27_IqCCo.F_E
NDVKv5kN3XJoN0YV4CAVwqrF0bJA3ph9vEQcPno8HKAaplA7gz62D7PULy5HP7Q5pIAKJj2edOxeVWarXt.
RwbOQKlYq76VYCw3cpwwtUb
Feb 2010 20:03:19 PST
Date: Fri, 5 Feb 2010 20:03:19 -0800 (PST)
In-Reply-To: <741120.53520.qm@...>
MIME-Version: 1.0
X-Yahoo-Group-Post: member; u=81614907; y=qB2n3AE3l0JWWE05COUiZ_JU2maY1KH8BS-
aNjfD0cughA
--0-1794779303-1265428999=:12296
Sri Narasimha Garu,

=C2=A0
What a thoughtful writing!!! this dispels many =
thoughts (perhaps unwanted) in my mind.
=C2=A0
Thank you for such a wonderf=
ul reply.
=C2=A0
Thanks
KK
--- On Sat, 2/6/10, Narasimha P.V.R. Rao <pvr10=

8@...> wrote:

Subject=
: [vedic-wisdom] Re: Great Vimalananda's opinion on 'Meat-eaters'(Aghor -at=
the left hand of God)
Date: Saturday, Feb=
ruary 6, 2010, 4:31 AM
=C2=A0
Namaste,
A few quick points:
(1) =
There is no absolute right and wrong. Dharma often requires judging and bal=
ancing different criteria and the judgment may vary from place to place, ti=
me to time and person to person.
Uncooked (raw) rice grains last a long ti=

me without getting spoiled, but cooked rice grains get spoiled fast. Unfort=
unately, people cannot eat raw grains. So someone cooks for them. Do not ex=
pect cooked grains to last a long time, even if a great cook cooked them.
=
Similarly, generic and raw spiritual teachings given in scriptures and taug=
ht by great yogis (e.g. Brahman alone is real. World is maayaa. Do good to =
others. Sacrifice your happiness for others) are relevant always, while ver=
y specific guidelines given by great yogis in specific circumstances (e.g. =
It is ok to eat fish, but focus mind on god. It is ok to do homam with must=
ard oil instead of ghee. If someone comes to you and asks for money, give w=
hatever you have) may have been given keeping the circumstances in mind and=
may be irrelevant in other circumstances.
If I reject spoiled food cooked=

by my wife who is out of town and instead eat food made by my sister-in-la=
w, it is not disrespectful to my wife. She would not have expected me to ha=
ng on to her food and eat it even after it expires.
Unfortunately, many gr=

eat yogis give specific guidelines to people based on the circumstances (de=
sa-kaala- paatra), as people are not smart enough to know the right thing i=
f given only generic guidelines and want specific guidance. So they run the=
risk of someone using the guideline meant for a specific circumstance in o=
ther inapplicable circumstances while attributing it to them.
(2) Eating t=
he meat of an animal that self-identifies with the body parts strongly is a=
lways a much stronger karma than eating the stuff from plants that have muc=
h subtler self-identification with the leaves and vegetables they grow. Irr=
espective of which spiritual giants ate fish in the past, it is bad karma.
=
All of us do many bad karmas and many good karmas and hope for them balanc=
e out. Vivekananda and Ramakrishna did so many good karmas, so many austeri=
ties and such intense spiritual sadhana. It may have offset any bad karma a=
ccumulated by eating fish during the time they were not yet fully realized =
(after full realization, there are no karmas).
(3) In the old days - even =

a century back - people did much more sadhana than now and lived simpler an=
d purer lifestyles. Now-a-days, we live in the middle of deep pollution - p=
hysical as well as spiritual - and our minds are bombarded with so much cor=
rupting influence. One may do a homam in the evening, go and turn on the TV=
and the sitcom coming on TV during prime time may have sexual innuendo. On=
e may check email and get a spam mail about sexuality. There are images of =
half-naked people and struggle for money everywhere. There are too many tem=
ptations for the mind and too many opportunities to fall and commit bad kar=
mas (physically or mentally). The world of today is more challenging for a =
sadhaka than at the time of Vivekananda.
How good shoes one wears may not =

matter if one is walking on a normal road in summer. One should better wear=
good shoes if one is walking on an icy pavement during winter, lest one sh=
ould fall!
When there is so much corrupting influence around us that we ca=

nnot control and that is challenging us, we can atleast control our own act=
ions and habits and minimize the bad karmas we regularly commit and the cha=
nce of a fall.
(4) When Lord Vishnu came to earth as Lord Rama, he taught =

the importance of Eka Patni Vrata (having only one wife). When he came back=
as Lord Krishna, he did not emphasize that anymore and had many wives. Whe=
n he came as Lord Narasimha or Lord Rama, he killed demons. When he came as=
Lord Buddha, he taught non-violence.
When yogis like Ramakrishna, Vivekan=

anda, Ramana Maharshi, Sai Baba etc come also, their message is tuned for t=
heir desa-kaala-paatra. Different times require different leelas, different=
missions, different messages and different styles.
Unfortunately, Jaambav=
anta did not recognize when Lord Rama came back as Lord Krishna and even fo=
ught with him!
(5) While it is illogical to hold Thakur, Mother and Swamij=

i accountable for the beliefs of these people, I admire their blind faith. =
If it is opportunism, i.e. they just want to eat fish and use the icons of =
their organization as an excuse, that is bad. But, if it is genuine blind f=
aith that these icons were perfected beings and their words are never wrong=
, they will eventually make it. Opportunistic and egoistic faith is useless=
, but blind and complete faith accompanied by complete surrender is very po=
werful. People with such faith WILL find their way.
(6) The nearest path f=

rom Ujjain to Kashi does not go through Calcutta. But, if someone insists o=
n going through Calcutta, what can you do? Everyone takes a spiritual path =
based on one's conditioning. If we see a short path, we can only suggest it=
to others but nor force them to take it.
Best regards,
Narasimha
--------=
---- --------- --------- --------- --------- --------- --------- -
=C2=A0 F=
ree Jyotish Software, Free Jyotish Lessons, Jyotish Writings,
"Do It Yourse=
=C2=A0=C2=A0=C2=A0=C2=
=C2=A0=C2=A0=C2=A0=C2=A0 Spir=
ituality: http://groups. yahoo.com/ group/vedic- wisdom
=C2=A0 Jyotish writ=
ings: http://groups. yahoo.com/ group/JyotishWri tings
------------ -------=
-- --------- --------- --------- --------- --------- -
--- On Fri, 2/5/10,=

rajarshi nandy <rajarshi14@yahoo. co.in> wrote:
From: rajarshi nandy <raj=

arshi14@yahoo. co.in>
Subject: Re: [vedic-wisdom] Re: Great Vimalananda' s =
opinion on 'Meat-eaters' (Aghor -at the left hand of God)
To: vedic-wisdom@=
yahoogroups. com
Date: Friday, February 5, 2010, 9:38 AM
=C2=A0
D=
ear KK,
=C2=A0
=C2=A0
Few days bac=
k when I went to Calcutta, (where fish is the staple diet), one person told=
me confidently that there is no harm in eating fish or meat because Swamij=
i used to do so, and in a Bengali book on the=C2=A0life of Sri Ramakrishna =
there is one example mentioned where a man came to ask him if should quite =
non veg food, and supposedly Ramakrishna said first leave "Kamini" and "Kan=
chana", then think of food. =C2=A0Also a similar examples was quoted to me =
from=C2=A0the life of Ma Sarada where - a certain book says - she advised a=
n ordinary devotee against leaving fish eating and rather just focus mind o=
n God.
=C2=A0
When I tried to reason with them that if these people were to=
come back again on planet earth they may not recommend non veg eating - co=
nsidering the state of the world today - I=C2=A0 was catergorically told th=
ey are all Trikalagyas, so if there is something wrong in eating fish they =
would have told right then.=C2=A0
=C2=A0
Then I tried to say that the exam=
ples maybe specific individual cases, to which I was told, "no", because ba=
sed on a whole plethora of such examples even today the monks of the Ramakr=
ishna Order in West Bengal eat and serve fish. This statement is a fact. I=
=C2=A0have had fish meals as prasad in many Ramakrishna Missions across=C2=
=A0West Bengal.=C2=A0So, I was told, the monks of the Ramakrishna Oder know=
about teachings of Ramakrishna and Ma Sarada better than us ordrinary peop=
le.
=C2=A0
I could make no further arguments and of course had a harrowing=
time at home trying to convince my parents that I have quit non veg food. =
=C2=A0
A lot of Bengalis may not have been able to implement the basic tea=
chings of Ramakrishna in their lives, however they faithfully follow fish e=
ating as a sanction given by "Thakur" and "Sri Sri Ma" and "Swamiji".
=C2=
=A0
-Regards
=C2=A0Rajarshi
=C2=A0
PS: No disrespect to anyone. Just facts.=
=C2=A0
=C2=A0
--- On Fri, 5/2/10, krishna Kanth <=

kritels@yahoo. com> wrote:
From: krishna Kanth <kritels@yahoo. com>

Subje=
ct: Re: [vedic-wisdom] Re: Great Vimalananda' s opinion on 'Meat-eaters' (A=
ghor -at the left hand of God)
Date: Fri=
day, 5 February, 2010, 7:45 PM
=C2=A0

=C2=
=A0
I tend to agree with you that all the members in your examples are high=
ly realized souls and they are probably knowing what they are doing.
=C2=A0=
In Bhagawadgita, Lord Sri Krishna tells that whatever the noble says, ordi=
nary mortals take them as gospel and whatever the Noble does, the ordinary =
simply follow (i donot know the verse but just remember the translation don=
e by sri ghantasala in telugu). Does that not be applicable to these spirit=
ual giants?? should they not lead their lives as an example in the ways tha=
t should be followed by all=C2=A0us??
=C2=A0
I may be sounding very naive a=
nd ignorant but that is what i'm :)
=C2=A0
Thanks
KK
=C2=A0
=C2=A0
=C2=A0
=
=C2=A0
=C2=A0
--- On Fri, 2/5/10, vedic_pathak <vedic_pathak@ yahoo.com> =

wrote:

m] Re: Great Vimalananda' s opinion on 'Meat-eaters' (Aghor -at the left ha=
nd of God)
Date: Friday, February 5, 201=
0, 6:00 PM
=C2=A0
Dear KK,
Correction in my earlier message =E2=80=93 =

It should read Àghora, at the left hand of God'
A sincere suggestion from=

me- No need to address me with `Ji' suffix. However, you are free to addre=
ss me as you feel like and I'll happily accept it hence forth.
I just came=
across Vimalananda' s thought on Karma. He says (and Narasimha has many a =
times repeated) that Karma is only generated (Binding to one) when one self=
-identifies with it.
Although, it may seem easy to understand intellectuall=
y, the state is multiple times difficult to achieve. Nevertheless, it's an =
extremely important statement to answer our queries.
Important information=
about Vimalananda which I came to know only yesterday is that he was a big=
time smoker and there was not a single day passed in his life when he didn=
't do smoking except on the final day of his departure from physical body. =
He used to as well `chew Tobacco' frequently and occasionally ate meat. I g=
ave this information, because as you pointed out (and I also agree) that it=
is an interesting coincidence of exact thoughts crossing our minds. Furthe=
r, please also note an important thing. The Aghori used to say very frequen=
tly to all his audience to do what he says and not try to do what he does.
=
Now whatever I wrote above seems sufficient to answer the questions you as=
ked. Let me put in my thoughts further (Mind you, these are thoughts of an =
unrealized person and the worth can be next to nothing). When we take examp=
le cases of Swami Vivekananda or Vimalananda or Sainbaba or any other such =
acknowledged spiritual giants, we tend to forget that they are all realized=
souls who achieved very high level of spiritual realization. They are know=
er of everything or many things in the universe. Their individual ego is pe=
rfectly and completely tuned to universal ego. In short they *know* what th=
ey are doing. They are `Trikaal gnyaanis'. Relevant to our topic of discuss=
ion, I would say that if they ate meat or smoke cigar or chew tobacco or ki=
lled animals, they actually knew what they are doing. There would be surely=
a specific purpose behind each and every action of theirs because as I sai=
d, they know complete background behind their each action and
moreover the=
ir self identification is missing from the action and hence it is like Natu=
re operates through them to accomplish a special purpose without binding th=
em in any cause-effect chain.
Ramakrishna used to frequently say to all his=
disciples that Naren is very different from others. He has a blazing spiri=
tual fire burning within him which can consume anything and everything. A f=
ood restriction does not bind him. He can eat anything without getting spir=
itually troubled but for others, a kind of food intake is extremely importa=
nt.
If Vivekananda ate meat during his stay in west, it'll surely have some=
subtle purpose which is not possible for majority of us to comprehend unle=
ss explained by a person of that level. He might be removing `guilt' from t=
he sincere seekers amongst westerners so that he can be accepted by them as=
one of them and then slowly try to eradicate their habits of meat eating a=
nd such other undesirable habits. It is also possible at the same time that=
he is nullifying some balanced Rinanubandha with the Ànimal' whose meat h=
e ate. It is also possible that he would have showered his unseen blessings=
on the animal's soul by consuming its meat. It's possible that there were =
no apparent reasons for that but just a natural inconsequential act. We'll =
not know. Only Vivekananda, His Guru and Mother Nature know. By the way Viv=
ekananda saved a boy from drowning in a lake in USA while he was still in I=
ndia and did not even planned to go to USA. When the boy, after some
years=
actually met Swami in USA for the first time, swami immediately told him t=
o stay away from water and when he requested swami to accept him as his dis=
ciple, swami, after a moments thought told him that he is not his guru and =
his guru will come later and will give him Silver Cup as a gift. That man l=
ater became disciple of Paramhansa Yogananda and after 40 years, he was act=
ually given a gift of Silver-cup by Yogananda which literally fulfilled wha=
t swami Vivekananda `knew' before 40 years.
Swami Vivekananda was all know=

ing and most of us are NOT.
So moral of my whole writings is that it's unw=

ise as well as self deluding to take excuses of the unconventional habits o=
f Swami Vivekananda, Shirdi Sainbaba, Vimalananda, Gajanana Maharaj, Swami =
Samarth, Trailang Swami and such masters and justify our completely self id=
entified and utterly selfish cruel/unjust actions.
Best Regards,
Utpal
=
--- In vedic-wisdom@ yahoogroups. com, krishna Kanth <kritels@... > wrote:
=
>
>
>
>
> Utpal Ji,
> =C3=82=C2=A0
> Great coincidence of thoughts!!=C3=
=82=C2=A0I was about to ask this question today on Non-Veg eating.=C3=82=C2=
=A0 It is clear from the below passage meat eating is not advisable for any=
one.=C3=82=C2=A0
> I was=C3=82=C2=A0reading a book on Swami Vivekananda (Na=
a Athma Kadha - in Telugu), he clearly wrote that he survived many days on =
just eating meat when he was living in USA also relished it. He seem to hav=
e no problems with meat eating ..why this difference of opinions from the s=
piritual giants??
> =C3=82=C2=A0
> Does smoking has any impact on the Spiri=
tual path? looks like Vivekananda also enjoyed smoking.
> =C3=82=C2=A0
> Th=
anks
> KK
>
> --- On Thu, 2/4/10, vedic_pathak <vedic_pathak@ ...> wrote:
=
>
>
> Subject: [vedic-wisdom] Gr=
eat Vimalananda' s opinion on 'Meat-eaters' (Aghora - From the left hand of=
God
> Date: Thursday, February 4, 201=
0, 11:45 PM
>
>
> =C3=82=C2=A0
>
>
>
>
> I reproduce Opinion of Grea=
t Vimalananda on 'Meat eaters' and repercussions from=C3=82=C2=A0'Aghora, f=
rom the left hand of God'
> Choice is ours !
> "Ma wants you to learn your =
lesson. That is why you find a meat-eater reborn either as a predator or pr=
ey or as both in succession. Human beings cry a lot at funerals of their ow=
n kind but they have absolutely no thought for the sufferings of the animal=
s they slaughter. They never hesitate to kill and eat. Just think, first th=
ey kill the chicken. Often they will cut its throat and let it bleed to dea=
th, which is a most painful way to die. Then it will be cleaned, cooked and=
eaten, and if it happens to be tough everyone will curse it for not satisf=
ying their palates. How many humans would give beautiful tender lean meat i=
f they were slaughtered, dressed, prepared and served?
> Meat-eaters conven=
iently forget that animal mothers too love their children. Do they ever thi=
nk of the agony a hen goes through when her chicks are slain in front of he=
r eyes? or a cow, the embodiment of motherliness, do they consider how much=
she suffers when she sees the slaughter of her beloved calf whom she has g=
rown in her own body and nourished with her milk, whom she loves more than =
her own life?
> Do these so called humans ever think of the terrible pain t=
hey cause to mother cow? Could they endure their own children being murdere=
d before their own eyes?
> How is Ma to teach such donkeys? They are not hu=
mans, whose intellect is subtle enough to self-identify with another being =
of a different species and experience its personal joys and sorrows. Ma has=
no alternative but to make them suffer, allowing the animals they have tor=
tured to torture them in return. Fair's fair, after all. If I cut your thro=
at in this birth you have every right to cut mine in the next or some succe=
eding birth. Experience is the best teacher and a fool will learn from no o=
ther."=C3=82=C2=A0
> Best Regards,
> Utpal
>

ersonality. YOURS! See your Yahoo! Homepage.
--0-1794779303-1265428999=:12296

top" style=3D"font: inherit;"><DIV><BR>Sri Narasimha Garu,</DIV>
<DIV> =
;</DIV>
<DIV>What a thoughtful writing!!! this dispels many thoughts (perha=
ps unwanted) in my mind.</DIV>
<DIV> </DIV>
<DIV>Thank you for such a =
wonderful reply.</DIV>
<DIV> </DIV>
<DIV>Thanks</DIV>
<DIV>KK<BR><BR>-=
-- On <B>Sat, 2/6/10, Narasimha P.V.R. Rao <I><pvr108@...></I><=
/B> wrote:<BR></DIV>
<BLOCKQUOTE style=3D"PADDING-LEFT: 5px; MARGIN-LEFT: 5=
px; BORDER-LEFT: rgb(16,16,255) 2px solid"><BR>From: Narasimha P.V.R. Rao &=
lt;pvr108@...><BR>Subject: [vedic-wisdom] Re: Great Vimalananda's =
opinion on 'Meat-eaters'(Aghor -at the left hand of God)<BR>To: vedic-wisdo=
m@yahoogroups.com<BR>Date: Saturday, February 6, 2010, 4:31 AM<BR><BR>
<DIV=
<DIV id=3D=
ygrp-text>
<DIV>
<TBODY>=
<TR>
<TD vAlign=3Dtop>Namaste,<BR><BR>A few quick points:<BR><BR>(1) There=
is no absolute right and wrong. Dharma often requires judging and balancin=
g different criteria and the judgment may vary from place to place, time to=
time and person to person.<BR><BR>Uncooked (raw) rice grains last a long t=
ime without getting spoiled, but cooked rice grains get spoiled fast. Unfor=
tunately, people cannot eat raw grains. So someone cooks for them. Do not e=
xpect cooked grains to last a long time, even if a great cook cooked them.<=
BR><BR>Similarly, generic and raw spiritual teachings given in scriptures a=
nd taught by great yogis (e.g. Brahman alone is real. World is maayaa. Do g=
ood to others. Sacrifice your happiness for others) are relevant always, wh=
ile very specific guidelines given by great yogis in specific circumstances=
(e.g. It is ok to eat fish, but focus mind on god. It is ok to do homam wi=
th mustard oil instead of ghee. If someone comes to you and asks for money,=
give whatever you have) may have been given keeping the circumstances in =
mind and may be irrelevant in other circumstances.<BR><BR>If I reject spoil=
ed food cooked by my wife who is out of town and instead eat food made by m=
y sister-in-law, it is not disrespectful to my wife. She would not have exp=
ected me to hang on to her food and eat it even after it expires.<BR><BR>Un=
fortunately, many great yogis give specific guidelines to people based on t=
he circumstances (desa-kaala- paatra), as people are not smart enough to kn=
ow the right thing if given only generic guidelines and want specific guida=
nce. So they run the risk of someone using the guideline meant for a specif=
ic circumstance in other inapplicable circumstances while attributing it to=
them.<BR><BR>(2) Eating the meat of an animal that self-identifies with th=
e body parts strongly is always a much stronger karma than eating the stuff=
from plants that have much subtler self-identification with the
leaves an=
d vegetables they grow. Irrespective of which spiritual giants ate fish in =
the past, it is bad karma.<BR><BR>All of us do many bad karmas and many goo=
d karmas and hope for them balance out. Vivekananda and Ramakrishna did so =
many good karmas, so many austerities and such intense spiritual sadhana. I=
t may have offset any bad karma accumulated by eating fish during the time =
they were not yet fully realized (after full realization, there are no karm=
as).<BR><BR>(3) In the old days - even a century back - people did much mor=
e sadhana than now and lived simpler and purer lifestyles. Now-a-days, we l=
ive in the middle of deep pollution - physical as well as spiritual - and o=
ur minds are bombarded with so much corrupting influence. One may do a homa=
m in the evening, go and turn on the TV and the sitcom coming on TV during =
prime time may have sexual innuendo. One may check email and get a spam mai=
l about sexuality. There are images of half-naked people
and struggle for =
money everywhere. There are too many temptations for the mind and too many =
opportunities to fall and commit bad karmas (physically or mentally). The w=
orld of today is more challenging for a sadhaka than at the time of Vivekan=
anda.<BR><BR>How good shoes one wears may not matter if one is walking on a=
normal road in summer. One should better wear good shoes if one is walking=
on an icy pavement during winter, lest one should fall!<BR><BR>When there =
is so much corrupting influence around us that we cannot control and that i=
s challenging us, we can atleast control our own actions and habits and min=
imize the bad karmas we regularly commit and the chance of a fall.<BR><BR>(=
4) When Lord Vishnu came to earth as Lord Rama, he taught the importance of=
Eka Patni Vrata (having only one wife). When he came back as Lord Krishna,=
he did not emphasize that anymore and had many wives. When he came as Lord=
Narasimha or Lord Rama, he killed demons. When he
came as Lord Buddha, he=
taught non-violence.<BR><BR>When yogis like Ramakrishna, Vivekananda, Rama=
na Maharshi, Sai Baba etc come also, their message is tuned for their desa-=
kaala-paatra. Different times require different leelas, different missions,=
different messages and different styles.<BR><BR>Unfortunately, Jaambavanta=
did not recognize when Lord Rama came back as Lord Krishna and even fought=
with him!<BR><BR>(5) While it is illogical to hold Thakur, Mother and Swam=
iji accountable for the beliefs of these people, I admire their blind faith=
. If it is opportunism, i.e. they just want to eat fish and use the icons o=
f their organization as an excuse, that is bad. But, if it is genuine blind=
faith that these icons were perfected beings and their words are never wro=
ng, they will eventually make it. Opportunistic and egoistic faith is usele=
ss, but blind and complete faith accompanied by complete surrender is very =
powerful. People with such faith WILL find
their way.<BR><BR>(6) The neare=
st path from Ujjain to Kashi does not go through Calcutta. But, if someone =
insists on going through Calcutta, what can you do? Everyone takes a spirit=
ual path based on one's conditioning. If we see a short path, we can only s=
uggest it to others but nor force them to take it.<BR><BR>Best regards,<BR>=
Narasimha<BR>------------ --------- --------- --------- --------- ---------=
--------- -<BR> Free Jyotish Software, Free Jyotish Lessons, Jyotish=
Writings,<BR>"Do It Yourself" ritual manuals for short Homam and Pitri Tar=
pana:<BR> =
http://www.VedicAst rologer.org<BR>&nb=
sp; Films that make a difference: http://SaraswatiFil ms.=
org<BR> Spirituality: http://groups. yahoo.com/ gro=
up/vedic- wisdom<BR> Jyotish writings: http://groups. yahoo.com/ grou=
p/JyotishWri tings<BR>------------
--------- --------- --------- ---------=
--------- --------- -<BR><BR>--- On <B>Fri, 2/5/10, rajarshi nandy <I><=
rajarshi14@yahoo. co.in></I></B> wrote:<BR>
<BLOCKQUOTE style=3D"BORDER-=
LEFT: rgb(16,16,255) 2px solid">From: rajarshi nandy <rajarshi14@yahoo. =
co.in><BR>Subject: Re: [vedic-wisdom] Re: Great Vimalananda' s opinion o=
n 'Meat-eaters' (Aghor -at the left hand of God)<BR>To: vedic-wisdom@ yahoo=
groups. com<BR>Date: Friday, February 5, 2010, 9:38 AM<BR><BR>
<DIV id=3Dyi=
v1421616119><SPAN> </SPAN>
<DIV>
<TABLE cellSpac=
ing=3D0 cellPadding=3D0 border=3D0>
<TBODY>
<TR>
<TD style=3D"FONT-FAMILY: =
<D=
IV>Dear KK,</DIV>
<DIV> </DIV>
<DIV>Nice question. I was also thinking=
that.</DIV>
<DIV> </DIV>
<DIV>Few days back when I went to Calcutta, =
(where fish is the staple diet), one person told me confidently that there =
is no harm in eating fish or meat because Swamiji used to do so, and in a B=
engali book on the life of Sri Ramakrishna there is one example mentio=
ned where a man came to ask him if should quite non veg food, and supposedl=
y Ramakrishna said first leave "Kamini" and "Kanchana", then think of food.=
Also a similar examples was quoted to me from the life of Ma Sa=
rada where - a certain book says - she advised an ordinary devotee against =
leaving fish eating and rather just focus mind on God.</DIV>
<DIV> </D=
IV>
<DIV>When I tried to reason with them that if these people were to come=
back again on planet earth they may not recommend non veg eating - conside=
ring the state of the world today - I was catergorically told they ar=
e all Trikalagyas, so if there is something wrong in eating fish they would=
have told right then. </DIV>
<DIV> </DIV>
<DIV>Then I tried to =
say that the examples maybe specific individual cases, to which I was told,=
"no", because based on a whole plethora of such examples even today the mo=
nks of the Ramakrishna Order in West Bengal eat and serve fish. This statem=
ent is a fact. I have had fish meals as prasad in many Ramakrishna Mis=
sions across West Bengal. So, I was told, the monks of the Ramakr=
ishna Oder know about teachings of Ramakrishna and Ma Sarada better than us=
ordrinary people. </DIV>
<DIV> </DIV>
<DIV>I could make no further ar=
guments and of course had a harrowing time at home trying to convince my pa=
rents that I have quit non veg food. </DIV>
<DIV> </DIV>
<DIV>A lot of=
Bengalis may not have been able to implement the basic teachings of Ramakr=
ishna in their lives, however they faithfully follow fish eating as a sanct=
ion given by "Thakur" and "Sri Sri Ma" and "Swamiji".</DIV>
<DIV> </DI=
V>
<DIV>-Regards</DIV>
<DIV> </DIV>
<DIV>PS:=
No disrespect to anyone. Just facts.</DIV>
<DIV> </DIV>
<DIV> </=
DIV>
<DIV><EM><STRONG>
<DIV class=3DMsoNormal><STRONG><SPAN style=3D"FONT-S=
IZE: 10pt; COLOR: navy; FONT-FAMILY: Verdana"><FONT face=3DCourier color=3D=
#000000 size=3D3><FONT color=3D#00007f>Rama Naama Satya Hai..</FONT></FONT>=
</SPAN></STRONG></DIV></STRONG></EM></DIV><BR><BR>--- On <B>Fri, 5/2/10, kr=
ishna Kanth <I><kritels@yahoo. com></I></B> wrote:<BR>
<BLOCKQUOTE st=
yle=3D"BORDER-LEFT: rgb(16,16,255) 2px solid"><BR>From: krishna Kanth <k=
ritels@yahoo. com><BR>Subject: Re: [vedic-wisdom] Re: Great Vimalananda'=
s opinion on 'Meat-eaters' (Aghor -at the left hand of God)<BR>To: vedic-w=
isdom@ yahoogroups. com<BR>Date: Friday, 5 February, 2010, 7:45 PM<BR><BR>
=
<DIV>
<TAB=
LE cellSpacing=3D0 cellPadding=3D0 border=3D0>
<TBODY>
<TR>
<TD vAlign=3Dto=
p>
<DIV> </DIV>
<DIV>I tend =
to agree with you that all the members in your examples are highly realized=
souls and they are probably knowing what they are doing.</DIV>
<DIV> =
</DIV>
<DIV>In Bhagawadgita, Lord Sri Krishna tells that whatever the noble=
says, ordinary mortals take them as gospel and whatever the Noble does, th=
e ordinary simply follow (i donot know the verse but just remember the tran=
slation done by sri ghantasala in telugu). Does that not be applicable to t=
hese spiritual giants?? should they not lead their lives as an example in t=
he ways that should be followed by all us??</DIV>
<DIV> </DIV>
<D=
IV>I may be sounding very naive and ignorant but that is what i'm :)</DIV>
=
<DIV> </DIV>
<DIV>Thanks</DIV>
<DIV>KK</DIV>
<DIV> </DIV>
<DIV>&n=
bsp;</DIV>
<DIV> </DIV>
<DIV> </DIV>
<DIV> </DIV>
<DIV><BR><=
BR>--- On <B>Fri, 2/5/10, vedic_pathak <I><vedic_pathak@ yahoo.com></=
I></B> wrote:<BR></DIV>
<BLOCKQUOTE style=3D"BORDER-LEFT: rgb(16,16,255) 2p=
x solid"><BR>From: vedic_pathak <vedic_pathak@ yahoo.com><BR>Subject:=
[vedic-wisdom] Re: Great Vimalananda' s opinion on 'Meat-eaters' (Aghor -a=
t the left hand of God)<BR>To: vedic-wisdom@ yahoogroups. com<BR>Date: Frid=
ay, February 5, 2010, 6:00 PM<BR><BR>
<DIV id=3Dyiv2083363311><SPAN> <=
/SPAN>
<DIV>Dear KK,<BR><BR>Correction in my earlier =
message =E2=80=93 It should read Àghora, at the left hand of God'<BR><BR>A=
sincere suggestion from me- No need to address me with `Ji' suffix. Howeve=
r, you are free to address me as you feel like and I'll happily accept it h=
ence forth.<BR><BR>I just came across Vimalananda' s thought on Karma. He s=
ays (and Narasimha has many a times repeated) that Karma is only generated =
(Binding to one) when one self-identifies with it.<BR>Although, it may seem=
easy to understand intellectually, the state is multiple times difficult t=
o achieve. Nevertheless, it's an extremely important statement to answer ou=
r queries.<BR><BR>Important information about Vimalananda which I came to k=
now only yesterday is that he was a big time smoker and there was not a sin=
gle day passed in his life when he didn't do smoking except on the final da=
y of his departure from physical body. He used to as well `chew Tobacco' fr=
equently and occasionally
ate meat. I gave this information, because as yo=
u pointed out (and I also agree) that it is an interesting coincidence of e=
xact thoughts crossing our minds. Further, please also note an important th=
ing. The Aghori used to say very frequently to all his audience to do what =
he says and not try to do what he does.<BR><BR>Now whatever I wrote above s=
eems sufficient to answer the questions you asked. Let me put in my thought=
s further (Mind you, these are thoughts of an unrealized person and the wor=
th can be next to nothing). When we take example cases of Swami Vivekananda=
or Vimalananda or Sainbaba or any other such acknowledged spiritual giants=
, we tend to forget that they are all realized souls who achieved very high=
level of spiritual realization. They are knower of everything or many thin=
gs in the universe. Their individual ego is perfectly and completely tuned =
to universal ego. In short they *know* what they are doing. They are `Trika=
al gnyaanis'.
Relevant to our topic of discussion, I would say that if the=
y ate meat or smoke cigar or chew tobacco or killed animals, they actually =
knew what they are doing. There would be surely a specific purpose behind e=
ach and every action of theirs because as I said, they know complete backgr=
ound behind their each action and moreover their self identification is mis=
sing from the action and hence it is like Nature operates through them to a=
ccomplish a special purpose without binding them in any cause-effect chain.=
<BR>Ramakrishna used to frequently say to all his disciples that Naren is v=
ery different from others. He has a blazing spiritual fire burning within h=
im which can consume anything and everything. A food restriction does not b=
ind him. He can eat anything without getting spiritually troubled but for o=
thers, a kind of food intake is extremely important.<BR>If Vivekananda ate =
meat during his stay in west, it'll surely have some subtle purpose which i=
s not
possible for majority of us to comprehend unless explained by a pers=
on of that level. He might be removing `guilt' from the sincere seekers amo=
ngst westerners so that he can be accepted by them as one of them and then =
slowly try to eradicate their habits of meat eating and such other undesira=
ble habits. It is also possible at the same time that he is nullifying some=
balanced Rinanubandha with the Ànimal' whose meat he ate. It is also poss=
ible that he would have showered his unseen blessings on the animal's soul =
by consuming its meat. It's possible that there were no apparent reasons fo=
r that but just a natural inconsequential act. We'll not know. Only Vivekan=
anda, His Guru and Mother Nature know. By the way Vivekananda saved a boy f=
rom drowning in a lake in USA while he was still in India and did not even =
planned to go to USA. When the boy, after some years actually met Swami in =
USA for the first time, swami immediately told him to stay away from water
=
and when he requested swami to accept him as his disciple, swami, after a =
moments thought told him that he is not his guru and his guru will come lat=
er and will give him Silver Cup as a gift. That man later became disciple o=
f Paramhansa Yogananda and after 40 years, he was actually given a gift of =
Silver-cup by Yogananda which literally fulfilled what swami Vivekananda `k=
new' before 40 years.<BR><BR>Swami Vivekananda was all knowing and most of =
us are NOT.<BR><BR>So moral of my whole writings is that it's unwise as wel=
l as self deluding to take excuses of the unconventional habits of Swami Vi=
vekananda, Shirdi Sainbaba, Vimalananda, Gajanana Maharaj, Swami Samarth, T=
railang Swami and such masters and justify our completely self identified a=
nd utterly selfish cruel/unjust actions.<BR><BR>Best Regards,<BR><BR>Utpal =
<BR><BR>--- In <A href=3D"http://us.mc504.mail.yahoo.com/mc/compose?to=3Dve=
dic-wisdom%40yahoogroups.com" target=3D_blank rel=3Dnofollow>vedic-wisdom@
=
yahoogroups. com</A>, krishna Kanth <kritels@... > wrote:<BR>><BR=
>> <BR>> <BR>> <BR>> Utpal Ji,<BR>> =C3=82 <BR>> Gre=
at coincidence of thoughts!!=C3=82 I was about to ask this question to=
day on Non-Veg eating.=C3=82 It is clear from the below passage meat =
eating is not advisable for anyone.=C3=82 <BR>> I was=C3=82 re=
ading a book on Swami Vivekananda (Naa Athma Kadha - in Telugu), he clearly=
wrote that he survived many days on just eating meat when he was living in=
USA also relished it. He seem to have no problems with meat eating ..why t=
his difference of opinions from the spiritual giants??<BR>> =C3=82 =
<BR>> Does smoking has any impact on the Spiritual path? looks like Vive=
kananda also enjoyed smoking.<BR>> =C3=82 <BR>> Thanks<BR>> K=
K<BR>> <BR>> --- On Thu, 2/4/10, vedic_pathak <vedic_pathak@ ...&g=
t; wrote:<BR>> <BR>> <BR>> From: vedic_pathak <vedic_pathak@ ..=
.><BR>>
Subject: [vedic-wisdom] Great Vimalananda' s opinion on 'Mea=
t-eaters' (Aghora - From the left hand of God<BR>> To: <A href=3D"http:/=
/us.mc504.mail.yahoo.com/mc/compose?to=3Dvedic-wisdom%40yahoogroups.com" ta=
rget=3D_blank rel=3Dnofollow>vedic-wisdom@ yahoogroups. com</A><BR>> Dat=
e: Thursday, February 4, 2010, 11:45 PM<BR>> <BR>> <BR>> =C3=82&nb=
sp; <BR>> <BR>> <BR>> <BR>> <BR>> I reproduce Opinion of Gre=
at Vimalananda on 'Meat eaters' and repercussions from=C3=82 'Aghora, =
from the left hand of God'<BR>> Choice is ours !<BR>> "Ma wants you t=
o learn your lesson. That is why you find a meat-eater reborn either as a p=
redator or prey or as both in succession. Human beings cry a lot at funeral=
s of their own kind but they have absolutely no thought for the sufferings =
of the animals they slaughter. They never hesitate to kill and eat. Just th=
ink, first they kill the chicken. Often they will cut its throat and let it=
bleed to death, which
is a most painful way to die. Then it will be clean=
ed, cooked and eaten, and if it happens to be tough everyone will curse it =
for not satisfying their palates. How many humans would give beautiful tend=
er lean meat if they were slaughtered, dressed, prepared and served?<BR>>=
; Meat-eaters conveniently forget that animal mothers too love their childr=
en. Do they ever think of the agony a hen goes through when her chicks are =
slain in front of her eyes? or a cow, the embodiment of motherliness, do th=
ey consider how much she suffers when she sees the slaughter of her beloved=
calf whom she has grown in her own body and nourished with her milk, whom =
she loves more than her own life?<BR>> Do these so called humans ever th=
ink of the terrible pain they cause to mother cow? Could they endure their =
own children being murdered before their own eyes?<BR>> How is Ma to tea=
ch such donkeys? They are not humans, whose intellect is subtle enough to s=
elf-identify
with another being of a different species and experience its =
personal joys and sorrows. Ma has no alternative but to make them suffer, a=
llowing the animals they have tortured to torture them in return. Fair's fa=
ir, after all. If I cut your throat in this birth you have every right to c=
ut mine in the next or some succeeding birth. Experience is the best teache=
r and a fool will learn from no other."=C3=82 <BR>> Best Regards,<=
BR>> Utpal<BR>><BR><BR></DIV></DIV></DIV></BLOCKQUOTE></TD></TR></TBO=
DY></TABLE><BR></DIV></DIV></DIV></BLOCKQUOTE></TD></TR></TBODY></TABLE><BR=
></DIV>
<HR SIZE=3D1>
The INTERNET now has a personality. YOURS! <A href=3D=
"http://in.rd.yahoo.com/tagline_yyi_1/*http://in.yahoo.com/" target=3D_blan=
k rel=3Dnofollow>See your Yahoo! Homepage</A>.
<DIV></DIV></DIV></DIV></BLO=
CKQUOTE></TD></TR></TBODY></TABLE></DIV></DIV></DIV></BLOCKQUOTE></td></tr>=
</table><br>
--0-1794779303-1265428999=:12296--

Feb 2010 04:51:02 -0000
2010 04:51:02 -0000
Date: Sat, 06 Feb 2010 04:51:01 -0000
Message-ID: <hkisfl+4ic7@...>
MIME-Version: 1.0
Subject: Chandi Homam and Sri Vidya
X-Yahoo-Group-Post: member; u=140821230; y=jejpimKTBjlXEdxAQ8fyZXks2dh-
phPbDL5c1o9FvGpasRw4
Dear Sri Narasimharao garu,
I am very much in awe after I learnt that you=

do chandi homam everyday. You also wrote that it takes about 1.25 hours to=
1.5 hours to do your chandi homam. How can you accomplish that feat with 7=
00 ahutis in such a short time? Also, in my case, I do sandhyavandanam with=
108 Gayatri (20 minutes)+ganapathi mantra japam 108 times(10 minutes), a s=
hort rudra Abhishekam with pachakshari, a deeparadhana etc. (5-10 minutes) =
totalling to about 35 - 40 minutes daily ritual. Plus I sometimes do specia=
l rituals several times a week, that takes about 1 to 1.5 hours in all. How=
to integrate these along with homam? Is Sri vidyopasana different from Cha=
ndi homam? Could you please explain what is sri Vidya and how it is to be l=
earnt? I am very motivated to learn what the Devi Mahatmayam is all about b=
ut I also have keen interest in Sri Vidya, because I am a musician also and=
learnt all the nava-avarna krithis of Great Muththuswami Dikshitar recentl=
y.
Nagraj Kota

Feb 2010 05:16:10 -0000
2010 05:16:10 -0000
Date: Sat, 06 Feb 2010 05:16:08 -0000
Message-ID: <hkituo+8p1h@...>
In-Reply-To: <hkhnvu+gmj6@...>
MIME-Version: 1.0
of God)
y=bd8msYnTX3s2MKWtMZNQ93Pa4S9Z3Roh22XQBbzQVqn4kW3KRnGc
Namaste,
One last thing and excuse me for the deviation from the subject.
=
I was thinking about Shri Krushna himself as an example (for the particula=
r verse of Bhagvad Gita) but i was engrossed in Aghora reading and postpone=
d to write.
In the morning i am seeing that Narasimha has given Shri Krish=

na's example much the same way as i thought during previous night.
Dear KK=
, Lord himself has given that verse in Gita but how many of us can literall=
y follow his *Actions* who has instructed this very verse. It is impossible=
. One will be very happy and excited to have many wives and sport with many=
women in a pond while putting the blame on Krushna and Gopis but other tha=
n that nothing is possible to emulate willingly or unwillingly.
Many wise p=
eople have said and it's a common saying amongst Guajaratis (and perhaps in=
whole of India) which goes like this - "Live your life as Rama lived and a=
s Krushna Instructed"
There are at least a couple of more verses in Bhagva=

d Gita which is like wise misunderstood by many of us today and can not be =
taken literally IMHO.
Best Regards,
Utpal
--- In vedic-wisdom@yahoogroup=
s.com, "vedic_pathak" <vedic_pathak@...> wrote:
>
> Namaste KK,
>
> Yes! Y=
ou are right. Shri Krushna has said that in a verse.
>
> Let me take Vivek=
ananda as a 'Noble' Idle as described by Lord Krushna and myself as Ordinar=
y mortal.
>
> *Vivekananda *occasionally* smokes and I am very happy to kn=
ow that fact and start smoking every day.
>
> * Vivekananda *once in a bl=
ue moon* ate meat and I am overjoyed because i got the license of eating me=
at every alternate day to satisfy my cravings of palate.
>
> * Vivekananda=
lead the life of *perfect celibacy* all his life and now i am absconding. =
Not to seen anywhere. He sacrificed his entire life for the upliftment of m=
ankind and i just live for my selfish end.
>
> No amount of arguments con=
vinces me for this. i do not know but i have an Aghori attitude in this par=
ticular issue.
>
> Aghorian Regards :),
>
> Utpal
>
> --- In vedic-wis=
dom@yahoogroups.com, krishna Kanth <kritels@> wrote:
> >
> >
> >
> > Sri =
Utpal (No Ji :) ),
> > =C2=A0
> > I tend to agree with you that all the mem=
bers in your examples are highly realized souls and they are probably knowi=
ng what they are doing.
> > =C2=A0
> > In Bhagawadgita, Lord Sri Krishna te=
lls that whatever the noble says, ordinary mortals take them as gospel and =
whatever the Noble does, the ordinary simply follow (i donot know the verse=
but just remember the translation done by sri ghantasala in telugu). Does =
that not be applicable to these spiritual giants?? should they not lead the=
ir lives as an example in the ways that should be followed by all=C2=A0us??=
> > =C2=A0

> > I may be sounding very naive and ignorant but that is what =
i'm :)
> > =C2=A0
> > Thanks
> > KK
> > =C2=A0
> > =C2=A0
> > =C2=A0
> > =
=C2=A0
> > =C2=A0
> >
> >
> > --- On Fri, 2/5/10, vedic_pathak <vedic_pat=
hak@> wrote:
> >
> >
> > From: vedic_pathak <vedic_pathak@>
> > Subject: =
[vedic-wisdom] Re: Great Vimalananda's opinion on 'Meat-eaters'(Aghor -at t=
he left hand of God)
> > Date: Friday,=
February 5, 2010, 6:00 PM
> >
> >
> > =C2=A0
> >
> >
> >
> > Dear KK=
,
> >
> > Correction in my earlier message =E2=80" It should read Àghora,=
at the left hand of God'
> >
> > A sincere suggestion from me- No need to=
address me with `Ji' suffix. However, you are free to address me as you fe=
el like and I'll happily accept it hence forth.
> >
> > I just came across=
Vimalananda' s thought on Karma. He says (and Narasimha has many a times r=
epeated) that Karma is only generated (Binding to one) when one self-identi=
fies with it.
> > Although, it may seem easy to understand intellectually, =
> >
> > Important inform=
ation about Vimalananda which I came to know only yesterday is that he was =
a big time smoker and there was not a single day passed in his life when he=
didn't do smoking except on the final day of his departure from physical b=
ody. He used to as well `chew Tobacco' frequently and occasionally ate meat=
. I gave this information, because as you pointed out (and I also agree) th=
at it is an interesting coincidence of exact thoughts crossing our minds. F=
urther, please also note an important thing. The Aghori used to say very fr=
equently to all his audience to do what he says and not try to do what he d=
oes.
> >
> > Now whatever I wrote above seems sufficient to answer the que=
stions you asked. Let me put in my thoughts further (Mind you, these are th=
oughts of an unrealized person and the worth can be next to nothing). When =
we take example cases of Swami Vivekananda or Vimalananda or Sainbaba or an=
y other such acknowledged spiritual giants, we tend to forget that they are=
all realized souls who achieved very high level of spiritual realization. =
They are knower of everything or many things in the universe. Their individ=
ual ego is perfectly and completely tuned to universal ego. In short they *=
know* what they are doing. They are `Trikaal gnyaanis'. Relevant to our top=
ic of discussion, I would say that if they ate meat or smoke cigar or chew =
tobacco or killed animals, they actually knew what they are doing. There wo=
uld be surely a specific purpose behind each and every action of theirs bec=
ause as I said, they know complete background behind their each action and
=
> > moreover their self identification is missing from the action and henc=
e it is like Nature operates through them to accomplish a special purpose w=
ithout binding them in any cause-effect chain.
> > Ramakrishna used to freq=
uently say to all his disciples that Naren is very different from others. H=
e has a blazing spiritual fire burning within him which can consume anythin=
g and everything. A food restriction does not bind him. He can eat anything=
without getting spiritually troubled but for others, a kind of food intake=
is extremely important.
> > If Vivekananda ate meat during his stay in wes=
t, it'll surely have some subtle purpose which is not possible for majority=
of us to comprehend unless explained by a person of that level. He might b=
e removing `guilt' from the sincere seekers amongst westerners so that he c=
an be accepted by them as one of them and then slowly try to eradicate thei=
r habits of meat eating and such other undesirable habits. It is also possi=
ble at the same time that he is nullifying some balanced Rinanubandha with =
the Ànimal' whose meat he ate. It is also possible that he would have show=
ered his unseen blessings on the animal's soul by consuming its meat. It's =
possible that there were no apparent reasons for that but just a natural in=
consequential act. We'll not know. Only Vivekananda, His Guru and Mother Na=
ture know. By the way Vivekananda saved a boy from drowning in a lake in US=
A while he was still in India and did not even planned to go to USA. When t=
he boy, after some
> > years actually met Swami in USA for the first time,=
swami immediately told him to stay away from water and when he requested s=
wami to accept him as his disciple, swami, after a moments thought told him=
that he is not his guru and his guru will come later and will give him Sil=
ver Cup as a gift. That man later became disciple of Paramhansa Yogananda a=
nd after 40 years, he was actually given a gift of Silver-cup by Yogananda =
which literally fulfilled what swami Vivekananda `knew' before 40 years.
> =
>
> > Swami Vivekananda was all knowing and most of us are NOT.
> >
> > S=
o moral of my whole writings is that it's unwise as well as self deluding t=
o take excuses of the unconventional habits of Swami Vivekananda, Shirdi Sa=
inbaba, Vimalananda, Gajanana Maharaj, Swami Samarth, Trailang Swami and su=
ch masters and justify our completely self identified and utterly selfish c=
ruel/unjust actions.
> >
> > Best Regards,
> >
> > Utpal
> >
> > --- In=
vedic-wisdom@ yahoogroups. com, krishna Kanth <kritels@ > wrote:
> > >
> >=
>
> > >
> > >
> > > Utpal Ji,
> > > =C3=82=C2=A0
> > > Great coincidenc=
e of thoughts!!=C3=82=C2=A0I was about to ask this question today on Non-Ve=
g eating.=C3=82=C2=A0 It is clear from the below passage meat eating is not=
advisable for anyone.=C3=82=C2=A0
> > > I was=C3=82=C2=A0reading a book on=
> > > =C3=82=C2=A0
> > > Does smoki=
ng has any impact on the Spiritual path? looks like Vivekananda also enjoye=
d smoking.
> > > =C3=82=C2=A0
> > > Thanks
> > > KK
> > >
> > > --- On Thu=
, 2/4/10, vedic_pathak <vedic_pathak@ ...> wrote:
> > >
> > >
> > > From:=
vedic_pathak <vedic_pathak@ ...>
> > > Subject: [vedic-wisdom] Great Vimal=
ananda' s opinion on 'Meat-eaters' (Aghora - From the left hand of God
> > =
> > > Date: Thursday, February 4, 2010=
, 11:45 PM
> > >
> > >
> > > =C3=82=C2=A0
> > >
> > >
> > >
> > >
> =
> > I reproduce Opinion of Great Vimalananda on 'Meat eaters' and repercuss=
ions from=C3=82=C2=A0'Aghora, from the left hand of God'
> > > Choice is ou=
rs !
> > > "Ma wants you to learn your lesson. That is why you find a meat-=
eater reborn either as a predator or prey or as both in succession. Human b=
eings cry a lot at funerals of their own kind but they have absolutely no t=
hought for the sufferings of the animals they slaughter. They never hesitat=
e to kill and eat. Just think, first they kill the chicken. Often they will=
cut its throat and let it bleed to death, which is a most painful way to d=
ie. Then it will be cleaned, cooked and eaten, and if it happens to be toug=
h everyone will curse it for not satisfying their palates. How many humans =
would give beautiful tender lean meat if they were slaughtered, dressed, pr=
epared and served?
> > > Meat-eaters conveniently forget that animal mother=
s too love their children. Do they ever think of the agony a hen goes throu=
gh when her chicks are slain in front of her eyes? or a cow, the embodiment=
of motherliness, do they consider how much she suffers when she sees the s=
laughter of her beloved calf whom she has grown in her own body and nourish=
ed with her milk, whom she loves more than her own life?
> > > Do these so =
called humans ever think of the terrible pain they cause to mother cow? Cou=
ld they endure their own children being murdered before their own eyes?
> >=
> How is Ma to teach such donkeys? They are not humans, whose intellect is=
subtle enough to self-identify with another being of a different species a=
nd experience its personal joys and sorrows. Ma has no alternative but to m=
ake them suffer, allowing the animals they have tortured to torture them in=
return. Fair's fair, after all. If I cut your throat in this birth you hav=
e every right to cut mine in the next or some succeeding birth. Experience =
is the best teacher and a fool will learn from no other."=C3=82=C2=A0
> > =
> Best Regards,
> > > Utpal
> > >
> >
>

Message-ID: <678410.73312.qm@...>
X-YMail-OSG:
7T18rYUVM1nhrjVN57l7QYViARq7Akp0_wmo9ahQWh_psYdT0D.T3F4BCh4lXS7NT7mck.BIHP8C0eYYwGv
.k_EmyF3gjJ7ifDFeYLDV8av_oWtN6Yfgl02sD3u4TKhdSki2GL84tK2XWdwIIlGUwAlcdVirsJ0X0p46fm
K.oFLs_9d8DqgF_hWVsQ_OQdXKrVK5fKMTAavIsFV9cV_VPCApFSf885HBLWb4nddz0Gj_UDVnYencJsKYB
xW6WU9b84M-
Feb 2010 22:32:15 PST
Date: Fri, 5 Feb 2010 22:32:15 -0800 (PST)
MIME-Version: 1.0
Subject: Re:
R36qxXmtnTjcJZMdD7Y15g4gqpCI53VJvBJzYdf2Ynkrdc
--0-103482635-1265437935=:73312
Namaskarams Narasimhaji,
Its amazing that you already know my limitations a=
s far as recitation is concerned. I have been trying hard to recite Durga s=
uktam for the past 1 week or so and not been able to master the correct int=
onation. Probably I will do it a few more attempts. As a child I was always=
drawn to fire rituals (homams, yagnas) . We had the namboodiri regularly c=
ome to our home for Ganapathy homam and also Bhagavathy Seva which is a tra=
ditional kerala pooja conducted for Bhagavathy using elaborate=A0rangoli fo=
r =A0durga padmam, Sri chakram =A0and using the deepam for devi pooja . Lal=
itha Sahasranama would be used along with Trishati for performing the pooja=
. I would join in for the recitation even as a child.
I still remember pes=

tering the Namboodiri to teach me the procedure for Ganapathy Homam and wha=
t he said at that time makes lot of sense now, even though I got put off th=
en. He said "Kutty (Malayalam word for a small kid)=A0 when you are ready a=
nd when the time is ripe you will know the method"..=A0 I am=A0fortunate to=
have found the right guidance in this group. I stay in Pune not very far f=
rom Mumbai and Hope to meet Rajarshi some day so that I can learn a few thi=
ngs from him.
Another thought that has come to my mind quite often is per=

forming group Homams in places where we have members from this group where =
all the members can come toghether and each person can perform homam in the=
ir own Havan kunds at a common place. Please let us know of your opinion.
=
Thanks and Regards,

Girish Sundaram
--0-103482635-1265437935=:73312

font-size:12pt"><DIV>
<DIV>Namaskarams Narasimhaji,</DIV>
<DIV>Its amazing =
that you already know my limitations as far as recitation is concerned. I h=
ave been trying hard to recite Durga suktam for the past 1 week or so and n=
ot been able to master the correct intonation. Probably I will do it a few =
more attempts. As a child I was always drawn to fire rituals (homams, yagna=
s) . We had the namboodiri regularly come to our home for Ganapathy homam a=
nd also Bhagavathy Seva which is a traditional kerala pooja conducted for B=
hagavathy using elaborate rangoli for durga padmam, Sri chakram =
and using the deepam for devi pooja . Lalitha Sahasranama would be us=
ed along with Trishati for performing the pooja. I would join in for the re=
citation even as a child.</DIV>
<DIV> </DIV>
<DIV>I still remember pes=
tering the Namboodiri to teach me the procedure for Ganapathy Homam and wha=
t he said at that time makes lot of sense now, even though I got put off th=
en. He said "Kutty (Malayalam word for a small kid) when you are read=
y and when the time is ripe you will know the method".. I am for=
tunate to have found the right guidance in this group. I stay in Pune not v=
ery far from Mumbai and Hope to meet Rajarshi some day so that I can learn =
a few things from him. </DIV>
<DIV> </DIV>
<DIV>Another thought that h=
as come to my mind quite often is performing group Homams in places where w=
e have members from this group where all the members can come toghether and=
each person can perform homam in their own Havan kunds at a common place. =
Please let us know of your opinion. </DIV>
<DIV> </DIV>
<DIV>Thanks an=
d Regards,</DIV>
<DIV>Girish Sundaram</DIV></DIV></div><br>
=
</body></html>
--0-103482635-1265437935=:73312--

for <vedic-wisdom@yahoogroups.com>; Fri, 05 Feb 2010 23:28:16 -0800 (PST)
MIME-Version: 1.0
X-Received: by 10.141.125.7 with SMTP id c7mt3452297rvn.298.1265441294302; Fri,
05 Feb 2010 23:28:14 -0800 (PST)
Date: Sat, 6 Feb 2010 07:28:14 +0000
Message-ID: <90bdd2131002052328i61cbeb37q8ef751503e5d82f0@...>
Content-Type: multipart/alternative; boundary=00032555547ef8bf72047ee9829d
Subject: Ramana Maharshi Devotees Reminiscences At The Time Of Bhagavan's
Mahanirvana
y=EcFCP4xlkVoIk19DD0kGqEB1Hxn1LpBNYamhLG1mUMD9V5oIEopxrA
--00032555547ef8bf72047ee9829d
"Where could I go? I am here."
The following string of reminiscences were=

collected from devotees who had
the rare good fortune of coming under the =
benign glance of the Master.
The unique manifestation of Divine Grace on e=

arth known and loved by us as
Bhagavan Sri Ramana receded into its Reality =
as night set in on Friday,
April 14th, 1950.The very moment that Bhagavan e=
ntered into Maha-Nirvana, at
8:47 that night, the skies announced the great=
event with a long, slow trail
of light.
Bhagavan Ramana moved with us, as=

one of us, though he had, even as a lad of
17, found his Unity with the Re=
ality underlying all appearance and had
remained ever since as that resplen=
dent Pure Consciousness, the Self. Though
he never left Arunachala after hi=
s first arrival there, the power of his
Light spread silently through the w=
orld during the half century and more of
his stay there. Many earnest seeke=
rs approached him and some found spiritual
illumination in his presence. Hi=
s mode of life was natural, his ways were
gracious, his smile brought peace=
to the heart. His look was an initiation
into Divine Mystery; his teaching=
was simple, direct and profound, based on
man's natural experience of I-ne=
ss. He directed all to seek and find for
themselves the Source of the ego, =
the Reality behind their individuality,
from which all thoughts and actions=
proceed.His luminous abidance in the
Self was itself a teaching conveyed f=
rom heart to heart in silence. As all
his actions were waves from the Light=
within, the grace of which attracted
and uplifted all who came in contact =
with him.
Rajapalayam Ramani Ammal
I was at Rajapalayam at the time of Bh=

agavan's Mahanirvana. That night, I
saw a beautiful blue light going up in =
the sky and I knew Bhagavan had left
the body. I did not want to live after=
that and so I started fasting, hoping
to drop the body that way. For five =
or six days, I did not touch food. But
during that time, I had several visi=
ons, and in one of them, I was taken
inside a cave on the Hill and saw Rish=
is performing Yagnas. Sri Bhagavan was
seated there. Bhagavan said, "Why ar=
e you crying? You say that I have gone
away, but where have I gone? I am he=
re." Some Rishis brought some Prasad to
Bhagavan. Sri Bhagavan took some an=
d gave it to me. I could not remember in
the dream that I was fasting. For =
five days afterwards, the smell of that
Prasad was with me. Now was that a =
dream or reality? I consider it to be
Bhagavan's Grace.
The aroma of that =

Prasad even spread around my house. My brother wondered
what I had eaten. T=
hat aroma was simply out-of-the-world. The morning after
the dream, I start=
ed taking food and coffee. My brother and sister were also
fasting with me,=
deciding to give up their bodies if I were to give up mine.
In the dream, =
Bhagavan was seated near a tank and Kamadhenu (the celestial
cow) was near =
him. Rishis and Munis were serving him. Bhagavan was looking
splendid, like=
Lord Siva. It was a divine sight indeed. The smell of the
Prasad remained =
for five days. How can I take it to be a dream? From that
day onwards I had=
no thought at all that Bhagavan had left us. He is all
pervading. I felt n=
o more sorrow in my heart. He is here too. See how we all
are gathered here=
. What have we done to deserve this?2
Major Chadwick
On the last night, B=

hagavan was lying in the small room which had originally
been built as a st=
oreroom when he had moved into the big hall. We were all
seated along the v=
erandah of the temple opposite. Our only view of the room
was through a sma=
ll ventilator window about six feet from the ground.
Naturally, seated as w=
e were on the ground, we had no view of the interior
of the room where he l=
ay; all we could see was the constant movement of a
fan backwards and forwa=
rds. This fan was anxiously watched by everybody, for
when it stopped we wo=
uld know that the end had come.
The Ashram authorities were afraid that th=

ere might be some trouble from the
waiting crowds, as a certain clique had =
arranged, if possible, to remove the
body and bury it outside the Ashram. I=
t would have been quite impossible to
do this. There were lots of police ab=
out and the majority of opinion was
naturally against such a scandal. Howev=
er the powers were scared. For this
reason about an hour before the end the=
D.M.O., who was present, was
prompted by the Manager to come out and annou=
nce that there was no immediate
danger of anything happening that night. It=
was a scandalous thing to do.
Naturally many of the people went home for t=
heir evening meal and so missed
the last moments.
There were some American=

reporters and photographers, who were there just
out for a scoop. They wer=
e living less than half a mile away. One of them
standing outside the house=
suddenly looked up and saw very bright star or
meteor move slowly across t=
he sky towards the North over the top of the
Hill. He called out to the res=
t of the party, who ran out and saw the same
phenomenon. One and all agreed=
that something had happened to Bhagavan. Even
though they were without spe=
cial faith in him, by some intuition they were
certain that this must have =
been the case. It happened exactly at the time
of the passing (8:47 p. m. o=
n April l4th, 1950) and was seen by many people,
all of whom strangely enou=
gh, associated it with the same thing. People in
Madras also saw it and som=
e got into their cars immediately and made their
way to the Ashram. This is=
a fact which I will not attempt to explain, but
must accept it as it happe=
ned.
"Go! Where can I go? I shall always be here."
The power of Sri Raman=

a, who gave up his physical form has not diminished.
He is everywhere, like=
the light in a room shed by an electric bulb. But the
light is found to be=
far stronger near the bulb, the source of light, than
in any other part of=
the room, though no spot is in darkness. What wonder,
then, if the power o=
f our Guru is found near the place where his body is
interred?
Attendant K=
rishnaswami
Bhagavan gave several indications that he wanted no treatment.=

One day he
threatened to drop his body by not eating anything. I pleaded wi=
th Bhagavan
that I would take care of all his bodily needs, and that he sho=
uld eat and
stay put inside that room. One day Bhagavan refused to drink wa=
ter, but the
next day he demanded huge amounts of water. I pleaded with him=
to moderate
his intake of food and water. So many things like this happene=
d in those
last days.
Two days after he drank lots of water, the end was t=

o come. I was with him
on that day, too. In the afternoon, I gave him the e=
ssence of pomegranate,
which Bhagavan could swallow. At 5 o'clock in the ev=
ening Satyananda Swami
gave him orange juice, which was advised by the doct=
ors, but Bhagavan had
some difficulty swallowing it.
On the day of the Mah=

asamadhi, O.P. Ramaswami Reddiyar, the retired Chief
Minister, was attendin=
g to the affairs of the Ashram. A police officer came
to inquire about Bhag=
avan's condition on behalf of the District Police
Superintendent, who wante=
d to have Bhagavan's darshan. I told him to ask the
Sarvadhikari. They said=
that only I would be able to give them the correct
picture. So I told them=
that as far as I was concerned, I did not think
Bhagavan's body would last=
beyond 10 O'clock in the night. So they sent word
to the District Police S=
uperintendent to come and see Bhagavan.
There was another problem. Devotee=

s wanted to have the darshan of their
Guru. I did not want to incur their a=
nger by denying them one last darshan
of their Guru. I requested them to co=
me in a queue and not put any questions
or expect any words of wisdom from =
Bhagavan. Darshan continued till 5
p.m.devotees came in large numbers, and =
although police kept the line moving
fast, they went back and stood in line=
again, weeping and crying. It was a
sight that moved me very deeply.
Seei=
ng the difficulty that Bhagavan was experiencing, I drew a screen across
an=
d didn't allow any more darshan. O. P. Ramaswani Reddiyar came, and I told
=
him that he could come in, but he declined. Seeing how much Bhagavan's body=
was suffering, O. P. Reddiyar requested the devotees to sing

"Aksharamanam=
alai." He did this because Bhagavan's body was suffering and he
didn't want=
anybody to notice it.
Bhagavan had told me that a Jnani does not mind how=

his body is dropped, for
the body idea has already died. It was only for t=
he naked eye that Bhagavan
was suffering. In reality there was no suffering=
since Bhagavan had no
dehatma buddhi (I-am-the-body idea). Lots of pillows=
were placed to prop up
his head and He was sitting with his legs stretched=
. Suddenly, Bhagavan
asked me to seat him in padmasana pose, and in that po=
se the last breath
went out of him, and he became still.
When Bhagavan dro=

pped the body, I was holding the head, and Subramanian was
standing next to=
me. I was looking at Bhagavan's face, and when the lower
jaw dropped, I kn=
ew that he had left the body. The women outside sensed it
somehow and, beat=
ing their breasts, tried to come inside and have one last
darshan. But the =
police prevented it. I helped carry the body to the
Mandapam of the mother'=
s temple. My service to Bhagavan ended there.
S.S.Cohen
5th April: Yester=

day, Monsieur Cartier-Brassen, the expert French
photographer, took a photo=
graph of Sri Bhagavan, which may prove to be the
last one of him.
Maharshi=
's health has remained more or less stationary since about a week.
His naus=
ea and scanty urination have not been persistent, yet there has been
no imp=
rovement in his general condition, which continues to prevent his
coming ou=
t for darshan.
Yesterday morning, His Excellency the Governor of Madras, t=

he Maharaja of
Bhavanagar, and his wife had Sri Bhagavan's darshan in the s=
mall room, then
worshipped in the Ashram's temple, inquired after the two w=
hite peacocks
they had presented some weeks back and left.
6th April, 1950=

: Symptoms of definite toxaemia have set in Maharshi's body.
For the whole =
day his urinary secretion did not exceed one ounce.... Doctors
gently argue=
with him that scanty urination can be relieved only by an
increased intake=
of fruit juice and water. 'And if I can't take?' he would
answer, and ther=
e the matter must end. He leaves his body to manage its
health or diseases =
as best it can, without the slightest effort of
cooperation on his part. Hi=
s mind is ever sunk in bliss. It is true that his
body is suffering, but th=
at is no reason why he should disturb his mind to
oblige it. If it dies, we=
ll and good; if it remains, so much the worse for
it: it is the business of=
Him who made it to keep or take it away and do all
the worrying-it is none=
of his own business to interfere and inconvenience
himself on its behalf.
=
13th April, 1950: Tamil New Year, 2 p.m., Morning observations : Maharshi'=
s
diastole climbed up to 46, but the systole remained stationary at 68, pul=
se
94, temperature 98.4 (normal! what an irony!), breathing 22 per minute.
=
Morning darshan ran for half an hour, during which Maharshi's eyes remaine=
d
closed and when he occasionally opened them, they looked in front rather
=
than to the left where the devotees were filing past him. His diet consists=
now of only buttermilk.
10 p.m.: Owing to the very heavy attendance of vi=

sitors from all over the
South, nearly 1500, the evening darshan had to be =
lengthened to 45 minutes.
Many devotees remained till late in the evening =

to receive the final medical
oral report for the day. At 9:30, Dr. Krishnam=
urti, a local physician and a
great devotee, walked up to me and said: 'My =
own impression is that there is
no immediate danger. Bhagavan has just told=
the attendants to go to sleep as
he himself was going to do. His breathing=
is not laboured, and there is no
gasping in evidence.'
Friday, 14th April=

: Maharshi is in a very precarious condition. The whole
morning has been sp=
ent by devotees in hushed gloom and with bated breath.
After evening darsha=
n, the unanimous verdict is that it is positively the
last. The Master is n=
ow propped on large pillows, almost in a sitting
posture, the head resting =
backward with open mouth, and two attendants
briskly fanning him, to enable=
him to breathe freely-the battle for air, has
thus started. At 7 p.m., oxy=
gen is administered to him for about five
minutes, but seeing that it gave =
him no relief, he feebly asked that it
should be stopped.
The situation wa=

s tense: about five-hundred devotees were outside in sad
expectation of the=
solemn last moment. Blood relations, Ashram workers, a
few old disciples, =
and some new aspirants went in by turn to have a last
sight of him. When th=
e end was known to be approaching, the whole
congregation with one voice st=
arted chanting the Tamil hymns he had many
years ago composed in praise of =
Lord Arunachala: "Arunachala Shiva,
Arunachala Shiva, Arunachala!" till it =
came at about 8:47. Many devotees,
grief-stricken and beating their breasts=
, lost control of their feelings and
rushed en masse to the small room wher=
e the sacred body lay, but police
officers immediately cordoned off the are=
a till it was brought out and
placed in the centre of the big darshan hall =
in yoga asana for all the
people to pay their last respects to it. The news=
spread like wildfire to
the town and the neighboring villages and drew hug=
e crowds. By 9:15, the
crowd grew so thick, that it became necessary to giv=
e a chance to all to pay
their homage and pass the body in an orderly manne=
r. A queue was thus
formed- seven to ten broad-at a quick-march pace. It is=
still (11:55 p.m.)
continuing unabatingly.
Around the sofa sat dozens of =

disciples, some chanting Maharshi's verses and
other devotional hymns, but =
others remained in silent contemplation.
Sandalwood paste and jasmine flowe=
rs now cover the body and incense burns by
its side.
At about 9 p.m.,Monsi=
eur Cartier-Brassen, the French photographer, who has
been here for about a=
fortnight with his wife, related an experience of his
to me. "It is a most=
astonishing experience," he said. "I was in the open
space in front of my =
house, when my friends drew my attention to the sky,
where I saw a vividly-=
luminous shooting star with a luminous tail, unlike
any shooting star I had=
before seen, coming from the South, moving slowly
across the sky and, reac=
hing the top of Arunachala, disappeared behind it.
Because of its singulari=
ty we all guessed its import and immediately looked
at our watches - it was=
8:47 - and then raced to the Ashram only to find
that our premonition had =
been only too sadly true: the Master had passed
into Mahanirvana at that ve=
ry minute." Several other devotees in the Ashram
and in the town later told=
me that they too had seen the tell-tale meteor.
Footnotes
1. The Last Da=

ys & Maha-Nirvana of Bhagavan Sri Ramana
2. Videotaped, Arunachala Ashrama
=
3. A Sadhu's Reminiscences
4. Videotaped, Arunachala Ashrama
5. Guru Ramana=
Source: http://www.arunachala.org/newsletters/2000/?pg=3Dmay-jun
--
=E0=
=A4=E0=B1=8D=E0=B0=B0=E0=B0=82
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=B0=
=AE=E0=B1=81
--00032555547ef8bf72047ee9829d

ht:1.3em">
"Where could I go? I am here."<br><br>The following st=
ring of reminiscences were collected from devotees who had the rare good fo=
rtune of coming under the benign glance of the Master.<br><br>The unique ma=
nifestation of Divine Grace on earth known and loved by us as Bhagavan Sri =
Ramana receded into its Reality as night set in on=C2=A0<span style=3D"font=
-weight:bold">Friday, April 14th, 1950</span>.<span style=3D"font-weight:bo=
ld">The very moment that Bhagavan entered into Maha-Nirvana, at 8:47 that n=
ight, the skies announced the great event with a long, slow trail of light.=
</span><br>
<br>Bhagavan Ramana moved with us, as one of us, though he had=

, even as a lad of 17, found his Unity with the Reality underlying all appe=
arance and had remained ever since as that resplendent Pure Consciousness, =
the Self. Though he never left Arunachala after his first arrival there, th=
e power of his Light spread silently through the world during the half cent=
ury and more of his stay there. Many earnest seekers approached him and som=
e found spiritual illumination in his presence. His mode of life was natura=
l, his ways were gracious, his smile brought peace to the heart. His look w=
as an initiation into Divine Mystery; his teaching was simple, direct and p=
rofound, based on man's natural experience of I-ness.=C2=A0<span style=
=3D"font-weight:bold">He directed all to seek and find for themselves the S=
ource of the ego, the Reality behind their individuality, from which all th=
oughts and actions proceed.</span>His luminous abidance in the Self was its=
elf a teaching conveyed from heart to heart in silence. As all his actions =
were waves from the Light within, the grace of which attracted and uplifted=
all who came in contact with him.<br>
<br><span style=3D"font-weight:bold=
">Rajapalayam Ramani Ammal</span><br><br>I was at Rajapalayam at the time o=
f Bhagavan's Mahanirvana.=C2=A0<span style=3D"font-weight:bold">That ni=
ght, I saw a beautiful blue light going up in the sky and I knew Bhagavan h=
ad left the body. I did not want to live after that and so I started fastin=
g, hoping to drop the body that way. For five or six days, I did not touch =
food.</span>=C2=A0But during that time, I had several visions, and in one o=
f them, I was taken inside a cave on the Hill and saw Rishis performing Yag=
nas. Sri Bhagavan was seated there. Bhagavan said, "Why are you crying=
? You say that I have gone away, but where have I gone? I am here." So=
me Rishis brought some Prasad to Bhagavan. Sri Bhagavan took some and gave =
it to me. I could not remember in the dream that I was fasting. For five da=
ys afterwards, the smell of that Prasad was with me. Now was that a dream o=
r reality? I consider it to be Bhagavan's Grace.<br>
<br>The aroma of =
that Prasad even spread around my house. My brother wondered what I had eat=
en. That aroma was simply out-of-the-world. The morning after the dream, I =
started taking food and coffee. My brother and sister were also fasting wit=
h me, deciding to give up their bodies if I were to give up mine. In the dr=
eam, Bhagavan was seated near a tank and Kamadhenu (the celestial cow) was =
near him. Rishis and Munis were serving him. Bhagavan was looking splendid,=
like Lord Siva. It was a divine sight indeed. The smell of the Prasad rema=
ined for five days. How can I take it to be a dream? From that day onwards =
I had no thought at all that Bhagavan had left us. He is all pervading. I f=
elt no more sorrow in my heart. He is here too. See how we all are gathered=
here. What have we done to deserve this?2<br>
<br><span style=3D"font-wei=
ght:bold">Major Chadwick</span><br><br>On the last night, Bhagavan was lyin=
g in the small room which had originally been built as a storeroom when he =
had moved into the big hall. We were all seated along the verandah of the t=
emple opposite. Our only view of the room was through a small ventilator wi=
ndow about six feet from the ground. Naturally, seated as we were on the gr=
ound, we had no view of the interior of the room where he lay; all we could=
see was the constant movement of a fan backwards and forwards. This fan wa=
s anxiously watched by everybody, for when it stopped we would know that th=
e end had come.<br>
<br>The Ashram authorities were afraid that there migh=

t be some trouble from the waiting crowds, as a certain clique had arranged=
, if possible, to remove the body and bury it outside the Ashram. It would =
have been quite impossible to do this. There were lots of police about and =
the majority of opinion was naturally against such a scandal. However the p=
owers were scared. For this reason about an hour before the end the D.M.O.,=
who was present, was prompted by the Manager to come out and announce that=
there was no immediate danger of anything happening that night. It was a s=
candalous thing to do. Naturally many of the people went home for their eve=
ning meal and so missed the last moments.<br>
ht:bold">There were some American reporters and photographers, who were the=
re just out for a scoop.</span>=C2=A0They were living less than half a mile=
away.=C2=A0<span style=3D"font-weight:bold">One of them standing outside t=
he house suddenly looked up and saw very bright star or meteor move slowly =
across the sky towards the North over the top of the Hill.</span>=C2=A0He c=
alled out to the rest of the party, who ran out and saw the same phenomenon=
. One and all agreed that something had happened to Bhagavan. Even though t=
hey were without special faith in him, by some intuition they were certain =
that this must have been the case. It happened exactly at the time of the p=
assing (8:47 p. m. on April l4th, 1950) and was seen by many people, all of=
whom strangely enough, associated it with the same thing.=C2=A0<span style=
=3D"font-weight:bold">People in Madras also saw it and some got into their =
cars immediately and made their way to the Ashram.</span>=C2=A0This is a fa=
ct which I will not attempt to explain, but must accept it as it happened.<=
br>
<br>"Go! Where can I go? I shall always be here."<br><br>The=

power of Sri Ramana, who gave up his physical form has not diminished. He =
is everywhere, like the light in a room shed by an electric bulb. But the l=
ight is found to be far stronger near the bulb, the source of light, than i=
n any other part of the room, though no spot is in darkness. What wonder, t=
hen, if the power of our Guru is found near the place where his body is int=
erred?<br>
<br><span style=3D"font-weight:bold">Attendant Krishnaswami</sp=

an><br><br>Bhagavan gave several indications that he wanted no treatment.<s=
pan style=3D"font-weight:bold">One day he threatened to drop his body by no=
t eating anything. I pleaded with Bhagavan that I would take care of all hi=
s bodily needs, and that he should eat and stay put inside that room. One d=
ay Bhagavan refused to drink water, but the next day he demanded huge amoun=
ts of water.</span>=C2=A0I pleaded with him to moderate his intake of food =
and water. So many things like this happened in those last days.<br>
<br><=
span style=3D"font-weight:bold">Two days after he drank lots of water, the =
end was to come. I was with him on that day, too. In the afternoon, I gave =
him the essence of pomegranate, which Bhagavan could swallow. At 5 o'cl=
ock in the evening Satyananda Swami gave him orange juice, which was advise=
d by the doctors, but Bhagavan had some difficulty swallowing it.</span><br=
>
<br>On the day of the Mahasamadhi, O.P. Ramaswami Reddiyar, the retired =
Chief Minister, was attending to the affairs of the Ashram. A police office=
r came to inquire about Bhagavan's condition on behalf of the District =
Police Superintendent, who wanted to have Bhagavan's darshan. I told hi=
m to ask the Sarvadhikari. They said that only I would be able to give them=
the correct picture. So I told them that as far as I was concerned, I did =
not think Bhagavan's body would last beyond 10 O'clock in the night=
. So they sent word to the District Police Superintendent to come and see B=
hagavan.<br>
<br>There was another problem. Devotees wanted to have the da=

rshan of their Guru. I did not want to incur their anger by denying them on=
e last darshan of their Guru. I requested them to come in a queue and not p=
ut any questions or expect any words of wisdom from Bhagavan. Darshan conti=
nued till 5 p.m.devotees came in large numbers, and although police kept th=
e line moving fast, they went back and stood in line again, weeping and cry=
ing. It was a sight that moved me very deeply.<br>
<br>Seeing the difficul=

ty that Bhagavan was experiencing, I drew a screen across and didn't al=
low any more darshan. O. P. Ramaswani Reddiyar came, and I told him that he=
could come in, but he declined. Seeing how much Bhagavan's body was su=
ffering, O. P. Reddiyar requested the devotees to sing "Aksharamanamal=
ai." He did this because Bhagavan's body was suffering and he didn=
't want anybody to notice it.<br>
<br>Bhagavan had told me that a Jnan=

i does not mind how his body is dropped, for the body idea has already died=
. It was only for the naked eye that Bhagavan was suffering. In reality the=
re was no suffering since Bhagavan had no dehatma buddhi (I-am-the-body ide=
a). Lots of pillows were placed to prop up his head and He was sitting with=
his legs stretched. Suddenly, Bhagavan asked me to seat him in padmasana p=
ose, and in that pose the last breath went out of him, and he became still.=
<br>
<br>When Bhagavan dropped the body, I was holding the head, and Subra=
manian was standing next to me. I was looking at Bhagavan's face, and w=
hen the lower jaw dropped, I knew that he had left the body. The women outs=
ide sensed it somehow and, beating their breasts, tried to come inside and =
have one last darshan. But the police prevented it. I helped carry the body=
to the Mandapam of the mother's temple. My service to Bhagavan ended t=
here.<br>
<br><span style=3D"font-weight:bold">S.S.Cohen</span><br><br>5th=
April: Yesterday, Monsieur Cartier-Brassen, the expert French photographer=
, took a photograph of Sri Bhagavan, which may prove to be the last one of =
him.<br>
<br>Maharshi's health has remained more or less stationary si=

nce about a week. His nausea and scanty urination have not been persistent,=
yet there has been no improvement in his general condition, which continue=
s to prevent his coming out for darshan.<br>
<br>Yesterday morning, His Ex=

cellency the Governor of Madras, the Maharaja of Bhavanagar, and his wife h=
ad Sri Bhagavan's darshan in the small room, then worshipped in the Ash=
ram's temple, inquired after the two white peacocks they had presented =
some weeks back and left.<br>
<br>6th April, 1950:=C2=A0<span style=3D"fon=

t-weight:bold">Symptoms of definite toxaemia have set in Maharshi's bod=
y. For the whole day his urinary secretion did not exceed one ounce.... Doc=
tors gently argue with him that scanty urination can be relieved only by an=
increased intake of fruit juice and water. 'And if I can't take?&#=
39; he would answer, and there the matter must end. He leaves his body to m=
anage its health or diseases as best it can, without the slightest effort o=
f cooperation on his part. His mind is ever sunk in bliss.</span>=C2=A0It i=
s true that his body is suffering, but that is no reason why he should dist=
urb his mind to oblige it. If it dies, well and good; if it remains, so muc=
h the worse for it: it is the business of Him who made it to keep or take i=
t away and do all the worrying-it is none of his own business to interfere =
and inconvenience himself on its behalf.<br>
<br>13th April, 1950: Tamil N=

ew Year, 2 p.m., Morning observations : Maharshi's diastole climbed up =
to 46, but the systole remained stationary at 68, pulse 94, temperature 98.=
4 (normal! what an irony!), breathing 22 per minute.<br>
<br>Morning darsh=
an ran for half an hour, during which Maharshi's eyes remained closed a=
nd when he occasionally opened them, they looked in front rather than to th=
e left where the devotees were filing past him.=C2=A0<span style=3D"font-we=
ight:bold">His diet consists now of only buttermilk.</span><br>
<br>10 p.m=
.: Owing to the very heavy attendance of visitors from all over the South, =
nearly 1500, the evening darshan had to be lengthened to 45 minutes.<br><br=
>Many devotees remained till late in the evening to receive the final medic=
al oral report for the day. At 9:30, Dr. Krishnamurti, a local physician an=
d a great devotee, walked up to me and said: 'My own impression is that=
there is no immediate danger. Bhagavan has just told the attendants to go =
to sleep as he himself was going to do. His breathing is not laboured, and =
there is no gasping in evidence.'<br>
<br>Friday, 14th April: Maharshi=

is in a very precarious condition. The whole morning has been spent by dev=
otees in hushed gloom and with bated breath. After evening darshan, the una=
nimous verdict is that it is positively the last. The Master is now propped=
on large pillows, almost in a sitting posture, the head resting backward w=
ith open mouth, and two attendants briskly fanning him, to enable him to br=
eathe freely-the battle for air, has thus started.=C2=A0<span style=3D"font=
-weight:bold">At 7 p.m., oxygen is administered to him for about five minut=
es, but seeing that it gave him no relief, he feebly asked that it should b=
e stopped.</span><br>
<br>The situation was tense: about five-hundred devo=

tees were outside in sad expectation of the solemn last moment. Blood relat=
ions, Ashram workers, a few old disciples, and some new aspirants went in b=
y turn to have a last sight of him. When the end was known to be approachin=
g, the whole congregation with one voice started chanting the Tamil hymns h=
e had many years ago composed in praise of Lord Arunachala: "Arunachal=
a Shiva, Arunachala Shiva, Arunachala!" till it came at about 8:47. Ma=
ny devotees, grief-stricken and beating their breasts, lost control of thei=
r feelings and rushed en masse to the small room where the sacred body lay,=
but police officers immediately cordoned off the area till it was brought =
out and placed in the centre of the big darshan hall in yoga asana for all =
the people to pay their last respects to it. The news spread like wildfire =
to the town and the neighboring villages and drew huge crowds. By 9:15, the=
crowd grew so thick, that it became necessary to give a chance to all to p=
ay their homage and pass the body in an orderly manner. A queue was thus fo=
rmed- seven to ten broad-at a quick-march pace. It is still (11:55 p.m.) co=
ntinuing unabatingly.<br>
<br>Around the sofa sat dozens of disciples, som=

e chanting Maharshi's verses and other devotional hymns, but others rem=
ained in silent contemplation. Sandalwood paste and jasmine flowers now cov=
er the body and incense burns by its side.<br>
ght:bold">At about 9 p.m.,Monsieur Cartier-Brassen, the French photographer=
, who has been here for about a fortnight with his wife, related an experie=
nce of his to me. "It is a most astonishing experience," he said.=
"I was in the open space in front of my house, when my friends drew m=
y attention to the sky, where I saw a vividly-luminous shooting star with a=
luminous tail, unlike any shooting star I had before seen, coming from the=
South, moving slowly across the sky and, reaching the top of Arunachala, d=
isappeared behind it. Because of its singularity we all guessed its import =
and immediately looked at our watches - it was 8:47 - and then raced to the=
Ashram only to find that our premonition had been only too sadly true: the=
Master had passed into Mahanirvana at that very minute." Several othe=
r devotees in the Ashram and in the town later told me that they too had se=
en the tell-tale meteor.</span><br>
<br><span style=3D"font-weight:bold">F=
ootnotes</span><br><br>1. The Last Days & Maha-Nirvana of Bhagavan Sri =
Ramana<br>2. Videotaped, Arunachala Ashrama<br>3. A Sadhu's Reminiscenc=
es<br>4. Videotaped, Arunachala Ashrama<br>
5. Guru Ramana<br><br><span st=

yle=3D"font-weight:bold">Source</span>: <a href=3D"http://www.arunachala.or=
g/newsletters/2000/?pg=3Dmay-jun" target=3D"_blank">http://www.arunachala.o=
rg/newsletters/2000/?pg=3Dmay-jun</a><div style=3D"clear:both;margin-top:0p=
x;margin-right:0px;margin-bottom:0.75em;margin-left:0px;line-height:1.3em">=
</div></div><div style=3D"color:rgb(51, 51, 51);font-size:87%;margin-top:=

0px;margin-right:0px;margin-bottom:0.75em;margin-left:0px;line-height:1.3em=
"></div></span><br>-- <br>=E0=B0=93=E0=B0=82 =C2=A0=E0=B0=A8=E0=B0=AE=E0=B1=
=AF =C2=A0 <br>
=B1=81 =C2=A0<br><br>
--00032555547ef8bf72047ee9829d--

Feb 2010 10:16:52 -0000
2010 10:16:52 -0000
Date: Sat, 06 Feb 2010 10:16:50 -0000
Message-ID: <hkjfii+pfr3@...>
In-Reply-To: <hkituo+8p1h@...>
MIME-Version: 1.0
of God)
X-Yahoo-Group-Post: member; u=420436479; y=2wD8Q3yqwKWZuT55KlSFMtAYWUXoLe-
1JGdHKZlScQXDebI
Respected Sir,
I am just illiterate in this subject. Although I will like =

to express my thoughts. Please forgive me for my mistakes.
Besides the Law=

of Karma, another fact associated with Meat eating is that meat is a "tams=
ik" food. People who follow Satvik path for spiritual evolution should avoi=
d eating rajsik and tamsik food.
Another thing told in Shrimad Bhagwat Gee=

ta is that the aim and state of mind behind the karma decides that the Karm=
a will be counted as Satvik, Rajsik or tamsik and hence will decide the out=
come of karma. If a homam/karma/ritual/work is done without selfishness/gr=
eed/want then that will be counted as satvik. If same homam/karma/ritual/wo=
rk is done with greed/want/ahamkar then it will be counted as rajsik. and i=
f same homam/karma/ritual/work is done due to ignorance and agyana then it =
is counted as tamsik.
Same karma done with same procedure but different mi=

ndset will give different results.
please forgive me if I sound rude
Kind=
Regards
Atul
--- In vedic-wisdom@yahoogroups.com, "vedic_pathak" <vedic_p=

athak@...> wrote:
>
> Namaste,
>
> One last thing and excuse me for the de=
viation from the subject.
>
> I was thinking about Shri Krushna himself as=
an example (for the particular verse of Bhagvad Gita) but i was engrossed =
in Aghora reading and postponed to write.
>
> In the morning i am seeing t=
hat Narasimha has given Shri Krishna's example much the same way as i thoug=
ht during previous night.
>
> Dear KK, Lord himself has given that verse i=
n Gita but how many of us can literally follow his *Actions* who has instru=
cted this very verse. It is impossible. One will be very happy and excited =
to have many wives and sport with many women in a pond while putting the bl=
ame on Krushna and Gopis but other than that nothing is possible to emulate=
willingly or unwillingly.
> Many wise people have said and it's a common s=
aying amongst Guajaratis (and perhaps in whole of India) which goes like th=
is - "Live your life as Rama lived and as Krushna Instructed"
>
> There ar=
e at least a couple of more verses in Bhagvad Gita which is like wise misun=
derstood by many of us today and can not be taken literally IMHO.
>
> Best=
Regards,
>
> Utpal
>
> --- In vedic-wisdom@yahoogroups.com, "vedic_patha=
k" <vedic_pathak@> wrote:
> >
> > Namaste KK,
> >
> > Yes! You are right. =
Shri Krushna has said that in a verse.
> >
> > Let me take Vivekananda as =
a 'Noble' Idle as described by Lord Krushna and myself as Ordinary mortal.
=
> >
> > *Vivekananda *occasionally* smokes and I am very happy to know tha=
t fact and start smoking every day.
> >
> > * Vivekananda *once in a blue=
moon* ate meat and I am overjoyed because i got the license of eating meat=
every alternate day to satisfy my cravings of palate.
> >
> > * Vivekanan=
da lead the life of *perfect celibacy* all his life and now i am absconding=
. Not to seen anywhere. He sacrificed his entire life for the upliftment of=
mankind and i just live for my selfish end.
> >
> > No amount of argumen=
ts convinces me for this. i do not know but i have an Aghori attitude in th=
is particular issue.
> >
> > Aghorian Regards :),
> >
> > Utpal
> >
> =
> --- In vedic-wisdom@yahoogroups.com, krishna Kanth <kritels@> wrote:
> > =
>
> > >
> > >
> > > Sri Utpal (No Ji :) ),
> > > =C2=A0
> > > I tend to a=
gree with you that all the members in your examples are highly realized sou=
ls and they are probably knowing what they are doing.
> > > =C2=A0
> > > In=
Bhagawadgita, Lord Sri Krishna tells that whatever the noble says, ordinar=
y mortals take them as gospel and whatever the Noble does, the ordinary sim=
ply follow (i donot know the verse but just remember the translation done b=
y sri ghantasala in telugu). Does that not be applicable to these spiritual=
giants?? should they not lead their lives as an example in the ways that s=
hould be followed by all=C2=A0us??
> > > =C2=A0
> > > I may be sounding ver=
y naive and ignorant but that is what i'm :)
> > > =C2=A0
> > > Thanks
> > =
> KK
> > > =C2=A0
> > > =C2=A0
> > > =C2=A0
> > > =C2=A0
> > > =C2=A0
> > >=
> > >

> > > --- On Fri, 2/5/10, vedic_pathak <vedic_pathak@> wrote:
> > =
>
> > >
> > > From: vedic_pathak <vedic_pathak@>
> > > Subject: [vedic-wi=
sdom] Re: Great Vimalananda's opinion on 'Meat-eaters'(Aghor -at the left h=
and of God)
> > > To: vedic-wisdom@yahoogroups.com
> > > Date: Friday, Febr=
uary 5, 2010, 6:00 PM
> > >
> > >
> > > =C2=A0
> > >
> > >
> > >
> > =
> Dear KK,
> > >
> > > Correction in my earlier message =E2=80" It should =
read Àghora, at the left hand of God'
> > >
> > > A sincere suggestion fr=
om me- No need to address me with `Ji' suffix. However, you are free to add=
ress me as you feel like and I'll happily accept it hence forth.
> > >
> >=
> I just came across Vimalananda' s thought on Karma. He says (and Narasim=
ha has many a times repeated) that Karma is only generated (Binding to one)=
when one self-identifies with it.
> > > Although, it may seem easy to unde=
rstand intellectually, the state is multiple times difficult to achieve. Ne=
vertheless, it's an extremely important statement to answer our queries.
> =
> >
> > > Important information about Vimalananda which I came to know onl=
y yesterday is that he was a big time smoker and there was not a single day=
passed in his life when he didn't do smoking except on the final day of hi=
s departure from physical body. He used to as well `chew Tobacco' frequentl=
y and occasionally ate meat. I gave this information, because as you pointe=
d out (and I also agree) that it is an interesting coincidence of exact tho=
ughts crossing our minds. Further, please also note an important thing. The=
Aghori used to say very frequently to all his audience to do what he says =
and not try to do what he does.
> > >
> > > Now whatever I wrote above see=
ms sufficient to answer the questions you asked. Let me put in my thoughts =
further (Mind you, these are thoughts of an unrealized person and the worth=
can be next to nothing). When we take example cases of Swami Vivekananda o=
r Vimalananda or Sainbaba or any other such acknowledged spiritual giants, =
we tend to forget that they are all realized souls who achieved very high l=
evel of spiritual realization. They are knower of everything or many things=
in the universe. Their individual ego is perfectly and completely tuned to=
universal ego. In short they *know* what they are doing. They are `Trikaal=
gnyaanis'. Relevant to our topic of discussion, I would say that if they a=
te meat or smoke cigar or chew tobacco or killed animals, they actually kne=
w what they are doing. There would be surely a specific purpose behind each=
and every action of theirs because as I said, they know complete backgroun=
d behind their each action and
> > > moreover their self identification is=
missing from the action and hence it is like Nature operates through them =
to accomplish a special purpose without binding them in any cause-effect ch=
ain.
> > > Ramakrishna used to frequently say to all his disciples that Nar=
en is very different from others. He has a blazing spiritual fire burning w=
ithin him which can consume anything and everything. A food restriction doe=
s not bind him. He can eat anything without getting spiritually troubled bu=
t for others, a kind of food intake is extremely important.
> > > If Viveka=
nanda ate meat during his stay in west, it'll surely have some subtle purpo=
se which is not possible for majority of us to comprehend unless explained =
by a person of that level. He might be removing `guilt' from the sincere se=
ekers amongst westerners so that he can be accepted by them as one of them =
and then slowly try to eradicate their habits of meat eating and such other=
undesirable habits. It is also possible at the same time that he is nullif=
ying some balanced Rinanubandha with the Ànimal' whose meat he ate. It is =
also possible that he would have showered his unseen blessings on the anima=
l's soul by consuming its meat. It's possible that there were no apparent r=
easons for that but just a natural inconsequential act. We'll not know. Onl=
y Vivekananda, His Guru and Mother Nature know. By the way Vivekananda save=
d a boy from drowning in a lake in USA while he was still in India and did =
not even planned to go to USA. When the boy, after some
> > > years actual=
ly met Swami in USA for the first time, swami immediately told him to stay =
away from water and when he requested swami to accept him as his disciple, =
swami, after a moments thought told him that he is not his guru and his gur=
u will come later and will give him Silver Cup as a gift. That man later be=
came disciple of Paramhansa Yogananda and after 40 years, he was actually g=
iven a gift of Silver-cup by Yogananda which literally fulfilled what swami=
Vivekananda `knew' before 40 years.
> > >
> > > Swami Vivekananda was all=
> > >
> > > So moral of my whole writings=
is that it's unwise as well as self deluding to take excuses of the unconv=
entional habits of Swami Vivekananda, Shirdi Sainbaba, Vimalananda, Gajanan=
a Maharaj, Swami Samarth, Trailang Swami and such masters and justify our c=
ompletely self identified and utterly selfish cruel/unjust actions.
> > >
=
> > > Best Regards,
> > >
> > > Utpal
> > >
> > > --- In vedic-wisdom@ y=
ahoogroups. com, krishna Kanth <kritels@ > wrote:
> > > >
> > > >
> > > > =
> > > >

> > > > Utpal Ji,
> > > > =C3=82=C2=A0
> > > > Great coincidence =
of thoughts!!=C3=82=C2=A0I was about to ask this question today on Non-Veg =
eating.=C3=82=C2=A0 It is clear from the below passage meat eating is not a=
dvisable for anyone.=C3=82=C2=A0
> > > > I was=C3=82=C2=A0reading a book on=
> > > > =C3=82=C2=A0
> > > > Does s=
moking has any impact on the Spiritual path? looks like Vivekananda also en=
joyed smoking.
> > > > =C3=82=C2=A0
> > > > Thanks
> > > > KK
> > > >
> > =
> > --- On Thu, 2/4/10, vedic_pathak <vedic_pathak@ ...> wrote:
> > > >
> =
> > >
> > > > From: vedic_pathak <vedic_pathak@ ...>
> > > > Subject: [ved=
ic-wisdom] Great Vimalananda' s opinion on 'Meat-eaters' (Aghora - From the=
left hand of God
> > > > Date: =
Thursday, February 4, 2010, 11:45 PM
> > > >
> > > >
> > > > =C3=82=C2=A0=
> > > >

> > > >
> > > >
> > > >
> > > > I reproduce Opinion of Great =
Vimalananda on 'Meat eaters' and repercussions from=C3=82=C2=A0'Aghora, fro=
m the left hand of God'
> > > > Choice is ours !
> > > > "Ma wants you to l=
earn your lesson. That is why you find a meat-eater reborn either as a pred=
ator or prey or as both in succession. Human beings cry a lot at funerals o=
f their own kind but they have absolutely no thought for the sufferings of =
the animals they slaughter. They never hesitate to kill and eat. Just think=
, first they kill the chicken. Often they will cut its throat and let it bl=
eed to death, which is a most painful way to die. Then it will be cleaned, =
cooked and eaten, and if it happens to be tough everyone will curse it for =
not satisfying their palates. How many humans would give beautiful tender l=
ean meat if they were slaughtered, dressed, prepared and served?
> > > > Me=
at-eaters conveniently forget that animal mothers too love their children. =
Do they ever think of the agony a hen goes through when her chicks are slai=
n in front of her eyes? or a cow, the embodiment of motherliness, do they c=
onsider how much she suffers when she sees the slaughter of her beloved cal=
f whom she has grown in her own body and nourished with her milk, whom she =
loves more than her own life?
> > > > Do these so called humans ever think =
of the terrible pain they cause to mother cow? Could they endure their own =
children being murdered before their own eyes?
> > > > How is Ma to teach s=
uch donkeys? They are not humans, whose intellect is subtle enough to self-=
identify with another being of a different species and experience its perso=
nal joys and sorrows. Ma has no alternative but to make them suffer, allowi=
ng the animals they have tortured to torture them in return. Fair's fair, a=
fter all. If I cut your throat in this birth you have every right to cut mi=
ne in the next or some succeeding birth. Experience is the best teacher and=
a fool will learn from no other."=C3=82=C2=A0
> > >=
> Utpal
> > > >
> > >
> >
>

Feb 2010 13:05:45 -0000
2010 13:05:45 -0000
Date: Sat, 06 Feb 2010 13:05:44 -0000
Message-ID: <hkjpf8+al12@...>
MIME-Version: 1.0
Subject: Homam manual...BENGALI scripts needed...P.V.R Ji should consider
seriously...
X-Yahoo-Group-Post: member; u=349601389; y=3umUSHBzPK5Yk0B2jeoYaKtMlsFM3Nl5KROb0-
Od1inGJMWq
NAMASKAR
Dear P.V.R Ji,
I have decided to start MAHA GANAPATI HOMAM and f=

ollowed by CHANDI HOMAM, but I am not very much familiar with Sanskrit Scri=
pts, could you please consider the BENGALI version of the HOMAM procedure a=
nd upload to your site...it would be very much helpful for all Bengali know=
ing people...
best regards,
Biswajit
NB: As I know, Rajarshi Nandi could =

rewrite the scripts in Bengali...we need blessings of yours...

Message-ID: <934101.69896.qm@...>
X-YMail-OSG:
s_dOvykVM1nbqH2.owaHvDK8dbkw8t_xzFtwWlwRd3oSK8VK1Di8fzmCcGtxekNv59FiC0XdXnHXgNU_7WG
nq8DK86VS7_gZ_lQnTeKaVndilN7c3pVgSJHFiTPoSpuceEF2Ly0e22U_XI1wkRaTYdS913ePiyFSvD01Nv
Lgmzgz9myr56alU8iT9OhNdCO9hBu4jHax58o5JkAFILS2qduLV3m7vN9ER.hm8ZABbLIn4j9.FL_zdvwTA
CULxdD0QQeTvpY_yMvEryuBthrOpwoHDhzMWmM829ODVrbh_dhbOvHPV5DmcHqlkTe7qZRe
Feb 2010 22:35:08 IST
Date: Sat, 6 Feb 2010 22:35:08 +0530 (IST)
In-Reply-To: <hkjfii+pfr3@...>
MIME-Version: 1.0
y=ofDRUxai6c06yuNR_iRRVZoEhAJyLGkTQGfvJ32iffAlHXibQeI
--0-832096263-1265475908=:69896
Dear All,
=C2=A0
I want to add=C2=A0some points=C2=A0from=C2=A0little=C2=A0=
=C2=A0experience that I have.
=C2=A0
1. Do not eat meat if you have dasa ru=
nning of a satvik planet. Your body will not accept it.
2. A person who kno=
ws ayurveda here checked my hand pulse and told me to become satvik and sto=
p eating meat if I was eating ( I=C2=A0stopped eating meat 2 years back bef=
ore this incident)
3. From the time I stopped eating meat, I feel light in =
my body and brain/mind and I am able to concentrate more.
=C2=A0
Hope this =
helps
=C2=A0
Manish
--- On Sat, 6/2/10, Dr. A. Bhatla <astrologytree@gmail=

.com> wrote:
From: Dr. A. Bhatla <astrologytree@...>

Subject: [vedi=
c-wisdom] Re: Great Vimalananda's opinion on 'Meat-eaters'(Aghor -at the le=
ft hand of God)
Date: Saturday, 6 February=
, 2010, 10:16 AM
=C2=A0
Respected Sir,
I am just illiterate in this =

subject. Although I will like to express my thoughts. Please forgive me for=
my mistakes.
Besides the Law of Karma, another fact associated with Meat =

eating is that meat is a "tamsik" food. People who follow Satvik path for s=
piritual evolution should avoid eating rajsik and tamsik food.
Another thi=
ng told in Shrimad Bhagwat Geeta is that the aim and state of mind behind t=
he karma decides that the Karma will be counted as Satvik, Rajsik or tamsik=
and hence will decide the outcome of karma. If a homam/karma/ ritual/work =
is done without selfishness/ greed/want then that will be counted as satvik=
. If same homam/karma/ ritual/work is done with greed/want/ahamkar then it =
will be counted as rajsik. and if same homam/karma/ ritual/work is done due=
to ignorance and agyana then it is counted as tamsik.
Same karma done wit=
h same procedure but different mindset will give different results.
please=
forgive me if I sound rude
Kind Regards
Atul
--- In vedic-wisdom@ yahoog=

roups. com, "vedic_pathak" <vedic_pathak@ ...> wrote:
>
> Namaste,
>
> One=
last thing and excuse me for the deviation from the subject.
>
> I was th=
inking about Shri Krushna himself as an example (for the particular verse o=
f Bhagvad Gita) but i was engrossed in Aghora reading and postponed to writ=
e.
>
> In the morning i am seeing that Narasimha has given Shri Krishna's =
example much the same way as i thought during previous night.
>
> Dear KK,=
Lord himself has given that verse in Gita but how many of us can literally=
follow his *Actions* who has instructed this very verse. It is impossible.=
One will be very happy and excited to have many wives and sport with many =
women in a pond while putting the blame on Krushna and Gopis but other than=
that nothing is possible to emulate willingly or unwillingly.
> Many wise =
people have said and it's a common saying amongst Guajaratis (and perhaps i=
n whole of India) which goes like this - "Live your life as Rama lived and =
as Krushna Instructed"
>
> There are at least a couple of more verses in B=
hagvad Gita which is like wise misunderstood by many of us today and can no=
t be taken literally IMHO.
>
> Best Regards,
>
> Utpal
>
> --- In vedic-=
wisdom@ yahoogroups. com, "vedic_pathak" <vedic_pathak@ > wrote:
> >
> > Na=
maste KK,
> >
> > Yes! You are right. Shri Krushna has said that in a vers=
e.
> >
> > Let me take Vivekananda as a 'Noble' Idle as described by Lord =
Krushna and myself as Ordinary mortal.
> >
> > *Vivekananda *occasionally*=
smokes and I am very happy to know that fact and start smoking every day. =
> >
> > * Vivekananda *once in a blue moon* ate meat and I am overjoyed b=
ecause i got the license of eating meat every alternate day to satisfy my c=
ravings of palate.
> >
> > * Vivekananda lead the life of *perfect celibac=
y* all his life and now i am absconding. Not to seen anywhere. He sacrifice=
d his entire life for the upliftment of mankind and i just live for my self=
ish end.
> >
> > No amount of arguments convinces me for this. i do not k=
now but i have an Aghori attitude in this particular issue.
> >
> > Aghor=
ian Regards :),
> >
> > Utpal
> >
> > --- In vedic-wisdom@ yahoogroups. c=
om, krishna Kanth <kritels@> wrote:
> > >
> > >
> > >
> > > Sri Utpal (No=
Ji :) ),
> > > =C3=82=C2=A0
> > > I tend to agree with you that all the me=
mbers in your examples are highly realized souls and they are probably know=
ing what they are doing.
> > > =C3=82=C2=A0
> > > In Bhagawadgita, Lord Sri=
Krishna tells that whatever the noble says, ordinary mortals take them as =
gospel and whatever the Noble does, the ordinary simply follow (i donot kno=
w the verse but just remember the translation done by sri ghantasala in tel=
ugu). Does that not be applicable to these spiritual giants?? should they n=
ot lead their lives as an example in the ways that should be followed by al=
l=C3=82=C2=A0us??
> > > =C3=82=C2=A0
> > > I may be sounding very naive and=
ignorant but that is what i'm :)
> > > =C3=82=C2=A0
> > > Thanks
> > > KK
=
> > > =C3=82=C2=A0
> > > =C3=82=C2=A0
> > > =C3=82=C2=A0
> > > =C3=82=C2=A0=
> > > =C3=82=C2=A0

> > >
> > >
> > > --- On Fri, 2/5/10, vedic_pathak <v=
edic_pathak@ > wrote:
> > >
> > >
> > > From: vedic_pathak <vedic_pathak@=
>
> > > Subject: [vedic-wisdom] Re: Great Vimalananda' s opinion on 'Meat-=
eaters' (Aghor -at the left hand of God)
> > > To: vedic-wisdom@ yahoogroup=
s. com
> > > Date: Friday, February 5, 2010, 6:00 PM
> > >
> > >
> > > =
=C3=82=C2=A0
> > >
> > >
> > >
> > > Dear KK,
> > >
> > > Correction i=
n my earlier message =C3=A2=E2=82=AC" It should read Àghora, at the left h=
and of God'
> > >
> > > A sincere suggestion from me- No need to address m=
e with `Ji' suffix. However, you are free to address me as you feel like an=
d I'll happily accept it hence forth.
> > >
> > > I just came across Vimal=
ananda' s thought on Karma. He says (and Narasimha has many a times repeate=
d) that Karma is only generated (Binding to one) when one self-identifies w=
ith it.
> > > Although, it may seem easy to understand intellectually, the =
state is multiple times difficult to achieve. Nevertheless, it's an extreme=
ly important statement to answer our queries.
> > >
> > > Important inform=
ation about Vimalananda which I came to know only yesterday is that he was =
a big time smoker and there was not a single day passed in his life when he=
didn't do smoking except on the final day of his departure from physical b=
ody. He used to as well `chew Tobacco' frequently and occasionally ate meat=
. I gave this information, because as you pointed out (and I also agree) th=
at it is an interesting coincidence of exact thoughts crossing our minds. F=
urther, please also note an important thing. The Aghori used to say very fr=
equently to all his audience to do what he says and not try to do what he d=
oes.
> > >
> > > Now whatever I wrote above seems sufficient to answer the=
questions you asked. Let me put in my thoughts further (Mind you, these ar=
e thoughts of an unrealized person and the worth can be next to nothing). W=
hen we take example cases of Swami Vivekananda or Vimalananda or Sainbaba o=
r any other such acknowledged spiritual giants, we tend to forget that they=
are all realized souls who achieved very high level of spiritual realizati=
on. They are knower of everything or many things in the universe. Their ind=
ividual ego is perfectly and completely tuned to universal ego. In short th=
ey *know* what they are doing. They are `Trikaal gnyaanis'. Relevant to our=
topic of discussion, I would say that if they ate meat or smoke cigar or c=
hew tobacco or killed animals, they actually knew what they are doing. Ther=
e would be surely a specific purpose behind each and every action of theirs=
because as I said, they know complete background behind their each action =
and
> > > moreover their self identification is missing from the action and=
hence it is like Nature operates through them to accomplish a special purp=
ose without binding them in any cause-effect chain.
> > > Ramakrishna used =
to frequently say to all his disciples that Naren is very different from ot=
hers. He has a blazing spiritual fire burning within him which can consume =
anything and everything. A food restriction does not bind him. He can eat a=
nything without getting spiritually troubled but for others, a kind of food=
intake is extremely important.
> > > If Vivekananda ate meat during his st=
ay in west, it'll surely have some subtle purpose which is not possible for=
majority of us to comprehend unless explained by a person of that level. H=
e might be removing `guilt' from the sincere seekers amongst westerners so =
that he can be accepted by them as one of them and then slowly try to eradi=
cate their habits of meat eating and such other undesirable habits. It is a=
lso possible at the same time that he is nullifying some balanced Rinanuban=
dha with the Ànimal' whose meat he ate. It is also possible that he would =
have showered his unseen blessings on the animal's soul by consuming its me=
at. It's possible that there were no apparent reasons for that but just a n=
atural inconsequential act. We'll not know. Only Vivekananda, His Guru and =
Mother Nature know. By the way Vivekananda saved a boy from drowning in a l=
ake in USA while he was still in India and did not even planned to go to US=
A. When the boy, after
some
> > > years actually met Swami in USA for the =
first time, swami immediately told him to stay away from water and when he =
requested swami to accept him as his disciple, swami, after a moments thoug=
ht told him that he is not his guru and his guru will come later and will g=
ive him Silver Cup as a gift. That man later became disciple of Paramhansa =
Yogananda and after 40 years, he was actually given a gift of Silver-cup by=
Yogananda which literally fulfilled what swami Vivekananda `knew' before 4=
0 years.
> > >
> > > Swami Vivekananda was all knowing and most of us are =
NOT.
> > >
> > > So moral of my whole writings is that it's unwise as well=
as self deluding to take excuses of the unconventional habits of Swami Viv=
ekananda, Shirdi Sainbaba, Vimalananda, Gajanana Maharaj, Swami Samarth, Tr=
ailang Swami and such masters and justify our completely self identified an=
d utterly selfish cruel/unjust actions.
> > >
> > > Best Regards,
> > >
>=
> > Utpal
> > >
> > > --- In vedic-wisdom@ yahoogroups. com, krishna Kan=
th <kritels@ > wrote:
> > > >
> > > >
> > > >
> > > >
> > > > Utpal Ji,
=
> > > > =C3=83=E2=80=9A=C3=82=C2=A0
> > > > Great coincidence of thoughts!!=
=C3=83=E2=80=9A=C3=82=C2=A0I was about to ask this question today on Non-Ve=
g eating.=C3=83=E2=80=9A=C3=82=C2=A0 It is clear from the below passage mea=
t eating is not advisable for anyone.=C3=83=E2=80=9A=C3=82=C2=A0
> > > > I =
was=C3=83=E2=80=9A=C3=82=C2=A0reading a book on Swami Vivekananda (Naa Athm=
a Kadha - in Telugu), he clearly wrote that he survived many days on just e=
ating meat when he was living in USA also relished it. He seem to have no p=
roblems with meat eating ..why this difference of opinions from the spiritu=
al giants??
> > > > =C3=83=E2=80=9A=C3=82=C2=A0
> > > > Does smoking has an=
y impact on the Spiritual path? looks like Vivekananda also enjoyed smoking=
.
> > > > =C3=83=E2=80=9A=C3=82=C2=A0
> > > > Thanks
> > > > KK
> > > >
> =
> > > --- On Thu, 2/4/10, vedic_pathak <vedic_pathak@ ...> wrote:
> > > >
=
> > > >
> > > > From: vedic_pathak <vedic_pathak@ ...>
> > > > Subject: [v=
edic-wisdom] Great Vimalananda' s opinion on 'Meat-eaters' (Aghora - From t=
he left hand of God
> > > > Date=
: Thursday, February 4, 2010, 11:45 PM
> > > >
> > > >
> > > > =C3=83=E2=
=80=9A=C3=82=C2=A0
> > > >
> > > >
> > > >
> > > >
> > > > I reproduce=
Opinion of Great Vimalananda on 'Meat eaters' and repercussions from=C3=83=
=E2=80=9A=C3=82=C2=A0'Aghora, from the left hand of God'
> > > > Choice is =
ours !
> > > > "Ma wants you to learn your lesson. That is why you find a m=
eat-eater reborn either as a predator or prey or as both in succession. Hum=
an beings cry a lot at funerals of their own kind but they have absolutely =
no thought for the sufferings of the animals they slaughter. They never hes=
itate to kill and eat. Just think, first they kill the chicken. Often they =
will cut its throat and let it bleed to death, which is a most painful way =
to die. Then it will be cleaned, cooked and eaten, and if it happens to be =
tough everyone will curse it for not satisfying their palates. How many hum=
ans would give beautiful tender lean meat if they were slaughtered, dressed=
, prepared and served?
> > > > Meat-eaters conveniently forget that animal =
mothers too love their children. Do they ever think of the agony a hen goes=
through when her chicks are slain in front of her eyes? or a cow, the embo=
diment of motherliness, do they consider how much she suffers when she sees=
the slaughter of her beloved calf whom she has grown in her own body and n=
ourished with her milk, whom she loves more than her own life?
> > > > Do t=
hese so called humans ever think of the terrible pain they cause to mother =
cow? Could they endure their own children being murdered before their own e=
yes?
> > > > How is Ma to teach such donkeys? They are not humans, whose in=
tellect is subtle enough to self-identify with another being of a different=
species and experience its personal joys and sorrows. Ma has no alternativ=
e but to make them suffer, allowing the animals they have tortured to tortu=
re them in return. Fair's fair, after all. If I cut your throat in this bir=
th you have every right to cut mine in the next or some succeeding birth. E=
xperience is the best teacher and a fool will learn from no other."=C3=83=
=E2=80=9A=C3=82=C2=A0
> > > > Utpal
> > > >
> > >
> =
>
>
The INTERNET now has a personality. YOURS! See your Yaho=

o! Homepage. http://in.yahoo.com/
--0-832096263-1265475908=:69896

top" style=3D"font: inherit;"><DIV>Dear All,</DIV>
<DIV> </DIV>
<DIV>I=
want to add some points from little experience t=
hat I have.</DIV>
<DIV> </DIV>
<DIV>1. Do not eat meat if you have das=
a running of a satvik planet. Your body will not accept it.</DIV>
<DIV>2. A=
person who knows ayurveda here checked my hand pulse and told me to become=
satvik and stop eating meat if I was eating ( I stopped eating meat 2=
years back before this incident)</DIV>
<DIV>3. From the time I stopped eat=
ing meat, I feel light in my body and brain/mind and I am able to concentra=
te more.</DIV>
<DIV> </DIV>
<DIV>Hope this helps</DIV>
<DIV> </DI=
V>
<DIV>Manish<BR><BR>--- On <B>Sat, 6/2/10, Dr. A. Bhatla <I><astrology=
tree@...></I></B> wrote:<BR></DIV>
<BLOCKQUOTE style=3D"PADDING-LE=
FT: 5px; MARGIN-LEFT: 5px; BORDER-LEFT: rgb(16,16,255) 2px solid"><BR>From:=
Dr. A. Bhatla <astrologytree@...><BR>Subject: [vedic-wisdom] R=
e: Great Vimalananda's opinion on 'Meat-eaters'(Aghor -at the left hand of =
God)<BR>To: vedic-wisdom@yahoogroups.com<BR>Date: Saturday, 6 February, 201=
0, 10:16 AM<BR><BR>
<DIV id=3Dyiv1181095511><SPAN style=3D"DISPLAY: none">&=
nbsp;</SPAN>
<DIV>Respected Sir,<BR><BR>I am just ill=
iterate in this subject. Although I will like to express my thoughts. Pleas=
e forgive me for my mistakes.<BR><BR>Besides the Law of Karma, another fact=
associated with Meat eating is that meat is a "tamsik" food. People who fo=
llow Satvik path for spiritual evolution should avoid eating rajsik and tam=
sik food.<BR><BR>Another thing told in Shrimad Bhagwat Geeta is that the ai=
m and state of mind behind the karma decides that the Karma will be counted=
as Satvik, Rajsik or tamsik and hence will decide the outcome of karma. If=
a homam/karma/ ritual/work is done without selfishness/ greed/want then th=
at will be counted as satvik. If same homam/karma/ ritual/work is done with=
greed/want/ahamkar then it will be counted as rajsik. and if same homam/ka=
rma/ ritual/work is done due to ignorance and agyana then it is counted as =
tamsik.<BR><BR>Same karma done with same procedure but different mindset wi=
ll give different
results.<BR><BR>please forgive me if I sound rude<BR><BR=
>Kind Regards<BR>Atul<BR><BR>--- In <A href=3D"http://in.mc949.mail.yahoo.c=
om/mc/compose?to=3Dvedic-wisdom%40yahoogroups.com" target=3D_blank rel=3Dno=
follow ymailto=3D"mailto:vedic-wisdom%40yahoogroups.com">vedic-wisdom@ yaho=
ogroups. com</A>, "vedic_pathak" <vedic_pathak@ ...> wrote:<BR>><B=
R>> Namaste,<BR>> <BR>> One last thing and excuse me for the devia=
tion from the subject.<BR>> <BR>> I was thinking about Shri Krushna h=
imself as an example (for the particular verse of Bhagvad Gita) but i was e=
ngrossed in Aghora reading and postponed to write.<BR>> <BR>> In the =
morning i am seeing that Narasimha has given Shri Krishna's example much th=
e same way as i thought during previous night.<BR>> <BR>> Dear KK, Lo=
rd himself has given that verse in Gita but how many of us can literally fo=
llow his *Actions* who has instructed this very verse. It is impossible. On=
e will be very happy
and excited to have many wives and sport with many wo=
men in a pond while putting the blame on Krushna and Gopis but other than t=
hat nothing is possible to emulate willingly or unwillingly.<BR>> Many w=
ise people have said and it's a common saying amongst Guajaratis (and perha=
ps in whole of India) which goes like this - "Live your life as Rama lived =
and as Krushna Instructed"<BR>> <BR>> There are at least a couple of =
more verses in Bhagvad Gita which is like wise misunderstood by many of us =
today and can not be taken literally IMHO.<BR>> <BR>> Best Regards,<B=
R>> <BR>> Utpal<BR>> <BR>> --- In <A href=3D"http://in.mc949.ma=
k rel=3Dnofollow ymailto=3D"mailto:vedic-wisdom%40yahoogroups.com">vedic-wi=
sdom@ yahoogroups. com</A>, "vedic_pathak" <vedic_pathak@ > wrote:<BR=
>> ><BR>> > Namaste KK,<BR>> > <BR>> > Yes! You are=
right. Shri Krushna has
said that in a verse.<BR>> > <BR>> > =
Let me take Vivekananda as a 'Noble' Idle as described by Lord Krushna and =
myself as Ordinary mortal.<BR>> > <BR>> > *Vivekananda *occasio=
nally* smokes and I am very happy to know that fact and start smoking every=
day. <BR>> > <BR>> > * Vivekananda *once in a blue moon* ate m=
eat and I am overjoyed because i got the license of eating meat every alter=
nate day to satisfy my cravings of palate.<BR>> > <BR>> > * Viv=
ekananda lead the life of *perfect celibacy* all his life and now i am absc=
onding. Not to seen anywhere. He sacrificed his entire life for the upliftm=
ent of mankind and i just live for my selfish end. <BR>> > <BR>> &=
gt; No amount of arguments convinces me for this. i do not know but i have =
an Aghori attitude in this particular issue. <BR>> > <BR>> > Ag=
horian Regards :),<BR>> > <BR>> > Utpal<BR>> > <BR>> &=
gt; --- In <A
href=3D"http://in.mc949.mail.yahoo.com/mc/compose?to=3Dvedic=
-wisdom%40yahoogroups.com" target=3D_blank rel=3Dnofollow ymailto=3D"mailto=
:vedic-wisdom%40yahoogroups.com">vedic-wisdom@ yahoogroups. com</A>, krishn=
a Kanth <kritels@> wrote:<BR>> > ><BR>> > > <BR>>=
; > > <BR>> > > Sri Utpal (No Ji :) ),<BR>> > > =C3=
=82 <BR>> > > I tend to agree with you that all the members i=
n your examples are highly realized souls and they are probably knowing wha=
t they are doing.<BR>> > > =C3=82 <BR>> > > In Bhaga=
wadgita, Lord Sri Krishna tells that whatever the noble says, ordinary mort=
als take them as gospel and whatever the Noble does, the ordinary simply fo=
llow (i donot know the verse but just remember the translation done by sri =
ghantasala in telugu). Does that not be applicable to these spiritual giant=
s?? should they not lead their lives as an example in the ways that should =
be followed by
all=C3=82 us??<BR>> > > =C3=82 <BR>> =
> > I may be sounding very naive and ignorant but that is what i'm :)=
<BR>> > > =C3=82 <BR>> > > Thanks<BR>> > > =
KK<BR>> > > =C3=82 <BR>> > > =C3=82 <BR>> &g=
t; > =C3=82 <BR>> > > =C3=82 <BR>> > > =C3=
=82 <BR>> > > <BR>> > > <BR>> > > --- On Fr=
i, 2/5/10, vedic_pathak <vedic_pathak@ > wrote:<BR>> > > <BR=
>> > > <BR>> > > From: vedic_pathak <vedic_pathak@ >=
;<BR>> > > Subject: [vedic-wisdom] Re: Great Vimalananda' s opinio=
n on 'Meat-eaters' (Aghor -at the left hand of God)<BR>> > > To: <=
A href=3D"http://in.mc949.mail.yahoo.com/mc/compose?to=3Dvedic-wisdom%40yah=
oogroups.com" target=3D_blank rel=3Dnofollow ymailto=3D"mailto:vedic-wisdom=
%40yahoogroups.com">vedic-wisdom@ yahoogroups. com</A><BR>> > > Da=
te: Friday, February 5, 2010, 6:00 PM<BR>> >
> <BR>> > >=
<BR>> > > =C3=82 <BR>> > > <BR>> > > <BR>=
> > > <BR>> > > Dear KK,<BR>> > > <BR>> > =
> Correction in my earlier message =C3=A2=E2=82=AC" It should read Àgho=
ra, at the left hand of God'<BR>> > > <BR>> > > A sincere=
suggestion from me- No need to address me with `Ji' suffix. However, you a=
re free to address me as you feel like and I'll happily accept it hence for=
th.<BR>> > > <BR>> > > I just came across Vimalananda' s =
thought on Karma. He says (and Narasimha has many a times repeated) that Ka=
rma is only generated (Binding to one) when one self-identifies with it.<BR=
>> > > Although, it may seem easy to understand intellectually, th=
e state is multiple times difficult to achieve. Nevertheless, it's an extre=
mely important statement to answer our queries.<BR>> > > <BR>> =
> > Important information about Vimalananda which I
came to know onl=
y yesterday is that he was a big time smoker and there was not a single day=
passed in his life when he didn't do smoking except on the final day of hi=
s departure from physical body. He used to as well `chew Tobacco' frequentl=
y and occasionally ate meat. I gave this information, because as you pointe=
d out (and I also agree) that it is an interesting coincidence of exact tho=
ughts crossing our minds. Further, please also note an important thing. The=
Aghori used to say very frequently to all his audience to do what he says =
and not try to do what he does.<BR>> > > <BR>> > > Now wh=
atever I wrote above seems sufficient to answer the questions you asked. Le=
t me put in my thoughts further (Mind you, these are thoughts of an unreali=
zed person and the worth can be next to nothing). When we take example case=
s of Swami Vivekananda or Vimalananda or Sainbaba or any other such acknowl=
edged spiritual giants, we tend to forget that they
are all realized souls=
who achieved very high level of spiritual realization. They are knower of =
everything or many things in the universe. Their individual ego is perfectl=
y and completely tuned to universal ego. In short they *know* what they are=
doing. They are `Trikaal gnyaanis'. Relevant to our topic of discussion, I=
would say that if they ate meat or smoke cigar or chew tobacco or killed a=
nimals, they actually knew what they are doing. There would be surely a spe=
cific purpose behind each and every action of theirs because as I said, the=
y know complete background behind their each action and<BR>> > > m=
oreover their self identification is missing from the action and hence it i=
s like Nature operates through them to accomplish a special purpose without=
binding them in any cause-effect chain.<BR>> > > Ramakrishna used=
to frequently say to all his disciples that Naren is very different from o=
thers. He has a blazing spiritual fire
burning within him which can consum=
e anything and everything. A food restriction does not bind him. He can eat=
anything without getting spiritually troubled but for others, a kind of fo=
od intake is extremely important.<BR>> > > If Vivekananda ate meat=
during his stay in west, it'll surely have some subtle purpose which is no=
t possible for majority of us to comprehend unless explained by a person of=
that level. He might be removing `guilt' from the sincere seekers amongst =
westerners so that he can be accepted by them as one of them and then slowl=
y try to eradicate their habits of meat eating and such other undesirable h=
abits. It is also possible at the same time that he is nullifying some bala=
nced Rinanubandha with the Ànimal' whose meat he ate. It is also possible =
that he would have showered his unseen blessings on the animal's soul by co=
nsuming its meat. It's possible that there were no apparent reasons for tha=
t but just a natural
inconsequential act. We'll not know. Only Vivekananda=
, His Guru and Mother Nature know. By the way Vivekananda saved a boy from =
drowning in a lake in USA while he was still in India and did not even plan=
ned to go to USA. When the boy, after some<BR>> > > years actually=
met Swami in USA for the first time, swami immediately told him to stay aw=
ay from water and when he requested swami to accept him as his disciple, sw=
ami, after a moments thought told him that he is not his guru and his guru =
will come later and will give him Silver Cup as a gift. That man later beca=
me disciple of Paramhansa Yogananda and after 40 years, he was actually giv=
en a gift of Silver-cup by Yogananda which literally fulfilled what swami V=
ivekananda `knew' before 40 years.<BR>> > > <BR>> > > Swa=
mi Vivekananda was all knowing and most of us are NOT.<BR>> > > <B=
R>> > > So moral of my whole writings is that it's unwise as well =
as self
deluding to take excuses of the unconventional habits of Swami Viv=
ekananda, Shirdi Sainbaba, Vimalananda, Gajanana Maharaj, Swami Samarth, Tr=
ailang Swami and such masters and justify our completely self identified an=
d utterly selfish cruel/unjust actions.<BR>> > > <BR>> > >=
; Best Regards,<BR>> > > <BR>> > > Utpal <BR>> > &g=
t; <BR>> > > --- In vedic-wisdom@ yahoogroups. com, krishna Kanth =
<kritels@ > wrote:<BR>> > > ><BR>> > > > <BR>=
> > > > <BR>> > > > <BR>> > > > Utpal J=
i,<BR>> > > > =C3=83=E2=80=9A=C3=82 <BR>> > > >=
; Great coincidence of thoughts!!=C3=83=E2=80=9A=C3=82 I was about to =
ask this question today on Non-Veg eating.=C3=83=E2=80=9A=C3=82 It is=
clear from the below passage meat eating is not advisable for anyone.=C3=
=83=E2=80=9A=C3=82 <BR>> > > > I was=C3=83=E2=80=9A=C3=82&=
nbsp;reading a book on Swami Vivekananda (Naa Athma Kadha - in Telugu),
he=
clearly wrote that he survived many days on just eating meat when he was l=
iving in USA also relished it. He seem to have no problems with meat eating=
..why this difference of opinions from the spiritual giants??<BR>> >=
> > =C3=83=E2=80=9A=C3=82 <BR>> > > > Does smoking =
has any impact on the Spiritual path? looks like Vivekananda also enjoyed s=
moking.<BR>> > > > =C3=83=E2=80=9A=C3=82 <BR>> > >=
; > Thanks<BR>> > > > KK<BR>> > > > <BR>> >=
; > > --- On Thu, 2/4/10, vedic_pathak <vedic_pathak@ ...> wrot=
e:<BR>> > > > <BR>> > > > <BR>> > > > F=
rom: vedic_pathak <vedic_pathak@ ...><BR>> > > > Subject:=
[vedic-wisdom] Great Vimalananda' s opinion on 'Meat-eaters' (Aghora - Fro=
m the left hand of God<BR>> > > > To: vedic-wisdom@ yahoogroups=
. com<BR>> > > > Date: Thursday, February 4, 2010, 11:45 PM<BR>=
> > >
> <BR>> > > > <BR>> > > > =C3=83=
=E2=80=9A=C3=82 <BR>> > > > <BR>> > > > <BR>&=
gt; > > > <BR>> > > > <BR>> > > > I reprod=
uce Opinion of Great Vimalananda on 'Meat eaters' and repercussions from=C3=
=83=E2=80=9A=C3=82 'Aghora, from the left hand of God'<BR>> > &g=
t; > Choice is ours !<BR>> > > > "Ma wants you to learn your=
lesson. That is why you find a meat-eater reborn either as a predator or p=
rey or as both in succession. Human beings cry a lot at funerals of their o=
wn kind but they have absolutely no thought for the sufferings of the anima=
ls they slaughter. They never hesitate to kill and eat. Just think, first t=
hey kill the chicken. Often they will cut its throat and let it bleed to de=
ath, which is a most painful way to die. Then it will be cleaned, cooked an=
d eaten, and if it happens to be tough everyone will curse it for not satis=
fying their palates. How many humans
would give beautiful tender lean meat=
if they were slaughtered, dressed, prepared and served?<BR>> > > =
> Meat-eaters conveniently forget that animal mothers too love their chi=
ldren. Do they ever think of the agony a hen goes through when her chicks a=
re slain in front of her eyes? or a cow, the embodiment of motherliness, do=
they consider how much she suffers when she sees the slaughter of her belo=
ved calf whom she has grown in her own body and nourished with her milk, wh=
om she loves more than her own life?<BR>> > > > Do these so cal=
led humans ever think of the terrible pain they cause to mother cow? Could =
they endure their own children being murdered before their own eyes?<BR>>=
; > > > How is Ma to teach such donkeys? They are not humans, whos=
e intellect is subtle enough to self-identify with another being of a diffe=
rent species and experience its personal joys and sorrows. Ma has no altern=
ative but to make them suffer,
allowing the animals they have tortured to =
torture them in return. Fair's fair, after all. If I cut your throat in thi=
s birth you have every right to cut mine in the next or some succeeding bir=
th. Experience is the best teacher and a fool will learn from no other."=C3=
=83=E2=80=9A=C3=82 <BR>> > > > Best Regards,<BR>> >=
> > Utpal<BR>> > > ><BR>> > ><BR>> ><BR>&=
gt;<BR><BR></DIV></DIV></DIV></BLOCKQUOTE></td></tr></table><br>
<hr size=3D1></hr>
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Feb 2010 20:14:14 -0000
2010 20:14:14 -0000
Date: Sat, 06 Feb 2010 20:14:14 -0000
Message-ID: <hkkiim+6hcf@...>
MIME-Version: 1.0
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Subject: Repost: Manishji on ganesha homam and karmic laws
y=pszY3xnAhp3PM09hDhVTC4vciewzEYOeVo8dXrfF5LUsBFKYtjvXYyUf5TaUf-c
I do not remember the exact source of this message but had in my hard disk =
so doing a reproduction from there.
Dear Narasimha, Sanjay and others
G=
anesha. Why should one worship Ganesha or Rudra or Chandika or Mahakala.
In=
fact can anybody actually worship any deity.
1. The fact of the matter i=

s that one's mind will be drawn to the worship of deities which one has wor=
shipped in past lives.
2. But, whether one will achive or not with that asp=
ect of the divine is based on
a. What is the residue of karmas which one =
has left? Karana Shareera basically is responsible for this.One in a millio=
n
individuals will achieve the burning of the Karana Shareera. But wh=
en this is being done, then every karma done to that person
to his bod=
y or mind, good or bad must have an almost hundred times more intensity res=
ult, like for like.
b. What is the intensity of the desire of that =

person for the Divine Beloved?
Which again boils down to the amount o=
f karmas left in that Karana Shareera. The thicker the overlay of karmas, t=
he lesser the desire to actually perform any kind of worship.
People tal=
k about mantras, mahamantras, and all this.
I find that it simply does not =
matter.
Every mantra is a name (nam), every nam has a form (rupa).
So, when=
the mantra is chanted, the rupa is forming.
Where is the rupa forming?
In =
the physical body, mind, koshas and everywhere.
So the deity will actually =
occupy the person.
But when can this happen?
Only when the body is dead. No=
t dead physically, but in a different sense.
ie. ASANA: the mind forgets th=
e body exists after a few hours of sitting really still for a few hours a d=
ay.
Pranayana: the mind reflects on the breath and feels it is alive, i=
t tries to still the breath.
Dhyana, the rupa of the deity forms in the=
mind, remember the body is dead for the mind at this stage.
Dharana: T=
he mind percieves that form of God which is the object of the consciousness=
, but duality exists.
Pratyahara: a phenomenon where the eyes do not se=
e, the ears do not hear.
Samadhi: the rupa is so well established, that=
the ultimate form of that rupa, that mantra, the Nirguna manifests.
So t=
he emptiness must come about in the mind and body about one's own identity =
before God fills it up with His form.
So, mantra is simply a tool to make u=
s realise God. Anybody can do mantras, but most people's internal fire or A=
gni is
not really charged up to digest these.
Japa is no doubt great, but i=
t is involved with the purification of air, whereas fire is involved in the=
purification of internal fire.
When internal fire is purified, then the ab=
ility to visualise your deity becomes stronger. Hence homam in this age is =
easy and moreover, Agni is a living God, pratyaksha Devata who can be seen =
by your physical eyes.
It moves, eats, talks with the sadhaka and finally w=
hen it dies, it continues to live on within the sadhaka.
In Kali Yuga, this=
ability to call a living God into the house is so powerful and so exhaltin=
g that later on japa after homam
brings very fast results.
Why Ganesha? Mos=
t people do not want spirituality, and in any case are not destined to be s=
piritual in this lifetime, so the only way they will pursue some sadhana is=
if they are given some material result quite quickly by their sadhana.
Tho=
se who have problems in career, litigation, problems with marriage or in fi=
nding life partner, problems with education or speech can really advance th=
eir mundane satisfaction with Ganapati homa.
I have seen this numerous time=
s myself with people who are in this movement and outside.
That is not to s=
ay that Ganapati can't give Mukti. The ultimate form of Ganapati is the wor=
d of God.
And He is sakshama in giving Mukti as well.
The mahamantras are=

many and I agree that some may say that lets do this(mahamantras) first.
B=
UT,
The Vedic mahamantras require the kind of intonation so perfect with vi=
sualisation at different bits of the body with various syllables, that for =
most people this is not feasible, especially since their Sanskrit itself is=
somewhat imperfect.(remember name is form, if name is not repeated properl=
y then how will the form be?)(example, of someone who repeated bhakshati fo=
r rakshati in Pune many years ago).
And then there are mahamantras which ar=
e ok with almost any intonation. If someone wants to follow this that is al=
so ok.
But, with any mantra sadhana, Ganesha sadhana is anivarya. Because, =
the entrance to Shakti at Sushumna is guarded by Him.
Again some doubt co=

mes into people's heads about some mantras harming them when recited:
If so=
mebody experiences bad things when a mantra of a certain deity is recited t=
hen all it means is that the karmas of the Karana shareera are being dealt =
with(by the deity) quite fast, so they have to be experienced. It actually =
means that the Devata is close and more intense sadhana is needed.
Actual=
ly, all this business about mantra and mahamantra is immaterial, Allah mali=
k Hai, voh sab janta hai.
Us parvardigar se prarthana kar, woh sab raste kh=
ol deta hai.

Feb 2010 21:04:36 -0000
2010 21:04:32 -0000
2010 21:04:24 -0000
Date: Sat, 06 Feb 2010 21:04:22 -0000
Message-ID: <hkklgm+enm1@...>
In-Reply-To: <hkkiim+6hcf@...>
MIME-Version: 1.0
Subject: Re: Repost: Manishji on ganesha homam and karmic laws
y=rQAz3HuyXY51ARt_qgKCO98zA74KeTDfA89ebHhsVnAhGsZV4u93
Namaste,
This message of Manish was forwarded by Narasimha in 'Sohamsa Lis=

t' over a raging debate of Astrological and Mantra topic if i remember corr=
ectly.
regards,
Utpal
--- In vedic-wisdom@yahoogroups.com, "chaudhuri.kri=

shnendu" <krishnenduchdhr@...> wrote:
>
> I do not remember the exact sourc=
e of this message but had in my hard disk so doing a reproduction from ther=
e.
>
>
> Dear Narasimha, Sanjay and others
>
> Ganesha. Why should one =
worship Ganesha or Rudra or Chandika or Mahakala.
> In fact can anybody act=
ually worship any deity.
>
> 1. The fact of the matter is that one's mind=
will be drawn to the worship of deities which one has worshipped in past l=
ives.
> 2. But, whether one will achive or not with that aspect of the divi=
ne is based on
> a. What is the residue of karmas which one has left? Kar=
ana Shareera basically is responsible for this.One in a million
> ind=
ividuals will achieve the burning of the Karana Shareera. But when this is =
being done, then every karma done to that person
> to his body or mind=
, good or bad must have an almost hundred times more intensity result, like=
for like.
>
> b. What is the intensity of the desire of that perso=
n for the Divine Beloved?
> Which again boils down to the amount of k=
armas left in that Karana Shareera. The thicker the overlay of karmas, the =
lesser the desire to actually perform any kind of worship.
>
> People ta=
lk about mantras, mahamantras, and all this.
> I find that it simply does n=
ot matter.
> Every mantra is a name (nam), every nam has a form (rupa).
> S=
o, when the mantra is chanted, the rupa is forming.
> Where is the rupa for=
ming?
> In the physical body, mind, koshas and everywhere.
> So the deity w=
ill actually occupy the person.
> But when can this happen?
> Only when the=
body is dead. Not dead physically, but in a different sense.
> ie. ASANA: =
the mind forgets the body exists after a few hours of sitting really still =
for a few hours a day.
> Pranayana: the mind reflects on the breath and=
feels it is alive, it tries to still the breath.
> Dhyana, the rupa of=
the deity forms in the mind, remember the body is dead for the mind at thi=
s stage.
> Dharana: The mind percieves that form of God which is the ob=
ject of the consciousness, but duality exists.
> Pratyahara: a phenomen=
on where the eyes do not see, the ears do not hear.
> Samadhi: the rupa=
is so well established, that the ultimate form of that rupa, that mantra, =
the Nirguna manifests.
>
> So the emptiness must come about in the mind a=
nd body about one's own identity before God fills it up with His form.
> So=
, mantra is simply a tool to make us realise God. Anybody can do mantras, b=
ut most people's internal fire or Agni is
> not really charged up to digest=
these.
> Japa is no doubt great, but it is involved with the purification =
of air, whereas fire is involved in the purification of internal fire.
> Wh=
en internal fire is purified, then the ability to visualise your deity beco=
mes stronger. Hence homam in this age is easy and moreover, Agni is a livin=
g God, pratyaksha Devata who can be seen by your physical eyes.
> It moves,=
eats, talks with the sadhaka and finally when it dies, it continues to liv=
e on within the sadhaka.
> In Kali Yuga, this ability to call a living God =
into the house is so powerful and so exhalting that later on japa after hom=
am
> brings very fast results.
> Why Ganesha? Most people do not want spiri=
tuality, and in any case are not destined to be spiritual in this lifetime,=
so the only way they will pursue some sadhana is if they are given some ma=
terial result quite quickly by their sadhana.
> Those who have problems in =
career, litigation, problems with marriage or in finding life partner, prob=
lems with education or speech can really advance their mundane satisfaction=
with Ganapati homa.
> I have seen this numerous times myself with people w=
ho are in this movement and outside.
> That is not to say that Ganapati can=
't give Mukti. The ultimate form of Ganapati is the word of God.
> And He i=
s sakshama in giving Mukti as well.
>
> The mahamantras are many and I ag=
ree that some may say that lets do this(mahamantras) first.
> BUT,
> The Ve=
dic mahamantras require the kind of intonation so perfect with visualisatio=
n at different bits of the body with various syllables, that for most peopl=
e this is not feasible, especially since their Sanskrit itself is somewhat =
imperfect.(remember name is form, if name is not repeated properly then how=
will the form be?)(example, of someone who repeated bhakshati for rakshati=
in Pune many years ago).
> And then there are mahamantras which are ok wit=
h almost any intonation. If someone wants to follow this that is also ok.
>=
But, with any mantra sadhana, Ganesha sadhana is anivarya. Because, the en=
trance to Shakti at Sushumna is guarded by Him.
>
> Again some doubt come=
s into people's heads about some mantras harming them when recited:
> If so=
mebody experiences bad things when a mantra of a certain deity is recited t=
hen all it means is that the karmas of the Karana shareera are being dealt =
with(by the deity) quite fast, so they have to be experienced. It actually =
means that the Devata is close and more intense sadhana is needed.
>
> Ac=
tually, all this business about mantra and mahamantra is immaterial, Allah =
malik Hai, voh sab janta hai.
> Us parvardigar se prarthana kar, woh sab ra=
ste khol deta hai.
>

Feb 2010 06:22:31 -0000
2010 06:22:31 -0000
Date: Sun, 07 Feb 2010 06:22:28 -0000
Message-ID: <hklm75+7ul8@...>
In-Reply-To: <741120.53520.qm@...>
MIME-Version: 1.0
X-Yahoo-Post-IP: 213.132.46.196
of God)
y=91t7sx0aycuX15uN3QjYNn8bd6mXq4o3UPgLcHZdAyHQ0hpHEYo5
Dear Narasimha,
>if it is genuine blind faith that these icons were perfec=

ted beings >and their words are never wrong, they will eventually make it
=
*Blind Faith* on a Single book and a single prophet has created so much of =
fanaticism and resultant chaos, bloodshed as well as conversion (Thinking t=
hat it is a holy duty of every follower to propogate) by force, persuation,=
or by money, education and facility (Missionaries) in the past and going o=
n till date.
Yours,
Utpal
--- In vedic-wisdom@yahoogroups.com, "Narasimh=

a P.V.R. Rao" <pvr108@...> wrote:
>
> Namaste,
>
> A few quick points:
>
=
> (1) There is no absolute right and wrong. Dharma often requires judging a=
nd balancing different criteria and the judgment may vary from place to pla=
ce, time to time and person to person.
>
> Uncooked (raw) rice grains last=
a long time without getting spoiled, but cooked rice grains get spoiled fa=
st. Unfortunately, people cannot eat raw grains. So someone cooks for them.=
Do not expect cooked grains to last a long time, even if a great cook cook=
ed them.
>
> Similarly, generic and raw spiritual teachings given in scrip=
tures and taught by great yogis (e.g. Brahman alone is real. World is maaya=
a. Do good to others. Sacrifice your happiness for others) are relevant alw=
ays, while very specific guidelines given by great yogis in specific circum=
stances (e.g. It is ok to eat fish, but focus mind on god. It is ok to do h=
omam with mustard oil instead of ghee. If someone comes to you and asks for=
money, give whatever you have) may have been given keeping the circumstanc=
es in mind and may be irrelevant in other circumstances.
>
> If I reject s=
poiled food cooked by my wife who is out of town and instead eat food made =
by my sister-in-law, it is not disrespectful to my wife. She would not have=
expected me to hang on to her food and eat it even after it expires.
>
> =
Unfortunately, many great yogis give specific guidelines to people based on=
the circumstances (desa-kaala-paatra), as people are not smart enough to k=
now the right thing if given only generic guidelines and want specific guid=
ance. So they run the risk of someone using the guideline meant for a speci=
fic circumstance in other inapplicable circumstances while attributing it t=
o them.
>
> (2) Eating the meat of an animal that self-identifies with the=
body parts strongly is always a much stronger karma than eating the stuff =
from plants that have much subtler self-identification with the leaves and =
vegetables they grow. Irrespective of which spiritual giants ate fish in th=
e past, it is bad karma.
>
> All of us do many bad karmas and many good ka=
rmas and hope for them balance out. Vivekananda and Ramakrishna did so many=
good karmas, so many austerities and such intense spiritual sadhana. It ma=
y have offset any bad karma accumulated by eating fish during the time they=
were not yet fully realized (after full realization, there are no karmas).=
>
> (3) In the old days - even a century back - people did much more sadh=
ana than now and lived simpler and purer lifestyles. Now-a-days, we live in=
the middle of deep pollution - physical as well as spiritual - and our min=
ds are bombarded with so much corrupting influence. One may do a homam in t=
he evening, go and turn on the TV and the sitcom coming on TV during prime =
time may have sexual innuendo. One may check email and get a spam mail abou=
t sexuality. There are images of half-naked people and struggle for money e=
verywhere. There are too many temptations for the mind and too many opportu=
nities to fall and commit bad karmas (physically or mentally). The world of=
today is more challenging for a sadhaka than at the time of Vivekananda.
>=
> How good shoes one wears may not matter if one is walking on a normal r=
oad in summer. One should better wear good shoes if one is walking on an ic=
y pavement during winter, lest one should fall!
>
> When there is so much =
corrupting influence around us that we cannot control and that is challengi=
ng us, we can atleast control our own actions and habits and minimize the b=
ad karmas we regularly commit and the chance of a fall.
>
> (4) When Lord =
Vishnu came to earth as Lord Rama, he taught the importance of Eka Patni Vr=
ata (having only one wife). When he came back as Lord Krishna, he did not e=
mphasize that anymore and had many wives. When he came as Lord Narasimha or=
Lord Rama, he killed demons. When he came as Lord Buddha, he taught non-vi=
olence.
>
> When yogis like Ramakrishna, Vivekananda, Ramana Maharshi, Sai=
Baba etc come also, their message is tuned for their desa-kaala-paatra. Di=
fferent times require different leelas, different missions, different messa=
ges and different styles.
>
> Unfortunately, Jaambavanta did not recognize=
when Lord Rama came back as Lord Krishna and even fought with him!
>
> (5=
) While it is illogical to hold Thakur, Mother and Swamiji accountable for =
the beliefs of these people, I admire their blind faith. If it is opportuni=
sm, i.e. they just want to eat fish and use the icons of their organization=
as an excuse, that is bad. But, if it is genuine blind faith that these ic=
ons were perfected beings and their words are never wrong, they will eventu=
ally make it. Opportunistic and egoistic faith is useless, but blind and co=
mplete faith accompanied by complete surrender is very powerful. People wit=
h such faith WILL find their way.
>
> (6) The nearest path from Ujjain to =
Kashi does not go through Calcutta. But, if someone insists on going throug=
h Calcutta, what can you do? Everyone takes a spiritual path based on one's=
conditioning. If we see a short path, we can only suggest it to others but=
nor force them to take it.
>
> Best regards,
> Narasimha
> --------------=
-----------------------------------------------------
> =C2=A0 Free Jyotish=
> "Do It Yourself" ritua=
> =C2=A0=C2=A0=C2=A0=C2=A0=C2=
> =C2=A0=C2=A0=C2=A0=C2=A0 Films that make =
> =C2=A0=C2=A0=C2=A0=C2=A0 Spiritua=
lity: http://groups.yahoo.com/group/vedic-wisdom
> =C2=A0 Jyotish writings:=
http://groups.yahoo.com/group/JyotishWritings
> --------------------------=
-----------------------------------------
>
> --- On Fri, 2/5/10, rajarshi=
nandy <rajarshi14@...> wrote:
> Su=
bject: Re: [vedic-wisdom] Re: Great Vimalananda's opinion on 'Meat-eaters'(=
Aghor -at the left hand of God)
> Date: =
Friday, February 5, 2010, 9:38 AM
>
>
>
>
>
>
>
> =C2=A0
>
>
>
> =
>
>
>
>
>
> Dear KK,
> =C2=A0
> Nice question=
. I was also thinking that.
> =C2=A0
> Few days back when I went to Calcutt=
a, (where fish is the staple diet), one person told me confidently that the=
re is no harm in eating fish or meat because Swamiji used to do so, and in =
a Bengali book on the=C2=A0life of Sri Ramakrishna there is one example men=
tioned where a man came to ask him if should quite non veg food, and suppos=
edly Ramakrishna said first leave "Kamini" and "Kanchana", then think of fo=
od. =C2=A0Also a similar examples was quoted to me from=C2=A0the life of Ma=
Sarada where - a certain book says - she advised an ordinary devotee again=
st leaving fish eating and rather just focus mind on God.
> =C2=A0
> When I=
tried to reason with them that if these people were to come back again on =
planet earth they may not recommend non veg eating - considering the state =
of the world today - I=C2=A0 was catergorically told they are all Trikalagy=
as, so if there is something wrong in eating fish they would have told righ=
t then.=C2=A0
> =C2=A0
> Then I tried to say that the examples maybe speci=
fic individual cases, to which I was told, "no", because based on a whole p=
lethora of such examples even today the monks of the Ramakrishna Order in W=
est Bengal eat and serve fish. This statement is a fact. I=C2=A0have had fi=
sh meals as prasad in many Ramakrishna Missions across=C2=A0West Bengal.=C2=
=A0So, I was told, the monks of the Ramakrishna Oder know about teachings o=
f Ramakrishna and Ma Sarada better than us ordrinary people.
> =C2=A0
> I =
could make no further arguments and of course had a harrowing time at home =
trying to convince my parents that I have quit non veg food.
> =C2=A0
> A =
lot of Bengalis may not have been able to implement the basic teachings of =
Ramakrishna in their lives, however they faithfully follow fish eating as a=
sanction given by "Thakur" and "Sri Sri Ma" and "Swamiji".
> =C2=A0
> -Reg=
ards
> =C2=A0Rajarshi
> =C2=A0
> PS: No disrespect to anyone. Just facts.
>=
=C2=A0
> =C2=A0
>
>
> --- On Fri, 5/2/10, krish=
na Kanth <kritels@yahoo. com> wrote:
>
>
> From: krishna Kanth <kritels@y=
ahoo. com>
> Subject: Re: [vedic-wisdom] Re: Great Vimalananda' s opinion o=
n 'Meat-eaters' (Aghor -at the left hand of God)
> To: vedic-wisdom@ yahoog=
roups. com
> Date: Friday, 5 February, 2010, 7:45 PM
>
>
> =C2=A0
>
>
=
>
>
>
>
>
>
> Sri Utpal (No Ji :) ),
> =C2=A0
> I tend to agree with =
you that all the members in your examples are highly realized souls and the=
y are probably knowing what they are doing.
> =C2=A0
> In Bhagawadgita, Lor=
d Sri Krishna tells that whatever the noble says, ordinary mortals take the=
m as gospel and whatever the Noble does, the ordinary simply follow (i dono=
t know the verse but just remember the translation done by sri ghantasala i=
n telugu). Does that not be applicable to these spiritual giants?? should t=
hey not lead their lives as an example in the ways that should be followed =
by all=C2=A0us??
> =C2=A0
> I may be sounding very naive and ignorant but t=
hat is what i'm :)
> =C2=A0
> Thanks
> KK
> =C2=A0
> =C2=A0
> =C2=A0
> =C2=
=A0
> =C2=A0
>
>
> --- On Fri, 2/5/10, vedic_pathak <vedic_pathak@ yahoo.=
com> wrote:
>
>
> From: vedic_pathak <vedic_pathak@ yahoo.com>
> Subject:=
[vedic-wisdom] Re: Great Vimalananda' s opinion on 'Meat-eaters' (Aghor -a=
t the left hand of God)
> Date: Friday=
, February 5, 2010, 6:00 PM
>
>
> =C2=A0
>
> Dear KK,
>
> Correction i=
n my earlier message =E2=80" It should read Àghora, at the left hand of Go=
d'
>
> A sincere suggestion from me- No need to address me with `Ji' suffi=
x. However, you are free to address me as you feel like and I'll happily ac=
cept it hence forth.
>
> I just came across Vimalananda' s thought on Karm=
a. He says (and Narasimha has many a times repeated) that Karma is only gen=
erated (Binding to one) when one self-identifies with it.
> Although, it ma=
y seem easy to understand intellectually, the state is multiple times diffi=
cult to achieve. Nevertheless, it's an extremely important statement to ans=
wer our queries.
>
> Important information about Vimalananda which I came =
to know only yesterday is that he was a big time smoker and there was not a=
single day passed in his life when he didn't do smoking except on the fina=
l day of his departure from physical body. He used to as well `chew Tobacco=
' frequently and occasionally
> ate meat. I gave this information, because=
as you pointed out (and I also agree) that it is an interesting coincidenc=
e of exact thoughts crossing our minds. Further, please also note an import=
ant thing. The Aghori used to say very frequently to all his audience to do=
what he says and not try to do what he does.
>
> Now whatever I wrote abo=
ve seems sufficient to answer the questions you asked. Let me put in my tho=
ughts further (Mind you, these are thoughts of an unrealized person and the=
worth can be next to nothing). When we take example cases of Swami Vivekan=
anda or Vimalananda or Sainbaba or any other such acknowledged spiritual gi=
ants, we tend to forget that they are all realized souls who achieved very =
high level of spiritual realization. They are knower of everything or many =
things in the universe. Their individual ego is perfectly and completely tu=
ned to universal ego. In short they *know* what they are doing. They are `T=
rikaal gnyaanis'.
> Relevant to our topic of discussion, I would say that =
if they ate meat or smoke cigar or chew tobacco or killed animals, they act=
ually knew what they are doing. There would be surely a specific purpose be=
hind each and every action of theirs because as I said, they know complete =
background behind their each action and moreover their self identification =
is missing from the action and hence it is like Nature operates through the=
m to accomplish a special purpose without binding them in any cause-effect =
chain.
> Ramakrishna used to frequently say to all his disciples that Naren=
is very different from others. He has a blazing spiritual fire burning wit=
hin him which can consume anything and everything. A food restriction does =
not bind him. He can eat anything without getting spiritually troubled but =
for others, a kind of food intake is extremely important.
> If Vivekananda =
ate meat during his stay in west, it'll surely have some subtle purpose whi=
ch is not
> possible for majority of us to comprehend unless explained by =
a person of that level. He might be removing `guilt' from the sincere seeke=
rs amongst westerners so that he can be accepted by them as one of them and=
then slowly try to eradicate their habits of meat eating and such other un=
desirable habits. It is also possible at the same time that he is nullifyin=
g some balanced Rinanubandha with the Ànimal' whose meat he ate. It is als=
o possible that he would have showered his unseen blessings on the animal's=
soul by consuming its meat. It's possible that there were no apparent reas=
ons for that but just a natural inconsequential act. We'll not know. Only V=
ivekananda, His Guru and Mother Nature know. By the way Vivekananda saved a=
boy from drowning in a lake in USA while he was still in India and did not=
even planned to go to USA. When the boy, after some years actually met Swa=
mi in USA for the first time, swami immediately told him to stay away from =
water
> and when he requested swami to accept him as his disciple, swami, =
after a moments thought told him that he is not his guru and his guru will =
come later and will give him Silver Cup as a gift. That man later became di=
sciple of Paramhansa Yogananda and after 40 years, he was actually given a =
gift of Silver-cup by Yogananda which literally fulfilled what swami Viveka=
nanda `knew' before 40 years.
>
> Swami Vivekananda was all knowing and mo=
st of us are NOT.
>
> So moral of my whole writings is that it's unwise as=
well as self deluding to take excuses of the unconventional habits of Swam=
i Vivekananda, Shirdi Sainbaba, Vimalananda, Gajanana Maharaj, Swami Samart=
h, Trailang Swami and such masters and justify our completely self identifi=
ed and utterly selfish cruel/unjust actions.
>
> Best Regards,
>
> Utpal =
>
> --- In vedic-wisdom@
> yahoogroups. com, krishna Kanth <kritels@ > w=
rote:
> >
> >
> >
> >
> > Utpal Ji,
> > =C3=82=C2=A0
> > Great coinciden=
ce of thoughts!!=C3=82=C2=A0I was about to ask this question today on Non-V=
eg eating.=C3=82=C2=A0 It is clear from the below passage meat eating is no=
t advisable for anyone.=C3=82=C2=A0
> > I was=C3=82=C2=A0reading a book on =
Swami Vivekananda (Naa Athma Kadha - in Telugu), he clearly wrote that he s=
urvived many days on just eating meat when he was living in USA also relish=
ed it. He seem to have no problems with meat eating ..why this difference o=
f opinions from the spiritual giants??
> > =C3=82=C2=A0
> > Does smoking ha=
s any impact on the Spiritual path? looks like Vivekananda also enjoyed smo=
king.
> > =C3=82=C2=A0
> > Thanks
> > KK
> >
> > --- On Thu, 2/4/10, vedic=
_pathak <vedic_pathak@ ...> wrote:
> >
> >
> > From: vedic_pathak <vedic_=
pathak@ ...>
> >
> Subject: [vedic-wisdom] Great Vimalananda' s opinion on=
'Meat-eaters' (Aghora - From the left hand of God
> > To: vedic-wisdom@ ya=
hoogroups. com
> >
> >
> >=
=C3=82=C2=A0
> >
> >
> >
> >
> > I reproduce Opinion of Great Vimalan=
anda on 'Meat eaters' and repercussions from=C3=82=C2=A0'Aghora, from the l=
eft hand of God'
> > "Ma wants you to learn your lesso=
n. That is why you find a meat-eater reborn either as a predator or prey or=
as both in succession. Human beings cry a lot at funerals of their own kin=
d but they have absolutely no thought for the sufferings of the animals the=
y slaughter. They never hesitate to kill and eat. Just think, first they ki=
ll the chicken. Often they will cut its throat and let it bleed to death, w=
hich
> is a most painful way to die. Then it will be cleaned, cooked and e=
aten, and if it happens to be tough everyone will curse it for not satisfyi=
ng their palates. How many humans would give beautiful tender lean meat if =
they were slaughtered, dressed, prepared and served?
> > Meat-eaters conven=
iently forget that animal mothers too love their children. Do they ever thi=
nk of the agony a hen goes through when her chicks are slain in front of he=
r eyes? or a cow, the embodiment of motherliness, do they consider how much=
she suffers when she sees the slaughter of her beloved calf whom she has g=
rown in her own body and nourished with her milk, whom she loves more than =
her own life?
> > Do these so called humans ever think of the terrible pain=
they cause to mother cow? Could they endure their own children being murde=
red before their own eyes?
> > How is Ma to teach such donkeys? They are no=
t humans, whose intellect is subtle enough to self-identify
> with another=
being of a different species and experience its personal joys and sorrows.=
Ma has no alternative but to make them suffer, allowing the animals they h=
ave tortured to torture them in return. Fair's fair, after all. If I cut yo=
ur throat in this birth you have every right to cut mine in the next or som=
e succeeding birth. Experience is the best teacher and a fool will learn fr=
om no other."=C3=82=C2=A0
> > Best Regards,
> > Utpal
> >
>
>
>
>
>
>=
>
>
> The INTERNET now has a personality. YOURS! See your Yahoo!=
Homepage.
>

for <vedic-wisdom@yahoogroups.com>; Sun, 07 Feb 2010 00:07:15 -0800 (PST)
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Date: Sun, 7 Feb 2010 08:07:14 +0000
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Subject: Incidents Related To The Awakening to the True Self Of Ramana
Maharshi In Madurai
8oKynvHVvKRSUwrBS5Q_3mPJVHtg6hK7t0MR0M8LMxnbIo8EW52iQ
--000e0cd0eba237a120047efe2cff
In February 1892 Sundaram Iyer unexpectedly died, he was in his

mid-fortie=
s. He left behind him his wife Alagammal, their three sons,
Nagaswami aged =
fourteen, Ramana aged twelve and Nagasundaram aged six and
their daughter A=
lamelu aged four. When Ramana returned from his school at
Dindigul to Tiruc=
huli, to see his dead father for the last time, he
reflected thoughtfully, =
=E2=80=9CWhen Father is lying here, why do they say that he
has gone?=E2=80=
=9D One of the elders answered him, =E2=80=9CIf this were your father, woul=
d
he not receive you with love? So you see, he has gone.=E2=80=9D
The sudd=
en death of the head of the family was a dramatic event which
resulted in t=
he family being split up. Alagammal moved to Manamadurai with
the younger c=
hildren Nagasundaram and Alamelu to live with her younger
brother-in-law Ne=
lliappa Iyer,who was also working as a pleader. The two
older children move=
d into the house of Subba Iyer, another uncle on the
father=E2=80=99s side,=
who lived at number 11 Chokkappa Naicken Street near the
famous Meenakshi t=
emple.
Ramana was sent to Scott=E2=80=99s Middle School and later to the A=

merican Mission
High School. He was an average scholar who learned easily, =
but was not much
interested in his lessons. He would often go unprepared to=
class. If others
recited the day=E2=80=99s lesson he would remember enough=
to enable him to keep up.
Later he told his devotees the following story =

with regard to his
schooldays, =E2=80=9CWhile the school lessons were being=
taught, lest I should fall
asleep I used to tie a thread to the nail on th=
e wall, and tie my hair to
it. When the head nods, the thread is pulled tig=
ht and that used to wake me
up. Otherwise, the teacher used to twist my ear=
s and wake me up.=E2=80=9D
Wrestling, boxing, running and other sports wer=

e much more appealing to
Ramana. He was stronger than most boys of his age =
and his strength and
ability even impressed the older boys. He also liked t=
o play football with
his friends. People noticed that his team always won. =
This and other similar
occurrences earned him the nickname =E2=80=98Thangak=
ai=E2=80=99 (Golden Hand). It is a title
given in Tamil Nadu to people who =
are always successful in their
undertakings.
Ramana did not study Sanskrit=

or the sacred traditions of Hinduism such as
the Vedas or the Upanishads. =
In both the schools he attended he was taught
Christianity, but Hindu boys =
generally showed little interest in such bible
classes =E2=80=93 and Ramana=
was no exception in this respect.
Although he was very much like any othe=

r boy, he did have one peculiar
trait. His sleep used to be exceptionally d=
eep. When a relative later
visited him at the Ashram Ramana recalled the fo=
llowing incident which
happened in Dindigul, =E2=80=9CYour uncle Periappa S=
eshaiyar was living there then.
There was some function in the house and al=
l went to it and then in the
night went to the temple. I was left alone in =
the house. I was sitting
reading in the front room,but after a while I lock=
ed the front door and
fastened the windows and went to sleep. When they ret=
urned from the temple
no amount of shouting or banging at the door or windo=
w could wake me. At
last they managed to open the door with a key from the =
opposite house and
then they tried to wake me up by beating me.All the boys=
beat me to their
heart=E2=80=99s content, and your uncle did too, but with=
out effect. I knew nothing
about it till they told me next morning. =E2=80=
=A6 The same sort of thing happened
to me in Madurai too. The boys didn=E2=
=80=99t dare to touch me when I was awake,but
if they had any grudge agains=
t me they would come when I was asleep and
carry me wherever they liked and=
beat me as much as they liked and then put
me back to bed, and I would kno=
w nothing about it until they told me in the
morning.
Soon thereafter, in =
the middle of July 1896, at the age of 16, the great
change took place in h=
is life. He was at the time a pupil in his final year
at secondary school. =
He later described the incident which changed his life
completely and irrev=
ersibly, =E2=80=9CIt was about six weeks before I left Madurai
for good tha=
t the great change in my life took place. It was so sudden. One
day I sat u=
p alone on the first floor of my uncle=E2=80=99s house. I was in my usual
h=
ealth. I seldom had any illness. I was a heavy sleeper. =E2=80=A6 So, on th=
at day
as I sat alone there was nothing wrong with my health. But a sudden =
and
unmistakable fear of death seized me. I felt I was going to die.Why I s=
hould
have so felt cannot now be explained by anything felt in my body. Nor=
could
I explain it to myself then. I did not however trouble myself to dis=
cover if
the fear was well grounded. I felt =E2=80=98I was going to die,=E2=
=80=99 and at once set
about thinking out what I should do. I did not care =
to consult doctors or
elders or even friends. I felt I had to solve the pro=
blem myself then and
there.
The shock of fear of death made me at once int=
rospective, or =E2=80=98introverted=E2=80=99.I
said to myself mentally, i.e=
., without uttering the words =E2=80=93 =E2=80=98Now, death has
come. What =
does it mean? What is it that is dying? This body dies.=E2=80=99 I at
once =
dramatized the scene of death. I extended my limbs and held them rigid
as t=
hough rigor-mortis had set in. I imitated a corpse to lend an air of
realit=
y to my further investigation. I held my breath and kept my mouth
closed, p=
ressing the lips tightly together so that no sound might escape.
Let not th=
e word =E2=80=98I=E2=80=99 or any other word be uttered! =E2=80=98Well then=
,=E2=80=99 said I to
myself,=E2=80=98this 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
=E2=80=9CI=E2=80=9D dead? Is the body =E2=80=9CI=
=E2=80=9D? This body is silent and inert. But I feel the
full force of my p=
ersonality and even the sound =E2=80=9CI=E2=80=9D within myself, - apart
fr=
om the body. So =E2=80=9CI=E2=80=9D am a spirit, a thing transcending the b=
ody. The
material body dies, but the spirit transcending it cannot be touch=
ed by
death. I am therefore the deathless spirit.=E2=80=99
All this was no=

t a mere intellectual process, but flashed before me vividly
as living trut=
h, something which I perceived immediately,without any
argument almost. =E2=
=80=98I=E2=80=99 was something very real, the only real thing in that
state=
, and all the conscious activity that was connected with my body was
centre=
d on that. The =E2=80=98I=E2=80=99 or my =E2=80=98self=E2=80=99 was holding=
the focus of attention by
a powerful fascination from that time forwards. =
Fear of death had vanished
once and forever. Absorption in the Self has con=
tinued from that moment
right up to this time. Other thoughts may come and =
go like the various notes
of a musician, but the =E2=80=98I=E2=80=99 contin=
ues like the basic or fundamental sruti
note which accompanies and blends w=
ith all other notes.Whether the body was
engaged in talking, reading or any=
thing else,I was still centred on =E2=80=98I=E2=80=99.
He reports, =E2=80=
=9CWhen I lay down with limbs outstretched and mentally enacted
the death s=
cene and realized that the body would be taken and cremated and
yet I would=
live, some force, call it atmic power [power of atman] or
anything else, r=
ose within me and took possession of me. With that, I was
reborn and I beca=
me a new man. I became indifferent to everything
afterwards,having neither =
likes nor dislikes.=E2=80=9D
>From now on he swallowed everything that was =

served to him,whether delicious
or tasteless, good or bad, with no regard t=
o how it tasted or smelled, or to
its quality. Formerly, if he thought an i=
njustice had been done to him or if
other boys teased him, he would stand u=
p for himself. Now he accepted
everything without protest. He was also no l=
onger interested in joining in
his friends=E2=80=99 sporting activities, bu=
t rather sat alone and meditated with
eyes closed in yogic posture. At scho=
ol he started to encounter
problems,because he was no longer interested in =
books. He remembered,=E2=80=9CAfter
the =E2=80=98death=E2=80=99 experience =
I was living in a different
world. How could I turn my attention to books? =
Before that, I would at least
attend to what the other boys repeated and re=
peat the same myself. But
afterwards, I could not do even that. At school, =
my mind would not dwell on
study at all. I would be imagining and expecting=
God would suddenly drop
down from Heaven before me.=E2=80=9D
After his en=

lightenment Ramana started to visit the temple regularly.He
recalled, =E2=
=80=9CFormerly I would go there rarely with friends,see the images, put
on =
sacred ashes and sacred vermilion on the forehead and return home without
a=
ny perceptible emotion.
During his last month in Madurai, Ramana suffered =

from an unusual intense
pain in his head and a burning sensation. But all s=
ymptoms of his profound
change disappeared when he stepped into the temple =
at Tiruvannamalai for the
first time on 1st September
1896.
Source: Ramana=
Maharshi: His Life A biography by Gabriele Ebert
--
=E0=B0=93=E0=B0=82 =
=E0=B0=AF
=E0=B0=82
--000e0cd0eba237a120047efe2cff

ht:1.3em">
In February 1892 Sundaram Iyer unexpectedly died, he was in his =
mid-forties. He left behind him his wife Alagammal, their three sons, Nagas=
wami aged fourteen, Ramana aged twelve and Nagasundaram aged six and their =
daughter Alamelu aged four.=C2=A0<span style=3D"font-weight:bold">When Rama=
na returned from his school at Dindigul to Tiruchuli, to see his dead fathe=
r for the last time, he reflected thoughtfully, =E2=80=9CWhen Father is lyi=
ng here, why do they say that he has gone?=E2=80=9D One of the elders answe=
red him, =E2=80=9CIf this were your father, would he not receive you with l=
ove? So you see, he has gone.=E2=80=9D</span><br>
style:italic">The sudden death of the head of the family was a dramatic eve=
nt which resulted in the family being split up. Alagammal moved to Manamadu=
rai with the younger children Nagasundaram and Alamelu to live with her you=
nger brother-in-law Nelliappa Iyer,who was also working as a pleader. The t=
wo older children moved into the house of Subba Iyer, another uncle on the =
father=E2=80=99s side,who lived at number 11 Chokkappa Naicken Street near =
the famous Meenakshi temple.</span><br>
<br>Ramana was sent to Scott=E2=80=

=99s Middle School and later to the American Mission High School. He was an=
average scholar who learned easily, but was not much interested in his les=
sons. He would often go unprepared to class. If others recited the day=E2=
=80=99s lesson he would remember enough to enable him to keep up.<br>
<br>=
<span style=3D"font-weight:bold">Later he told his devotees the following s=
tory with regard to his schooldays, =E2=80=9CWhile the school lessons were =
being taught, lest I should fall asleep I used to tie a thread to the nail =
on the wall, and tie my hair to it. When the head nods, the thread is pulle=
d tight and that used to wake me up. Otherwise, the teacher used to twist m=
y ears and wake me up.=E2=80=9D</span><br>
<br>Wrestling, boxing, running =

and other sports were much more appealing to Ramana. He was stronger than m=
ost boys of his age and his strength and ability even impressed the older b=
oys. He also liked to play football with his friends. People noticed that h=
is team always won. This and other similar occurrences earned him the nickn=
ame =E2=80=98Thangakai=E2=80=99 (Golden Hand). It is a title given in Tamil=
Nadu to people who are always successful in their undertakings.<br>
<br><=
span style=3D"font-weight:bold">Ramana did not study Sanskrit or the sacred=
traditions of Hinduism such as the Vedas or the Upanishads. In both the sc=
hools he attended he was taught Christianity, but Hindu boys generally show=
ed little interest in such bible classes =E2=80=93 and Ramana was no except=
ion in this respect.</span><br>
<br>Although he was very much like any oth=

er boy, he did have one peculiar trait. His sleep used to be exceptionally =
deep. When a relative later visited him at the Ashram Ramana recalled the f=
ollowing incident which happened in Dindigul, =E2=80=9CYour uncle Periappa =
Seshaiyar was living there then. There was some function in the house and a=
ll went to it and then in the night went to the temple. I was left alone in=
the house. I was sitting reading in the front room,but after a while I loc=
ked the front door and fastened the windows and went to sleep. When they re=
turned from the temple no amount of shouting or banging at the door or wind=
ow could wake me. At last they managed to open the door with a key from the=
opposite house and then they tried to wake me up by beating me.All the boy=
s beat me to their heart=E2=80=99s content, and your uncle did too, but wit=
hout effect. I knew nothing about it till they told me next morning. =E2=80=
=A6 The same sort of thing happened to me in Madurai too. The boys didn=E2=
=80=99t dare to touch me when I was awake,but if they had any grudge agains=
t me they would come when I was asleep and carry me wherever they liked and=
beat me as much as they liked and then put me back to bed, and I would kno=
w nothing about it until they told me in the morning.<br>
<br>Soon thereaf=
ter, in the middle of July 1896, at the age of 16, the great change took pl=
ace in his life. He was at the time a pupil in his final year at secondary =
school. He later described the incident which changed his life completely a=
nd irreversibly, =E2=80=9CIt was about six weeks before I left Madurai for =
good that the great change in my life took place. It was so sudden. One day=
I sat up alone on the first floor of my uncle=E2=80=99s house. I was in my=
usual health. I seldom had any illness. I was a heavy sleeper. =E2=80=A6 S=
o, on that day as I sat alone there was nothing wrong with my health. But a=
sudden and unmistakable fear of death seized me. I felt I was going to die=
.Why I should have so felt cannot now be explained by anything felt in my b=
ody. Nor could I explain it to myself then. I did not however trouble mysel=
f to discover if the fear was well grounded. I felt =E2=80=98I was going to=
die,=E2=80=99 and at once set about thinking out what I should do. I did n=
ot care to consult doctors or elders or even friends. I felt I had to solve=
the problem myself then and there.<br>
<br><span style=3D"font-weight:bol=
d">The shock of fear of death made me at once introspective, or =E2=80=98in=
troverted=E2=80=99.I said to myself mentally, i.e., without uttering the wo=
rds =E2=80=93 =E2=80=98Now, death has come. What does it mean? What is it t=
hat is dying? This body dies.=E2=80=99 I at once dramatized the scene of de=
ath. I extended my limbs and held them rigid as though rigor-mortis had set=
in. I imitated a corpse to lend an air of reality to my further investigat=
ion. I held my breath and kept my mouth closed, pressing the lips tightly t=
ogether so that no sound might escape. Let not the word =E2=80=98I=E2=80=99=
or any other word be uttered! =E2=80=98Well then,=E2=80=99 said I to mysel=
f,=E2=80=98this body is dead. It will be carried stiff to the burning groun=
d and there burnt and reduced to ashes. But with the death of this body, am=
=E2=80=9CI=E2=80=9D dead? Is the body =E2=80=9CI=E2=80=9D? This body is si=
lent and inert. But I feel the full force of my personality and even the so=
und =E2=80=9CI=E2=80=9D within myself, - apart from the body. So =E2=80=9CI=
=E2=80=9D am a spirit, a thing transcending the body. The material body die=
s, but the spirit transcending it cannot be touched by death. I am therefor=
e the deathless spirit.=E2=80=99</span><br>
<br>All this was not a mere in=

tellectual process, but flashed before me vividly as living truth, somethin=
g which I perceived immediately,without any argument almost. =E2=80=98I=E2=
=80=99 was something very real, the only real thing in that state, and all =
the conscious activity that was connected with my body was centred on that.=
The =E2=80=98I=E2=80=99 or my =E2=80=98self=E2=80=99 was holding the focus=
of attention by a powerful fascination from that time forwards.=C2=A0<span=
style=3D"font-weight:bold">Fear of death had vanished once and forever. Ab=
sorption in the Self has continued from that moment right up to this time. =
Other thoughts may come and go like the various notes of a musician, but th=
e =E2=80=98I=E2=80=99 continues like the basic or fundamental sruti note wh=
ich accompanies and blends with all other notes.Whether the body was engage=
d in talking, reading or anything else,I was still centred on =E2=80=98I=E2=
=80=99.</span><br>
<br><span style=3D"font-weight:bold">He reports, =E2=80=

=9CWhen I lay down with limbs outstretched and mentally enacted the death s=
cene and realized that the body would be taken and cremated and yet I would=
live, some force, call it atmic power [power of atman] or anything else, r=
ose within me and took possession of me. With that, I was reborn and I beca=
me a new man. I became indifferent to everything afterwards,having neither =
likes nor dislikes.=E2=80=9D</span><br>
<br>From now on he swallowed every=

thing that was served to him,whether delicious or tasteless, good or bad, w=
ith no regard to how it tasted or smelled, or to its quality. Formerly, if =
he thought an injustice had been done to him or if other boys teased him, h=
e would stand up for himself. Now he accepted everything without protest. H=
e was also no longer interested in joining in his friends=E2=80=99 sporting=
activities, but rather sat alone and meditated with eyes closed in yogic p=
osture. At school he started to encounter problems,because he was no longer=
interested in books. He remembered,=E2=80=9CAfter the =E2=80=98death=E2=80=
=99 experience I was living in a different<br>
world. How could I turn my =

attention to books? Before that, I would at least attend to what the other =
boys repeated and repeat the same myself. But afterwards, I could not do ev=
en that. At school, my mind would not dwell on study at all. I would be ima=
gining and expecting God would suddenly drop down from Heaven before me.=E2=
=80=9D<br>
<br><span style=3D"font-weight:bold">After his enlightenment Ra=

mana started to visit the temple regularly.He recalled, =E2=80=9CFormerly I=
would go there rarely with friends,see the images, put on sacred ashes and=
sacred vermilion on the forehead and return home without any perceptible e=
motion.</span><br>
<br>During his last month in Madurai, Ramana suffered f=

rom an unusual intense pain in his head and a burning sensation. But all sy=
mptoms of his profound change disappeared when he stepped into the temple a=
t Tiruvannamalai for the first time on 1st September<br>
1896.<br><br><spa=
n style=3D"font-weight:bold">Source</span>: Ramana Maharshi: His Life A bio=
graphy by Gabriele Ebert<div style=3D"clear:both;margin-top:0px;margin-righ=
t:0px;margin-bottom:0.75em;margin-left:0px;line-height:1.3em">
</div></div=
><div style=3D"color:rgb(51, 51, 51);font-size:87%;margin-top:0px;margin-ri=
ght:0px;margin-bottom:0.75em;margin-left:0px;line-height:1.3em"></div></spa=
n><br>-- <br>=E0=B0=93=E0=B0=82 =C2=A0=E0=B0=A8=E0=B0=AE=E0=B1=8B =C2=A0=E0=
>
--000e0cd0eba237a120047efe2cff--
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From: Priya M <prm7782@...>
Subject: Chandi Homam query
y=4kaXHDzoALFYjgbr3ptMexLgDCSwOKTuqygrSOgQ47Toig
--0-927640459-1265592445=:5333
Respected Shri Narsimha garu ,

=A0
I have been doing homam=A0for the past =
41/2 months and I want to know if I am ready for Chandi homam.=A0To perform=
chandi homam how much weightage will you give to all these factors?
=A0
1=
. I haven't still perfected on correct pronunciation.=A0
=A0
2. My kids som=
etimes disturb me during homam. Since this ritual will be a long one what i=
f my kids disturb=A0 will I have to start all over again.
=A0
3.=A0Its men=
tioned one shouldn't yawn or hold the book in hands while reading. I am a m=
other of two small kids and it will be impossible to perform under all thes=
e regulations.
=A0
4. Manual=A0pg 23=A0formalities question:
=A0After rea=
ding the 700 verses=A0
=A0
a) Can I read only the devi suktam (skip the nya=
sa and mantra) and continue with the punah pooja.
b) Alternatively can I s=
kip the formalities completely just like the introductory part and continue=
with the punah pooja..
=A0
=A0I started homam with an intention to remove=
=A0black magic=A0but I=A0ended up being very spiritual and feel very connec=
ted to people=A0here.=A0I look upon you for guidance and will start only wi=
th your kind permission.
=A0
Thanks,
Prm
--0-927640459-1265592445=:5333

font-size:12pt"><P>Respected Shri Narsimha garu , </P>
<P> </P>
<P>I h=
ave been doing homam for the past 41/2 months and I want to know if I =
am ready for Chandi homam. To perform chandi homam how much weightage =
will you give to all these factors? </P>
<P> </P>
<P>1. I haven't stil=
l perfected on correct pronunciation. </P>
<P> </P>
<P>2. My kids=
sometimes disturb me during homam. Since this ritual will be a long one wh=
at if my kids disturb will I have to start all over again. </P>
<P>&n=
bsp;</P>
<P>3. Its mentioned one shouldn't yawn or hold the book in ha=
nds while reading. I am a mother of two small kids and it will be impossibl=
e to perform under all these regulations. </P>
<P> </P>
<P>4. Manual&n=
bsp;pg 23 formalities question: </P>
<P> After reading the 700 ve=
rses </P>
<P> </P>
<P>a) Can I read only the devi suktam (skip th=
e nyasa and mantra) and continue with the punah pooja. </P>
<P>b) Alternati=
vely can I skip the formalities completely just like the introductory part =
and continue with the punah pooja..</P>
<P> </P>
<P> I started ho=
mam with an intention to remove black magic but I ended up b=
eing very spiritual and feel very connected to people here. I loo=
k upon you for guidance and will start only with your kind permission. </P>=
<P> </P>
<P>Thanks,</P>
<P>Prm</P>
<P> </P>
<P> </P>
<P>&nb=
sp;</P>
<P> </P></div><br>
</body></html>
--0-927640459-1265592445=:5333--

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Subject: Few Incidents In Ramana Maharshi's Childhood Life
X-Yahoo-Group-Post: member; u=313309882; y=cJeEwHwG3tb95YCh_jEBph7qWhlnQ-
G6pUPxdNg01uFk0cwKOWdVeg
--000e0cd117680c3612047f12bff7
Not a great deal is known about this period of Ramana=E2=80=99s life, but =
what is
known makes it clear that he was a lively boy who liked to play pra=
nks.
One day, when he was about six years old, he climbed up to the loft o=
f his
house along with some friends. The place was full of bundles of old p=
apers
and documents, which his father had decided to store there and which =
related
to lawsuits long-since settled. The children took one of the bundle=
s down
and made a fleet of paper boats out of it, which they then sailed in=
the
temple tank.When Ramana=E2=80=99s father came home, he was furious, so=
Ramana
quickly made himself scarce. When he did not return for the midday =
meal, a
search was organized. He was found sitting in the temple in the shr=
ine of
goddess Sahayambal (one of Shiva=E2=80=99s consorts),from whom he ha=
d sought solace.
On another occasion Ramana went even further, he climbed =

into the house of a
neighbouring lawyer and carried away some papers he fou=
nd in a cupboard,
unaware that they were important documents relating to a =
court case. He
invented a game for himself,distributing the documents to pa=
ssers-by on the
street, as if they
were advertising leaflets. When the lawy=
er returned home and saw what had
happened, he demanded the papers back, bu=
t it proved impossible to recover
many of them. Of course when he told Rama=
na=E2=80=99s father what had happened, the
latter became very angry
and sho=
uted, =E2=80=9CUndress the boy! Shave his head completely and give him only=
a
loincloth to wear! Don=E2=80=99t give him any food!=E2=80=9D How far the=
punishment was
carried out is, unfortunately, not reported.
Ramana, howev=
er, in addition to his predilection for playing pranks, also
had a compassi=
onate heart, as is illustrated by the following story, which
he later recou=
nted himself, =E2=80=9COne day he [referring to a neighbouring boy
three ye=
ars his younger] got a sugarcane and a knife, and as he could not
cut it hi=
mself, he requested his brothers to help him, but they went away
without he=
eding his request.
He began weeping. I felt sorry for him. I took the sugar=
cane and tried to
cut it. My finger got cut and began to bleed. Even so, I =
felt sorry for him
because he was weeping and was a little fellow,so someho=
w I managed to cut
the cane into pieces. I tied my finger with a wet cloth;=
the bleeding,
however did not stop.=E2=80=9D
The rite of Upanayama (putti=

ng on the sacred Brahmin thread) was performed
when Ramana was around the a=
ge of eight, and he thus became a full member of
the Brahmin caste, but sti=
ll he showed no special spiritual inclination.
Although this fortunate fam=

ily was no more religious than any other, there
was one peculiar feature in=
its history. An old family legend tells how, one
day, an ascetic came to t=
he house begging for food, but, against all
tradition, he was not treated w=
ith the proper respect and was not given a
meal. The ascetic promptly issue=
d a curse, stating that henceforth one
member of each generation of the fam=
ily would wander about begging as an
ascetic like himself.This =E2=80=98cur=
se=E2=80=99 had its effect, because in each generation
one member renounced=
worldly life to become a wandering ascetic. One of
Sundaram Iyer=E2=80=99s=
uncles on his father=E2=80=99s side had taken the ochre robe, the
staff an=
d the water jug of a sannyasin and had left to live life as a
wandering ren=
unciant and beggar. His elder brother Venkatesa also
disappeared from the v=
illage one day, no doubt to embark upon the same path.
He was never heard o=
f again and since that time Sundaram had been the head
of the family.
Ther=
e are no indications that Sundaram Iyer ever thought that one of his
sons w=
ould one day also leave home. And no doubt the thought never crossed
the mi=
nd of the young Ramana either.
Source: Ramana Maharshi: His Life A biograp=

hy by Gabriele Ebert
--
=E0=B0=93=E0=B0=82 =E0=B0=A8=E0=B0=AE=E0=B1=8B =
=E0=B0=AA=E0=B1=8D=
=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=8D =E0=B0=9C=E0=B0=B2=
=E0=B0=B8=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82
=E0=B0=AA=E0=B1=8D=
=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81
--000e0cd117680c3612047f12bff7

ht:1.3em">
Not a great deal is known about this period of Ramana=E2=80=99s =
life, but what is known makes it clear that he was a lively boy who liked t=
o play pranks.<br><br>One day, when he was about six years old, he climbed =
up to the loft of his house along with some friends. The place was full of =
bundles of old papers and documents, which his father had decided to store =
there and which related to lawsuits long-since settled. The children took o=
ne of the bundles down and made a fleet of paper boats out of it, which the=
y then sailed in the temple tank.When Ramana=E2=80=99s father came home, he=
was furious, so Ramana quickly made himself scarce. When he did not return=
for the midday meal, a search was organized. He was found sitting in the t=
emple in the shrine of goddess Sahayambal (one of Shiva=E2=80=99s consorts)=
,from whom he had sought solace.<br>
<br>On another occasion Ramana went e=

ven further, he climbed into the house of a neighbouring lawyer and carried=
away some papers he found in a cupboard, unaware that they were important =
documents relating to a court case. He invented a game for himself,distribu=
ting the documents to passers-by on the street, as if they<br>
were advert=
ising leaflets. When the lawyer returned home and saw what had happened, he=
demanded the papers back, but it proved impossible to recover many of them=
. Of course when he told Ramana=E2=80=99s father what had happened, the lat=
ter became very angry<br>
and shouted, =E2=80=9CUndress the boy! Shave his=

head completely and give him only a loincloth to wear! Don=E2=80=99t give =
him any food!=E2=80=9D How far the punishment was carried out is, unfortuna=
tely, not reported.<br><br>Ramana, however, in addition to his predilection=
for playing pranks, also had a compassionate heart, as is illustrated by t=
he following story, which he later recounted himself, =E2=80=9COne day he [=
referring to a neighbouring boy three years his younger] got a sugarcane an=
d a knife, and as he could not cut it himself, he requested his brothers to=
help him, but they went away without heeding his request.<br>
He began we=
eping. I felt sorry for him. I took the sugarcane and tried to cut it. My f=
inger got cut and began to bleed. Even so, I felt sorry for him because he =
was weeping and was a little fellow,so somehow I managed to cut the cane in=
to pieces. I tied my finger with a wet cloth; the bleeding, however did not=
stop.=E2=80=9D<br>
<br><span style=3D"font-weight:bold">The rite of Upana=

yama (putting on the sacred Brahmin thread) was performed when Ramana was a=
round the age of eight</span>, and he thus became a full member of the Brah=
min caste, but still he showed no special spiritual inclination.<br>
<br>A=
lthough this fortunate family was no more religious than any other, there w=
as one peculiar feature in its history.=C2=A0<span style=3D"font-weight:bol=
d">An old family legend tells how, one day, an ascetic came to the house be=
gging for food, but, against all tradition, he was not treated with the pro=
per respect and was not given a meal. The ascetic promptly issued a curse, =
stating that henceforth one member of each generation of the family would w=
ander about begging as an ascetic like himself.This =E2=80=98curse=E2=80=99=
had its effect, because in each generation one member renounced worldly li=
fe to become a wandering ascetic. One of Sundaram Iyer=E2=80=99s uncles on =
his father=E2=80=99s side had taken the ochre robe, the staff and the water=
jug of a sannyasin and had left to live life as a wandering renunciant and=
beggar. His elder brother Venkatesa also disappeared from the village one =
day, no doubt to embark upon the same path. He was never heard of again and=
since that time Sundaram had been the head of the family.</span><br>
<br>=
There are no indications that Sundaram Iyer ever thought that one of his so=
ns would one day also leave home. And no doubt the thought never crossed th=
e mind of the young Ramana either.<br><br><span style=3D"font-weight:bold">=
Source</span>: Ramana Maharshi: His Life A biography by Gabriele Ebert<div =
style=3D"clear:both;margin-top:0px;margin-right:0px;margin-bottom:0.75em;ma=
rgin-left:0px;line-height:1.3em">
</div></div><div style=3D"color:rgb(51, =
51, 51);font-size:87%;margin-top:0px;margin-right:0px;margin-bottom:0.75em;=
margin-left:0px;line-height:1.3em"></div></span><br>-- <br>=E0=B0=93=E0=B0=
=82 =C2=A0=E0=B0=A8=E0=B0=AE=E0=B1=8B =C2=A0=E0=B0=AD=E0=B0=97=E0=B0=B5=E0=
=B0=A4=E0=B1=87 =C2=A0=E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =C2=A0=E0=B0=B0=
=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF =C2=A0 <br>
=E0=B0=AA=E0=B1=8D=E0=B0=
--000e0cd117680c3612047f12bff7--
From rajesh_rajgor2003@... Wed Feb 17 11:08:40 2016

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Vr3fMTzHOffimTXvTpc2mLqTieClsdhzuYmkS0Y
Feb 2010 15:03:34 IST
Date: Mon, 8 Feb 2010 15:03:34 +0530 (IST)
In-Reply-To: <378411.89629.qm@...>
MIME-Version: 1.0
From: rajesh rajgor <rajesh_rajgor2003@...>
Subject: Re: Chandi Homam
X-Yahoo-Group-Post: member; u=212004524; y=8tI7RUTmYApj5xUeBV-C4n3CW5-
90ZUQ2jf0Gezey475cvA_keSSn5DJIPs
X-Yahoo-Profile: rajesh_rajgor2003
--0-539729440-1265621614=:61884
Shri Rajarshiji,
=C2=A0
Namaskaar...
=C2=A0
I came to know that you stays =
in Mumbai. I stay in Dahisar.. and I am desirous to do chandi homam.. I am =
doing mahaganapathi homam=C2=A0regularly since past few months.. honestly w=
ith=C2=A0gap sometimes.. But i feel like doing chandi homam atleast once a =
week.. Is it ok if i can see you doing chandi homam once? I mean if i would=
see you doing.. it will then help me=C2=A0to do it by myself..I really don=
ot know whether i have right to ask you for this favour?=C2=A0but=C2=A0i da=
red to ask you with a hope of having positive response from you..=C2=A0and =
hope is eternal..
=C2=A0
respectful regards
=C2=A0
rajesh
=C2=A0
--- On Fri=
, 5/2/10, rajarshi nandy <rajarshi14@...> wrote:
From: rajarshi n=
andy <rajarshi14@...>
Subject: Re: [vedic-wisdom] Re: Great Vimalan=
anda's opinion on 'Meat-eaters'(Aghor -at the left hand of God)
To: vedic-w=
Date: Friday, 5 February, 2010, 9:38 AM
=C2=A0
Dear KK,
=C2=A0
=C2=A0
Few da=
ys back when I went to Calcutta, (where fish is the staple diet), one perso=
n told me confidently that there is no harm in eating fish or meat because =
Swamiji used to do so, and in a Bengali book on the=C2=A0life of Sri Ramakr=
ishna there is one example mentioned where a man came to ask him if should =
quite non veg food, and supposedly Ramakrishna said first leave "Kamini" an=
d "Kanchana", then think of food. =C2=A0Also a similar examples was quoted =
to me from=C2=A0the life of Ma Sarada where - a certain book says - she adv=
ised an ordinary devotee against leaving fish eating and rather just focus =
mind on God.
=C2=A0
When I tried to reason with them that if these people w=
ere to come back again on planet earth they may not recommend non veg eatin=
g - considering the state of the world today - I=C2=A0 was catergorically t=
old they are all Trikalagyas, so if there is something wrong in eating fish=
they would have told right then.=C2=A0
=C2=A0
Then I tried to say that th=
e examples maybe specific individual cases, to which I was told, "no", beca=
use based on a whole plethora of such examples even today the monks of the =
Ramakrishna Order in West Bengal eat and serve fish. This statement is a fa=
ct. I=C2=A0have had fish meals as prasad in many Ramakrishna Missions acros=
s=C2=A0West Bengal.=C2=A0So, I was told, the monks of the Ramakrishna Oder =
know about teachings of Ramakrishna and Ma Sarada better than us ordrinary =
people.
=C2=A0
I could make no further arguments and of course had a harro=
wing time at home trying to convince my parents that I have quit non veg fo=
od.
=C2=A0
A lot of Bengalis may not have been able to implement the basic=
teachings of Ramakrishna in their lives, however they faithfully follow fi=
sh eating as a sanction given by "Thakur" and "Sri Sri Ma" and "Swamiji".
=
=C2=A0
-Regards
=C2=A0Rajarshi
=C2=A0
PS: No disrespect to anyone. Just fac=
ts.
=C2=A0
=C2=A0
--- On Fri, 5/2/10, krishna Kant=

h <kritels@yahoo. com> wrote:
From: krishna Kanth <kritels@yahoo. com>

Su=
bject: Re: [vedic-wisdom] Re: Great Vimalananda' s opinion on 'Meat-eaters'=
(Aghor -at the left hand of God)
Date: =
Friday, 5 February, 2010, 7:45 PM
=C2=A0

=
=C2=A0
I tend to agree with you that all the members in your examples are h=
ighly realized souls and they are probably knowing what they are doing.
=C2=
=A0
In Bhagawadgita, Lord Sri Krishna tells that whatever the noble says, o=
rdinary mortals take them as gospel and whatever the Noble does, the ordina=
ry simply follow (i donot know the verse but just remember the translation =
done by sri ghantasala in telugu). Does that not be applicable to these spi=
ritual giants?? should they not lead their lives as an example in the ways =
that should be followed by all=C2=A0us??
=C2=A0
I may be sounding very naiv=
e and ignorant but that is what i'm :)
=C2=A0
Thanks
KK
=C2=A0
=C2=A0
=C2=
=A0
=C2=A0
=C2=A0
--- On Fri, 2/5/10, vedic_pathak <vedic_pathak@ yahoo.c=

om> wrote:

Subject: [vedic-w=
isdom] Re: Great Vimalananda' s opinion on 'Meat-eaters' (Aghor -at the lef=
t hand of God)
Date: Friday, February 5,=
2010, 6:00 PM
=C2=A0
Dear KK,
Correction in my earlier message =E2=80=

=93 It should read Àghora, at the left hand of God'
A sincere suggestion =
from me- No need to address me with `Ji' suffix. However, you are free to a=
ddress me as you feel like and I'll happily accept it hence forth.
I just =
came across Vimalananda' s thought on Karma. He says (and Narasimha has man=
y a times repeated) that Karma is only generated (Binding to one) when one =
self-identifies with it.
Although, it may seem easy to understand intellect=
ually, the state is multiple times difficult to achieve. Nevertheless, it's=
an extremely important statement to answer our queries.
Important informa=
tion about Vimalananda which I came to know only yesterday is that he was a=
big time smoker and there was not a single day passed in his life when he =
didn't do smoking except on the final day of his departure from physical bo=
dy. He used to as well `chew Tobacco' frequently and occasionally ate meat.=
I gave this information, because as you pointed out (and I also agree) tha=
t it is an interesting coincidence of exact thoughts crossing our minds. Fu=
rther, please also note an important thing. The Aghori used to say very fre=
quently to all his audience to do what he says and not try to do what he do=
es.
Now whatever I wrote above seems sufficient to answer the questions yo=
u asked. Let me put in my thoughts further (Mind you, these are thoughts of=
an unrealized person and the worth can be next to nothing). When we take e=
xample cases of Swami Vivekananda or Vimalananda or Sainbaba or any other s=
uch acknowledged spiritual giants, we tend to forget that they are all real=
ized souls who achieved very high level of spiritual realization. They are =
knower of everything or many things in the universe. Their individual ego i=
s perfectly and completely tuned to universal ego. In short they *know* wha=
t they are doing. They are `Trikaal gnyaanis'. Relevant to our topic of dis=
cussion, I would say that if they ate meat or smoke cigar or chew tobacco o=
r killed animals, they actually knew what they are doing. There would be su=
rely a specific purpose behind each and every action of theirs because as I=
said, they know complete background behind their each action and
moreover=
their self identification is missing from the action and hence it is like =
Nature operates through them to accomplish a special purpose without bindin=
g them in any cause-effect chain.
Ramakrishna used to frequently say to all=
his disciples that Naren is very different from others. He has a blazing s=
piritual fire burning within him which can consume anything and everything.=
A food restriction does not bind him. He can eat anything without getting =
spiritually troubled but for others, a kind of food intake is extremely imp=
ortant.
If Vivekananda ate meat during his stay in west, it'll surely have =
some subtle purpose which is not possible for majority of us to comprehend =
unless explained by a person of that level. He might be removing `guilt' fr=
om the sincere seekers amongst westerners so that he can be accepted by the=
m as one of them and then slowly try to eradicate their habits of meat eati=
ng and such other undesirable habits. It is also possible at the same time =
that he is nullifying some balanced Rinanubandha with the Ànimal' whose me=
at he ate. It is also possible that he would have showered his unseen bless=
ings on the animal's soul by consuming its meat. It's possible that there w=
ere no apparent reasons for that but just a natural inconsequential act. We=
'll not know. Only Vivekananda, His Guru and Mother Nature know. By the way=
Vivekananda saved a boy from drowning in a lake in USA while he was still =
in India and did not even planned to go to USA. When the boy, after some
y=
ears actually met Swami in USA for the first time, swami immediately told h=
im to stay away from water and when he requested swami to accept him as his=
disciple, swami, after a moments thought told him that he is not his guru =
and his guru will come later and will give him Silver Cup as a gift. That m=
an later became disciple of Paramhansa Yogananda and after 40 years, he was=
actually given a gift of Silver-cup by Yogananda which literally fulfilled=
what swami Vivekananda `knew' before 40 years.
Swami Vivekananda was all =

So moral of my whole writings is that it's=

unwise as well as self deluding to take excuses of the unconventional habi=
ts of Swami Vivekananda, Shirdi Sainbaba, Vimalananda, Gajanana Maharaj, Sw=
ami Samarth, Trailang Swami and such masters and justify our completely sel=
f identified and utterly selfish cruel/unjust actions.
Best Regards,
Utpa=
l
--- In vedic-wisdom@ yahoogroups. com, krishna Kanth <kritels@... > wro=

te:
>
>
>
>
> Utpal Ji,
> =C3=82=C2=A0
> Great coincidence of thoughts!!=
=C3=82=C2=A0I was about to ask this question today on Non-Veg eating.=C3=82=
=C2=A0 It is clear from the below passage meat eating is not advisable for =
anyone.=C3=82=C2=A0
> I was=C3=82=C2=A0reading a book on Swami Vivekananda =
(Naa Athma Kadha - in Telugu), he clearly wrote that he survived many days =
on just eating meat when he was living in USA also relished it. He seem to =
have no problems with meat eating ..why this difference of opinions from th=
e spiritual giants??
> =C3=82=C2=A0
> Does smoking has any impact on the Sp=
iritual path? looks like Vivekananda also enjoyed smoking.
> =C3=82=C2=A0
>=
Thanks
> KK
>
> --- On Thu, 2/4/10, vedic_pathak <vedic_pathak@ ...> wrot=
e:
>
>
> Subject: [vedic-wisdom]=
Great Vimalananda' s opinion on 'Meat-eaters' (Aghora - From the left hand=
of God
> Date: Thursday, February 4, =
2010, 11:45 PM
>
>
> =C3=82=C2=A0
>
>
>
>
> I reproduce Opinion of G=
reat Vimalananda on 'Meat eaters' and repercussions from=C3=82=C2=A0'Aghora=
, from the left hand of God'
> Choice is ours !
> "Ma wants you to learn yo=
ur lesson. That is why you find a meat-eater reborn either as a predator or=
prey or as both in succession. Human beings cry a lot at funerals of their=
own kind but they have absolutely no thought for the sufferings of the ani=
mals they slaughter. They never hesitate to kill and eat. Just think, first=
they kill the chicken. Often they will cut its throat and let it bleed to =
death, which is a most painful way to die. Then it will be cleaned, cooked =
and eaten, and if it happens to be tough everyone will curse it for not sat=
isfying their palates. How many humans would give beautiful tender lean mea=
t if they were slaughtered, dressed, prepared and served?
> Meat-eaters con=
veniently forget that animal mothers too love their children. Do they ever =
think of the agony a hen goes through when her chicks are slain in front of=
her eyes? or a cow, the embodiment of motherliness, do they consider how m=
uch she suffers when she sees the slaughter of her beloved calf whom she ha=
s grown in her own body and nourished with her milk, whom she loves more th=
an her own life?
> Do these so called humans ever think of the terrible pai=
n they cause to mother cow? Could they endure their own children being murd=
ered before their own eyes?
> How is Ma to teach such donkeys? They are not=
humans, whose intellect is subtle enough to self-identify with another bei=
ng of a different species and experience its personal joys and sorrows. Ma =
has no alternative but to make them suffer, allowing the animals they have =
tortured to torture them in return. Fair's fair, after all. If I cut your t=
hroat in this birth you have every right to cut mine in the next or some su=
cceeding birth. Experience is the best teacher and a fool will learn from n=
o other."=C3=82=C2=A0
> Best Regards,
> Utpal
>
Your Mail wor=

ks best with the New Yahoo Optimized IE8. Get it NOW! http://downloads.yaho=
o.com/in/internetexplorer/
--0-539729440-1265621614=:61884

top" style=3D"font: inherit;"><DIV><BR>Shri Rajarshiji,</DIV>
<DIV> </=
DIV>
<DIV>Namaskaar...</DIV>
<DIV> </DIV>
<DIV>I came to know that you=
stays in Mumbai. I stay in Dahisar.. and I am desirous to do chandi homam.=
. I am doing mahaganapathi homam regularly since past few months.. hon=
estly with gap sometimes.. But i feel like doing chandi homam atleast =
once a week.. Is it ok if i can see you doing chandi homam once? I mean if =
i would see you doing.. it will then help me to do it by myself..I rea=
lly donot know whether i have right to ask you for this favour? but&nb=
sp;i dared to ask you with a hope of having positive response from you..&nb=
sp;and hope is eternal..</DIV>
<DIV> </DIV>
<DIV>respectful regards</D=
IV>
<DIV> </DIV>
<DIV>rajesh</DIV>
<DIV> <BR>--- On <B>Fri, 5/2/1=
0, rajarshi nandy <I><rajarshi14@...></I></B> wrote:<BR></DIV=
>
<BLOCKQUOTE style=3D"PADDING-LEFT: 5px; MARGIN-LEFT: 5px; BORDER-LEFT: rg=
b(16,16,255) 2px solid"><BR>From: rajarshi nandy <rajarshi14@...=
><BR>Subject: Re: [vedic-wisdom] Re: Great Vimalananda's opinion on 'Mea=
t-eaters'(Aghor -at the left hand of God)<BR>To: vedic-wisdom@yahoogroups.c=
om<BR>Date: Friday, 5 February, 2010, 9:38 AM<BR><BR>
<DIV>
=
<TBODY>
<TR>
<TD vAlign=
=3Dtop>
<DIV>Dear KK,</DIV>
<DIV> </DIV>
<DIV>Nice question. I was als=
o thinking that.</DIV>
<DIV> </DIV>
<DIV>Few days back when I went to =
Calcutta, (where fish is the staple diet), one person told me confidently t=
hat there is no harm in eating fish or meat because Swamiji used to do so, =
and in a Bengali book on the life of Sri Ramakrishna there is one exam=
ple mentioned where a man came to ask him if should quite non veg food, and=
supposedly Ramakrishna said first leave "Kamini" and "Kanchana", then thin=
k of food. Also a similar examples was quoted to me from the lif=
e of Ma Sarada where - a certain book says - she advised an ordinary devote=
e against leaving fish eating and rather just focus mind on God.</DIV>
<DIV=
> </DIV>
<DIV>When I tried to reason with them that if these people we=
re to come back again on planet earth they may not recommend non veg eating=
- considering the state of the world today - I was catergorically to=
ld they are all Trikalagyas, so if there is something wrong in eating fish =
they would have told right then. </DIV>
<DIV> </DIV>
<DIV>Then I=
tried to say that the examples maybe specific individual cases, to which I=
was told, "no", because based on a whole plethora of such examples even to=
day the monks of the Ramakrishna Order in West Bengal eat and serve fish. T=
his statement is a fact. I have had fish meals as prasad in many Ramak=
rishna Missions across West Bengal. So, I was told, the monks of =
the Ramakrishna Oder know about teachings of Ramakrishna and Ma Sarada bett=
er than us ordrinary people. </DIV>
<DIV> </DIV>
<DIV>I could make no =
further arguments and of course had a harrowing time at home trying to conv=
ince my parents that I have quit non veg food. </DIV>
<DIV> </DIV>
<DI=
V>A lot of Bengalis may not have been able to implement the basic teachings=
of Ramakrishna in their lives, however they faithfully follow fish eating =
as a sanction given by "Thakur" and "Sri Sri Ma" and "Swamiji".</DIV>
<DIV>=
</DIV>
<DIV>-Regards</DIV>
<DIV> </DIV=
>
<DIV>PS: No disrespect to anyone. Just facts.</DIV>
<DIV> </DIV>
<DI=
V> </DIV>
<DIV><EM><STRONG>
<DIV class=3DMsoNormal><STRONG><SPAN style=
=3D"FONT-SIZE: 10pt; COLOR: navy; FONT-FAMILY: Verdana"><FONT face=3DCourie=
r color=3D#000000 size=3D3><FONT color=3D#00007f>Rama Naama Satya Hai..</FO=
NT></FONT></SPAN></STRONG></DIV></STRONG></EM></DIV><BR><BR>--- On <B>Fri, =
5/2/10, krishna Kanth <I><kritels@yahoo. com></I></B> wrote:<BR>
<BLO=
CKQUOTE style=3D"BORDER-LEFT: rgb(16,16,255) 2px solid"><BR>From: krishna K=
anth <kritels@yahoo. com><BR>Subject: Re: [vedic-wisdom] Re: Great Vi=
malananda' s opinion on 'Meat-eaters' (Aghor -at the left hand of God)<BR>T=
o: vedic-wisdom@ yahoogroups. com<BR>Date: Friday, 5 February, 2010, 7:45 P=
M<BR><BR>
=
<DIV>
<TBODY>
<TR>
<TD v=
Align=3Dtop>
<DIV> </DIV>
<D=
IV>I tend to agree with you that all the members in your examples are highl=
y realized souls and they are probably knowing what they are doing.</DIV>
<=
DIV> </DIV>
<DIV>In Bhagawadgita, Lord Sri Krishna tells that whatever=
the noble says, ordinary mortals take them as gospel and whatever the Nobl=
e does, the ordinary simply follow (i donot know the verse but just remembe=
r the translation done by sri ghantasala in telugu). Does that not be appli=
cable to these spiritual giants?? should they not lead their lives as an ex=
ample in the ways that should be followed by all us??</DIV>
<DIV> =
;</DIV>
<DIV>I may be sounding very naive and ignorant but that is what i'm=
:)</DIV>
<DIV> </DIV>
<DIV>Thanks</DIV>
<DIV>KK</DIV>
<DIV> </DI=
V>
<DIV> </DIV>
<DIV> </DIV>
<DIV> </DIV>
<DIV> </DIV>
=
<DIV><BR><BR>--- On <B>Fri, 2/5/10, vedic_pathak <I><vedic_pathak@ yahoo=
.com></I></B> wrote:<BR></DIV>
<BLOCKQUOTE style=3D"BORDER-LEFT: rgb(16,=
16,255) 2px solid"><BR>From: vedic_pathak <vedic_pathak@ yahoo.com><B=
R>Subject: [vedic-wisdom] Re: Great Vimalananda' s opinion on 'Meat-eaters'=
(Aghor -at the left hand of God)<BR>To: vedic-wisdom@ yahoogroups. com<BR>=
Date: Friday, February 5, 2010, 6:00 PM<BR><BR>
<DIV id=3Dyiv2083363311><SP=
AN> </SPAN>
<DIV>Dear KK,<BR><BR>Correction in m=
y earlier message =E2=80=93 It should read Àghora, at the left hand of God=
'<BR><BR>A sincere suggestion from me- No need to address me with `Ji' suff=
ix. However, you are free to address me as you feel like and I'll happily a=
ccept it hence forth.<BR><BR>I just came across Vimalananda' s thought on K=
arma. He says (and Narasimha has many a times repeated) that Karma is only =
generated (Binding to one) when one self-identifies with it.<BR>Although, i=
t may seem easy to understand intellectually, the state is multiple times d=
ifficult to achieve. Nevertheless, it's an extremely important statement to=
answer our queries.<BR><BR>Important information about Vimalananda which I=
came to know only yesterday is that he was a big time smoker and there was=
not a single day passed in his life when he didn't do smoking except on th=
e final day of his departure from physical body. He used to as well `chew T=
obacco' frequently and occasionally
ate meat. I gave this information, bec=
ause as you pointed out (and I also agree) that it is an interesting coinci=
dence of exact thoughts crossing our minds. Further, please also note an im=
portant thing. The Aghori used to say very frequently to all his audience t=
o do what he says and not try to do what he does.<BR><BR>Now whatever I wro=
te above seems sufficient to answer the questions you asked. Let me put in =
my thoughts further (Mind you, these are thoughts of an unrealized person a=
nd the worth can be next to nothing). When we take example cases of Swami V=
ivekananda or Vimalananda or Sainbaba or any other such acknowledged spirit=
ual giants, we tend to forget that they are all realized souls who achieved=
very high level of spiritual realization. They are knower of everything or=
many things in the universe. Their individual ego is perfectly and complet=
ely tuned to universal ego. In short they *know* what they are doing. They =
are `Trikaal gnyaanis'.
Relevant to our topic of discussion, I would say t=
hat if they ate meat or smoke cigar or chew tobacco or killed animals, they=
actually knew what they are doing. There would be surely a specific purpos=
e behind each and every action of theirs because as I said, they know compl=
ete background behind their each action and moreover their self identificat=
ion is missing from the action and hence it is like Nature operates through=
them to accomplish a special purpose without binding them in any cause-eff=
ect chain.<BR>Ramakrishna used to frequently say to all his disciples that =
Naren is very different from others. He has a blazing spiritual fire burnin=
g within him which can consume anything and everything. A food restriction =
does not bind him. He can eat anything without getting spiritually troubled=
but for others, a kind of food intake is extremely important.<BR>If Viveka=
nanda ate meat during his stay in west, it'll surely have some subtle purpo=
se which is not
possible for majority of us to comprehend unless explained=
by a person of that level. He might be removing `guilt' from the sincere s=
eekers amongst westerners so that he can be accepted by them as one of them=
and then slowly try to eradicate their habits of meat eating and such othe=
r undesirable habits. It is also possible at the same time that he is nulli=
fying some balanced Rinanubandha with the Ànimal' whose meat he ate. It is=
also possible that he would have showered his unseen blessings on the anim=
al's soul by consuming its meat. It's possible that there were no apparent =
reasons for that but just a natural inconsequential act. We'll not know. On=
ly Vivekananda, His Guru and Mother Nature know. By the way Vivekananda sav=
ed a boy from drowning in a lake in USA while he was still in India and did=
not even planned to go to USA. When the boy, after some years actually met=
Swami in USA for the first time, swami immediately told him to stay away f=
rom water
and when he requested swami to accept him as his disciple, swami=
, after a moments thought told him that he is not his guru and his guru wil=
l come later and will give him Silver Cup as a gift. That man later became =
disciple of Paramhansa Yogananda and after 40 years, he was actually given =
a gift of Silver-cup by Yogananda which literally fulfilled what swami Vive=
kananda `knew' before 40 years.<BR><BR>Swami Vivekananda was all knowing an=
d most of us are NOT.<BR><BR>So moral of my whole writings is that it's unw=
ise as well as self deluding to take excuses of the unconventional habits o=
f Swami Vivekananda, Shirdi Sainbaba, Vimalananda, Gajanana Maharaj, Swami =
Samarth, Trailang Swami and such masters and justify our completely self id=
entified and utterly selfish cruel/unjust actions.<BR><BR>Best Regards,<BR>=
<BR>Utpal <BR><BR>--- In <A href=3D"http://us.mc504.mail.yahoo.com/mc/compo=
se?to=3Dvedic-wisdom%40yahoogroups.com" target=3D_blank rel=3Dnofollow>vedi=
c-wisdom@
yahoogroups. com</A>, krishna Kanth <kritels@... > wrote:<=
BR>><BR>> <BR>> <BR>> <BR>> Utpal Ji,<BR>> =C3=82 <B=
R>> Great coincidence of thoughts!!=C3=82 I was about to ask this q=
uestion today on Non-Veg eating.=C3=82 It is clear from the below pas=
sage meat eating is not advisable for anyone.=C3=82 <BR>> I was=C3=
=82 reading a book on Swami Vivekananda (Naa Athma Kadha - in Telugu),=
he clearly wrote that he survived many days on just eating meat when he wa=
s living in USA also relished it. He seem to have no problems with meat eat=
ing ..why this difference of opinions from the spiritual giants??<BR>> =
=C3=82 <BR>> Does smoking has any impact on the Spiritual path? loo=
ks like Vivekananda also enjoyed smoking.<BR>> =C3=82 <BR>> Than=
ks<BR>> KK<BR>> <BR>> --- On Thu, 2/4/10, vedic_pathak <vedic_p=
athak@ ...> wrote:<BR>> <BR>> <BR>> From: vedic_pathak <vedi=
c_pathak@ ...><BR>>
Subject: [vedic-wisdom] Great Vimalananda' s opi=
nion on 'Meat-eaters' (Aghora - From the left hand of God<BR>> To: <A hr=
ef=3D"http://us.mc504.mail.yahoo.com/mc/compose?to=3Dvedic-wisdom%40yahoogr=
oups.com" target=3D_blank rel=3Dnofollow>vedic-wisdom@ yahoogroups. com</A>=
<BR>> Date: Thursday, February 4, 2010, 11:45 PM<BR>> <BR>> <BR>&g=
t; =C3=82 <BR>> <BR>> <BR>> <BR>> <BR>> I reproduce Op=
inion of Great Vimalananda on 'Meat eaters' and repercussions from=C3=82&nb=
sp;'Aghora, from the left hand of God'<BR>> Choice is ours !<BR>> "Ma=
wants you to learn your lesson. That is why you find a meat-eater reborn e=
ither as a predator or prey or as both in succession. Human beings cry a lo=
t at funerals of their own kind but they have absolutely no thought for the=
sufferings of the animals they slaughter. They never hesitate to kill and =
eat. Just think, first they kill the chicken. Often they will cut its throa=
t and let it bleed to death, which
is a most painful way to die. Then it w=
ill be cleaned, cooked and eaten, and if it happens to be tough everyone wi=
ll curse it for not satisfying their palates. How many humans would give be=
autiful tender lean meat if they were slaughtered, dressed, prepared and se=
rved?<BR>> Meat-eaters conveniently forget that animal mothers too love =
their children. Do they ever think of the agony a hen goes through when her=
chicks are slain in front of her eyes? or a cow, the embodiment of motherl=
iness, do they consider how much she suffers when she sees the slaughter of=
her beloved calf whom she has grown in her own body and nourished with her=
milk, whom she loves more than her own life?<BR>> Do these so called hu=
mans ever think of the terrible pain they cause to mother cow? Could they e=
ndure their own children being murdered before their own eyes?<BR>> How =
is Ma to teach such donkeys? They are not humans, whose intellect is subtle=
enough to self-identify
with another being of a different species and exp=
erience its personal joys and sorrows. Ma has no alternative but to make th=
em suffer, allowing the animals they have tortured to torture them in retur=
n. Fair's fair, after all. If I cut your throat in this birth you have ever=
y right to cut mine in the next or some succeeding birth. Experience is the=
best teacher and a fool will learn from no other."=C3=82 <BR>> Be=
st Regards,<BR>> Utpal<BR>><BR><BR></DIV></DIV></DIV></BLOCKQUOTE></T=
D></TR></TBODY></TABLE><BR></DIV></DIV></DIV></BLOCKQUOTE></TD></TR></TBODY=
></TABLE><BR>
<HR SIZE=3D1>
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ref=3D"http://in.rd.yahoo.com/tagline_yyi_1/*http://in.yahoo.com/" target=
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<DIV></DIV></DIV></D=
IV></BLOCKQUOTE></td></tr></table><br>
<hr size=3D1></hr> =
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2010 16:24:40 IST
Date: Mon, 8 Feb 2010 16:24:40 +0530 (IST)
Cc: sayantan.sara@...
In-Reply-To: <hkjpf8+al12@...>
MIME-Version: 1.0
Subject: Re: [vedic-wisdom] Homam manual...BENGALI scripts needed...P.V.R Ji should
consider seriously...
y=LU6atPlANLlj3dCOMxqS2v5MvQVSNEGJQ_SuDeOvOepfn5OuIw
--0-554818668-1265626480=:56241
Dear Biswajit,
=C2=A0
There is a friend of mine who does a daily=C2=A0Ganap=
ati homa=C2=A0and stays in Calcutta. His name is Sayantan. He is translatin=
g the mantras in Bengali script. His mail ID is sayantan.sara@....
=
=C2=A0
If you can get in touch with him, he maybe able to help you.
=C2=A0
=
-Regards
=C2=A0Rajarshi
--- On Sat, 6/2/10, biswa=

108 <biswa1975@...> wrote:
From: biswa108 <biswa1975@...>

Sub=
ject: [vedic-wisdom] Homam manual...BENGALI scripts needed...P.V.R Ji shoul=
d consider seriously...
Date: Saturday, 6 =
February, 2010, 6:35 PM
=C2=A0
NAMASKAR
Dear P.V.R Ji,
I have decid=
ed to start MAHA GANAPATI HOMAM and followed by CHANDI HOMAM, but I am not =
very much familiar with Sanskrit Scripts, could you please consider the BEN=
GALI version of the HOMAM procedure and upload to your site...it would be v=
ery much helpful for all Bengali knowing people...
best regards,
Biswajit
=
NB: As I know, Rajarshi Nandi could rewrite the scripts in Bengali...we ne=
ed blessings of yours...
The INTERNET now has a personality.=

--0-554818668-1265626480=:56241

top" style=3D"font: inherit;"><DIV>Dear Biswajit,</DIV>
<DIV> </DIV>
<=
DIV>There is a friend of mine who does a daily Ganapati homa and =
stays in Calcutta. His name is Sayantan. He is translating the mantras in B=
engali script. His mail ID is <A href=3D"mailto:sayantan.sara@...">sa=
yantan.sara@...</A>. </DIV>
<DIV> </DIV>
<DIV>If you can get in =
touch with him, he maybe able to help you.</DIV>
<DIV> </DIV>
<DIV>-Re=
gards</DIV>
<DIV><EM><STRONG>
<DIV class=3DMs=
oNormal><STRONG><SPAN style=3D"FONT-SIZE: 10pt; COLOR: navy; FONT-FAMILY: V=
erdana"><FONT face=3DCourier color=3D#000000 size=3D3><FONT color=3D#00007f=
>Rama Naama Satya Hai..</FONT></FONT></SPAN></STRONG></DIV></STRONG></EM></=
DIV><BR><BR>--- On <B>Sat, 6/2/10, biswa108 <I><biswa1975@...><=
/I></B> wrote:<BR>
<BLOCKQUOTE style=3D"PADDING-LEFT: 5px; MARGIN-LEFT: 5px=
; BORDER-LEFT: rgb(16,16,255) 2px solid"><BR>From: biswa108 <biswa1975@y=
ahoo.com><BR>Subject: [vedic-wisdom] Homam manual...BENGALI scripts need=
ed...P.V.R Ji should consider seriously...<BR>To: vedic-wisdom@yahoogroups.=
com<BR>Date: Saturday, 6 February, 2010, 6:35 PM<BR><BR>
<DIV id=3Dyiv48308=
<DIV=
>NAMASKAR<BR><BR>Dear P.V.R Ji,<BR><BR>I have decided to start MAHA GANAPAT=
I HOMAM and followed by CHANDI HOMAM, but I am not very much familiar with =
Sanskrit Scripts, could you please consider the BENGALI version of the HOMA=
M procedure and upload to your site...it would be very much helpful for all=
Bengali knowing people...<BR><BR>best regards,<BR>Biswajit<BR><BR>NB: As I=
know, Rajarshi Nandi could rewrite the scripts in Bengali...we need blessi=
ngs of yours...<BR><BR></DIV></DIV></DIV></BLOCKQUOTE></td></tr></table><br=
>
<hr size=3D1></hr>
YOURS! <a href=3D"http://in.rd.yahoo.com/tagline_yyi_1/*http://in.yahoo.com=
/" target=3D"_blank">See your Yahoo! Homepage</a>.
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Date: Mon, 8 Feb 2010 17:06:57 +0530 (IST)
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MIME-Version: 1.0
Subject: Re: [vedic-wisdom] Re: Chandi Homam
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--0-1568374416-1265629017=:61502
Namaste Rajesh,
=C2=A0
I live in Dombvili, very close to Dombvili station.=
=C2=A0On weekends (Saturday/Sunday)=C2=A0normally I start my homas from 11:=
30 in the morning. If you are free on any saturday, feel free to come. Do m=
ail me beforehand, I will send you directions etc. Normally it takes me one=
and half hours to do the full saptashati and then=C2=A0the purnahuti may t=
ake 30 mins or 1 hr or sometimes more (depends).=C2=A0 My pronunciations ar=
e far from perfect, but you can get an idea of=C2=A0the homa=C2=A0if you se=
e it.
=C2=A0
-Regards
=C2=A0Rajarshi
=C2=A0
--- On =
Mon, 8/2/10, rajesh rajgor <rajesh_rajgor2003@...> wrote:
From: raj=
esh rajgor <rajesh_rajgor2003@...>
Subject: [vedic-wisdom] Re: Chandi=
Homam
Date: Monday, 8 February, 2010, 3:0=
3 PM
=C2=A0
Shri Rajarshiji,
=C2=A0
Namaskaar...
=C2=A0
I came =
to know that you stays in Mumbai. I stay in Dahisar.. and I am desirous to =
do chandi homam.. I am doing mahaganapathi homam=C2=A0regularly since past =
few months.. honestly with=C2=A0gap sometimes.. But i feel like doing chand=
i homam atleast once a week.. Is it ok if i can see you doing chandi homam =
once? I mean if i would see you doing.. it will then help me=C2=A0to do it =
by myself..I really donot know whether i have right to ask you for this fav=
our?=C2=A0but=C2=A0i dared to ask you with a hope of having positive respon=
se from you..=C2=A0and hope is eternal..
=C2=A0
respectful regards
=C2=A0
r=
ajesh
=C2=A0
--- On Fri, 5/2/10, rajarshi nandy <rajarshi14@yahoo. co.in> w=
rote:

Subject: Re: [vedic-=
wisdom] Re: Great Vimalananda' s opinion on 'Meat-eaters' (Aghor -at the le=
ft hand of God)
Date: Friday, 5 February=
, 2010, 9:38 AM
=C2=A0
Dear KK,
=C2=A0
Nice question. I was also t=
hinking that.
=C2=A0
Few days back when I went to Calcutta, (where fish is =
the staple diet), one person told me confidently that there is no harm in e=
ating fish or meat because Swamiji used to do so, and in a Bengali book on =
the=C2=A0life of Sri Ramakrishna there is one example mentioned where a man=
came to ask him if should quite non veg food, and supposedly Ramakrishna s=
aid first leave "Kamini" and "Kanchana", then think of food. =C2=A0Also a s=
imilar examples was quoted to me from=C2=A0the life of Ma Sarada where - a =
certain book says - she advised an ordinary devotee against leaving fish ea=
ting and rather just focus mind on God.
=C2=A0
When I tried to reason with =
them that if these people were to come back again on planet earth they may =
not recommend non veg eating - considering the state of the world today - I=
=C2=A0 was catergorically told they are all Trikalagyas, so if there is som=
ething wrong in eating fish they would have told right then.=C2=A0
=C2=A0
=
Then I tried to say that the examples maybe specific individual cases, to w=
hich I was told, "no", because based on a whole plethora of such examples e=
ven today the monks of the Ramakrishna Order in West Bengal eat and serve f=
ish. This statement is a fact. I=C2=A0have had fish meals as prasad in many=
Ramakrishna Missions across=C2=A0West Bengal.=C2=A0So, I was told, the mon=
ks of the Ramakrishna Oder know about teachings of Ramakrishna and Ma Sarad=
a better than us ordrinary people.
=C2=A0
I could make no further argument=
s and of course had a harrowing time at home trying to convince my parents =
that I have quit non veg food.
=C2=A0
A lot of Bengalis may not have been =
able to implement the basic teachings of Ramakrishna in their lives, howeve=
r they faithfully follow fish eating as a sanction given by "Thakur" and "S=
ri Sri Ma" and "Swamiji".
=C2=A0
-Regards
=C2=A0Rajarshi
=C2=A0
PS: No disr=
espect to anyone. Just facts.
=C2=A0
=C2=A0
--- On=
Fri, 5/2/10, krishna Kanth <kritels@yahoo. com> wrote:
From: krishna Kan=

th <kritels@yahoo. com>
Subject: Re: [vedic-wisdom] Re: Great Vimalananda' =
s opinion on 'Meat-eaters' (Aghor -at the left hand of God)
To: vedic-wisdo=
m@ yahoogroups. com
=C2=A0

=C2=A0
I tend to agree with you that all the memb=
ers in your examples are highly realized souls and they are probably knowin=
g what they are doing.
=C2=A0
In Bhagawadgita, Lord Sri Krishna tells that =
whatever the noble says, ordinary mortals take them as gospel and whatever =
the Noble does, the ordinary simply follow (i donot know the verse but just=
remember the translation done by sri ghantasala in telugu). Does that not =
be applicable to these spiritual giants?? should they not lead their lives =
as an example in the ways that should be followed by all=C2=A0us??
=C2=A0
I=
may be sounding very naive and ignorant but that is what i'm :)
=C2=A0
Tha=
nks
KK
=C2=A0
=C2=A0
=C2=A0
=C2=A0
=C2=A0
--- On Fri, 2/5/10, vedic_patha=

k <vedic_pathak@ yahoo.com> wrote:
From: vedic_pathak <vedic_pathak@ yaho=

o.com>
Subject: [vedic-wisdom] Re: Great Vimalananda' s opinion on 'Meat-ea=
ters' (Aghor -at the left hand of God)
D=
ate: Friday, February 5, 2010, 6:00 PM
=C2=A0
Dear KK,
Correction in m=
y earlier message =E2=80=93 It should read Àghora, at the left hand of God=
'
A sincere suggestion from me- No need to address me with `Ji' suffix. Ho=
wever, you are free to address me as you feel like and I'll happily accept =
it hence forth.
I just came across Vimalananda' s thought on Karma. He say=

s (and Narasimha has many a times repeated) that Karma is only generated (B=
inding to one) when one self-identifies with it.
Although, it may seem easy=
to understand intellectually, the state is multiple times difficult to ach=
ieve. Nevertheless, it's an extremely important statement to answer our que=
ries.
Important information about Vimalananda which I came to know only ye=

sterday is that he was a big time smoker and there was not a single day pas=
sed in his life when he didn't do smoking except on the final day of his de=
parture from physical body. He used to as well `chew Tobacco' frequently an=
d occasionally ate meat. I gave this information, because as you pointed ou=
t (and I also agree) that it is an interesting coincidence of exact thought=
s crossing our minds. Further, please also note an important thing. The Agh=
ori used to say very frequently to all his audience to do what he says and =
not try to do what he does.
Now whatever I wrote above seems sufficient to=

answer the questions you asked. Let me put in my thoughts further (Mind yo=
u, these are thoughts of an unrealized person and the worth can be next to =
nothing). When we take example cases of Swami Vivekananda or Vimalananda or=
Sainbaba or any other such acknowledged spiritual giants, we tend to forge=
t that they are all realized souls who achieved very high level of spiritua=
l realization. They are knower of everything or many things in the universe=
. Their individual ego is perfectly and completely tuned to universal ego. =
In short they *know* what they are doing. They are `Trikaal gnyaanis'. Rele=
vant to our topic of discussion, I would say that if they ate meat or smoke=
cigar or chew tobacco or killed animals, they actually knew what they are =
doing. There would be surely a specific purpose behind each and every actio=
n of theirs because as I said, they know complete background behind their e=
ach action and
moreover their self identification is missing from the acti=
on and hence it is like Nature operates through them to accomplish a specia=
l purpose without binding them in any cause-effect chain.
Ramakrishna used =
to frequently say to all his disciples that Naren is very different from ot=
hers. He has a blazing spiritual fire burning within him which can consume =
anything and everything. A food restriction does not bind him. He can eat a=
nything without getting spiritually troubled but for others, a kind of food=
intake is extremely important.
If Vivekananda ate meat during his stay in =
west, it'll surely have some subtle purpose which is not possible for major=
ity of us to comprehend unless explained by a person of that level. He migh=
t be removing `guilt' from the sincere seekers amongst westerners so that h=
e can be accepted by them as one of them and then slowly try to eradicate t=
heir habits of meat eating and such other undesirable habits. It is also po=
ssible at the same time that he is nullifying some balanced Rinanubandha wi=
th the Ànimal' whose meat he ate. It is also possible that he would have s=
howered his unseen blessings on the animal's soul by consuming its meat. It=
's possible that there were no apparent reasons for that but just a natural=
inconsequential act. We'll not know. Only Vivekananda, His Guru and Mother=
Nature know. By the way Vivekananda saved a boy from drowning in a lake in=
USA while he was still in India and did not even planned to go to USA. Whe=
n the boy, after some
years actually met Swami in USA for the first time, =
swami immediately told him to stay away from water and when he requested sw=
ami to accept him as his disciple, swami, after a moments thought told him =
that he is not his guru and his guru will come later and will give him Silv=
er Cup as a gift. That man later became disciple of Paramhansa Yogananda an=
d after 40 years, he was actually given a gift of Silver-cup by Yogananda w=
hich literally fulfilled what swami Vivekananda `knew' before 40 years.
Sw=
ami Vivekananda was all knowing and most of us are NOT.
So moral of my who=
le writings is that it's unwise as well as self deluding to take excuses of=
the unconventional habits of Swami Vivekananda, Shirdi Sainbaba, Vimalanan=
da, Gajanana Maharaj, Swami Samarth, Trailang Swami and such masters and ju=
stify our completely self identified and utterly selfish cruel/unjust actio=
ns.
Best Regards,
Utpal
--- In vedic-wisdom@ yahoogroups. com, krishna =

Kanth <kritels@... > wrote:
>
>
>
>
> Utpal Ji,
> =C3=82=C2=A0
> Great c=
oincidence of thoughts!!=C3=82=C2=A0I was about to ask this question today =
on Non-Veg eating.=C3=82=C2=A0 It is clear from the below passage meat eati=
ng is not advisable for anyone.=C3=82=C2=A0
> I was=C3=82=C2=A0reading a bo=
ok on Swami Vivekananda (Naa Athma Kadha - in Telugu), he clearly wrote tha=
t he survived many days on just eating meat when he was living in USA also =
relished it. He seem to have no problems with meat eating ..why this differ=
ence of opinions from the spiritual giants??
> =C3=82=C2=A0
> Does smoking =
has any impact on the Spiritual path? looks like Vivekananda also enjoyed s=
moking.
> =C3=82=C2=A0
> Thanks
> KK
>
> --- On Thu, 2/4/10, vedic_pathak =
<vedic_pathak@ ...> wrote:
>
>
>=
Subject: [vedic-wisdom] Great Vimalananda' s opinion on 'Meat-eaters' (Agh=
ora - From the left hand of God
> Date=
: Thursday, February 4, 2010, 11:45 PM
>
>
> =C3=82=C2=A0
>
>
>
>
> =
I reproduce Opinion of Great Vimalananda on 'Meat eaters' and repercussions=
from=C3=82=C2=A0'Aghora, from the left hand of God'
> Choice is ours !
> "=
Ma wants you to learn your lesson. That is why you find a meat-eater reborn=
either as a predator or prey or as both in succession. Human beings cry a =
lot at funerals of their own kind but they have absolutely no thought for t=
he sufferings of the animals they slaughter. They never hesitate to kill an=
d eat. Just think, first they kill the chicken. Often they will cut its thr=
oat and let it bleed to death, which is a most painful way to die. Then it =
will be cleaned, cooked and eaten, and if it happens to be tough everyone w=
ill curse it for not satisfying their palates. How many humans would give b=
eautiful tender lean meat if they were slaughtered, dressed, prepared and s=
erved?
> Meat-eaters conveniently forget that animal mothers too love their=
children. Do they ever think of the agony a hen goes through when her chic=
ks are slain in front of her eyes? or a cow, the embodiment of motherliness=
, do they consider how much she suffers when she sees the slaughter of her =
beloved calf whom she has grown in her own body and nourished with her milk=
, whom she loves more than her own life?
> Do these so called humans ever t=
hink of the terrible pain they cause to mother cow? Could they endure their=
own children being murdered before their own eyes?
> How is Ma to teach su=
ch donkeys? They are not humans, whose intellect is subtle enough to self-i=
dentify with another being of a different species and experience its person=
al joys and sorrows. Ma has no alternative but to make them suffer, allowin=
g the animals they have tortured to torture them in return. Fair's fair, af=
ter all. If I cut your throat in this birth you have every right to cut min=
e in the next or some succeeding birth. Experience is the best teacher and =
a fool will learn from no other."=C3=82=C2=A0
> Best Regards,
> Utpal
>
Your Mail works best with the New Yahoo Optimized IE8. Get it NOW!=
http://downloads.yahoo.com/in/internetexplorer/
--0-1568374416-1265629017=:61502

top" style=3D"font: inherit;"><DIV>Namaste Rajesh,</DIV>
<DIV> </DIV>
=
<DIV>I live in Dombvili, very close to Dombvili station. On weekends (=
Saturday/Sunday) normally I start my homas from 11:30 in the morning. =
If you are free on any saturday, feel free to come. Do mail me beforehand, =
I will send you directions etc. Normally it takes me one and half hours to =
do the full saptashati and then the purnahuti may take 30 mins or 1 hr=
or sometimes more (depends). My pronunciations are far from perfect,=
but you can get an idea of the homa if you see it.</DIV>
<DIV>&n=
bsp;</DIV>
<DIV>-Regards</DIV>
<DIV><EM><STRONG><=
STRONG><SPAN style=3D"FONT-SIZE: 10pt; COLOR: navy; FONT-FAMILY: Verdana"><=
FONT face=3DCourier color=3D#000000 size=3D3><FONT color=3D#00007f></FONT><=
/FONT></SPAN></STRONG></STRONG></EM> </DIV>
<DIV><EM><STRONG><STRONG><=
SPAN style=3D"FONT-SIZE: 10pt; COLOR: navy; FONT-FAMILY: Verdana"><FONT fac=
e=3DCourier color=3D#000000 size=3D3><FONT color=3D#00007f>Rama Naama Satya=
Hai..</FONT></FONT></SPAN></STRONG></DIV></STRONG></EM><BR><BR>--- On <B>M=
on, 8/2/10, rajesh rajgor <I><rajesh_rajgor2003@...></I></B> wr=
ote:<BR>
<BLOCKQUOTE style=3D"PADDING-LEFT: 5px; MARGIN-LEFT: 5px; BORDER-L=
EFT: rgb(16,16,255) 2px solid"><BR>From: rajesh rajgor <rajesh_rajgor200=
3@...><BR>Subject: [vedic-wisdom] Re: Chandi Homam<BR>To: vedic-wi=
sdom@yahoogroups.com<BR>Date: Monday, 8 February, 2010, 3:03 PM<BR><BR>
<DI=
V id=3Dyiv1677427308><SPAN style=3D"DISPLAY: none"> </SPAN>
<DIV id=
=3Dygrp-text>
<DIV>
<TBO=
DY>
<TR>
<TD vAlign=3Dtop>
<DIV><BR>Shri Rajarshiji,</DIV>
<DIV> </DIV=
>
<DIV>Namaskaar...</DIV>
<DIV> </DIV>
<DIV>I came to know that you st=
ays in Mumbai. I stay in Dahisar.. and I am desirous to do chandi homam.. I=
am doing mahaganapathi homam regularly since past few months.. honest=
ly with gap sometimes.. But i feel like doing chandi homam atleast onc=
e a week.. Is it ok if i can see you doing chandi homam once? I mean if i w=
ould see you doing.. it will then help me to do it by myself..I really=
donot know whether i have right to ask you for this favour? but =
i dared to ask you with a hope of having positive response from you.. =
and hope is eternal..</DIV>
<DIV> </DIV>
<DIV>respectful regards</DIV>=
<DIV> </DIV>
<DIV>rajesh</DIV>
<DIV> <BR>--- On <B>Fri, 5/2/10, =
rajarshi nandy <I><rajarshi14@yahoo. co.in></I></B> wrote:<BR></DIV>
=
<BLOCKQUOTE style=3D"BORDER-LEFT: rgb(16,16,255) 2px solid"><BR>From: rajar=
shi nandy <rajarshi14@yahoo. co.in><BR>Subject: Re: [vedic-wisdom] Re=
: Great Vimalananda' s opinion on 'Meat-eaters' (Aghor -at the left hand of=
God)<BR>To: vedic-wisdom@ yahoogroups. com<BR>Date: Friday, 5 February, 20=
10, 9:38 AM<BR><BR>
<DIV id=3D=
ygrp-text>
<DIV>
<TBODY>=
<TR>
<TD vAlign=3Dtop>
<DIV>Dear KK,</DIV>
<DIV> </DIV>
<DIV>Nice que=
stion. I was also thinking that.</DIV>
<DIV> </DIV>
<DIV>Few days back=
when I went to Calcutta, (where fish is the staple diet), one person told =
me confidently that there is no harm in eating fish or meat because Swamiji=
used to do so, and in a Bengali book on the life of Sri Ramakrishna t=
here is one example mentioned where a man came to ask him if should quite n=
on veg food, and supposedly Ramakrishna said first leave "Kamini" and "Kanc=
hana", then think of food. Also a similar examples was quoted to me f=
rom the life of Ma Sarada where - a certain book says - she advised an=
ordinary devotee against leaving fish eating and rather just focus mind on=
God.</DIV>
<DIV> </DIV>
<DIV>When I tried to reason with them that if=
these people were to come back again on planet earth they may not recommen=
d non veg eating - considering the state of the world today - I was c=
atergorically told they are all Trikalagyas, so if there is something wrong=
in eating fish they would have told right then. </DIV>
<DIV> </=
DIV>
<DIV>Then I tried to say that the examples maybe specific individual c=
ases, to which I was told, "no", because based on a whole plethora of such =
examples even today the monks of the Ramakrishna Order in West Bengal eat a=
nd serve fish. This statement is a fact. I have had fish meals as pras=
ad in many Ramakrishna Missions across West Bengal. So, I was tol=
d, the monks of the Ramakrishna Oder know about teachings of Ramakrishna an=
d Ma Sarada better than us ordrinary people. </DIV>
<DIV> </DIV>
<DIV>=
I could make no further arguments and of course had a harrowing time at hom=
e trying to convince my parents that I have quit non veg food. </DIV>
<DIV>=
</DIV>
<DIV>A lot of Bengalis may not have been able to implement the=
basic teachings of Ramakrishna in their lives, however they faithfully fol=
low fish eating as a sanction given by "Thakur" and "Sri Sri Ma" and "Swami=
ji".</DIV>
<DIV> </DIV>
<DIV>-Regards</DIV>
=
<DIV> </DIV>
<DIV>PS: No disrespect to anyone. Just facts.</DIV>
<DIV>=
</DIV>
<DIV> </DIV>
<DIV><EM><STRONG>
<DIV class=3DMsoNormal><ST=
RONG><SPAN style=3D"FONT-SIZE: 10pt; COLOR: navy; FONT-FAMILY: Verdana"><FO=
NT face=3DCourier color=3D#000000 size=3D3><FONT color=3D#00007f>Rama Naama=
Satya Hai..</FONT></FONT></SPAN></STRONG></DIV></STRONG></EM></DIV><BR><BR=
>--- On <B>Fri, 5/2/10, krishna Kanth <I><kritels@yahoo. com></I></B>=
wrote:<BR>
<BLOCKQUOTE style=3D"BORDER-LEFT: rgb(16,16,255) 2px solid"><BR=
>From: krishna Kanth <kritels@yahoo. com><BR>Subject: Re: [vedic-wisd=
om] Re: Great Vimalananda' s opinion on 'Meat-eaters' (Aghor -at the left h=
and of God)<BR>To: vedic-wisdom@ yahoogroups. com<BR>Date: Friday, 5 Februa=
ry, 2010, 7:45 PM<BR><BR>
<DIV =
id=3Dygrp-text>
<DIV>
<T=
BODY>
<TR>
<TD vAlign=3Dtop>
<DIV=
> </DIV>
<DIV>I tend to agree with you that all the members in your ex=
amples are highly realized souls and they are probably knowing what they ar=
e doing.</DIV>
<DIV> </DIV>
<DIV>In Bhagawadgita, Lord Sri Krishna tel=
ls that whatever the noble says, ordinary mortals take them as gospel and w=
hatever the Noble does, the ordinary simply follow (i donot know the verse =
but just remember the translation done by sri ghantasala in telugu). Does t=
hat not be applicable to these spiritual giants?? should they not lead thei=
r lives as an example in the ways that should be followed by all us??<=
/DIV>
<DIV> </DIV>
<DIV>I may be sounding very naive and ignorant but =
that is what i'm :)</DIV>
<DIV> </DIV>
<DIV>Thanks</DIV>
<DIV>KK</DIV>=
<DIV> </DIV>
<DIV> </DIV>
<DIV> </DIV>
<DIV> </DIV>
<D=
IV> </DIV>
<DIV><BR><BR>--- On <B>Fri, 2/5/10, vedic_pathak <I><ved=
ic_pathak@ yahoo.com></I></B> wrote:<BR></DIV>
<BLOCKQUOTE style=3D"BORD=
ER-LEFT: rgb(16,16,255) 2px solid"><BR>From: vedic_pathak <vedic_pathak@=
yahoo.com><BR>Subject: [vedic-wisdom] Re: Great Vimalananda' s opinion =
on 'Meat-eaters' (Aghor -at the left hand of God)<BR>To: vedic-wisdom@ yaho=
ogroups. com<BR>Date: Friday, February 5, 2010, 6:00 PM<BR><BR>
<DIV id=3Dy=
iv2083363311><SPAN> </SPAN>
<DIV>Dear KK,<BR><BR=
>Correction in my earlier message =E2=80=93 It should read Àghora, at the =
left hand of God'<BR><BR>A sincere suggestion from me- No need to address m=
e with `Ji' suffix. However, you are free to address me as you feel like an=
d I'll happily accept it hence forth.<BR><BR>I just came across Vimalananda=
' s thought on Karma. He says (and Narasimha has many a times repeated) tha=
t Karma is only generated (Binding to one) when one self-identifies with it=
.<BR>Although, it may seem easy to understand intellectually, the state is =
multiple times difficult to achieve. Nevertheless, it's an extremely import=
ant statement to answer our queries.<BR><BR>Important information about Vim=
alananda which I came to know only yesterday is that he was a big time smok=
er and there was not a single day passed in his life when he didn't do smok=
ing except on the final day of his departure from physical body. He used to=
as well `chew Tobacco' frequently and occasionally
ate meat. I gave this =
information, because as you pointed out (and I also agree) that it is an in=
teresting coincidence of exact thoughts crossing our minds. Further, please=
also note an important thing. The Aghori used to say very frequently to al=
l his audience to do what he says and not try to do what he does.<BR><BR>No=
w whatever I wrote above seems sufficient to answer the questions you asked=
. Let me put in my thoughts further (Mind you, these are thoughts of an unr=
ealized person and the worth can be next to nothing). When we take example =
cases of Swami Vivekananda or Vimalananda or Sainbaba or any other such ack=
nowledged spiritual giants, we tend to forget that they are all realized so=
uls who achieved very high level of spiritual realization. They are knower =
of everything or many things in the universe. Their individual ego is perfe=
ctly and completely tuned to universal ego. In short they *know* what they =
are doing. They are `Trikaal gnyaanis'.
Relevant to our topic of discussio=
n, I would say that if they ate meat or smoke cigar or chew tobacco or kill=
ed animals, they actually knew what they are doing. There would be surely a=
specific purpose behind each and every action of theirs because as I said,=
they know complete background behind their each action and moreover their =
self identification is missing from the action and hence it is like Nature =
operates through them to accomplish a special purpose without binding them =
in any cause-effect chain.<BR>Ramakrishna used to frequently say to all his=
disciples that Naren is very different from others. He has a blazing spiri=
tual fire burning within him which can consume anything and everything. A f=
ood restriction does not bind him. He can eat anything without getting spir=
itually troubled but for others, a kind of food intake is extremely importa=
nt.<BR>If Vivekananda ate meat during his stay in west, it'll surely have s=
ome subtle purpose which is not
possible for majority of us to comprehend =
unless explained by a person of that level. He might be removing `guilt' fr=
om the sincere seekers amongst westerners so that he can be accepted by the=
m as one of them and then slowly try to eradicate their habits of meat eati=
ng and such other undesirable habits. It is also possible at the same time =
that he is nullifying some balanced Rinanubandha with the Ànimal' whose me=
at he ate. It is also possible that he would have showered his unseen bless=
ings on the animal's soul by consuming its meat. It's possible that there w=
ere no apparent reasons for that but just a natural inconsequential act. We=
'll not know. Only Vivekananda, His Guru and Mother Nature know. By the way=
Vivekananda saved a boy from drowning in a lake in USA while he was still =
in India and did not even planned to go to USA. When the boy, after some ye=
ars actually met Swami in USA for the first time, swami immediately told hi=
m to stay away from water
and when he requested swami to accept him as his=
disciple, swami, after a moments thought told him that he is not his guru =
and his guru will come later and will give him Silver Cup as a gift. That m=
an later became disciple of Paramhansa Yogananda and after 40 years, he was=
actually given a gift of Silver-cup by Yogananda which literally fulfilled=
what swami Vivekananda `knew' before 40 years.<BR><BR>Swami Vivekananda wa=
s all knowing and most of us are NOT.<BR><BR>So moral of my whole writings =
is that it's unwise as well as self deluding to take excuses of the unconve=
ntional habits of Swami Vivekananda, Shirdi Sainbaba, Vimalananda, Gajanana=
Maharaj, Swami Samarth, Trailang Swami and such masters and justify our co=
mpletely self identified and utterly selfish cruel/unjust actions.<BR><BR>B=
est Regards,<BR><BR>Utpal <BR><BR>--- In <A href=3D"http://us.mc504.mail.ya=
hoo.com/mc/compose?to=3Dvedic-wisdom%40yahoogroups.com" target=3D_blank rel=
=3Dnofollow>vedic-wisdom@
yahoogroups. com</A>, krishna Kanth <kritels@=
... > wrote:<BR>><BR>> <BR>> <BR>> <BR>> Utpal Ji,<BR>>=
; =C3=82 <BR>> Great coincidence of thoughts!!=C3=82 I was abo=
ut to ask this question today on Non-Veg eating.=C3=82 It is clear fr=
om the below passage meat eating is not advisable for anyone.=C3=82 <B=
R>> I was=C3=82 reading a book on Swami Vivekananda (Naa Athma Kadh=
a - in Telugu), he clearly wrote that he survived many days on just eating =
meat when he was living in USA also relished it. He seem to have no problem=
s with meat eating ..why this difference of opinions from the spiritual gia=
nts??<BR>> =C3=82 <BR>> Does smoking has any impact on the Spiri=
tual path? looks like Vivekananda also enjoyed smoking.<BR>> =C3=82 =
;<BR>> Thanks<BR>> KK<BR>> <BR>> --- On Thu, 2/4/10, vedic_path=
ak <vedic_pathak@ ...> wrote:<BR>> <BR>> <BR>> From: vedic_p=
athak <vedic_pathak@ ...><BR>>
Subject: [vedic-wisdom] Great Vima=
lananda' s opinion on 'Meat-eaters' (Aghora - From the left hand of God<BR>=
> To: <A href=3D"http://us.mc504.mail.yahoo.com/mc/compose?to=3Dvedic-wi=
sdom%40yahoogroups.com" target=3D_blank rel=3Dnofollow>vedic-wisdom@ yahoog=
roups. com</A><BR>> Date: Thursday, February 4, 2010, 11:45 PM<BR>> <=
BR>> <BR>> =C3=82 <BR>> <BR>> <BR>> <BR>> <BR>> =
I reproduce Opinion of Great Vimalananda on 'Meat eaters' and repercussions=
from=C3=82 'Aghora, from the left hand of God'<BR>> Choice is ours=
!<BR>> "Ma wants you to learn your lesson. That is why you find a meat-=
eater reborn either as a predator or prey or as both in succession. Human b=
eings cry a lot at funerals of their own kind but they have absolutely no t=
hought for the sufferings of the animals they slaughter. They never hesitat=
e to kill and eat. Just think, first they kill the chicken. Often they will=
cut its throat and let it bleed to death, which
is a most painful way to =
die. Then it will be cleaned, cooked and eaten, and if it happens to be tou=
gh everyone will curse it for not satisfying their palates. How many humans=
would give beautiful tender lean meat if they were slaughtered, dressed, p=
repared and served?<BR>> Meat-eaters conveniently forget that animal mot=
hers too love their children. Do they ever think of the agony a hen goes th=
rough when her chicks are slain in front of her eyes? or a cow, the embodim=
ent of motherliness, do they consider how much she suffers when she sees th=
e slaughter of her beloved calf whom she has grown in her own body and nour=
ished with her milk, whom she loves more than her own life?<BR>> Do thes=
e so called humans ever think of the terrible pain they cause to mother cow=
? Could they endure their own children being murdered before their own eyes=
?<BR>> How is Ma to teach such donkeys? They are not humans, whose intel=
lect is subtle enough to self-identify
with another being of a different s=
pecies and experience its personal joys and sorrows. Ma has no alternative =
but to make them suffer, allowing the animals they have tortured to torture=
them in return. Fair's fair, after all. If I cut your throat in this birth=
you have every right to cut mine in the next or some succeeding birth. Exp=
erience is the best teacher and a fool will learn from no other."=C3=82&nbs=
p; <BR>> Best Regards,<BR>> Utpal<BR>><BR><BR></DIV></DIV></DIV></=
BLOCKQUOTE></TD></TR></TBODY></TABLE><BR></DIV></DIV></DIV></BLOCKQUOTE></T=
D></TR></TBODY></TABLE><BR>
<HR SIZE=3D1>
The INTERNET now has a personalit=
y. YOURS! <A href=3D"http://in.rd.yahoo.com/tagline_yyi_1/*http://in.yahoo.=
com/" target=3D_blank rel=3Dnofollow>See your Yahoo! Homepage</A>.
<DIV></=
DIV></DIV></DIV></DIV></BLOCKQUOTE></TD></TR></TBODY></TABLE><BR>
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r></table><br>
<hr size=3D1></hr>
Your Mail works best with =
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it NOW!</a>.
--0-1568374416-1265629017=:61502--

Feb 2010 18:44:49 -0000
2010 18:44:49 -0000
Date: Mon, 08 Feb 2010 18:44:49 -0000
Message-ID: <hkpm31+4vjr@...>
In-Reply-To: <401311.61502.qm@...>
MIME-Version: 1.0
X-Yahoo-Post-IP: 117.193.192.52
X-Yahoo-Group-Post: member; u=22155982; y=X4-
8d6ST1_nlX4tziZTNmBcegZVjK2JwRyBVBMNBkUEdMsA
Ravi,
In case you record the chandi homam, you can consider hosting on fil=
e hosting sites (like http://www.zshare.net/ - which is free).
zshare will =
allow files upto 2 GB to be uploaded. Two minor problems with zshare would =
be:
1. The URL for the file will not be readable, and hence we will have to=
give a link in this group Links
2. If the file is not downloaded for 60 da=
ys, zshare will remove it. In that case, some of us who have downloaded wil=
l have to upload the same again.
Best regards,
Vijay
--- In vedic-wisdom@=
yahoogroups.com, rajarshi nandy <rajarshi14@...> wrote:
>
> Namaste Rajesh,=
> =C2=A0
> I live in Dombvili, very close to Dombvili station.=C2=A0On wee=
kends (Saturday/Sunday)=C2=A0normally I start my homas from 11:30 in the mo=
rning. If you are free on any saturday, feel free to come. Do mail me befor=
ehand, I will send you directions etc. Normally it takes me one and half ho=
urs to do the full saptashati and then=C2=A0the purnahuti may take 30 mins =
or 1 hr or sometimes more (depends).=C2=A0 My pronunciations are far from p=
erfect, but you can get an idea of=C2=A0the homa=C2=A0if you see it.
> =C2=
=A0
> -Regards
> =C2=A0Rajarshi
> =C2=A0
>
> --- =
On Mon, 8/2/10, rajesh rajgor <rajesh_rajgor2003@...> wrote:
>
>
> From: =
rajesh rajgor <rajesh_rajgor2003@...>
> Subject: [vedic-wisdom] Re: Chandi =
Homam
> Date: Monday, 8 February, 2010, =
3:03 PM
>
>
> =C2=A0
>
>
>
>
>
>
>
>
>
> Shri Rajarshiji,
> =C2=
=A0
> Namaskaar...
> =C2=A0
> I came to know that you stays in Mumbai. I st=
ay in Dahisar.. and I am desirous to do chandi homam.. I am doing mahaganap=
athi homam=C2=A0regularly since past few months.. honestly with=C2=A0gap so=
metimes.. But i feel like doing chandi homam atleast once a week.. Is it ok=
if i can see you doing chandi homam once? I mean if i would see you doing.=
. it will then help me=C2=A0to do it by myself..I really donot know whether=
i have right to ask you for this favour?=C2=A0but=C2=A0i dared to ask you =
with a hope of having positive response from you..=C2=A0and hope is eternal=
..
> =C2=A0
> respectful regards
> =C2=A0
> rajesh
> =C2=A0
> --- On Fri, 5=
/2/10, rajarshi nandy <rajarshi14@yahoo. co.in> wrote:
>
>
> From: rajars=
hi nandy <rajarshi14@yahoo. co.in>
> Subject: Re: [vedic-wisdom] Re: Great =
Vimalananda' s opinion on 'Meat-eaters' (Aghor -at the left hand of God)
> =
> Date: Friday, 5 February, 2010, 9:38 A=
M
>
>
> =C2=A0
>
>
>
>
>
>
> Dear KK,
> =C2=A0
> Nice question. I =
was also thinking that.
> =C2=A0
> Few days back when I went to Calcutta, (=
where fish is the staple diet), one person told me confidently that there i=
s no harm in eating fish or meat because Swamiji used to do so, and in a Be=
ngali book on the=C2=A0life of Sri Ramakrishna there is one example mention=
ed where a man came to ask him if should quite non veg food, and supposedly=
Ramakrishna said first leave "Kamini" and "Kanchana", then think of food. =
=C2=A0Also a similar examples was quoted to me from=C2=A0the life of Ma Sar=
ada where - a certain book says - she advised an ordinary devotee against l=
eaving fish eating and rather just focus mind on God.
> =C2=A0
> When I tri=
ed to reason with them that if these people were to come back again on plan=
et earth they may not recommend non veg eating - considering the state of t=
he world today - I=C2=A0 was catergorically told they are all Trikalagyas, =
so if there is something wrong in eating fish they would have told right th=
en.=C2=A0
> =C2=A0
> Then I tried to say that the examples maybe specific =
individual cases, to which I was told, "no", because based on a whole pleth=
ora of such examples even today the monks of the Ramakrishna Order in West =
Bengal eat and serve fish. This statement is a fact. I=C2=A0have had fish m=
eals as prasad in many Ramakrishna Missions across=C2=A0West Bengal.=C2=A0S=
o, I was told, the monks of the Ramakrishna Oder know about teachings of Ra=
makrishna and Ma Sarada better than us ordrinary people.
> =C2=A0
> I coul=
d make no further arguments and of course had a harrowing time at home tryi=
ng to convince my parents that I have quit non veg food.
> =C2=A0
> A lot =
of Bengalis may not have been able to implement the basic teachings of Rama=
krishna in their lives, however they faithfully follow fish eating as a san=
ction given by "Thakur" and "Sri Sri Ma" and "Swamiji".
> =C2=A0
> -Regards=
> =C2=A0Rajarshi
> =C2=A0
> PS: No disrespect to anyone. Just facts.
> =C2=
=A0
> =C2=A0
>
>
> --- On Fri, 5/2/10, krishna K=
anth <kritels@yahoo. com> wrote:
>
>
> From: krishna Kanth <kritels@yahoo=
. com>
> Subject: Re: [vedic-wisdom] Re: Great Vimalananda' s opinion on 'M=
eat-eaters' (Aghor -at the left hand of God)
> To: vedic-wisdom@ yahoogroup=
s. com
> Date: Friday, 5 February, 2010, 7:45 PM
>
>
> =C2=A0
>
>
>
>=
>
>
>
>
> =C2=A0
> I tend to agree with you =
that all the members in your examples are highly realized souls and they ar=
e probably knowing what they are doing.
> =C2=A0
> In Bhagawadgita, Lord Sr=
i Krishna tells that whatever the noble says, ordinary mortals take them as=
gospel and whatever the Noble does, the ordinary simply follow (i donot kn=
ow the verse but just remember the translation done by sri ghantasala in te=
lugu). Does that not be applicable to these spiritual giants?? should they =
not lead their lives as an example in the ways that should be followed by a=
ll=C2=A0us??
> =C2=A0
> I may be sounding very naive and ignorant but that =
is what i'm :)
> =C2=A0
> Thanks
> KK
> =C2=A0
> =C2=A0
> =C2=A0
> =C2=A0
>=
=C2=A0
>
>
> --- On Fri, 2/5/10, vedic_pathak <vedic_pathak@ yahoo.com> =
wrote:
>
>
> From: vedic_pathak <vedic_pathak@ yahoo.com>
> Subject: [ved=
ic-wisdom] Re: Great Vimalananda' s opinion on 'Meat-eaters' (Aghor -at the=
left hand of God)
> Date: Friday, Feb=
ruary 5, 2010, 6:00 PM
>
>
> =C2=A0
>
> Dear KK,
>
> Correction in my =
earlier message =E2=80" It should read Àghora, at the left hand of God'
> =
> A sincere suggestion from me- No need to address me with `Ji' suffix. Ho=
wever, you are free to address me as you feel like and I'll happily accept =
it hence forth.
>
> I just came across Vimalananda' s thought on Karma. He=
says (and Narasimha has many a times repeated) that Karma is only generate=
d (Binding to one) when one self-identifies with it.
> Although, it may see=
m easy to understand intellectually, the state is multiple times difficult =
to achieve. Nevertheless, it's an extremely important statement to answer o=
ur queries.
>
> Important information about Vimalananda which I came to kn=
ow only yesterday is that he was a big time smoker and there was not a sing=
le day passed in his life when he didn't do smoking except on the final day=
of his departure from physical body. He used to as well `chew Tobacco' fre=
quently and occasionally ate meat. I gave this information, because as you =
pointed out (and I also agree) that it is an interesting coincidence of exa=
ct thoughts crossing our minds. Further, please also note an important thin=
g. The Aghori used to say very frequently to all his audience to do what he=
says and not try to do what he does.
>
> Now whatever I wrote above seems=
sufficient to answer the questions you asked. Let me put in my thoughts fu=
rther (Mind you, these are thoughts of an unrealized person and the worth c=
an be next to nothing). When we take example cases of Swami Vivekananda or =
Vimalananda or Sainbaba or any other such acknowledged spiritual giants, we=
tend to forget that they are all realized souls who achieved very high lev=
el of spiritual realization. They are knower of everything or many things i=
n the universe. Their individual ego is perfectly and completely tuned to u=
niversal ego. In short they *know* what they are doing. They are `Trikaal g=
nyaanis'. Relevant to our topic of discussion, I would say that if they ate=
meat or smoke cigar or chew tobacco or killed animals, they actually knew =
what they are doing. There would be surely a specific purpose behind each a=
nd every action of theirs because as I said, they know complete background =
behind their each action and
> moreover their self identification is missi=
ng from the action and hence it is like Nature operates through them to acc=
omplish a special purpose without binding them in any cause-effect chain.
>=
Ramakrishna used to frequently say to all his disciples that Naren is very=
different from others. He has a blazing spiritual fire burning within him =
which can consume anything and everything. A food restriction does not bind=
him. He can eat anything without getting spiritually troubled but for othe=
rs, a kind of food intake is extremely important.
> If Vivekananda ate meat=
during his stay in west, it'll surely have some subtle purpose which is no=
t possible for majority of us to comprehend unless explained by a person of=
that level. He might be removing `guilt' from the sincere seekers amongst =
westerners so that he can be accepted by them as one of them and then slowl=
y try to eradicate their habits of meat eating and such other undesirable h=
abits. It is also possible at the same time that he is nullifying some bala=
nced Rinanubandha with the Ànimal' whose meat he ate. It is also possible =
that he would have showered his unseen blessings on the animal's soul by co=
nsuming its meat. It's possible that there were no apparent reasons for tha=
t but just a natural inconsequential act. We'll not know. Only Vivekananda,=
His Guru and Mother Nature know. By the way Vivekananda saved a boy from d=
rowning in a lake in USA while he was still in India and did not even plann=
ed to go to USA. When the boy, after some
> years actually met Swami in US=
A for the first time, swami immediately told him to stay away from water an=
d when he requested swami to accept him as his disciple, swami, after a mom=
ents thought told him that he is not his guru and his guru will come later =
and will give him Silver Cup as a gift. That man later became disciple of P=
aramhansa Yogananda and after 40 years, he was actually given a gift of Sil=
ver-cup by Yogananda which literally fulfilled what swami Vivekananda `knew=
' before 40 years.
>
> Swami Vivekananda was all knowing and most of us ar=
e NOT.
>
> So moral of my whole writings is that it's unwise as well as se=
lf deluding to take excuses of the unconventional habits of Swami Vivekanan=
da, Shirdi Sainbaba, Vimalananda, Gajanana Maharaj, Swami Samarth, Trailang=
Swami and such masters and justify our completely self identified and utte=
rly selfish cruel/unjust actions.
>
> Best Regards,
>
> Utpal
>
> --- I=
n vedic-wisdom@ yahoogroups. com, krishna Kanth <kritels@ > wrote:
> >
> > =
> >
> >
> > Utpal Ji,
> > =C3=82=C2=A0
> > Great coincidence of thoughts=
!!=C3=82=C2=A0I was about to ask this question today on Non-Veg eating.=C3=
=82=C2=A0 It is clear from the below passage meat eating is not advisable f=
or anyone.=C3=82=C2=A0
> > I was=C3=82=C2=A0reading a book on Swami Vivekan=
anda (Naa Athma Kadha - in Telugu), he clearly wrote that he survived many =
days on just eating meat when he was living in USA also relished it. He see=
m to have no problems with meat eating ..why this difference of opinions fr=
om the spiritual giants??
> > =C3=82=C2=A0
> > Does smoking has any impact =
on the Spiritual path? looks like Vivekananda also enjoyed smoking.
> > =C3=
=82=C2=A0
> > Thanks
> > KK
> >
> > --- On Thu, 2/4/10, vedic_pathak <vedi=
c_pathak@ ...> wrote:
> >
> >
> > From: vedic_pathak <vedic_pathak@ ...>
=
> > Subject: [vedic-wisdom] Great Vimalananda' s opinion on 'Meat-eaters' (=
Aghora - From the left hand of God
>=
> Date: Thursday, February 4, 2010, 11:45 PM
> >
> >
> > =C3=82=C2=A0
>=
>
> >
> >
> >
> > I reproduce Opinion of Great Vimalananda on 'Meat ea=
ters' and repercussions from=C3=82=C2=A0'Aghora, from the left hand of God'=

> > "Ma wants you to learn your lesson. That is why y=
ou find a meat-eater reborn either as a predator or prey or as both in succ=
ession. Human beings cry a lot at funerals of their own kind but they have =
absolutely no thought for the sufferings of the animals they slaughter. The=
y never hesitate to kill and eat. Just think, first they kill the chicken. =
Often they will cut its throat and let it bleed to death, which is a most p=
ainful way to die. Then it will be cleaned, cooked and eaten, and if it hap=
pens to be tough everyone will curse it for not satisfying their palates. H=
ow many humans would give beautiful tender lean meat if they were slaughter=
ed, dressed, prepared and served?
> > Meat-eaters conveniently forget that =
animal mothers too love their children. Do they ever think of the agony a h=
en goes through when her chicks are slain in front of her eyes? or a cow, t=
he embodiment of motherliness, do they consider how much she suffers when s=
he sees the slaughter of her beloved calf whom she has grown in her own bod=
y and nourished with her milk, whom she loves more than her own life?
> > D=
o these so called humans ever think of the terrible pain they cause to moth=
er cow? Could they endure their own children being murdered before their ow=
n eyes?
> > How is Ma to teach such donkeys? They are not humans, whose int=
ellect is subtle enough to self-identify with another being of a different =
species and experience its personal joys and sorrows. Ma has no alternative=
but to make them suffer, allowing the animals they have tortured to tortur=
e them in return. Fair's fair, after all. If I cut your throat in this birt=
h you have every right to cut mine in the next or some succeeding birth. Ex=
perience is the best teacher and a fool will learn from no other."=C3=82=C2=
=A0
> > Best Regards,
> > Utpal
> >
>
>
>
>
>
> The INTERNET now has =
>
>
>
> The INTERNET no=
>
>
>
>
>
>
>
=
>
> Your Mail works best with the New Yahoo Optimized IE8. Get it NO=
W! http://downloads.yahoo.com/in/internetexplorer/
>

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Subject: Re: [vedic-wisdom] Re: Chandi Homam
y=Jzw6WCotRHcKQCN5foCBmYQv5StUt6RlB2Q9NsbcDmm2hdXqbPd2D2F1cTQ
Everyone, Namaste,
i host a couple of FTP and Web servers, if needed be i can host any file
of anysize for quite a few number of days. Just it needs to be
appropriate content.
Let me know,
Thanks
pvklnrao wrote:
>
>
> Ravi,
>
> In case you record the chandi homam, you can consider hosting on file
> hosting sites (like http://www.zshare.net/ <http://www.zshare.net/> -
> which is free).
> zshare will allow files upto 2 GB to be uploaded. Two minor problems
> with zshare would be:
> 1. The URL for the file will not be readable, and hence we will have to
> give a link in this group Links
> 2. If the file is not downloaded for 60 days, zshare will remove it. In
> that case, some of us who have downloaded will have to upload the same
> again.
>
> Best regards,
> Vijay
>
> --- In vedic-wisdom@yahoogroups.com
> <mailto:vedic-wisdom%40yahoogroups.com>, rajarshi nandy <rajarshi14@...>
> wrote:
> >
> > Namaste Rajesh,
> >
> > I live in Dombvili, very close to Dombvili station. On weekends
> (Saturday/Sunday) normally I start my homas from 11:30 in the morning.
> If you are free on any saturday, feel free to come. Do mail me
> beforehand, I will send you directions etc. Normally it takes me one and
> half hours to do the full saptashati and then the purnahuti may take 30
> mins or 1 hr or sometimes more (depends). My pronunciations are far
> from perfect, but you can get an idea of the homa if you see it.
> >
> > -Regards
> > Rajarshi
> >
> >
> > --- On Mon, 8/2/10, rajesh rajgor <rajesh_rajgor2003@...> wrote:
> >
> >
> > From: rajesh rajgor <rajesh_rajgor2003@...>
> > Subject: [vedic-wisdom] Re: Chandi Homam
> > To: vedic-wisdom@yahoogroups.com <mailto:vedic-wisdom%40yahoogroups.com>
> > Date: Monday, 8 February, 2010, 3:03 PM
> >
> >
> >
> >
> >
> >
> >
> >
> >
> >
> >
> >
> > Shri Rajarshiji,
> >
> > Namaskaar...
> >
> > I came to know that you stays in Mumbai. I stay in Dahisar.. and I am
> desirous to do chandi homam.. I am doing mahaganapathi homam regularly
> since past few months.. honestly with gap sometimes.. But i feel like
> doing chandi homam atleast once a week.. Is it ok if i can see you doing
> chandi homam once? I mean if i would see you doing.. it will then help
> me to do it by myself..I really donot know whether i have right to ask
> you for this favour? but i dared to ask you with a hope of having
> positive response from you.. and hope is eternal..
> >
> > respectful regards
> >
> > rajesh
> >
> > --- On Fri, 5/2/10, rajarshi nandy <rajarshi14@yahoo. co.in> wrote:
> >
> >
> > From: rajarshi nandy <rajarshi14@yahoo. co.in>
> > Subject: Re: [vedic-wisdom] Re: Great Vimalananda' s opinion on
> 'Meat-eaters' (Aghor -at the left hand of God)
> > Date: Friday, 5 February, 2010, 9:38 AM
> >
> >
> >
> >
> >
> >
> >
> >
> >
> > Dear KK,
> >
> > Nice question. I was also thinking that.
> >
> > Few days back when I went to Calcutta, (where fish is the staple
> diet), one person told me confidently that there is no harm in eating
> fish or meat because Swamiji used to do so, and in a Bengali book on
> the life of Sri Ramakrishna there is one example mentioned where a man
> came to ask him if should quite non veg food, and supposedly Ramakrishna
> said first leave "Kamini" and "Kanchana", then think of food. Also a
> similar examples was quoted to me from the life of Ma Sarada where - a
> certain book says - she advised an ordinary devotee against leaving fish
> eating and rather just focus mind on God.
> >
> > When I tried to reason with them that if these people were to come
> back again on planet earth they may not recommend non veg eating -
> considering the state of the world today - I was catergorically told
> they are all Trikalagyas, so if there is something wrong in eating fish
> they would have told right then.
> >
> > Then I tried to say that the examples maybe specific individual
> cases, to which I was told, "no", because based on a whole plethora of
> such examples even today the monks of the Ramakrishna Order in West
> Bengal eat and serve fish. This statement is a fact. I have had fish
> meals as prasad in many Ramakrishna Missions across West Bengal. So, I
> was told, the monks of the Ramakrishna Oder know about teachings of
> Ramakrishna and Ma Sarada better than us ordrinary people.
> >
> > I could make no further arguments and of course had a harrowing time
> at home trying to convince my parents that I have quit non veg food.
> >
> > A lot of Bengalis may not have been able to implement the basic
> teachings of Ramakrishna in their lives, however they faithfully follow
> fish eating as a sanction given by "Thakur" and "Sri Sri Ma" and "Swamiji".
> >
> > -Regards
> > Rajarshi
> >
> > PS: No disrespect to anyone. Just facts.
> >
> >
> >
> >
> > --- On Fri, 5/2/10, krishna Kanth <kritels@yahoo. com> wrote:
> >
> >
> > From: krishna Kanth <kritels@yahoo. com>
> > Subject: Re: [vedic-wisdom] Re: Great Vimalananda' s opinion on
> > Date: Friday, 5 February, 2010, 7:45 PM
> >
> >
> >
> >
> >
> >
> >
> >
> >
> >
> >
> > Sri Utpal (No Ji :) ),
> >
> > I tend to agree with you that all the members in your examples are
> highly realized souls and they are probably knowing what they are doing.
> >
> > In Bhagawadgita, Lord Sri Krishna tells that whatever the noble says,
> ordinary mortals take them as gospel and whatever the Noble does, the
> ordinary simply follow (i donot know the verse but just remember the
> translation done by sri ghantasala in telugu). Does that not be
> applicable to these spiritual giants?? should they not lead their lives
> as an example in the ways that should be followed by all us??
> >
> > I may be sounding very naive and ignorant but that is what i'm :)
> >
> > Thanks
> > KK
> >
> >
> >
> >
> >
> >
> >
> > --- On Fri, 2/5/10, vedic_pathak <vedic_pathak@ yahoo.com> wrote:
> >
> >
> > From: vedic_pathak <vedic_pathak@ yahoo.com>
> > Subject: [vedic-wisdom] Re: Great Vimalananda' s opinion on
> > Date: Friday, February 5, 2010, 6:00 PM
> >
> >
> >
> >
> > Dear KK,
> >
> > Correction in my earlier message " It should read Àghora, at the
> left hand of God'
> >
> > A sincere suggestion from me- No need to address me with `Ji' suffix.
> However, you are free to address me as you feel like and I'll happily
> accept it hence forth.
> >
> > I just came across Vimalananda' s thought on Karma. He says (and
> Narasimha has many a times repeated) that Karma is only generated
> (Binding to one) when one self-identifies with it.
> > Although, it may seem easy to understand intellectually, the state is
> multiple times difficult to achieve. Nevertheless, it's an extremely
> important statement to answer our queries.
> >
> > Important information about Vimalananda which I came to know only
> yesterday is that he was a big time smoker and there was not a single
> day passed in his life when he didn't do smoking except on the final day
> of his departure from physical body. He used to as well `chew Tobacco'
> frequently and occasionally ate meat. I gave this information, because
> as you pointed out (and I also agree) that it is an interesting
> coincidence of exact thoughts crossing our minds. Further, please also
> note an important thing. The Aghori used to say very frequently to all
> his audience to do what he says and not try to do what he does.
> >
> > Now whatever I wrote above seems sufficient to answer the questions
> you asked. Let me put in my thoughts further (Mind you, these are
> thoughts of an unrealized person and the worth can be next to nothing).
> When we take example cases of Swami Vivekananda or Vimalananda or
> Sainbaba or any other such acknowledged spiritual giants, we tend to
> forget that they are all realized souls who achieved very high level of
> spiritual realization. They are knower of everything or many things in
> the universe. Their individual ego is perfectly and completely tuned to
> universal ego. In short they *know* what they are doing. They are
> `Trikaal gnyaanis'. Relevant to our topic of discussion, I would say
> that if they ate meat or smoke cigar or chew tobacco or killed animals,
> they actually knew what they are doing. There would be surely a specific
> purpose behind each and every action of theirs because as I said, they
> know complete background behind their each action and
> > moreover their self identification is missing from the action and
> hence it is like Nature operates through them to accomplish a special
> purpose without binding them in any cause-effect chain.
> > Ramakrishna used to frequently say to all his disciples that Naren is
> very different from others. He has a blazing spiritual fire burning
> within him which can consume anything and everything. A food restriction
> does not bind him. He can eat anything without getting spiritually
> troubled but for others, a kind of food intake is extremely important.
> > If Vivekananda ate meat during his stay in west, it'll surely have
> some subtle purpose which is not possible for majority of us to
> comprehend unless explained by a person of that level. He might be
> removing `guilt' from the sincere seekers amongst westerners so that he
> can be accepted by them as one of them and then slowly try to eradicate
> their habits of meat eating and such other undesirable habits. It is
> also possible at the same time that he is nullifying some balanced
> Rinanubandha with the Ànimal' whose meat he ate. It is also possible
> that he would have showered his unseen blessings on the animal's soul by
> consuming its meat. It's possible that there were no apparent reasons
> for that but just a natural inconsequential act. We'll not know. Only
> Vivekananda, His Guru and Mother Nature know. By the way Vivekananda
> saved a boy from drowning in a lake in USA while he was still in India
> and did not even planned to go to USA. When the boy, after some
> > years actually met Swami in USA for the first time, swami immediately
> told him to stay away from water and when he requested swami to accept
> him as his disciple, swami, after a moments thought told him that he is
> not his guru and his guru will come later and will give him Silver Cup
> as a gift. That man later became disciple of Paramhansa Yogananda and
> after 40 years, he was actually given a gift of Silver-cup by Yogananda
> which literally fulfilled what swami Vivekananda `knew' before 40 years.
> >
> > Swami Vivekananda was all knowing and most of us are NOT.
> >
> > So moral of my whole writings is that it's unwise as well as self
> deluding to take excuses of the unconventional habits of Swami
> Vivekananda, Shirdi Sainbaba, Vimalananda, Gajanana Maharaj, Swami
> Samarth, Trailang Swami and such masters and justify our completely self
> identified and utterly selfish cruel/unjust actions.
> >
> > Best Regards,
> >
> > Utpal
> >
> > --- In vedic-wisdom@ yahoogroups. com, krishna Kanth <kritels@ > wrote:
> > >
> > >
> > >
> > >
> > > Utpal Ji,
> > > Â
> > > Great coincidence of thoughts!!Â I was about to ask this question
> today on Non-Veg eating.Â It is clear from the below passage meat
> eating is not advisable for anyone.Â
> > > I wasÂ reading a book on Swami Vivekananda (Naa Athma Kadha - in
> Telugu), he clearly wrote that he survived many days on just eating meat
> when he was living in USA also relished it. He seem to have no problems
> with meat eating ..why this difference of opinions from the spiritual
> giants??
> > > Â
> > > Does smoking has any impact on the Spiritual path? looks like
> Vivekananda also enjoyed smoking.
> > > Â
> > > Thanks
> > > KK
> > >
> > > --- On Thu, 2/4/10, vedic_pathak <vedic_pathak@ ...> wrote:
> > >
> > >
> > > From: vedic_pathak <vedic_pathak@ ...>
> > > Subject: [vedic-wisdom] Great Vimalananda' s opinion on
> 'Meat-eaters' (Aghora - From the left hand of God
> > > To: vedic-wisdom@ yahoogroups. com
> > > Date: Thursday, February 4, 2010, 11:45 PM
> > >
> > >
> > > Â
> > >
> > >
> > >
> > >
> > > I reproduce Opinion of Great Vimalananda on 'Meat eaters' and
> repercussions fromÂ 'Aghora, from the left hand of God'
> > > Choice is ours !
> > > "Ma wants you to learn your lesson. That is why you find a
> meat-eater reborn either as a predator or prey or as both in succession.
> Human beings cry a lot at funerals of their own kind but they have
> absolutely no thought for the sufferings of the animals they slaughter.
> They never hesitate to kill and eat. Just think, first they kill the
> chicken. Often they will cut its throat and let it bleed to death, which
> is a most painful way to die. Then it will be cleaned, cooked and eaten,
> and if it happens to be tough everyone will curse it for not satisfying
> their palates. How many humans would give beautiful tender lean meat if
> they were slaughtered, dressed, prepared and served?
> > > Meat-eaters conveniently forget that animal mothers too love their
> children. Do they ever think of the agony a hen goes through when her
> chicks are slain in front of her eyes? or a cow, the embodiment of
> motherliness, do they consider how much she suffers when she sees the
> slaughter of her beloved calf whom she has grown in her own body and
> nourished with her milk, whom she loves more than her own life?
> > > Do these so called humans ever think of the terrible pain they
> cause to mother cow? Could they endure their own children being murdered
> before their own eyes?
> > > How is Ma to teach such donkeys? They are not humans, whose
> intellect is subtle enough to self-identify with another being of a
> different species and experience its personal joys and sorrows. Ma has
> no alternative but to make them suffer, allowing the animals they have
> tortured to torture them in return. Fair's fair, after all. If I cut
> your throat in this birth you have every right to cut mine in the next
> or some succeeding birth. Experience is the best teacher and a fool will
> learn from no other."Â
> > > Best Regards,
> > > Utpal
> > >
> >
> >
> >
> >
> >
> > The INTERNET now has a personality. YOURS! See your Yahoo! Homepage.
> >
> >
> >
> > The INTERNET now has a personality. YOURS! See your Yahoo! Homepage.
> >
> >
> >
> >
> >
> >
> >
> >
> > Your Mail works best with the New Yahoo Optimized IE8. Get it NOW!
> http://downloads.yahoo.com/in/internetexplorer/
> <http://downloads.yahoo.com/in/internetexplorer/>
> >
>
>

Feb 2010 19:14:39 -0000
2010 19:14:39 -0000
Date: Mon, 08 Feb 2010 19:14:39 -0000
Message-ID: <hkpnqv+r11n@...>
In-Reply-To: <502674.61884.qm@...>
MIME-Version: 1.0
X-Yahoo-Post-IP: 117.194.238.200
y=jdW8FUAUodUhh0hebtV6kusul40YmLgRBiLQbfiYkKTZbrvNFqMFE55bFqh0PCI
Dear Rajesh
I would hope you record the chandi homam procedure by Rajarshi=

and share here.Coz many of us really need it and there no such authentic o=
ne on the net.
--- In vedic-wisdom@yahoogroups.com, rajesh rajgor <rajesh_=

rajgor2003@...> wrote:
>
>
> Shri Rajarshiji,
> =C2=A0
> Namaskaar...
> =
=C2=A0
> I came to know that you stays in Mumbai. I stay in Dahisar.. and I=
am desirous to do chandi homam.. I am doing mahaganapathi homam=C2=A0regul=
arly since past few months.. honestly with=C2=A0gap sometimes.. But i feel =
like doing chandi homam atleast once a week.. Is it ok if i can see you doi=
ng chandi homam once? I mean if i would see you doing.. it will then help m=
e=C2=A0to do it by myself..I really donot know whether i have right to ask =
you for this favour?=C2=A0but=C2=A0i dared to ask you with a hope of having=
positive response from you..=C2=A0and hope is eternal..
> =C2=A0
> respect=
ful regards
> =C2=A0
> rajesh
> =C2=A0
> --- On Fri, 5/2/10, rajarshi nandy=
<rajarshi14@...> wrote:
>
>
> Su=
bject: Re: [vedic-wisdom] Re: Great Vimalananda's opinion on 'Meat-eaters'(=
Aghor -at the left hand of God)
> Date: =
Friday, 5 February, 2010, 9:38 AM
>
>
> =C2=A0
>
>
>
>
>
>
>
>
>=
Dear KK,
> =C2=A0
> Nice question. I was also thinking that.
> =C2=A0
> Fe=
w days back when I went to Calcutta, (where fish is the staple diet), one p=
erson told me confidently that there is no harm in eating fish or meat beca=
use Swamiji used to do so, and in a Bengali book on the=C2=A0life of Sri Ra=
makrishna there is one example mentioned where a man came to ask him if sho=
uld quite non veg food, and supposedly Ramakrishna said first leave "Kamini=
" and "Kanchana", then think of food. =C2=A0Also a similar examples was quo=
ted to me from=C2=A0the life of Ma Sarada where - a certain book says - she=
advised an ordinary devotee against leaving fish eating and rather just fo=
cus mind on God.
> =C2=A0
> When I tried to reason with them that if these =
people were to come back again on planet earth they may not recommend non v=
eg eating - considering the state of the world today - I=C2=A0 was catergor=
ically told they are all Trikalagyas, so if there is something wrong in eat=
ing fish they would have told right then.=C2=A0
> =C2=A0
> Then I tried to=
say that the examples maybe specific individual cases, to which I was told=
, "no", because based on a whole plethora of such examples even today the m=
onks of the Ramakrishna Order in West Bengal eat and serve fish. This state=
ment is a fact. I=C2=A0have had fish meals as prasad in many Ramakrishna Mi=
ssions across=C2=A0West Bengal.=C2=A0So, I was told, the monks of the Ramak=
rishna Oder know about teachings of Ramakrishna and Ma Sarada better than u=
s ordrinary people.
> =C2=A0
> I could make no further arguments and of co=
urse had a harrowing time at home trying to convince my parents that I have=
quit non veg food.
> =C2=A0
> A lot of Bengalis may not have been able to=
implement the basic teachings of Ramakrishna in their lives, however they =
faithfully follow fish eating as a sanction given by "Thakur" and "Sri Sri =
Ma" and "Swamiji".
> =C2=A0
> -Regards
> =C2=A0Rajarshi
> =C2=A0
> PS: No d=
isrespect to anyone. Just facts.
> =C2=A0
> =C2=A0
>
> Rama Naama Satya Ha=
i..
>
> --- On Fri, 5/2/10, krishna Kanth <kritels@yahoo. com> wrote:
>
>=
> From: krishna Kanth <kritels@yahoo. com>

> Subject: Re: [vedic-wisdom] =
Re: Great Vimalananda' s opinion on 'Meat-eaters' (Aghor -at the left hand =
of God)
> Date: Friday, 5 February, 20=
10, 7:45 PM
>
>
> =C2=A0
>
>
>
>
>
>
>
>
> Sri Utpal (No Ji :) )=
,
> =C2=A0
> I tend to agree with you that all the members in your examples=
are highly realized souls and they are probably knowing what they are doin=
g.
> =C2=A0
> In Bhagawadgita, Lord Sri Krishna tells that whatever the nob=
le says, ordinary mortals take them as gospel and whatever the Noble does, =
the ordinary simply follow (i donot know the verse but just remember the tr=
anslation done by sri ghantasala in telugu). Does that not be applicable to=
these spiritual giants?? should they not lead their lives as an example in=
the ways that should be followed by all=C2=A0us??
> =C2=A0
> I may be soun=
ding very naive and ignorant but that is what i'm :)
> =C2=A0
> Thanks
> KK=
> =C2=A0
> =C2=A0
> =C2=A0
> =C2=A0
> =C2=A0
>
>
> --- On Fri, 2/5/10, v=
edic_pathak <vedic_pathak@ yahoo.com> wrote:
>
>
> From: vedic_pathak <ve=
dic_pathak@ yahoo.com>
> Subject: [vedic-wisdom] Re: Great Vimalananda' s o=
pinion on 'Meat-eaters' (Aghor -at the left hand of God)
> To: vedic-wisdom=
@ yahoogroups. com
>
>
> =C2=A0=
>
> Dear KK,
>
> Correction in my earlier message =E2=80" It should rea=
d Àghora, at the left hand of God'
>
> A sincere suggestion from me- No n=
eed to address me with `Ji' suffix. However, you are free to address me as =
you feel like and I'll happily accept it hence forth.
>
> I just came acro=
ss Vimalananda' s thought on Karma. He says (and Narasimha has many a times=
repeated) that Karma is only generated (Binding to one) when one self-iden=
tifies with it.
> Although, it may seem easy to understand intellectually, =
>
> Important informatio=
n about Vimalananda which I came to know only yesterday is that he was a bi=
g time smoker and there was not a single day passed in his life when he did=
n't do smoking except on the final day of his departure from physical body.=
He used to as well `chew Tobacco' frequently and occasionally ate meat. I =
gave this information, because as you pointed out (and I also agree) that i=
t is an interesting coincidence of exact thoughts crossing our minds. Furth=
er, please also note an important thing. The Aghori used to say very freque=
ntly to all his audience to do what he says and not try to do what he does.=
>
> Now whatever I wrote above seems sufficient to answer the questions y=
ou asked. Let me put in my thoughts further (Mind you, these are thoughts o=
f an unrealized person and the worth can be next to nothing). When we take =
example cases of Swami Vivekananda or Vimalananda or Sainbaba or any other =
such acknowledged spiritual giants, we tend to forget that they are all rea=
lized souls who achieved very high level of spiritual realization. They are=
knower of everything or many things in the universe. Their individual ego =
is perfectly and completely tuned to universal ego. In short they *know* wh=
at they are doing. They are `Trikaal gnyaanis'. Relevant to our topic of di=
scussion, I would say that if they ate meat or smoke cigar or chew tobacco =
or killed animals, they actually knew what they are doing. There would be s=
urely a specific purpose behind each and every action of theirs because as =
I said, they know complete background behind their each action and
> moreo=
ver their self identification is missing from the action and hence it is li=
ke Nature operates through them to accomplish a special purpose without bin=
ding them in any cause-effect chain.
> Ramakrishna used to frequently say t=
o all his disciples that Naren is very different from others. He has a blaz=
ing spiritual fire burning within him which can consume anything and everyt=
hing. A food restriction does not bind him. He can eat anything without get=
ting spiritually troubled but for others, a kind of food intake is extremel=
y important.
> If Vivekananda ate meat during his stay in west, it'll surel=
y have some subtle purpose which is not possible for majority of us to comp=
rehend unless explained by a person of that level. He might be removing `gu=
ilt' from the sincere seekers amongst westerners so that he can be accepted=
by them as one of them and then slowly try to eradicate their habits of me=
at eating and such other undesirable habits. It is also possible at the sam=
e time that he is nullifying some balanced Rinanubandha with the Ànimal' w=
hose meat he ate. It is also possible that he would have showered his unsee=
n blessings on the animal's soul by consuming its meat. It's possible that =
there were no apparent reasons for that but just a natural inconsequential =
act. We'll not know. Only Vivekananda, His Guru and Mother Nature know. By =
the way Vivekananda saved a boy from drowning in a lake in USA while he was=
still in India and did not even planned to go to USA. When the boy, after =
some
> years actually met Swami in USA for the first time, swami immediate=
ly told him to stay away from water and when he requested swami to accept h=
im as his disciple, swami, after a moments thought told him that he is not =
his guru and his guru will come later and will give him Silver Cup as a gif=
t. That man later became disciple of Paramhansa Yogananda and after 40 year=
s, he was actually given a gift of Silver-cup by Yogananda which literally =
fulfilled what swami Vivekananda `knew' before 40 years.
>
> Swami Vivekan=
anda was all knowing and most of us are NOT.
>
> So moral of my whole writ=
ings is that it's unwise as well as self deluding to take excuses of the un=
conventional habits of Swami Vivekananda, Shirdi Sainbaba, Vimalananda, Gaj=
anana Maharaj, Swami Samarth, Trailang Swami and such masters and justify o=
ur completely self identified and utterly selfish cruel/unjust actions.
>
=
> Best Regards,
>
> Utpal
>
> --- In vedic-wisdom@ yahoogroups. com, kri=
shna Kanth <kritels@ > wrote:
> >
> >
> >
> >
> > Utpal Ji,
> > =C3=82=
=C2=A0
> > Great coincidence of thoughts!!=C3=82=C2=A0I was about to ask th=
is question today on Non-Veg eating.=C3=82=C2=A0 It is clear from the below=
passage meat eating is not advisable for anyone.=C3=82=C2=A0
> > I was=C3=
=82=C2=A0reading a book on Swami Vivekananda (Naa Athma Kadha - in Telugu),=
he clearly wrote that he survived many days on just eating meat when he wa=
s living in USA also relished it. He seem to have no problems with meat eat=
ing ..why this difference of opinions from the spiritual giants??
> > =C3=
=82=C2=A0
> > Does smoking has any impact on the Spiritual path? looks like=
Vivekananda also enjoyed smoking.
> > =C3=82=C2=A0
> > Thanks
> > KK
> >
=
> > --- On Thu, 2/4/10, vedic_pathak <vedic_pathak@ ...> wrote:
> >
> >
>=
> > Subject: [vedic-wisdom] Great=
Vimalananda' s opinion on 'Meat-eaters' (Aghora - From the left hand of Go=
d
> > Date: Thursday, February 4, 20=
10, 11:45 PM
> >
> >
> > =C3=82=C2=A0
> >
> >
> >
> >
> > I reproduc=
e Opinion of Great Vimalananda on 'Meat eaters' and repercussions from=C3=
=82=C2=A0'Aghora, from the left hand of God'
> > "Ma w=
ants you to learn your lesson. That is why you find a meat-eater reborn eit=
her as a predator or prey or as both in succession. Human beings cry a lot =
at funerals of their own kind but they have absolutely no thought for the s=
ufferings of the animals they slaughter. They never hesitate to kill and ea=
t. Just think, first they kill the chicken. Often they will cut its throat =
and let it bleed to death, which is a most painful way to die. Then it will=
be cleaned, cooked and eaten, and if it happens to be tough everyone will =
curse it for not satisfying their palates. How many humans would give beaut=
iful tender lean meat if they were slaughtered, dressed, prepared and serve=
d?
> > Meat-eaters conveniently forget that animal mothers too love their c=
hildren. Do they ever think of the agony a hen goes through when her chicks=
are slain in front of her eyes? or a cow, the embodiment of motherliness, =
do they consider how much she suffers when she sees the slaughter of her be=
loved calf whom she has grown in her own body and nourished with her milk, =
whom she loves more than her own life?
> > Do these so called humans ever t=
hink of the terrible pain they cause to mother cow? Could they endure their=
own children being murdered before their own eyes?
> > How is Ma to teach =
such donkeys? They are not humans, whose intellect is subtle enough to self=
-identify with another being of a different species and experience its pers=
onal joys and sorrows. Ma has no alternative but to make them suffer, allow=
ing the animals they have tortured to torture them in return. Fair's fair, =
after all. If I cut your throat in this birth you have every right to cut m=
ine in the next or some succeeding birth. Experience is the best teacher an=
d a fool will learn from no other."=C3=82=C2=A0
> > Best Regards,
> > Utpa=
l
> >
>
>
>
>
>
> The INTERNET now has a personality. YOURS! See your =
Yahoo! Homepage.
>
>
>
>
>
>
>
>
> Your Mail works best with =
the New Yahoo Optimized IE8. Get it NOW! http://downloads.yahoo.com/in/inte=
rnetexplorer/
>

Feb 2010 23:35:43 -0000
2010 23:35:43 -0000
Date: Mon, 08 Feb 2010 23:35:43 -0000
Message-ID: <hkq74f+rf9n@...>
MIME-Version: 1.0
X-Yahoo-Post-IP: 149.199.62.254
Subject: Chandi Homam-Video Uploading
y=PZ5JEN574uXe_6FvUbVzlTozDf7VPh5L7Cq4D3lBbdIgCCGCXyrIorHY3Bct
Narasimha Ji
I just read the msgs on uploading Chandi homam video and thou=
ght of chipping in . The below sites will allow you to upload a video of ev=
en 3 hrs or 10 hrs free of cost and can be kept for any amount of time.
Bo=
th are popular websites and often are used for hosting many other videos.Pe=
ople will just have to install the veoh player which is small in size and s=
pyware free.
www.veoh.com
http://www.vimeo.com/
These sites are not ille=

gal sites or torrent sites except they are ad supported and will also be ho=
sting movies . You could always share a specific link to the video to users=
on your site or embed it and they would not have to look at the other stuf=
f.
CNET reviewed both these sites for HD quality last year
http://news.cn=
et.com/8301-17939_109-10150445-2.html
Just my two cents.
Vemparla Ram Ki=

shore

Feb 2010 07:58:14 -0000
2010 07:58:14 -0000
Date: Tue, 09 Feb 2010 07:58:12 -0000
Message-ID: <hkr4ik+p27n@...>
In-Reply-To: <4B705EDD.4040500@...>
MIME-Version: 1.0
X-Yahoo-Group-Post: member; u=420436479; y=F6lZAPgU1M-T7-
_0zruSYxn5KVW8phVyhGE7dws9Npp7Ol0
Respected Friends,
I host a couple of small websites. In my hosting plan t=

here is still spare space and bandwidth available. (about 100 Gb of space a=
nd 50 Gb of monthly bandwidth availaable) I will be happy to host videos an=
d other useful files. If in future we need I can upgrade my plan so that mo=
re space and bandwidth is available.
A separate page containing links to =

the files to can be made and a separate easy to remember and easy to access=
subdomain can be assigned to the page.
I will be happy if given an oppo=

rtunity to contribute.
Please let me know
Kind Regards
Atul
--- In vedi=
c-wisdom@yahoogroups.com, ShreeramShishya <shreeramshishya@...> wrote:
>
> =
Everyone, Namaste,
>
> i host a couple of FTP and Web servers, if needed b=
e i can host any file
> of anysize for quite a few number of days. Just it=
needs to be
> appropriate content.
>
> Let me know,
>
> Thanks
>
> pvk=
lnrao wrote:
> >
> >
> > Ravi,
> >
> > In case you record the chandi ho=
mam, you can consider hosting on file
> > hosting sites (like http://www.z=
share.net/ <http://www.zshare.net/> -
> > which is free).
> > zshare will =
allow files upto 2 GB to be uploaded. Two minor problems
> > with zshare w=
ould be:
> > 1. The URL for the file will not be readable, and hence we wil=
l have to
> > give a link in this group Links
> > 2. If the file is not do=
wnloaded for 60 days, zshare will remove it. In
> > that case, some of us =
who have downloaded will have to upload the same
> > again.
> >
> > Best =
regards,
> > Vijay
> >
> > --- In vedic-wisdom@yahoogroups.com
> > <mailt=
o:vedic-wisdom%40yahoogroups.com>, rajarshi nandy <rajarshi14@>
> > wrote:=
> > >

> > > Namaste Rajesh,
> > > =C2
> > > I live in Dombvili, very =
close to Dombvili station.=C2 On weekends
> > (Saturday/Sunday)=C2 normall=
y I start my homas from 11:30 in the morning.
> > If you are free on any s=
aturday, feel free to come. Do mail me
> > beforehand, I will send you dir=
ections etc. Normally it takes me one and
> > half hours to do the full sa=
ptashati and then=C2 the purnahuti may take 30
> > mins or 1 hr or sometim=
es more (depends).=C2 My pronunciations are far
> > from perfect, but you=
can get an idea of=C2 the homa=C2 if you see it.
> > > =C2
> > > -Regar=
ds
> > > =C2 Rajarshi
> > > =C2
> > > Rama Naama Satya Hai..
> > >
> >=
> --- On Mon, 8/2/10, rajesh rajgor <rajesh_rajgor2003@> wrote:
> > >
> =
> >
> > > From: rajesh rajgor <rajesh_rajgor2003@>
> > > Subject: [vedic=
-wisdom] Re: Chandi Homam
> > > To: vedic-wisdom@yahoogroups.com <mailto:v=
edic-wisdom%40yahoogroups.com>
> > > Date: Monday, 8 February, 2010, 3:03 =
PM
> > >
> > >
> > > =C2
> > >
> > >
> > >
> > >
> > >
> > >
> > =
>
> > >
> > >
> > > Shri Rajarshiji,
> > > =C2
> > > Namaskaar...
> =
> > =C2
> > > I came to know that you stays in Mumbai. I stay in Dahisar=
.. and I am
> > desirous to do chandi homam.. I am doing mahaganapathi hom=
am=C2 regularly
> > since past few months.. honestly with=C2 gap sometimes=
.. But i feel like
> > doing chandi homam atleast once a week.. Is it ok i=
f i can see you doing
> > chandi homam once? I mean if i would see you doi=
ng.. it will then help
> > me=C2 to do it by myself..I really donot know w=
hether i have right to ask
> > you for this favour?=C2 but=C2 i dared to a=
sk you with a hope of having
> > positive response from you..=C2 and hope =
is eternal..
> > > =C2
> > > respectful regards
> > > =C2
> > > rajes=
h
> > > =C2
> > > --- On Fri, 5/2/10, rajarshi nandy <rajarshi14@yahoo. =
co.in> wrote:
> > >
> > >
> > > From: rajarshi nandy <rajarshi14@yahoo. =
co.in>
> > > Subject: Re: [vedic-wisdom] Re: Great Vimalananda' s opinion =
on
> > 'Meat-eaters' (Aghor -at the left hand of God)
> > > To: vedic-wis=
> > > Date: Friday, 5 February, 2010, 9:38 AM
> > >=
> > >

> > > =C2
> > >
> > >
> > >
> > >
> > >
> > >
> > > Dear K=
K,
> > > =C2
> > > Nice question. I was also thinking that.
> > > =C2
=
> > > Few days back when I went to Calcutta, (where fish is the staple
> =
> diet), one person told me confidently that there is no harm in eating
> =
> fish or meat because Swamiji used to do so, and in a Bengali book on
> >=
the=C2 life of Sri Ramakrishna there is one example mentioned where a man =
> > came to ask him if should quite non veg food, and supposedly Ramakrish=
na
> > said first leave "Kamini" and "Kanchana", then think of food. =C2 A=
lso a
> > similar examples was quoted to me from=C2 the life of Ma Sarada =
where - a
> > certain book says - she advised an ordinary devotee against =
leaving fish
> > eating and rather just focus mind on God.
> > > =C2
> >=
> When I tried to reason with them that if these people were to come
> >=
back again on planet earth they may not recommend non veg eating -
> > co=
nsidering the state of the world today - I=C2 was catergorically told
> >=
they are all Trikalagyas, so if there is something wrong in eating fish
>=
> they would have told right then.=C2
> > > =C2
> > > Then I tried to =
say that the examples maybe specific individual
> > cases, to which I was =
told, "no", because based on a whole plethora of
> > such examples even to=
day the monks of the Ramakrishna Order in West
> > Bengal eat and serve fi=
sh. This statement is a fact. I=C2 have had fish
> > meals as prasad in ma=
ny Ramakrishna Missions across=C2 West Bengal.=C2 So, I
> > was told, the =
monks of the Ramakrishna Oder know about teachings of
> > Ramakrishna and =
Ma Sarada better than us ordrinary people.
> > > =C2
> > > I could make =
no further arguments and of course had a harrowing time
> > at home trying=
to convince my parents that I have quit non veg food.
> > > =C2
> > > A=
lot of Bengalis may not have been able to implement the basic
> > teachin=
gs of Ramakrishna in their lives, however they faithfully follow
> > fish =
eating as a sanction given by "Thakur" and "Sri Sri Ma" and "Swamiji".
> > =
> =C2
> > > -Regards
> > > =C2 Rajarshi
> > > =C2
> > > PS: No disre=
spect to anyone. Just facts.
> > > =C2
> > > =C2
> > >
> > > Rama Naa=
ma Satya Hai..
> > >
> > > --- On Fri, 5/2/10, krishna Kanth <kritels@yah=
oo. com> wrote:
> > >
> > >
> > > From: krishna Kanth <kritels@yahoo. co=
m>
> > > Subject: Re: [vedic-wisdom] Re: Great Vimalananda' s opinion on
=
> > 'Meat-eaters' (Aghor -at the left hand of God)
> > > To: vedic-wisdom@=
yahoogroups. com
> > > Date: Friday, 5 February, 2010, 7:45 PM
> > >
> >=
>
> > > =C2
> > >
> > >
> > >
> > >
> > >
> > >
> > >
> > >
> >=
> > > =C2
> > > I tend to agree with you that=
all the members in your examples are
> > highly realized souls and they a=
re probably knowing what they are doing.
> > > =C2
> > > In Bhagawadgita=
, Lord Sri Krishna tells that whatever the noble says,
> > ordinary mortal=
s take them as gospel and whatever the Noble does, the
> > ordinary simply=
follow (i donot know the verse but just remember the
> > translation done=
by sri ghantasala in telugu). Does that not be
> > applicable to these sp=
iritual giants?? should they not lead their lives
> > as an example in the=
ways that should be followed by all=C2 us??
> > > =C2
> > > I may be so=
unding very naive and ignorant but that is what i'm :)
> > > =C2
> > > T=
hanks
> > > KK
> > > =C2
> > > =C2
> > > =C2
> > > =C2
> > > =C2 =
> > >

> > >
> > > --- On Fri, 2/5/10, vedic_pathak <vedic_pathak@ yahoo=
.com> wrote:
> > >
> > >
> > > From: vedic_pathak <vedic_pathak@ yahoo.c=
om>
> > > Subject: [vedic-wisdom] Re: Great Vimalananda' s opinion on
> >=
'Meat-eaters' (Aghor -at the left hand of God)
> > > To: vedic-wisdom@ ya=
hoogroups. com
> > > Date: Friday, February 5, 2010, 6:00 PM
> > >
> > >=
> > > =C2

> > >
> > > Dear KK,
> > >
> > > Correction in my earlier =
message =E2=80" It should read Àghora, at the
> > left hand of God'
> > =
>
> > > A sincere suggestion from me- No need to address me with `Ji' suff=
ix.
> > However, you are free to address me as you feel like and I'll happ=
ily
> > accept it hence forth.
> > >
> > > I just came across Vimalanand=
a' s thought on Karma. He says (and
> > Narasimha has many a times repeate=
d) that Karma is only generated
> > (Binding to one) when one self-identif=
ies with it.
> > > Although, it may seem easy to understand intellectually=
, the state is
> > multiple times difficult to achieve. Nevertheless, it's=
an extremely
> > important statement to answer our queries.
> > >
> > >=
Important information about Vimalananda which I came to know only
> > yes=
terday is that he was a big time smoker and there was not a single
> > day=
passed in his life when he didn't do smoking except on the final day
> > =
of his departure from physical body. He used to as well `chew Tobacco'
> >=
frequently and occasionally ate meat. I gave this information, because
> =
> as you pointed out (and I also agree) that it is an interesting
> > coin=
cidence of exact thoughts crossing our minds. Further, please also
> > not=
e an important thing. The Aghori used to say very frequently to all
> > hi=
s audience to do what he says and not try to do what he does.
> > >
> > >=
Now whatever I wrote above seems sufficient to answer the questions
> > y=
ou asked. Let me put in my thoughts further (Mind you, these are
> > thoug=
hts of an unrealized person and the worth can be next to nothing).
> > Whe=
n we take example cases of Swami Vivekananda or Vimalananda or
> > Sainbab=
a or any other such acknowledged spiritual giants, we tend to
> > forget t=
hat they are all realized souls who achieved very high level of
> > spirit=
ual realization. They are knower of everything or many things in
> > the u=
niverse. Their individual ego is perfectly and completely tuned to
> > uni=
versal ego. In short they *know* what they are doing. They are
> > `Trikaa=
l gnyaanis'. Relevant to our topic of discussion, I would say
> > that if =
they ate meat or smoke cigar or chew tobacco or killed animals,
> > they a=
ctually knew what they are doing. There would be surely a specific
> > pur=
pose behind each and every action of theirs because as I said, they
> > kn=
ow complete background behind their each action and
> > > moreover their s=
elf identification is missing from the action and
> > hence it is like Nat=
ure operates through them to accomplish a special
> > purpose without bind=
ing them in any cause-effect chain.
> > > Ramakrishna used to frequently s=
ay to all his disciples that Naren is
> > very different from others. He h=
as a blazing spiritual fire burning
> > within him which can consume anyth=
ing and everything. A food restriction
> > does not bind him. He can eat a=
nything without getting spiritually
> > troubled but for others, a kind of=
food intake is extremely important.
> > > If Vivekananda ate meat during =
his stay in west, it'll surely have
> > some subtle purpose which is not p=
ossible for majority of us to
> > comprehend unless explained by a person =
of that level. He might be
> > removing `guilt' from the sincere seekers a=
mongst westerners so that he
> > can be accepted by them as one of them an=
d then slowly try to eradicate
> > their habits of meat eating and such ot=
her undesirable habits. It is
> > also possible at the same time that he i=
s nullifying some balanced
> > Rinanubandha with the Ànimal' whose meat h=
e ate. It is also possible
> > that he would have showered his unseen bles=
sings on the animal's soul by
> > consuming its meat. It's possible that t=
here were no apparent reasons
> > for that but just a natural inconsequent=
ial act. We'll not know. Only
> > Vivekananda, His Guru and Mother Nature =
know. By the way Vivekananda
> > saved a boy from drowning in a lake in US=
A while he was still in India
> > and did not even planned to go to USA. W=
hen the boy, after some
> > > years actually met Swami in USA for the firs=
t time, swami immediately
> > told him to stay away from water and when he=
requested swami to accept
> > him as his disciple, swami, after a moments=
thought told him that he is
> > not his guru and his guru will come later=
and will give him Silver Cup
> > as a gift. That man later became discipl=
e of Paramhansa Yogananda and
> > after 40 years, he was actually given a =
gift of Silver-cup by Yogananda
> > which literally fulfilled what swami V=
ivekananda `knew' before 40 years.
> > >
> > > Swami Vivekananda was all =
> > >
> > > So moral of my whole writings=
is that it's unwise as well as self
> > deluding to take excuses of the u=
nconventional habits of Swami
> > Vivekananda, Shirdi Sainbaba, Vimalanand=
a, Gajanana Maharaj, Swami
> > Samarth, Trailang Swami and such masters an=
d justify our completely self
> > identified and utterly selfish cruel/unj=
ust actions.
> > >
> > > Best Regards,
> > >
> > > Utpal
> > >
> > > =
--- In vedic-wisdom@ yahoogroups. com, krishna Kanth <kritels@ > wrote:
> >=
> >
> > > >
> > > >
> > > >
> > > > Utpal Ji,
> > > > =C3=82=C2
> >=
> > Great coincidence of thoughts!!=C3=82=C2 I was about to ask this ques=
tion
> > today on Non-Veg eating.=C3=82=C2 It is clear from the below pas=
sage meat
> > eating is not advisable for anyone.=C3=82=C2
> > > > I was=
=C3=82=C2 reading a book on Swami Vivekananda (Naa Athma Kadha - in
> > Te=
lugu), he clearly wrote that he survived many days on just eating meat
> >=
when he was living in USA also relished it. He seem to have no problems
>=
> with meat eating ..why this difference of opinions from the spiritual
>=
> giants??
> > > > =C3=82=C2
> > > > Does smoking has any impact on the=
Spiritual path? looks like
> > Vivekananda also enjoyed smoking.
> > > >=
=C3=82=C2
> > > > Thanks
> > > > KK
> > > >
> > > > --- On Thu, 2/4/1=
0, vedic_pathak <vedic_pathak@ ...> wrote:
> > > >
> > > >
> > > > From:=
vedic_pathak <vedic_pathak@ ...>
> > > > Subject: [vedic-wisdom] Great Vi=
malananda' s opinion on
> > 'Meat-eaters' (Aghora - From the left hand of =
God
> > > > Date: Thursday, Fe=
bruary 4, 2010, 11:45 PM
> > > >
> > > >
> > > > =C3=82=C2
> > > >
> >=
> >
> > > >
> > > >
> > > > I reproduce Opinion of Great Vimalananda o=
n 'Meat eaters' and
> > repercussions from=C3=82=C2 'Aghora, from the left=
hand of God'
> > > > Choice is ours !
> > > > "Ma wants you to learn you=
r lesson. That is why you find a
> > meat-eater reborn either as a predato=
r or prey or as both in succession.
> > Human beings cry a lot at funerals=
of their own kind but they have
> > absolutely no thought for the sufferi=
ngs of the animals they slaughter.
> > They never hesitate to kill and eat=
. Just think, first they kill the
> > chicken. Often they will cut its thr=
oat and let it bleed to death, which
> > is a most painful way to die. The=
n it will be cleaned, cooked and eaten,
> > and if it happens to be tough =
everyone will curse it for not satisfying
> > their palates. How many huma=
ns would give beautiful tender lean meat if
> > they were slaughtered, dre=
ssed, prepared and served?
> > > > Meat-eaters conveniently forget that an=
imal mothers too love their
> > children. Do they ever think of the agony =
a hen goes through when her
> > chicks are slain in front of her eyes? or =
a cow, the embodiment of
> > motherliness, do they consider how much she s=
uffers when she sees the
> > slaughter of her beloved calf whom she has gr=
own in her own body and
> > nourished with her milk, whom she loves more t=
han her own life?
> > > > Do these so called humans ever think of the terr=
ible pain they
> > cause to mother cow? Could they endure their own childr=
en being murdered
> > before their own eyes?
> > > > How is Ma to teach s=
uch donkeys? They are not humans, whose
> > intellect is subtle enough to =
self-identify with another being of a
> > different species and experience=
its personal joys and sorrows. Ma has
> > no alternative but to make them=
suffer, allowing the animals they have
> > tortured to torture them in re=
turn. Fair's fair, after all. If I cut
> > your throat in this birth you h=
ave every right to cut mine in the next
> > or some succeeding birth. Expe=
rience is the best teacher and a fool will
> > learn from no other."=C3=82=
=C2
> > > > Utpal
> > > >
> > >
> > >
> > >
> =
> >
> > >
> > > The INTERNET now has a personality. YOURS! See your Yaho=
o! Homepage.
> > >
> > >
> > >
> > > The INTERNET now has a personality=
. YOURS! See your Yahoo! Homepage.
> > >
> > >
> > >
> > >
> > >
> > =
>
> > >
> > >
> > > Your Mail works best with the New Yahoo Optimized IE=
8. Get it NOW!
> > http://downloads.yahoo.com/in/internetexplorer/
> > <h=
ttp://downloads.yahoo.com/in/internetexplorer/>
> > >
> >
> >
>

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Date: Tue, 9 Feb 2010 08:18:09 +0000
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Subject: Incidents related to Ramana Maharshi stay in Patala Lingam
y=gPVhpRaeUfIDqWbMdWpnVzy17D62gxKpTKsAJOBKeWgFa1Es1PYtUw
--00032556528ef51f98047f268e9f
One day, while Ramana was sitting absorbed in meditation in the

thousand-p=
illared hall, he was pelted with stones from behind,which,
fortunately, did=
not hit him. As a result he nevertheless decided, in order
to escape such =
troubles in future, to withdraw to a windowless underground
vault under the=
thousand-pillared hall,known as the Patala Lingam (patala =3D
snakes cave,=
underworld, a kind of hell). There was a Shiva lingam, behind
which he sat=
down,leaning his back against the wall. The cellar was never
used or visit=
ed and therefore never cleaned. The rays of the sun never
penetrated here. =
It was also damp and overrun with vermin such as woodlice,
ants, bees and w=
asps. Despite being bitten by mosquitoes Ramana sat unmoved
in yoga posture=
with legs crossed, impervious to the world. His thighs,
where they met the=
ground, were soon covered with ulcers, from which blood
and pus oozed. The=
scars were to remain visible for the rest of his life.
Here the children =

left him in peace. He reported, =E2=80=9CChildren used to run
after me, and=
when I hid myself in Patala Lingam, from the outside they
would pelt me wi=
th stones and potsherds, but none of it reached me as I used
to sit in the =
south east corner. The urchins never dared to come in because
of the extrem=
e darkness that prevailed
in the pit, the broken steps of which could not e=
ven be seen from the
surface.=E2=80=9D
A pious woman named Ratnammal found=

him there, she spoke to him and brought
him something to eat. She urgently=
begged him to leave the place and come to
stay at her home. But the young =
Swami made no reply, either through words or
gestures. She laid a
clean pie=
ce of cloth beside him and bade him to use it as a bed or to sit on
to keep=
at least some of the vermin away, but he took no notice and did not
even t=
ouch it. He also made no effort to obtain any food. People therefore
used t=
o place food in his mouth, but he was not aware of it. When later he
was as=
ked if he had any food
during the time of his stay in the vault, he answere=
d, =E2=80=9CFood was forthcoming
=E2=80=93 milk, fruits =E2=80=93 but whoev=
er thought of food?=E2=80=9D Sri Ramana neither spoke nor
moved. People who=
saw him like this thought he was practising an intense
kind of spiritual e=
xercise
(tapas).
Because he was silent, people were of the opinion that he=

had taken a vow of
silence (mauna). But for him all this was no spiritual =
exercise at all, it
was merely something that happened to him, =E2=80=9CI h=
ave never done any sadhana. I
did not even know what sadhana was. Only long=
afterwards I came to know what
sadhana was and how many different kinds of=
it there were. Only if there was
a goal to attain, I should have made sadh=
ana to attain that goal.There was
nothing which I wanted to obtain. I am no=
w sitting with my eyes open. I was
then sitting with my eyes closed. That w=
as all
the difference. I was not doing any sadhana even then. As I sat with=
my eyes
closed, people said I was in samadhi. As I was not talking,they sa=
id I was
in mauna. The fact is, I did nothing. Some Higher Power took hold =
of me and
I was entirely in Its hand.=E2=80=9D
There is little or no info=

rmation about how long Ramana stayed in samadhi in
the Patala Lingam. It wa=
s probably several weeks. One Venkatachala Mudali, a
visitor to the temple,=
finally brought him out of there, after Seshadri had
drawn his attention t=
o the alarming bodily condition of the young
Swami. Venkatachala
Mudali rep=
orts,=E2=80=9COne day, going near the thousand-pillared hall, I found a
gro=
up of boys, mostly Moslems, hurling stones in the direction of the pit.
Enr=
aged at the sight I seized a twig, and ran towards the young scamps who
fle=
d promptly. Suddenly from the dark recesses of the hall there issued
forth =
the figure of Seshadri. I was taken aback, but, soon recovering
myself, enq=
uired of the Swami if the stones pelted by the boys had hurt him.
=E2=80=98=
Oh no,=E2=80=99 replied the Swami, =E2=80=98but go and see the Chinnaswami =
there=E2=80=99, pointed
towards the pit, and went away. Proceeding inside, =
I could make out nothing
for a while, as I was coming from the glare into t=
he darkness.In a few
minutes, the faint outlines of a young face became dis=
cernible in that pit.
Somewhat frightened, I went out to the adjoining flow=
er-garden where a sadhu
was working with his disciples.Mentioning the facts=
to them I took some of
them with me. Even then the youthful figure sat mot=
ionless and with closed
eyes, despite the noise of our footsteps. Then we l=
ifted the Swami from the
pit, carried him from the hall up a flight of step=
s and deposited him in
front of a shrine of Subrahmanya. The Swami still re=
mained unconscious, his
eyes closed; evidently he was in deep samadhi.
We =
noted the large number of sores on the nether side of his thighs and
legs, =
with blood and pus flowing from some of them, and wondered how any one
coul=
d remain unconscious of the body amidst such torture. Regarding it as
irrev=
erence, nay impertinence,to make any further noise in such presence, we
bow=
ed and came away.=E2=80=9D
Source: Ramana Maharshi: His Life A biography b=

y Gabriele Ebert
--
=E0=B0=AA=E0=B1=8D=E0=
=E0=B0=AA=E0=B1=8D=E0=
=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81
--00032556528ef51f98047f268e9f

ht:1.3em">
<span style=3D"font-weight:bold">One day, while Ramana was sitti=
ng absorbed in meditation in the thousand-pillared hall, he was pelted with=
stones from behind,which, fortunately, did not hit him. As a result he nev=
ertheless decided, in order to escape such troubles in future, to withdraw =
to a windowless underground vault under the thousand-pillared hall,known as=
the Patala Lingam (patala =3D snakes cave, underworld, a kind of hell). Th=
ere was a Shiva lingam, behind which he sat down,leaning his back against t=
he wall. The cellar was never used or visited and therefore never cleaned. =
The rays of the sun never penetrated here. It was also damp and overrun wit=
h vermin such as woodlice, ants, bees and wasps. Despite being bitten by mo=
squitoes Ramana sat unmoved in yoga posture with legs crossed, impervious t=
o the world. His thighs, where they met the ground, were soon covered with =
ulcers, from which blood and pus oozed. The scars were to remain visible fo=
r the rest of his life.</span><br>
<br>Here the children left him in peace=

. He reported, =E2=80=9CChildren used to run after me, and when I hid mysel=
f in Patala Lingam, from the outside they would pelt me with stones and pot=
sherds, but none of it reached me as I used to sit in the south east corner=
. The urchins never dared to come in because of the extreme darkness that p=
revailed<br>
in the pit, the broken steps of which could not even be seen =
from the surface.=E2=80=9D<br><br>A pious woman named Ratnammal found him t=
here, she spoke to him and brought him something to eat. She urgently begge=
d him to leave the place and come to stay at her home. But the young Swami =
made no reply, either through words or gestures. She laid a<br>
clean piec=
e of cloth beside him and bade him to use it as a bed or to sit on to keep =
at least some of the vermin away, but he took no notice and did not even to=
uch it. He also made no effort to obtain any food. People therefore used to=
place food in his mouth, but he was not aware of it. When later he was ask=
ed if he had any food<br>
during the time of his stay in the vault, he ans=

wered, =E2=80=9CFood was forthcoming =E2=80=93 milk, fruits =E2=80=93 but w=
hoever thought of food?=E2=80=9D Sri Ramana neither spoke nor moved. People=
who saw him like this thought he was practising an intense kind of spiritu=
al exercise<br>
(tapas).<br><br>Because he was silent, people were of the =

opinion that he had taken a vow of silence (mauna). But for him all this wa=
s no spiritual exercise at all, it was merely something that happened to hi=
m, =E2=80=9CI have never done any sadhana. I did not even know what sadhana=
was. Only long afterwards I came to know what sadhana was and how many dif=
ferent kinds of it there were. Only if there was a goal to attain, I should=
have made sadhana to attain that goal.There was nothing which I wanted to =
obtain. I am now sitting with my eyes open. I was then sitting with my eyes=
closed. That was all<br>
the difference. I was not doing any sadhana even=

then. As I sat with my eyes closed, people said I was in samadhi. As I was=
not talking,they said I was in mauna. The fact is, I did nothing.=C2=A0<sp=
an style=3D"font-weight:bold">Some Higher Power took hold of me and I was e=
ntirely in Its hand.</span>=E2=80=9D<br>
<br><br>There is little or no inf=

ormation about how long Ramana stayed in samadhi in the Patala Lingam. It w=
as probably several weeks.=C2=A0<span style=3D"font-weight:bold">One Venkat=
achala Mudali, a visitor to the temple, finally brought him out of there, a=
fter Seshadri had drawn his attention to the alarming bodily condition of t=
he young Swami.</span>=C2=A0<span style=3D"font-weight:bold">Venkatachala M=
udali reports</span>,=E2=80=9COne day, going near the thousand-pillared hal=
l, I found a group of boys, mostly Moslems, hurling stones in the direction=
of the pit. Enraged at the sight I seized a twig, and ran towards the youn=
g scamps who fled promptly. Suddenly from the dark recesses of the hall the=
re issued forth the figure of Seshadri. I was taken aback, but, soon recove=
ring myself, enquired of the Swami if the stones pelted by the boys had hur=
t him. =E2=80=98Oh no,=E2=80=99 replied the Swami, =E2=80=98but go and see =
the Chinnaswami there=E2=80=99, pointed towards the pit, and went away. Pro=
ceeding inside, I could make out nothing for a while, as I was coming from =
the glare into the darkness.In a few minutes, the faint outlines of a young=
face became discernible in that pit. Somewhat frightened, I went out to th=
e adjoining flower-garden where a sadhu was working with his disciples.Ment=
ioning the facts to them I took some of them with me. Even then the youthfu=
l figure sat motionless and with closed eyes, despite the noise of our foot=
steps. Then we lifted the Swami from the pit, carried him from the hall up =
a flight of steps and deposited him in front of a shrine of Subrahmanya. Th=
e Swami still remained unconscious, his eyes closed; evidently he was in de=
ep samadhi.=C2=A0<br>
<br><span style=3D"font-weight:bold">We noted the la=

rge number of sores on the nether side of his thighs and legs, with blood a=
nd pus flowing from some of them, and wondered how any one could remain unc=
onscious of the body amidst such torture.</span>=C2=A0Regarding it as irrev=
erence, nay impertinence,to make any further noise in such presence, we bow=
ed and came away.=E2=80=9D<br>
</span>: Ramana Maharshi: His Life A biography by Gabriele Ebert<div style=
=3D"clear:both;margin-top:0px;margin-right:0px;margin-bottom:0.75em;margin-=
left:0px;line-height:1.3em">
</div></div><div style=3D"color:rgb(51, 51, 51=
);font-size:87%;margin-top:0px;margin-right:0px;margin-bottom:0.75em;margin=
-left:0px;line-height:1.3em"></div></span><br>-- <br>=E0=B0=93=E0=B0=82 =C2=
=A0=E0=B0=A8=E0=B0=AE=E0=B1=8B =C2=A0=E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=
=E0=B1=87 =C2=A0=E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =C2=A0=E0=B0=B0=E0=B0=
=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF =C2=A0 <br>
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=
=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=8D =C2=A0=E0=B0=9C=E0=B0=B2=E0=B0=
=B8=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82 <br>=E0=B0=AA=E0=B1=8D=E0=
=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81 =C2=A0<br><br>
--00032556528ef51f98047f268e9f--
From prm7782@... Wed Feb 17 11:08:40 2016

X-Received: from [67.195.134.49] by n6.bullet.mail.sp2.yahoo.com with NNFMP; 10 Feb
2010 04:53:15 -0000
2010 04:53:15 -0000
2010 04:53:15 -0000
Date: Wed, 10 Feb 2010 04:53:12 -0000
Message-ID: <hkte3o+epne@...>
MIME-Version: 1.0
From: "prm7782" <prm7782@...>
Subject: Chandi homam query...some doubts
X-Yahoo-Group-Post: member; u=431354722; y=zSsTZ-
JqFUKckqBaSTl9AY3StQPPoThDyUQMuTanjTd7jw
In all other homams soon after making the last offering with the final mant=
ra we say vaushat. In Chandi homam after the final 700th verse should we sa=
y vaushat or swaha.
Also the final line of the chapter 13 reads.

" Surya=
j janm samasadhya savarnir bahvita manuh ll klim om ll "
Just confused, sho=
uld I say swaha after manuh and after klim om also.
The CHandi Path book t=

hat I have doesn't have dhyanam in the beginning of the chapters is it ok. =
Also dhyanam is followed soon after nyasa. When you say read the nyasa shou=
ld we include the dhynam also.
I want to read the kshama prarthna where ca=

n I include it.
Thanks and Regards
Prm

Feb 2010 06:30:08 -0000
2010 06:30:08 -0000
Date: Wed, 10 Feb 2010 06:30:08 -0000
Message-ID: <hktjpg+bfh1@...>
In-Reply-To: <hkte3o+epne@...>
MIME-Version: 1.0
Subject: Re: Chandi homam query...some doubts
X-Yahoo-Group-Post: member; u=199147176; y=hBu1S7f7pFiJG3N-niHGMXlKY_FaLRDzSsuTWkt-
Qvms08KKdUCe
Namaste,
At the end of 700th Verse, one should say 'Vaushat' and Vaushat s=
hould be logically added after 'Klim Om'.
It is ok to Skip 'Dhyaanam' whic=

h comes at the begining of each chapter.
I suggest 'Kshama Prartha' to be =

recited after Meditation and just BEFORE taking Mother back in the heart.
=
some learned members can correct me if i am not accurate.
Best Regards,
U=
tpal
--- In vedic-wisdom@yahoogroups.com, "prm7782" <prm7782@...> wrote:=
>
> In all other homams soon after making the last offering with the final=
mantra we say vaushat. In Chandi homam after the final 700th verse should =
we say vaushat or swaha.
>
> Also the final line of the chapter 13 reads.=
> " Suryaj janm samasadhya savarnir bahvita manuh ll klim om ll "
> Just =
confused, should I say swaha after manuh and after klim om also.
>
> The C=
Handi Path book that I have doesn't have dhyanam in the beginning of the ch=
apters is it ok. Also dhyanam is followed soon after nyasa. When you say re=
ad the nyasa should we include the dhynam also.
>
> I want to read the ksh=
ama prarthna where can I include it.
>
> Thanks and Regards
>
> Prm
>

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Date: Wed, 10 Feb 2010 07:48:33 +0000
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Content-Type: multipart/alternative; boundary=001636b2ad45eeec85047f3a4222
Subject: Incidents Happened When Guru Ramana Stayed In the Small Temple of
Gurumurtam and in the Mango Grove
y=0BSsazm_TBZxdancuVv3vxRL3CffvU2Nj2g2LnmyHTozHc35bknqJw
--001636b2ad45eeec85047f3a4222
Ramana when living in Subrahmanya temple after he shifted from Patala

Linga=
m.After spending some weeks at this shrine Ramana moved to the
adjoining fl=
ower garden.
Finally, Ramana moved to the hall where the vehicles for the =
temple
processions were kept (vahana mantapam).
After some time Ramana lef=

t the vahana mantapam and sat under the Illupai
tree which was inside the o=
uter wall of the southern temple tower. The path
used for the temple proces=
sions passed nearby.
Here Ramana was fully exposed to the weather. Sometim=

es a cold wind blew and
his body would be covered with dew. To protect hims=
elf against the cold he
would cross his arms about the upper part of his na=
ked body. Later he
reflected that no woollen blanket could compare to the a=
rms laid across the
chest and that this was the first upper garment that he=
used.
At the following Kartikai festival Sri Ramana=E2=80=99s first disci=

ple, Uddandi
Nayinar, arrived and became a permanent companion.He took care=
of his bodily
needs and prevented him from being disturbed or bothered. He=
settled down at
a short distance from him,observed the crowds of visitors =
for hours at a
time and drove away the urchins who found it amusing to caus=
e trouble for
the young ascetic. He also cooked simple meals, which he shar=
ed with him.
It was because of Uddandi Nayinar that Annamalai Tambiran fir=

st noticed
Ramana.
One day, as he was walking past the Illupai tree he saw=

the young Swami
sitting there and was deeply impressed, from that day on h=
e accompanied
Uddandi Nayinar.
Finally they both suggested to Sri Ramana t=

hat he should move to Gurumurtam.
There he could meditate undisturbed as th=
e place was secluded and in
addition offered better protection from the col=
d. Ramana agreed and in
February 1897,not quite six months after his arriva=
l at Tiruvannamalai, he
left the temple area and was brought to Gurumurtam =
by Tambiran and Uddandi.
At times Tambiran, due to his devout but excessiv=

e veneration,became a
nuisance to Sri Ramana. One day he made preparations =
to render homage to his
new guru like to one of the idols of the goddesses =
in the temple
(abhishekam). He obtained flowers, oil,sandal paste, milk and=
other
ingredients and actually wanted to pour this over the head of his =
=E2=80=9Cliving
god=E2=80=9D. To prevent this, Ramana took a piece of charc=
oal and the next day,
before Tambiran arrived, wrote on the wall in Tamil, =
=E2=80=9CThis [food] alone is
the service [needed] for this [body].=E2=80=
=9D
So Tambiran was forced to abandon his plan. Through this incident peop=
le
learned that the silent Swami was educated and able to read and write.
=
Amongst the admirers who had started to visit Ramana regularly,was a
highly=
-placed official called Venkataramana Iyer. When he realized that the
Swami=
was able to write, he felt he must find out his name and where he came
fro=
m. But Ramana, despite repeated questioning, remained silent. Iyer
finally =
explained that he would not leave until his questions were answered,
even i=
f that meant that he would have to go hungry and get into trouble
because o=
f his lengthy absence from his office. This moved the young Swami
and he wr=
ote down the words, =E2=80=9CVenkataraman, Tiruchuli=E2=80=9D. The place,
h=
owever, was unknown to the official. So Ramana reached for the
Periyapurana=
m, which was lying at his side, and pointed out Tiruchuli as the
name of a =
village, whose temple was honoured in the famous hymn by
Sundaramurti (one =
of the 63 Tamil saints). Thus,not only the official but
Tambiram and all th=
ose present discovered his name and his origins. From now
on Ramana was no =
longer nameless and unknown.
Ramana was absorbed in deep samadhi most of t=

he time unaware of his body,
which he neglected, completely disregarding hi=
s outward appearance. He was
filthy, his hair had grown very long and had b=
ecome a dishevelled and matted
mass and his fingernails had grown so long a=
nd crooked, that he was unable
to use his hands for any useful purpose. Nei=
ther Tambiran nor Uddandi did
anything about this and he himself felt no ne=
ed to change his bodily
condition. Only later, when Palaniswami took care o=
f him, did the daily bath
become a routine.
Once, however, he was forced t=

o bathe and on another occasion to have a
shave, =E2=80=9CEven so, a lady, =
by name Minakshi, who used now and then to bring
food to give me, one day b=
rought a large pot and began to boil water. I
thought it was for some use f=
or herself,but, taking from a basket some oil,
soap-nut, etc., she said,=E2=
=80=98Swami, please come=E2=80=99. I did not move. But would she
keep quiet=
! She pulled me by the arm, made me sit, smeared the oil all over
my body a=
nd bathed me. The hair on the head which had got matted for want of
care, w=
as now spread out and hung down like the mane of a lion. =E2=80=A6 Shaving
=
was also like that. The shave I had on the day I came here has been
recorde=
d; the second was after a year and a half. The hair had got matted
and wove=
n like a basket. Small stones and dust had settled down in it and
the head =
used to feel heavy. I had also long nails, and a frightful
appearance. So p=
eople pressed me to have a shave, and I yielded. When my
head was shaven cl=
ean, I began to wonder whether I had a head or not, it
felt so light. I sho=
ok my head this way and that to assure myself that it
was there. That showe=
d the amount of burden I had been carrying on my head.=E2=80=9D
The place =
where Ramana sat was infested with ants, but he took no notice of
them as t=
hey crawled over his body and bit him incessantly.After a while his
devotee=
s sat him on a stool against the wall. To keep the ants away they
placed th=
e legs of the stool in jugs of water, but to no avail, as the ants
merely r=
an up the wall and bit his back. To this day the imprint of his back
can be=
seen where he sat leaning against the wall.
During the first two months s=

pent in Gurumurtam, Tambiram used to give him
some of the food which had be=
en offered at the Gurumurtam shrine. But then
Tambiran went away, after fir=
st asking Uddandi to look after the Swami. He
promised to be back in a
week=
but, in fact, only returned a year later. Some weeks after he left,
Uddand=
i also had to return to his own math. So suddenly no one was there to
care =
for Ramana. But, as a result of his increasing fame, food was always
brough=
t to him. After the departures of both Tambiran and Uddandi the only
proble=
m was that there was no-one there to keep the crowds away. This
problem was=
finally solved when Palaniswami joined him.
Palaniswami was a Malayali fr=

om Kerala and at least 20 years older than Sri
Ramana. He paid homage to th=
e idol of Goddess Ganesha in a temple in the
town. His only food was food w=
hich had been offered to Ganesha, which
consisted of a single meal a day, t=
o which he added no spices, not even
salt. Someone noticed his devotion to =
the Goddess and said, =E2=80=9CWhat is the use
of spending your lifetime wi=
th this stone Swami? There is a young Swami in
flesh and blood at Gurumurta=
m. He is steeped in austerities (tapas) like the
youthful Dhruva mentioned =
in the puranas. If you go and serve him, and
adhere to him, your life would=
serve its purpose.=E2=80=9D Others also drew his
attention to the fact tha=
t the Swami was without an attendant at the time
and that it would be a ble=
ssing to serve such a great soul. Spurred on in
this way Palaniswami went t=
o Gurumurtam.
Some time in May 1898, after a little over one year spent at=
Gurumurtam,Ramana and Palaniswami moved to the adjoining mango grove. Here=
they spent several peaceful months undisturbed by the numerous visitors, a=

s
Venkataraman Naicker, the owner of the garden, let no-one enter who had n=
ot
been asked in. There they lived in two narrow sheds under a mango tree. =
Ramana
remembers,=E2=80=9CUnder a mango tree they erected something overhea=
d to prevent
rain from falling on me. There was, however, not enough space =
under it even
to stretch my legs fully while sleeping. So I used to sit alm=
ost all the
time like a bird in its nest. Opposite my shelter Palaniswami a=
lso had a
small shed. In the huge garden, only two of us used to stay.
Pal=
aniswami, who had access to a library in town, brought back a number of
boo=
ks in Tamil on Vedanta, such as Kaivalya Navaneeta,Yoga Vasistha and
Shanka=
ras Vivekachudamani.But, as his knowledge of Tamil was not very good,
he us=
ed to struggle through the scriptures word by word and often had
difficulti=
es in understanding.Ramana read each of the books, immediately
grasped the =
meaning,remembered everything and imparted the essence of it to
Palaniswami=
. In this way Ramana gradually learned about all the important
Vedanta scri=
ptures and discovered that his personal experience corresponded
with them. =
The experience he had had on the upper floor of his uncle=E2=80=99s house
i=
n Madurai was exactly the same as the experiences he found described in the=
scriptures.
Source: Ramana Maharshi: His Life A biography by Gabriele Ebe=

rt
--
=E0=B0=93=E0=B0=82 =E0=B0=A8=E0=B0=AE=E0=B1=8B =E0=B0=AD=E0=B0=97=
=E0=B0=B5=E0=B0=A4=E0=B1=87 =E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =E0=B0=
=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=
=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=8D =E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=B1=
=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=
=87=E0=B0=AE=E0=B1=87 =E0=B0=B6=E0=B0=BE=E0=B0=B6=E0=B1=8D=E0=B0=B5=E0=B0=
=A4=E0=B0=AE=E0=B1=81
--001636b2ad45eeec85047f3a4222

Ramana when living in Subrahmanya temple after he shifted from Patala Linga=
m.After spending some weeks at this shrine Ramana moved to the adjoining fl=
ower garden.<br>
<br>Finally, Ramana moved to the hall where the vehicles =

for the temple processions were kept (vahana mantapam).<br><br><span style=
=3D"font-weight:bold">After some time Ramana left the vahana mantapam and s=
at under the Illupai tree which was inside the outer wall of the southern t=
emple tower. The path used for the temple processions passed nearby.=C2=A0<=
br>
<br>Here Ramana was fully exposed to the weather. Sometimes a cold win=
d blew and his body would be covered with dew. To protect himself against t=
he cold he would cross his arms about the upper part of his naked body. Lat=
er he reflected that no woollen blanket could compare to the arms laid acro=
ss the chest and that this was the first upper garment that he used.</span>=
<br>
<br><span style=3D"font-weight:bold">At the following Kartikai festiv=

al Sri Ramana=E2=80=99s first disciple, Uddandi Nayinar, arrived and became=
a permanent companion.</span>He took care of his bodily needs and prevente=
d him from being disturbed or bothered. He settled down at a short distance=
from him,observed the crowds of visitors for hours at a time and drove awa=
y the urchins who found it amusing to cause trouble for the young ascetic. =
He also cooked simple meals, which he shared with him.<br>
<br><span style=
=3D"font-weight:bold">It was because of Uddandi Nayinar that Annamalai Tamb=
iran first noticed Ramana.</span>=C2=A0<br><br>One day, as he was walking p=
ast the Illupai tree he saw the young Swami sitting there and was deeply im=
pressed, from that day on he accompanied Uddandi Nayinar.=C2=A0<br>
<br><s=
pan style=3D"font-weight:bold">Finally they both suggested to Sri Ramana th=
at he should move to Gurumurtam. There he could meditate undisturbed as the=
place was secluded and in addition offered better protection from the cold=
. Ramana agreed and in February 1897,not quite six months after his arrival=
at Tiruvannamalai, he left the temple area and was brought to Gurumurtam b=
y Tambiran and Uddandi.</span><br>
<br><span style=3D"font-style:italic">A=
t times Tambiran, due to his devout but excessive veneration,became a nuisa=
nce to Sri Ramana. One day he made preparations to render homage to his new=
guru like to one of the idols of the goddesses in the temple (abhishekam).=
</span>=C2=A0He obtained flowers, oil,sandal paste, milk and other ingredie=
nts and actually wanted to pour this over the head of his =E2=80=9Cliving g=
od=E2=80=9D.=C2=A0<span style=3D"font-style:italic">To prevent this, Ramana=
took a piece of charcoal and the next day, before Tambiran arrived, wrote =
on the wall in Tamil, =E2=80=9CThis [food] alone is the service [needed] fo=
r this [body].=E2=80=9D</span><br>
<br>So Tambiran was forced to abandon h=

is plan.=C2=A0<span style=3D"font-style:italic">Through this incident peopl=
e learned that the silent Swami was educated and able to read and write.</s=
pan><br><br>Amongst the admirers who had started to visit Ramana regularly,=
was a highly-placed official called Venkataramana Iyer. When he realized th=
at the Swami was able to write, he felt he must find out his name and where=
he came from. But Ramana, despite repeated questioning, remained silent. I=
yer finally explained that he would not leave until his questions were answ=
ered, even if that meant that he would have to go hungry and get into troub=
le because of his lengthy absence from his office. This moved the young Swa=
mi and he wrote down the words, =E2=80=9CVenkataraman, Tiruchuli=E2=80=9D. =
The place,<br>
however, was unknown to the official. So Ramana reached for=

the Periyapuranam, which was lying at his side, and pointed out Tiruchuli =
as the name of a village, whose temple was honoured in the famous hymn by S=
undaramurti (one of the 63 Tamil saints).=C2=A0<span style=3D"font-style:it=
alic">Thus,not only the official but Tambiram and all those present discove=
red his name and his origins. From now on Ramana was no longer nameless and=
unknown.</span><br>
<br><span style=3D"font-weight:bold">Ramana was absor=

bed in deep samadhi most of the time unaware of his body, which he neglecte=
d, completely disregarding his outward appearance. He was filthy, his hair =
had grown very long and had become a dishevelled and matted mass and his fi=
ngernails had grown so long and crooked, that he was unable to use his hand=
s for any useful purpose. Neither Tambiran nor Uddandi did anything about t=
his and he himself felt no need to change his bodily condition. Only later,=
when Palaniswami took care of him, did the daily bath become a routine.</s=
pan><br>
<br>Once, however, he was forced to bathe and on another occasion=

to have a shave, =E2=80=9CEven so, a lady, by name=C2=A0<span style=3D"fon=
t-weight:bold">Minakshi</span>, who used now and then to bring food to give=
me, one day brought a large pot and began to boil water. I thought it was =
for some use for herself,but, taking from a basket some oil, soap-nut, etc.=
, she said,=E2=80=98Swami, please come=E2=80=99. I did not move. But would =
she keep quiet! She pulled me by the arm, made me sit, smeared the oil all =
over my body and bathed me. The hair on the head which had got matted for w=
ant of care, was now spread out and hung down like the mane of a lion. =E2=
=80=A6 Shaving was also like that. The shave I had on the day I came here h=
as been recorded; the second was after a year and a half. The hair had got =
matted and woven like a basket. Small stones and dust had settled down in i=
t and the head used to feel heavy. I had also long nails, and a frightful a=
ppearance. So people pressed me to have a shave, and I yielded. When my hea=
d was shaven clean, I began to wonder whether I had a head or not, it felt =
so light. I shook my head this way and that to assure myself that it was th=
ere. That showed the amount of burden I had been carrying on my head.=E2=80=
=9D<br>
<br><span style=3D"font-weight:bold">The place where Ramana sat wa=

s infested with ants, but he took no notice of them as they crawled over hi=
s body and bit him incessantly.After a while his devotees sat him on a stoo=
l against the wall. To keep the ants away they placed the legs of the stool=
in jugs of water, but to no avail, as the ants merely ran up the wall and =
bit his back. To this day the imprint of his back can be seen where he sat =
leaning against the wall.</span><br>
<br>During the first two months spent=

in Gurumurtam, Tambiram used to give him some of the food which had been o=
ffered at the Gurumurtam shrine. But then Tambiran went away, after first a=
sking Uddandi to look after the Swami. He promised to be back in a<br>
wee=
k but, in fact, only returned a year later. Some weeks after he left, Uddan=
di also had to return to his own math. So suddenly no one was there to care=
for Ramana. But, as a result of his increasing fame, food was always broug=
ht to him.=C2=A0<span style=3D"font-weight:bold">After the departures of bo=
th Tambiran and Uddandi the only problem was that there was no-one there to=
keep the crowds away. This problem was finally solved when Palaniswami joi=
ned him.</span><br>
<br><span style=3D"font-weight:bold">Palaniswami was a=

Malayali from Kerala and at least 20 years older than Sri Ramana.=C2=A0</s=
pan>He paid homage to the idol of Goddess Ganesha in a temple in the town. =
His only food was food which had been offered to Ganesha, which consisted o=
f a single meal a day, to which he added no spices, not even salt.=C2=A0<sp=
an style=3D"font-weight:bold">Someone noticed his devotion to the Goddess a=
nd said, =E2=80=9CWhat is the use of spending your lifetime with this stone=
Swami? There is a young Swami in flesh and blood at Gurumurtam. He is stee=
ped in austerities (tapas) like the youthful Dhruva mentioned in the purana=
s. If you go and serve him, and adhere to him, your life would serve its pu=
rpose.=E2=80=9D Others also drew his attention to the fact that the Swami w=
as without an attendant at the time and that it would be a blessing to serv=
e such a great soul. Spurred on in this way Palaniswami went to Gurumurtam.=
</span><br>
<br><span style=3D"font-weight:bold">Some time in May 1898, af=

ter a little over one year spent at Gurumurtam,Ramana and Palaniswami moved=
to the adjoining mango grove.</span>=C2=A0Here they spent several peaceful=
months undisturbed by the numerous visitors, as Venkataraman Naicker, the =
owner of the garden, let no-one enter who had not been asked in. There they=
lived in two narrow sheds under a mango tree.=C2=A0<span style=3D"font-wei=
ght:bold">Ramana remembers,=E2=80=9CUnder a mango tree they erected somethi=
ng overhead to prevent rain from falling on me. There was, however, not eno=
ugh space under it even to stretch my legs fully while sleeping. So I used =
to sit almost all the time like a bird in its nest. Opposite my shelter Pal=
aniswami also had a small shed. In the huge garden, only two of us used to =
stay.</span><br>
<br><span style=3D"font-weight:bold">Palaniswami, who had=
access to a library in town, brought back a number of books in Tamil on Ve=
danta, such as Kaivalya Navaneeta,Yoga Vasistha and Shankaras Vivekachudama=
ni.</span>But, as his knowledge of Tamil was not very good, he used to stru=
ggle through the scriptures word by word and often had difficulties in unde=
rstanding.Ramana read each of the books, immediately grasped the meaning,re=
membered everything and imparted the essence of it to Palaniswami. In this =
way Ramana gradually learned about all the important Vedanta scriptures and=
discovered that his personal experience corresponded with them. The experi=
ence he had had on the upper floor of his uncle=E2=80=99s house in Madurai =
was exactly the same as the experiences he found described in the scripture=
s.<br>
<br><span style=3D"font-weight:bold">Source</span>: Ramana Maharshi=

: His Life A biography by Gabriele Ebert<br></span><br>-- <br>=E0=B0=93=E0=
=B0=82 =C2=A0=E0=B0=A8=E0=B0=AE=E0=B1=8B =C2=A0=E0=B0=AD=E0=B0=97=E0=B0=B5=
=E0=B0=A4=E0=B1=87 =C2=A0=E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =C2=A0=E0=B0=
=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF =C2=A0 <br>=E0=B0=AA=E0=B1=8D=E0=B0=
--001636b2ad45eeec85047f3a4222--
From nathan_hauritz@... Wed Feb 17 11:08:40 2016

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Date: Wed, 10 Feb 2010 08:11:38 -0000
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X-Yahoo-Post-IP: 221.120.250.102
From: "nathan_hauritz" <nathan_hauritz@...>
Subject: What is online learning?
y=ZiEtFF6vWP8qk8rvAI58_2Bm_dHoSIuSzGx7t_wbgeAY3JsDmEiCcPo
X-Yahoo-Profile: nathan_hauritz
--3-4590768881-5300247308=:7
WHAT IS ONLINE LEARNING?

<http://www.world-of-estudy.com/getting-started/a=
bout-online-learning.ht\
ml>
What is online learning? If you are looking f=

or the definition of online
learning
<http://www.world-of-estudy.com/gettin=
g-started/about-online-learning.ht\
ml> , online learning is defined as an=
y course that's taught via the
Internet. If you need to understand what is =
meant
<http://www.world-of-estudy.com/getting-started/about-online-learnin=
g.ht\
ml> by online learning, there are many different types of programs
=
<http://www.world-of-estudy.com/getting-started/about-online-learning.ht\
m=
l> but the common denominator is that all classes are taught
<http://www.w=
orld-of-estudy.com/getting-started/about-online-learning.ht\
ml> to you v=
ia your computer. You don't have to attend classes and you
can even write y=
our final examinations (in many cases) via the Internet
as well. more info.=
...
<http://www.world-of-estudy.com/getting-started/about-online-learning.h=
t\
ml>
Self paced learning has been happening for many years via correspon=
dence
<http://www.world-of-estudy.com/getting-started/about-online-learning=
.ht\
ml> programs. Today, the Internet has replaced that popular method f=
or
learning and has gotten so popular that the numbers
<http://www.world-of=
-estudy.com/getting-started/about-online-learning.ht\
ml> of individuals =
enrolling in online programs
<http://www.world-of-estudy.com/getting-starte=
d/about-online-learning.ht\
ml> increases every year. more info...
<http=
://www.world-of-estudy.com/getting-started/about-online-learning.ht\
ml>
--3-4590768881-5300247308=:7

<w:WordDocument>
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oom>0</w:Zoom>
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aceholderText>
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ridInCell/>
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gin:0in;
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nt-size:10.0pt;
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>
<p class=3D"style3" style=3D"text-align: center;" align=3D"center"><b><s=

pan style=3D"font-size: 24pt;color: navy;"><a href=3D"http://www.world-of-e=
study.com/getting-started/about-online-learning.html"><span style=3D"color:=
navy;text-decoration: none;">WHAT IS ONLINE
LEARNING?</span></a><o></o></s=
pan></b></p>
<p class=3D"style3"><span style=3D"font-family: Arial;color: =

rgb(0, 51, 0);">What is online
learning? If you are looking for the <a href=
=3D"http://www.world-of-estudy.com/getting-started/about-online-learning.ht=
ml"><span style=3D"color: rgb(0, 51, 0);text-decoration: none;">definition =
of
online learning</span></a> , online learning is defined as any cour=
se
that's taught via the Internet. If you need to <a href=3D"http://www.wor=
ld-of-estudy.com/getting-started/about-online-learning.html"><span style=3D=
"color: rgb(0, 51, 0);text-decoration: none;">understand what
is meant </sp=
an></a> by online learning, there are <a href=3D"http://www.world-of-e=
study.com/getting-started/about-online-learning.html"><span style=3D"color:=
rgb(0, 51, 0);text-decoration: none;">many different
types of programs </s=
pan></a> but the common denominator is that <a href=3D"http://www.worl=
d-of-estudy.com/getting-started/about-online-learning.html"><span style=3D"=
color: rgb(0, 51, 0);text-decoration: none;">all classes are
taught</span><=
/a> to you via your computer. You don't have to attend
classes and yo=
u can even write your final examinations (in many cases) via the
Internet a=
s well. <a href=3D"http://www.world-of-estudy.com/getting-started/about-onl=
ine-learning.html"><span style=3D"color: rgb(0, 51, 0);text-decoration: non=
e;">more info....</span></a> <o></o></span></p>
<p class=3D"style3"><=
span style=3D"font-family: Arial;color: rgb(0, 51, 0);">Self paced
learning=
has been happening for<a href=3D"http://www.world-of-estudy.com/getting-st=
arted/about-online-learning.html"><span style=3D"color: rgb(0, 51, 0);text-=
decoration: none;"> many years via
correspondence</span></a> programs=
. Today, the Internet has replaced that
popular method for learning and has=
<a href=3D"http://www.world-of-estudy.com/getting-started/about-online-lea=
rning.html"><span style=3D"color: rgb(0, 51, 0);text-decoration: none;">got=
ten so
popular that the numbers</span></a> of individuals <a href=3D"=
http://www.world-of-estudy.com/getting-started/about-online-learning.html">=
<span style=3D"color: rgb(0, 51, 0);text-decoration: none;">enrolling in
on=
line programs</span></a> increases every year. <a href=3D"http:=
//www.world-of-estudy.com/getting-started/about-online-learning.html"><span=
style=3D"color: rgb(0, 51, 0);text-decoration: none;">more info...</span><=
/a> <o></o></span></p>
<p class=3D"MsoNormal"><o> </o></p>
--3-4590768881-5300247308=:7--
From shreyasampathy@... Wed Feb 17 11:08:40 2016

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From: "shreyasampathy" <shreyasampathy@...>
Subject: Chandi Homam for Begineers
y=FIWyFOoby7F497jy8JZR5tHcFKuAowYCEHrj8U5j5JzSOiN0EJzAzZM
X-Yahoo-Profile: shreyasampathy
--5-5030642797-0131116239=:0
Respected Guruji,
At first accept my regards to your Sri =

Charan!!!
My the grace of God while searching internet I got your websit=

e.
I have some doubts regarding Chandi Homam.

1)At the time of Navrat=
ri I keep 9 days puja with fasting ( without
water till the evening puja an=
d arati) and after the puja I take only
the fruits prasad offered to Mata
I am mentioning the procedure of my puja please rectify me where ever I

a=
m wrong
1. Maha Ganapati Puja
2. Navagraha Puja
3. Ma Durga Puja (Awah=

an,Paadha,Arghya,Aachman,Snan,Dugdha Snan,Dahi
snan, Ghrita snan,Madhu=

snan,sugar snan,Pancham mritsnan,Gandhak
snan, Shudhodak snan,Aachman=

, Vastra, Shobhagya Sutra, Chandan,
Haridrachurna, Kumkum, Sindoor, Ka=

jal, Durva, Bilba Patra,
Abhushan, Pushpamala, Nanaparimaldraviya, Sho=

bhagya Patrika, Dhoop
Deep
4. Durga Mantra ( Ya devi Sarva Bhutesu...=

. )
5. Durga Chalisa
6. Durga 108 names
7. Durgashtakam
8. Durga Kavach=
9. Bagala Stotra
10.Argala Stotra
11.Durga Sapta Sati
12.Durga Suktam.=
13.Naibaidha, Rituphal, Tambulam, Dakshina, AArti, Pradikshna,

Namas=
kar, Kshma Yachana, Arpna.
Above are the steps which I follow for 9 days=

. Please let me know when
can I do the Chandi Homam. I downloaded the Pdf o=
f Chandi Homam, from
which part I can follow it. Or I have to do all from t=
he begining after
finishing my puja of the deity photo.
Waiting for your=

kind and valuable reply.
Thanks & Regards
S.Shreya
--5-5030642797-0131116239=:0
<P class=3D"MsoNormal"><FONT face=3D"Times New Roman" color=3D"#0000ff" siz=

e=3D"3"><STRONG>Respected Guruji,</STRONG></FONT></P>
<P class=3D"MsoNormal=
"><o><FONT face=3D"Times New Roman" size=3D"3"> </FONT></o></P>
<P cla=
ss=3D"MsoNormal"><FONT size=3D"3"><FONT face=3D"Times New Roman"><SPAN>&nbs=
p; </SPAN=
>At first accept my regards to your <FONT color=3D"#ff80ff"><STRONG>Sri Cha=
ran</STRONG></FONT>!!!</FONT></FONT></P>
<P class=3D"MsoNormal"><o><FONT fa=
ce=3D"Times New Roman" size=3D"3"> </FONT></o></P>
al"><FONT face=3D"Times New Roman" size=3D"3">My the grace of God while sea=
rching internet I got your website.</FONT></P>
<P class=3D"MsoNormal"><o><F=
ONT face=3D"Times New Roman" size=3D"3"> </FONT></o></P>
<P class=3D"M=
soNormal"><FONT face=3D"Times New Roman" size=3D"3">I have some doubts rega=
rding <FONT color=3D"#ff007f"><STRONG>Chandi Homam</STRONG></FONT>.</FONT><=
/P>
<P class=3D"MsoNormal"><o><FONT face=3D"Times New Roman" size=3D"3">&nb=
sp;</FONT></o></P>
<P class=3D"MsoNormal"><FONT face=3D"Times New Roman" si=
ze=3D"3">1)At the time of Navratri I keep 9 days puja with fasting ( withou=
t water till the evening puja and arati) and after the puja I take only the=
fruits prasad offered to Mata</FONT></P>
ONT face=3D"Times New Roman" size=3D"3"> </FONT></o></P>
<P class=3D"M=
soNormal"><FONT face=3D"Times New Roman" size=3D"3">I am mentioning the pro=
cedure of my puja <FONT color=3D"#0000ff"><STRONG>please rectify me where e=
ver I am</STRONG></FONT> <STRONG>wrong</STRONG></FONT></P>
<P class=3D"MsoN=
ormal"><o><FONT face=3D"Times New Roman" size=3D"3"> </FONT></o></P>
<=
P class=3D"MsoNormal"><FONT face=3D"Times New Roman" size=3D"3">1. Maha Gan=
apati Puja</FONT></P>
<P class=3D"MsoNormal"><FONT face=3D"Times New Roman"=
size=3D"3">2. Navagraha Puja</FONT></P>
<P class=3D"MsoNormal"><FONT face=
=3D"Times New Roman" size=3D"3">3. Ma Durga Puja (Awahan,Paadha,Arghya,Aach=
man,Snan,Dugdha Snan,Dahi</FONT></P>
<P class=3D"MsoNormal"><FONT size=3D"3=
"><FONT face=3D"Times New Roman"><SPAN> </SPAN>snan, Ghrita sna=
n,Madhu snan,sugar snan,Pancham mritsnan,Gandhak </FONT></FONT></P>
<P clas=
s=3D"MsoNormal"><FONT size=3D"3"><FONT face=3D"Times New Roman"><SPAN> =
; </SPAN>snan, Shudhodak snan,Aachman, Vastra, Shobhagya Sutra, Chand=
an, </FONT></FONT></P>
<P class=3D"MsoNormal"><FONT size=3D"3"><FONT face=
=3D"Times New Roman"><SPAN> </SPAN>Haridrachurna, Kumkum, Sindo=
or, Kajal, Durva, Bilba Patra,</FONT></FONT></P>
<P class=3D"MsoNormal"><FO=
NT size=3D"3"><FONT face=3D"Times New Roman"><SPAN> </SPAN>Abhu=
shan, Pushpamala, Nanaparimaldraviya, Shobhagya Patrika, Dhoop</FONT></FONT=
></P>
<P class=3D"MsoNormal"><FONT size=3D"3"><FONT face=3D"Times New Roman=
"><SPAN> </SPAN>Deep</FONT></FONT></P>
<P class=3D"MsoNormal"><=
FONT face=3D"Times New Roman" size=3D"3">4. Durga Mantra ( Ya devi Sarva Bh=
utesu.... )</FONT></P>
<P class=3D"MsoNormal"><FONT face=3D"Times New Roman=
" size=3D"3">5. Durga Chalisa</FONT></P>
<P class=3D"MsoNormal"><FONT face=
=3D"Times New Roman" size=3D"3">6. Durga 108 names</FONT></P>
<P class=3D"M=
soNormal"><FONT face=3D"Times New Roman" size=3D"3">7. Durgashtakam</FONT><=
/P>
<P class=3D"MsoNormal"><FONT face=3D"Times New Roman" size=3D"3">8. Dur=
ga Kavach</FONT></P>
<P class=3D"MsoNormal"><FONT face=3D"Times New Roman" =
size=3D"3">9. Bagala Stotra</FONT></P>
<P class=3D"MsoNormal"><FONT face=3D=
"Times New Roman" size=3D"3">10.Argala Stotra</FONT></P>
<P class=3D"MsoNor=
mal"><FONT face=3D"Times New Roman" size=3D"3">11.Durga Sapta Sati</FONT></=
P>
<P class=3D"MsoNormal"><FONT face=3D"Times New Roman" size=3D"3">12.Durg=
a Suktam.</FONT></P>
<P class=3D"MsoNormal"><FONT face=3D"Times New Roman" =
size=3D"3">13.Naibaidha, Rituphal, Tambulam, Dakshina, AArti, Pradikshna, <=
/FONT></P>
<P class=3D"MsoNormal"><FONT size=3D"3"><FONT face=3D"Times New =
Roman"><SPAN> </SPAN>Namaskar, Kshma Yachana, Arpna.</FONT></FO=
NT></P>
<P class=3D"MsoNormal"><o><FONT face=3D"Times New Roman" size=3D"3"=
> </FONT></o></P>
<P class=3D"MsoNormal"><FONT face=3D"Times New Roman=
" size=3D"3">Above are the steps which I follow for 9 days. Please let me k=
now when can I do the <FONT color=3D"#ff0000">Chandi Homam. </FONT><FONT co=
lor=3D"#111111">I downloaded the Pdf of Chandi Homam, from which part I can=
follow it. Or I have to do all from the begining after finishing my puja o=
f the deity photo.</FONT></FONT></P>
<P class=3D"MsoNormal"><FONT face=3D"T=
imes New Roman" color=3D"#111111" size=3D"3"></FONT> </P>
<P class=3D"=
MsoNormal"><FONT face=3D"Times New Roman" color=3D"#111111" size=3D"3">Wait=
ing for your kind and valuable reply.</FONT></P>
<P class=3D"MsoNormal=
"><FONT face=3D"Times New Roman" color=3D"#111111" size=3D"3"></FONT> =
</P>
<P class=3D"MsoNormal"><FONT face=3D"Times New Roman" color=3D"#111111=
" size=3D"3">Thanks & Regards</FONT></P>
<P class=3D"MsoNormal"><FONT f=
ace=3D"Times New Roman" color=3D"#111111" size=3D"3">S.Shreya</FONT></P>
<P=
class=3D"MsoNormal"><FONT face=3D"Times New Roman" color=3D"#111111" size=
=3D"3"></FONT> </P>
--5-5030642797-0131116239=:0--

Feb 2010 15:28:26 -0000
2010 15:28:26 -0000
Date: Wed, 10 Feb 2010 15:28:26 -0000
Message-ID: <hkujaq+qilg@...>
MIME-Version: 1.0
X-Yahoo-Post-IP: 123.236.148.242
From: "shreya" <shreyasampathy@...>
Subject: Chandi Homam for Beginners 2
X-Yahoo-Group-Post: member; u=290075168; y=cd5-OrsI9NDvo6NBQU2A7l1pdxaQNQ2m-
P4SEP5SOq8rgsXAHOzR22o
--8-0157472959-7517206765=:7
Respected Guruji,
At first I would like to thank you for your kind and v=

aluable reply.
Can I know where can I get any manual of nyasas , ratri suk=
tam and the
navaran mantra as I have no idea of the same.
When can I give=

ahuti with OmImy Hrim Klin Chamundai Vijai.
When can I do the Aarati
Wai=
ting for your reply
Thanks & Regards
Shreya Sampathy
--8-0157472959-7517206765=:7
<P>Respected Guruji,</P>
<P><BR>At first I would like to thank you for your=
kind and valuable reply.</P>
<P>Can I know where can I get any manual of n=
yasas , ratri suktam and the navaran mantra as I have no idea of the same.<=
/P>
<P><BR>When can I give ahuti with <FONT color=3D"#bf005f"><STRONG>OmImy=
Hrim Klin Chamundai Vijai</STRONG></FONT>. </P>
<P>When can I do the <FONT=
color=3D"#ff0000"><STRONG>Aarat</STRONG></FONT><FONT color=3D"#ff4040">i</=
FONT></P>
<P><FONT color=3D"#ff4040">Waiting for your reply</FONT></P>
<P><=
FONT color=3D"#000000">Thanks & Regards</FONT></P>
<P>Shreya Sampathy</=
P>
<P><FONT color=3D"#ff4040"></FONT> </P>
--8-0157472959-7517206765=:7--

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Date: Wed, 10 Feb 2010 21:03:57 +0530 (IST)
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--0-1713154453-1265816037=:52878
Respected Guruji,
At first I would like to thank you for your kind and val=
uable reply.
=A0
Can I know where can I get any manual of nyasas , ratri su=
ktam and the navaran mantra as I have no idea of the same.
When can I give=

ahuti with OmImy Hrim Klin Chamundai Vijai.
=A0
=A0When can I do the Aarat=
i
Shreyaa Sampathy
The INTERNET now has a personality. YOURS! Se=

e your Yahoo! Homepage. http://in.yahoo.com/
--0-1713154453-1265816037=:52878

top" style=3D"font: inherit;"><DIV>Respected Guruji,<BR></DIV>
<DIV>At firs=
t I would like to thank you for your kind and valuable reply.</DIV>
<DIV>&n=
bsp;</DIV>
<DIV>Can I know where can I get any manual of nyasas , ratri suk=
tam and the navaran mantra as I have no idea of the same.<BR></DIV>
<DIV>Wh=
en can I give ahuti with OmImy Hrim Klin Chamundai Vijai.</DIV>
<DIV> =
</DIV>
<DIV> When can I do the Aarati<BR><BR><STRONG>Shreyaa Sampathy =
<BR></DIV></STRONG></td></tr></table><br>
<hr size=3D1></h=
r>
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Subject: Fwd: FW: know what a dharbai is
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Dear Narasimha, pranaams

Could you please comment on the scientific conten=
t of below forwarded email
on darba grass and pavitram?
best regards
Hari
=
>
>
>
>
> ---
>
>
>
>
>
>
> *The Holy Grass known as Dharbham or Dharbai=
*
>
> by* TRS Iyengar
>
>
>
> *
>
> This article is on one of the practices=
widely used by Indian Brahmins all
> over
> using a Holy Grass named Dharb=
ham or Dharbai.
> In all functions, auspicious orinauspicious,
> a performi=
ng person needs to wear a ring made of this Dharbham.
> But many have lost =
the reason of why it is to be used in the first place.
>
>
>
>
> What I lea=
rnt from my father is proved to be accurately correct by a
> Medicine
> Pra=
ctitioner.
>
> A Doctor named Sadhashiv Rao, once visited my home.
> When t=
hetopic turned to many subjects,
> I needed to tell him about the Holy Gras=
s named
> Dharbham.
> When I told him about the usage and the values,
> he =
could not just believe my words.
> *
> So, he took out a bunch of the Dharb=
ham from me,
> went straight to the clinic to take an x-ray of his palm,
> =
by covering his hand
> with the Dharbham.
> To his utter surprise,
> he fou=
nd that the grass absorbed
> about 60% of the radiation!*
>
>
>
>
> When th=
e so powerful X-ray radiation can be absorbed by the Holy Grass,
> why can =
it not absorb the ill radiations spread over the atmosphere?
> While chanti=
ng
> and reciting some Vedic phrases and versus,
> one needs to wear a ring=
made of Dharbham
> on his right hand ring finger.
>
>
>
>
> The count of l=
eaves depends upon the function that is held viz.:
> for some functions rel=
ated to death
> only Single leafed Dharbham is used;
>
> for Auspicious and=
daily routine
> a ring made of two leaves is used;
> for inauspicious but =
not death related functions,
> (i.e. Amavasya Tharppanam,Pithru Pooja etc)
=
> a three leaf Dharbham ring is used.
>
> And for the Temple Prayer and Poo=
ja,
> a Four-leaf Dharbham ring is used.
>
>
>
>
>
> *Also, when a fire rit=
ual known as Agni Santana is performed,
> these Dharbham are spread all the=
four sides of the Agni Kundam.
> Also, during the Eclipse time,
> these Dh=
arbham are used to cover all food items to protect them
> from the harmful =
ultra violet radiation.*
>
>
>
> Whenever any function is held,
> firstly t=
hey perform a site-cleansing act known
> as =93Sudhhi Punyaahavachanam=94.
=
> While reciting the selective versus,
> they hold
> the Dharbham bunch in =
their hand and
> placing the tip point of it over the vessel containing wat=
er.
>
> Thus the recited vibration values are absorbed by water in the
> ve=
ssel through the Dharbham.
>
>
>
> They found that the Holy Grass known as =
Dharbham has the highest value in
> conducting the phonetic vibrations thro=
ugh its tip.
> Later, they sprinkle the Holy water at every nook and corner=
of the place,
> where the function is held.
>
> A Dharbham without the tip=
is considered of no value, as the
> conductor-type value is lost in it.
>
=
>
>
>
> My father, Late Shri Ramabathrachariar of Mukkur,
> fondly called b=
y everyone
> as Sriraman, has given me the immense values of Dharbham and i=
ts usage.
> With Sanskrit phonetic sound and vibration,
> using the Dharbha=
m increases its value.
>
>
> The usage varies according to the functions.
>=
It is really a marvel, that
> in those days of Vedic Era,
> the Sages & Sa=
ints of Hindu land used to control
> the Magnetic path disturbances,
> just=
by simply using this Dharbham!
>
>
>
> Apart from the above, Dharbham cann=
ot be planted and grown everywhere.
>
>
> It only grows naturally at select=
ive places and available almost in every
> state in India.
> Some learned s=
cholars name it after Saint Vishwaamitra -
> hence Dharbham is known and ca=
lled as Vishwaamitra.
> If it is kept for a
> longer time, say for more tha=
n six months,
> then it loses it value and
> the power of absorbing the rad=
iation or magnetic path control values.
>
>
> Dharbham cannot just be pluck=
ed straight or cut on any day;
> There is a specific Slokha that is to be r=
ecited before cutting it;
>
> That too it can
> be cut only on the day next=
to Full Moon - known as Krishna Paksha
> Pradamai.
>
> A Dharbham without =
its tip portion is not to be used for making
> a Ring like item known as "P=
avithram".
>
>
> ------------------------------
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th Microsoft=92s powerful SPAM protection. Sign up
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ive.com/signup.aspx?id=3D60969>
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e INTERNET now has a personality. YOURS! See your Yahoo! Homepage<http://in=
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=
>
--0016367f99f686831e047f419daa
<div>Dear Narasimha, pranaams</div>

<div>=A0</div>
<div>Could you please co=
mment on the scientific content of below forwarded email on darba grass and=
pavitram?</div>
<div>=A0</div>
<div>best regards</div>
<div>Hari<br>=A0</d=
iv>
<div class=3D"gmail_quote">
<blockquote class=3D"gmail_quote" style=3D"=
PADDING-LEFT: 1ex; MARGIN: 0pt 0pt 0pt 0.8ex; BORDER-LEFT: rgb(204,204,204)=
1px solid">
<div>
<div><br><br>
<table cellspacing=3D"0" cellpadding=3D"0"=
border=3D"0">
<tbody>
<tr>
<td valign=3D"top"><br><br>---
<blockquote styl=
e=3D"PADDING-LEFT: 5px; MARGIN-LEFT: 5px; BORDER-LEFT: rgb(16,16,255) 2px s=
olid"><br><br>=A0<br><br>
<div>
<div><br>
<div>
<div><font face=3D"Arial"><=
b><span style=3D"FONT-SIZE: 15.5pt; COLOR: red; FONT-FAMILY: 'inherit&#=
39;,'serif'"><font color=3D"#000000" size=3D"6">The Holy Grass know=
n as Dharbham or Dharbai</font></span></b><span style=3D"FONT-FAMILY: '=
inherit','serif'"><br>
<br><font size=3D"6">by</font><font size=
=3D"6"><font color=3D"#000000"><b><span style=3D"COLOR: rgb(0,102,0)"> TRS =
Iyengar<br><br><br><br></span></b><br><br></font></font><font size=3D"6"><f=
ont color=3D"#000000"><span style=3D"COLOR: rgb(64,127,0)">This article is =
on one of the practices widely used by Indian Brahmins all over<br>
using a=
Holy Grass named Dharbham or Dharbai.<br>In all functions, auspicious orin=
auspicious,<br>a performing person needs to wear a ring made of this Dharbh=
am.<br>But many have lost the reason of why it is to be used in the first p=
lace</span>.<br>
<br><br><br><br></font></font><font size=3D"6"><font color=
=3D"#000000"><span style=3D"COLOR: blue">What I learnt from my father is pr=
oved to be accurately correct by a Medicine<br>Practitioner.<br><br>A Docto=
r named Sadhashiv Rao, once visited my home.<br>
When thetopic turned to ma=
ny subjects,<br>I needed to tell him about the Holy Grass named<br>Dharbham=
.<br>When I told him about the usage and the values,<br>he could not just b=
elieve my words.</span><br></font></font><b><span style=3D"COLOR: fuchsia">=
<br>
<font color=3D"#000000" size=3D"6">So, he took out a bunch of the Dhar=
bham from me,<br>went straight to the clinic to take an x-ray of his palm,<=
br>by covering his hand<br>with the Dharbham.<br>To his utter surprise,<br>=
he found that the grass absorbed<br>
about 60% of the radiation!</font></sp=
an></b><br><br><br><br><span style=3D"COLOR: rgb(160,64,255)"><br><font col=
or=3D"#000000" size=3D"6">When the so powerful X-ray radiation can be absor=
bed by the Holy Grass,<br>why can it not absorb the ill radiations spread o=
ver the atmosphere?<br>
While chanting<br>and reciting some Vedic phrases a=
nd versus,<br>one needs to wear a ring made of Dharbham<br>on his right han=
d ring finger</font></span><font size=3D"6">.<br><br><br><br></font><span s=
tyle=3D"COLOR: rgb(191,0,95)"><br>
<font color=3D"#000000" size=3D"6">The c=
ount of leaves depends upon the function that is held viz.:<br>for some fun=
ctions related to death<br>only Single leafed Dharbham is used;<br><br>for =
Auspicious and daily routine<br>a ring made of two leaves is used;<br>
for =
inauspicious but not death related functions,<br>(i.e. Amavasya Tharppanam,=
Pithru Pooja etc)<br>a three leaf Dharbham ring is used.</font></span><br><=
span style=3D"COLOR: rgb(255,127,0)"><br><font color=3D"#000000" size=3D"6"=
>And for the Temple Prayer and Pooja,<br>
a Four-leaf Dharbham ring is used=
.</font></span><br><br><br><br><br><br><font size=3D"6"><font color=3D"#000=
000"><u><span style=3D"COLOR: rgb(0,191,191)">Also, when a fire ritual know=
n as Agni Santana is performed,<br>these Dharbham are spread all the four s=
ides of the Agni Kundam.<br>
Also, during the Eclipse time,<br>these Dharbh=
am are used to cover all food items to protect them<br>from the harmful ult=
ra violet radiation.</span></u><br></font></font><span style=3D"COLOR: red"=
><br><br><br><font color=3D"#000000" size=3D"6">Whenever any function is he=
ld,<br>
firstly they perform a site-cleansing act known<br>as =93Sudhhi Pun=
yaahavachanam=94.<br>While reciting the selective versus,<br>they hold<br>t=
he Dharbham bunch in their hand and<br>placing the tip point of it over the=
vessel containing water.<br>
<br>Thus the recited vibration values are abs=
orbed by water in the<br>vessel through the Dharbham.<br><br><br><br>They f=
ound that the Holy Grass known as Dharbham has the highest value in<br>cond=
ucting the phonetic vibrations through its tip.<br>
Later, they sprinkle th=
e Holy water at every nook and corner of the place,<br>where the function i=
s held.<br><br>A Dharbham without the tip is considered of no value, as the=
<br>conductor-type value is lost in it.<br><br><br>
<br><br>My father, Late=
Shri Ramabathrachariar of Mukkur,<br>fondly called by everyone<br>as Srira=
man, has given me the immense values of Dharbham and its usage.<br>With San=
skrit phonetic sound and vibration,<br>using the Dharbham increases its val=
ue.<br>
<br><br>The usage varies according to the functions.<br>It is reall=
y a marvel, that<br>in those days of Vedic Era,<br>the Sages & Saints o=
f Hindu land used to control<br>the Magnetic path disturbances,<br>just by =
simply using this Dharbham!<br>
<br><br><br>Apart from the above, Dharbham =
cannot be planted and grown everywhere.<br><br><br>It only grows naturally =
at selective places and available almost in every<br>state in India.<br>Som=
e learned scholars name it after Saint Vishwaamitra -<br>
hence Dharbham is=
known and called as Vishwaamitra.<br>If it is kept for a<br>longer time, s=
ay for more than six months,<br>then it loses it value and<br>the power of =
absorbing the radiation or magnetic path control values.<br>
<br><br>Dharbh=
am cannot just be plucked straight or cut on any day;<br>There is a specifi=
c Slokha that is to be recited before cutting it;<br><br>That too it can<br=
>be cut only on the day next to Full Moon - known as Krishna Paksha Pradama=
i.<br>
<br>A Dharbham without its tip portion is not to be used for making<=
br>a Ring like item known as "Pavithram</font></span><font size=3D"6">=
".</font></span><font size=3D"6"> </font><br></font></div></div></div>=
<br><br>
<hr>
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k" rel=3D"nofollow">Get it now.</a> </div>
</blockquote></td></tr></tbody><=
/table><br>
<hr size=3D"1">
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nclick=3D"return top.js.OpenExtLink(window,event,this)" href=3D"http://in.r=
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--0016367f99f686831e047f419daa--

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Content-Type: multipart/alternative; boundary=000e0cd1aa68c1b4dd047f4ecdad
Subject: Incidents Related To Ramana Maharshi In Mango Grove And Pavalakkunru
X-Yahoo-Group-Post: member; u=313309882; y=7N3YLZzrAF-
60AMxDZpLGAbTBcZxEBp8mbiUh6gnXjzNPmNdM9IJFg
--000e0cd1aa68c1b4dd047f4ecdad
Ramana=E2=80=99s disappearance and his parting note were soon noticed.His f=

amily was
stunned. His mother Alagammal, who was living in Manamadurai, was=
informed
and every effort was made to try and find him. But nobody, neithe=
r friends
nor neighbours, had any idea where he might be. People hoped for =
his return,
but in vain, as weeks and months went by without any news. Alag=
ammal=E2=80=99s
anguish increased and she beseeched both her brothers-in-la=
w, Subba and
Nelliappa Iyer, to try and find him. It was rumoured that Rama=
na had joined
a theatrical troupe performing religious dramas in Trivandrum=
. Nelliappa
Iyer twice went there to look for him among the various troupes=
, once
accompanied by Alagammal =E2=80=93 but without success.
Almost two =
years went by and people started to believe that they would never
see the l=
ost son again. On 1st May 1898 Subba Iyer died. Nelliappa Iyer and
the rest=
of the family came to the funeral in Madurai. During the funeral a
young m=
an from Tiruchuli brought the unexpected news that he had met
Tambiran and =
had heard him talking about a young Swami, called Venkataraman,
who came fr=
om Tiruchuli. The Swami was a venerated saint in Tiruvannamalai
and was und=
oubtedly the person they were looking for.
Immediately after the funeral N=

elliappa Iyer and a friend started out for
Tiruvannamalai. There they learn=
ed that the young Swami was living in the
mango grove. However, when they w=
ent there they were prevented from entering
by the owner of the garden,who =
said that Ramana was a mauni, a silent saint,
and should not be disturbed. =
Nelliappa Iyer therefore wrote the following
message ona piece of paper for=
his nephew, =E2=80=9CNelliappa Iyer, pleader of
Manamadurai,wishes to have=
your darshan=E2=80=9D, and asked Naicker, to pass on the
message.
Ramana =
recognized his uncle=E2=80=99s handwriting. The piece of paper came from a
=
records office and had on the back some official entries in the handwriting=
of his older brother Nagaswami. From this he was able to conclude in

addit=
ion that Nagaswami had become an employee in a records office. He
agreed th=
at his uncle should enter.
Nelliappa Iyer argued and pleaded with all the =

eloquence of a lawyer. But
Ramana did not move and gave not the least sign =
of recognition.
The uncle finally had no alternative but to give up. He se=

nt Alagammal the
joyful news that he had found her son, but that he had cha=
nged a lot and
sadly would not return. Nelliappa Iyer himself returned to M=
anamadurai after
five days, unsuccessful in his mission.
About his two unc=

les, Nelliappa and Subba Iyer, Sri Ramana later remarked,
=E2=80=9CSubba Iy=
er had great courage and pride, but this man [Nelliappa] was very
meek and =
mild. If it had been Subba Iyer, he would never have gone back home
leaving=
me here. He would have bundled me up and carried me away. As I am
destined=
to stay here, my whereabouts were not known so long as he was
alive.Nellia=
ppa Iyer, being spiritually minded and mild in his ways, left me
here sayin=
g, =E2=80=98Why trouble him?=E2=80=99=E2=80=9D
Later, Nelliappa Iyer visit=

ed his nephew twice while he was living in the
Virupaksha cave. Ramana had =
by then started to give spoken answers to his
disciples=E2=80=99 questions =
and to interpret the holy Advaita scriptures. Once,
whilst he was in the mi=
dst of an explanation about the Dakshinamurti
Stotram, his uncle unexpected=
ly came to visit and was astounded by his
nephew=E2=80=99s erudition. From =
that day on Nelliappa knew that he need not trouble
himself anymore and ret=
urned home deeply satisfied. Soon afterwards he died.
A few months after N=

elliappa=E2=80=99s first visit, Sri Ramana left the mango grove
to live in =
a small temple in Arunagirinathar. He had decided that he should
no longer =
be dependent upon the care of others and that from now he would
look for hi=
s own daily meal. So he said to Palaniswami, =E2=80=9CYou go one way, beg
y=
our food and get on. Let me go another way, beg my food and get on. Let us
=
not live together.=E2=80=9D But Palaniswami, in the evening returned to the=
Arunagirinathar temple, saying, =E2=80=9CWhere can I go? You have the word=
s of
life.=E2=80=9D Now Ramana felt compassion for him and Palaniswami was =
allowed to
stay with him.
After they had spent about four weeks during Aug=

ust and September 1898
living in the small temple, they went to live for a =
week in the quiet upper
rooms of the towers of the Arunachaleswara temple a=
nd in the Alari garden,
one of the temple gardens. There Ramana was again t=
racked down by admirers.
He withdrew from them and went to Pavalakkunru, on=
e of the eastern foothills
of Arunachala where there was a Shiva temple, a =
cave and a spring.
He sat most of the time in samadhi in a tiny room in th=

e temple,which was so
small that it was impossible to stand upright. Severa=
l times, after
performing the puja, the priest forgot to see if the Swami w=
as sitting in
his room and inadvertently locked him in.His admirers also tr=
acked him down
in Pavalakkunru. Patiently they waited until he appeared fro=
m inside the
temple or the cave to have his darshan.
In the meantime Raman=

a had decided to look for his own food and used to go
into town to beg for =
his meals. About the first time he went begging he
said, =E2=80=9CThe first=
day, when I begged from Gurukkal=E2=80=99s wife, I felt bashful
about it a=
s a result of habits of upbringing,but after that there was
absolutely no f=
eeling of abasement. I felt like a king and more than a king.
I have someti=
mes received stale gruel at some house and taken it without
salt or any oth=
er flavouring, in the open street, before great pandits
[scholars] and othe=
r important men who used to come and prostrate themselves
before me at the =
Ashram.=E2=80=9D
During the Christmas holidays of 1898 his mother came to =
visit him for the
first time, accompanied by her eldest son Nagaswami,who h=
ad a few days off
work. They had searched for him in the mango grove in vai=
n. Now they had
climbed up to Pavalakkunru.Ramana was laying on a rock in a=
state of neglect
such that he was barely recognizable, clothed in a dirty =
scrap of a
loincloth only.Twenty-eight months had passed since his mother h=
ad last seen
him. Bitterly she complained about his neglected bodily condit=
ion and
implored him to come home with her, but he did not react.
Day afte=
r day they came up to see him, brought him sweets and entreated him
tireles=
sly, but all to no avail. Ramana remained silent.Alagammal tried
everything=
. One day when she broke down in tears, he was unable to bear it
any longer=
and simply went away.
Once she despairingly turned to the others present =

and asked for their
support. Then one of them said to Ramana, =E2=80=9CYour=
mother is weeping and
praying. Why do you not answer her? Whether it is =
=E2=80=98yes=E2=80=99 or =E2=80=98no=E2=80=99, why not
give her a reply? Sw=
ami need not break his vow of silence. Here are pencil
and paper. Swami may=
at least write out what he has to say.=E2=80=9D So Ramana wrote
down, =E2=
=80=9CThe Ordainer controls the fate of souls in accordance with their past=
deeds =E2=80=93 their prarabdhakarma. Whatever is destined not to happen w=

ill not
happen, - try how hard you may. Whatever is destined to happen will=
happen,
do what you may to stop it. This is certain. The best course, ther=
efore, is
for one to be silent.=E2=80=9D
Whether this message convinced hi=

s deeply religious mother or not, there was
nothing left for her to do but =
to leave him to the life he had embarked
upon. Furthermore Nagaswami=E2=80=
=99s holidays were coming to an end and he had to
return to his office. Wit=
hout having achieved what they had set out to
achieve and with a heavy
hear=
t, they returned to Manamadurai.
Source: Ramana Maharshi: His Life A biogr=
aphy by Gabriele Ebert
--
=E0=B0=93=E0=B0=82 =E0=B0=A8=E0=B0=AE=E0=B1=8B=
=E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =E0=B0=B6=E0=B1=8D=E0=B0=
=B0=E0=B1=80 =E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF
=E0=B0=AA=E0=B1=
=E0=B0=AA=E0=B1=
=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81
--000e0cd1aa68c1b4dd047f4ecdad

Ramana=E2=80=99s disappearance and his parting note were soon noticed.His f=
amily was stunned. His mother Alagammal, who was living in Manamadurai, was=
informed and every effort was made to try and find him. But nobody, neithe=
r friends nor neighbours, had any idea where he might be. People hoped for =
his return, but in vain, as weeks and months went by without any news.=C2=
=A0<span style=3D"font-style:italic">Alagammal=E2=80=99s anguish increased =
and she beseeched both her brothers-in-law, Subba and Nelliappa Iyer, to tr=
y and find him. It was rumoured that Ramana had joined a theatrical troupe =
performing religious dramas in Trivandrum. Nelliappa Iyer twice went there =
to look for him among the various troupes, once accompanied by Alagammal =
=E2=80=93 but without success.</span><br>
<br>Almost two years went by and=

people started to believe that they would never see the lost son again.=C2=
=A0<span style=3D"font-weight:bold">On 1st May 1898 Subba Iyer died. Nellia=
ppa Iyer and the rest of the family came to the funeral in Madurai. During =
the funeral a young man from Tiruchuli brought the unexpected news that he =
had met Tambiran and had heard him talking about a young Swami, called Venk=
ataraman, who came from Tiruchuli. The Swami was a venerated saint in Tiruv=
annamalai and was undoubtedly the person they were looking for.</span><br>
=
<br><span style=3D"font-weight:bold">Immediately after the funeral Nelliap=

pa Iyer and a friend started out for Tiruvannamalai.</span>=C2=A0There they=
learned that the young Swami was living in the mango grove. However, when =
they went there they were prevented from entering by the owner of the garde=
n,who said that Ramana was a mauni, a silent saint, and should not be distu=
rbed. Nelliappa Iyer therefore wrote the following message ona piece of pap=
er for his nephew, =E2=80=9CNelliappa Iyer, pleader of Manamadurai,wishes t=
o have your darshan=E2=80=9D, and asked Naicker, to pass on the message.<br=
>
<br>Ramana recognized his uncle=E2=80=99s handwriting. The piece of pape=

r came from a records office and had on the back some official entries in t=
he handwriting of his older brother Nagaswami. From this he was able to con=
clude in addition that Nagaswami had become an employee in a records office=
. He agreed that his uncle should enter.<br>
<br><span style=3D"font-weigh=
t:bold">Nelliappa Iyer argued and pleaded with all the eloquence of a lawye=
r. But Ramana did not move and gave not the least sign of recognition.</spa=
n><br><br>The uncle finally had no alternative but to give up. He sent Alag=
ammal the joyful news that he had found her son, but that he had changed a =
lot and sadly would not return. Nelliappa Iyer himself returned to Manamadu=
rai after five days, unsuccessful in his mission.<br>
ont-weight:bold">About his two uncles, Nelliappa and Subba Iyer, Sri Ramana=
later remarked, =E2=80=9CSubba Iyer had great courage and pride, but this =
man [Nelliappa] was very meek and mild. If it had been Subba Iyer, he would=
never have gone back home leaving me here. He would have bundled me up and=
carried me away. As I am destined to stay here, my whereabouts were not kn=
own so long as he was alive.Nelliappa Iyer, being spiritually minded and mi=
ld in his ways, left me here saying, =E2=80=98Why trouble him?=E2=80=99=E2=
=80=9D=C2=A0</span><br>
<br><span style=3D"font-style:italic">Later, Nelli=

appa Iyer visited his nephew twice while he was living in the Virupaksha ca=
ve. Ramana had by then started to give spoken answers to his disciples=E2=
=80=99 questions and to interpret the holy Advaita scriptures. Once, whilst=
he was in the midst of an explanation about the Dakshinamurti Stotram, his=
uncle unexpectedly came to visit and was astounded by his nephew=E2=80=99s=
erudition. From that day on Nelliappa knew that he need not trouble himsel=
f anymore and returned home deeply satisfied. Soon afterwards he died.</spa=
n><br>
<br><span style=3D"font-weight:bold">A few months after Nelliappa=

=E2=80=99s first visit, Sri Ramana left the mango grove to live in a small =
temple in Arunagirinathar.</span>=C2=A0<span style=3D"font-style:italic">He=
had decided that he should no longer be dependent upon the care of others =
and that from now he would look for his own daily meal. So he said to Palan=
iswami, =E2=80=9CYou go one way, beg your food and get on. Let me go anothe=
r way, beg my food and get on. Let us not live together.=E2=80=9D But Palan=
iswami, in the evening returned to the Arunagirinathar temple, saying, =E2=
=80=9CWhere can I go? You have the words of life.=E2=80=9D Now Ramana felt =
compassion for him and Palaniswami was allowed to stay with him.</span><br>=
<br><span style=3D"font-weight:bold">After they had spent about four week=

s during August and September 1898 living in the small temple, they went to=
live for a week in the quiet upper rooms of the towers of the Arunachalesw=
ara temple and in the Alari garden, one of the temple gardens. There Ramana=
was again tracked down by admirers. He withdrew from them and went to Pava=
lakkunru, one of the eastern foothills of Arunachala where there was a Shiv=
a temple, a cave and a spring.</span><br>
<br><span style=3D"font-weight:b=
old">He sat most of the time in samadhi in a tiny room in the temple,which =
was so small that it was impossible to stand upright.</span>=C2=A0Several t=
imes, after performing the puja, the priest forgot to see if the Swami was =
sitting in his room and inadvertently locked him in.His admirers also track=
ed him down in Pavalakkunru. Patiently they waited until he appeared from i=
nside the temple or the cave to have his darshan.<br>
ont-weight:bold">In the meantime Ramana had decided to look for his own foo=
d and used to go into town to beg for his meals.</span>=C2=A0<span style=3D=
"font-style:italic">About the first time he went begging he said, =E2=80=9C=
The first day, when I begged from Gurukkal=E2=80=99s wife, I felt bashful a=
bout it as a result of habits of upbringing,but after that there was absolu=
tely no feeling of abasement. I felt like a king and more than a king. I ha=
ve sometimes received stale gruel at some house and taken it without salt o=
r any other flavouring, in the open street, before great pandits [scholars]=
and other important men who used to come and prostrate themselves before m=
e at the Ashram.=E2=80=9D</span><br>
<br><span style=3D"font-weight:bold">=
During the Christmas holidays of 1898 his mother came to visit him for the =
first time, accompanied by her eldest son Nagaswami,who had a few days off =
work. They had searched for him in the mango grove in vain. Now they had cl=
imbed up to Pavalakkunru.Ramana was laying on a rock in a state of neglect =
such that he was barely recognizable, clothed in a dirty scrap of a loinclo=
th only.Twenty-eight months had passed since his mother had last seen him. =
Bitterly she complained about his neglected bodily condition and implored h=
im to come home with her, but he did not react.</span><br>
<br>Day after d=
ay they came up to see him, brought him sweets and entreated him tirelessly=
, but all to no avail. Ramana remained silent.Alagammal tried everything. O=
ne day when she broke down in tears, he was unable to bear it any longer an=
d simply went away.<br>
<br>Once she despairingly turned to the others pre=

sent and asked for their support. Then one of them said to Ramana, =E2=80=
=9CYour mother is weeping and praying. Why do you not answer her? Whether i=
t is =E2=80=98yes=E2=80=99 or =E2=80=98no=E2=80=99, why not give her a repl=
y? Swami need not break his vow of silence. Here are pencil and paper. Swam=
i may at least write out what he has to say.=E2=80=9D=C2=A0<span style=3D"f=
ont-weight:bold">So Ramana wrote down, =E2=80=9CThe Ordainer controls the f=
ate of souls in accordance with their past deeds =E2=80=93 their prarabdhak=
arma. Whatever is destined not to happen will not happen, - try how hard yo=
u may. Whatever is destined to happen will happen, do what you may to stop =
it. This is certain. The best course, therefore, is for one to be silent.=
=E2=80=9D</span><br>
<br>Whether this message convinced his deeply religio=

us mother or not, there was nothing left for her to do but to leave him to =
the life he had embarked upon. Furthermore Nagaswami=E2=80=99s holidays wer=
e coming to an end and he had to return to his office. Without having achie=
ved what they had set out to achieve and with a heavy<br>
heart, they retu=

rned to Manamadurai.<br><br><span style=3D"font-weight:bold">Source</span>:=
Ramana Maharshi: His Life A biography by Gabriele Ebert<br></span><br>-- <=
br>=E0=B0=93=E0=B0=82 =C2=A0=E0=B0=A8=E0=B0=AE=E0=B1=8B =C2=A0=E0=B0=AD=E0=
=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =C2=A0=E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=
=80 =C2=A0=E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF =C2=A0 <br>=E0=B0=
=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=8D =C2=A0=
=E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82 <b=
r>
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=B0=AE=E0=B1=87 =E0=B0=B6=E0=B0=
=BE=E0=B0=B6=E0=B1=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81 =C2=A0<br><br>
--000e0cd1aa68c1b4dd047f4ecdad--
From garfield_roque@... Wed Feb 17 11:08:40 2016

Return-Path: <garfield_roque@...>
X-Sender: garfield_roque@...
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Date: Thu, 11 Feb 2010 10:30:22 -0000
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MIME-Version: 1.0
From: "Garfield" <garfield_roque@...>
Subject: Outsourcing Data Entry Services is a convenient
y=PK4BQ91PewnyjMqcjMNYqMj3Ij0Y0aJKP6w5dtF5E5e1-G1VcbRi25U
X-Yahoo-Profile: garfield_roque
--1-2826040364-3483941000=:4
Outsourcing Data Entry Services

<http://web4earning.blogspot.com/2010/01/o=
nline-data-entry-perfect-home-\
based.html> is a convenient and profitable=
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eir
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Many kinds of data requirements are=

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--1-2826040364-3483941000=:4

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>
<p><strong><span style=3D"font-family: Arial;color: red;font-weight: nor=

mal;"><a href=3D"http://web4earning.blogspot.com/2010/01/online-data-entry-=
perfect-home-based.html"><b><span style=3D"color: red;">Outsourcing Data
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</span></a></span></span></li><li class=3D"MsoNormal" style=3D"color: rgb(5=
1, 153, 102);"><span class=3D"MsoHyperlink"><span style=3D"font-family: Ari=
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mily: Arial;color: rgb(51, 153, 102);"><o> </o></span></strong></p>
<=
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l"><span style=3D"font-weight: normal;">More To Know=85>>>>>=
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Date: Thu, 11 Feb 2010 12:45:18 -0000
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From: "puneetrph" <puneetrph@...>
of God)
y=DDEu1TIpKJ_aMG1AgGR7YwfgNlT21tuL2w_EiNdmjdsfcCQU
X-Yahoo-Profile: puneetrph
There is an interesting documentary posted on youtube following an aghori=

on his spiritual quest. It is quite interesting.
6 part series on youtube =
- link here
http://www.youtube.com/watch?v=3DW0bGrvKVxac
Puneet
--- In =
vedic-wisdom@yahoogroups.com, "Narasimha P.V.R. Rao" <pvr108@...> wrote:
>
=
> Namaste,
>
>
> (1) There is no absolute right and=
wrong. Dharma often requires judging and balancing different criteria and =
the judgment may vary from place to place, time to time and person to perso=
n.
>
> Uncooked (raw) rice grains last a long time without getting spoiled=
, but cooked rice grains get spoiled fast. Unfortunately, people cannot eat=
raw grains. So someone cooks for them. Do not expect cooked grains to last=
a long time, even if a great cook cooked them.
>
> Similarly, generic and=
raw spiritual teachings given in scriptures and taught by great yogis (e.g=
. Brahman alone is real. World is maayaa. Do good to others. Sacrifice your=
happiness for others) are relevant always, while very specific guidelines =
given by great yogis in specific circumstances (e.g. It is ok to eat fish, =
but focus mind on god. It is ok to do homam with mustard oil instead of ghe=
e. If someone comes to you and asks for money, give whatever you have) may =
have been given keeping the circumstances in mind and may be irrelevant in =
other circumstances.
>
> If I reject spoiled food cooked by my wife who is=
out of town and instead eat food made by my sister-in-law, it is not disre=
spectful to my wife. She would not have expected me to hang on to her food =
and eat it even after it expires.
>
> Unfortunately, many great yogis give=
specific guidelines to people based on the circumstances (desa-kaala-paatr=
a), as people are not smart enough to know the right thing if given only ge=
neric guidelines and want specific guidance. So they run the risk of someon=
e using the guideline meant for a specific circumstance in other inapplicab=
le circumstances while attributing it to them.
>
> (2) Eating the meat of =
an animal that self-identifies with the body parts strongly is always a muc=
h stronger karma than eating the stuff from plants that have much subtler s=
elf-identification with the leaves and vegetables they grow. Irrespective o=
f which spiritual giants ate fish in the past, it is bad karma.
>
> All of=
us do many bad karmas and many good karmas and hope for them balance out. =
Vivekananda and Ramakrishna did so many good karmas, so many austerities an=
d such intense spiritual sadhana. It may have offset any bad karma accumula=
ted by eating fish during the time they were not yet fully realized (after =
full realization, there are no karmas).
>
> (3) In the old days - even a c=
entury back - people did much more sadhana than now and lived simpler and p=
urer lifestyles. Now-a-days, we live in the middle of deep pollution - phys=
ical as well as spiritual - and our minds are bombarded with so much corrup=
ting influence. One may do a homam in the evening, go and turn on the TV an=
d the sitcom coming on TV during prime time may have sexual innuendo. One m=
ay check email and get a spam mail about sexuality. There are images of hal=
f-naked people and struggle for money everywhere. There are too many tempta=
tions for the mind and too many opportunities to fall and commit bad karmas=
(physically or mentally). The world of today is more challenging for a sad=
haka than at the time of Vivekananda.
>
> How good shoes one wears may not=
matter if one is walking on a normal road in summer. One should better wea=
r good shoes if one is walking on an icy pavement during winter, lest one s=
hould fall!
>
> When there is so much corrupting influence around us that =
we cannot control and that is challenging us, we can atleast control our ow=
n actions and habits and minimize the bad karmas we regularly commit and th=
e chance of a fall.
>
> (4) When Lord Vishnu came to earth as Lord Rama, h=
e taught the importance of Eka Patni Vrata (having only one wife). When he =
came back as Lord Krishna, he did not emphasize that anymore and had many w=
ives. When he came as Lord Narasimha or Lord Rama, he killed demons. When h=
e came as Lord Buddha, he taught non-violence.
>
> When yogis like Ramakri=
shna, Vivekananda, Ramana Maharshi, Sai Baba etc come also, their message i=
s tuned for their desa-kaala-paatra. Different times require different leel=
as, different missions, different messages and different styles.
>
> Unfor=
tunately, Jaambavanta did not recognize when Lord Rama came back as Lord Kr=
ishna and even fought with him!
>
> (5) While it is illogical to hold Thak=
ur, Mother and Swamiji accountable for the beliefs of these people, I admir=
e their blind faith. If it is opportunism, i.e. they just want to eat fish =
and use the icons of their organization as an excuse, that is bad. But, if =
it is genuine blind faith that these icons were perfected beings and their =
words are never wrong, they will eventually make it. Opportunistic and egoi=
stic faith is useless, but blind and complete faith accompanied by complete=
surrender is very powerful. People with such faith WILL find their way.
> =
> (6) The nearest path from Ujjain to Kashi does not go through Calcutta. =
But, if someone insists on going through Calcutta, what can you do? Everyon=
e takes a spiritual path based on one's conditioning. If we see a short pat=
h, we can only suggest it to others but nor force them to take it.
>
> Bes=
t regards,
> Narasimha
> --------------------------------------------------=
-----------------
> =C2=A0 Free Jyotish Software, Free Jyotish Lessons, Jyo=
tish Writings,
> "Do It Yourself" ritual manuals for short Homam and Pitri =
Tarpana:
> =C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=
> =
=C2=A0=C2=A0=C2=A0=C2=A0 Films that make a difference: http://SaraswatiFilm=
s.org
> =C2=A0=C2=A0=C2=A0=C2=A0 Spirituality: http://groups.yahoo.com/grou=
p/vedic-wisdom
> =C2=A0 Jyotish writings: http://groups.yahoo.com/group/Jyo=
tishWritings
> ------------------------------------------------------------=
-------
>
> --- On Fri, 2/5/10, rajarshi nandy <rajarshi14@...> wrote:
> F=
rom: rajarshi nandy <rajarshi14@...>
> Subject: Re: [vedic-wisdom] Re: Grea=
t Vimalananda's opinion on 'Meat-eaters'(Aghor -at the left hand of God)
> =
> Date: Friday, February 5, 2010, 9:38 AM
=
>
>
>
>
>
>
>
> =C2=A0
>
>
>
>
>
>
>
>
>
=
> Dear KK,
> =C2=A0
> Nice question. I was also thinking that.
> =C2=
=A0
> Few days back when I went to Calcutta, (where fish is the staple diet=
), one person told me confidently that there is no harm in eating fish or m=
eat because Swamiji used to do so, and in a Bengali book on the=C2=A0life o=
f Sri Ramakrishna there is one example mentioned where a man came to ask hi=
m if should quite non veg food, and supposedly Ramakrishna said first leave=
"Kamini" and "Kanchana", then think of food. =C2=A0Also a similar examples=
was quoted to me from=C2=A0the life of Ma Sarada where - a certain book sa=
ys - she advised an ordinary devotee against leaving fish eating and rather=
just focus mind on God.
> =C2=A0
> When I tried to reason with them that i=
f these people were to come back again on planet earth they may not recomme=
nd non veg eating - considering the state of the world today - I=C2=A0 was =
catergorically told they are all Trikalagyas, so if there is something wron=
g in eating fish they would have told right then.=C2=A0
> =C2=A0
> Then I =
tried to say that the examples maybe specific individual cases, to which I =
was told, "no", because based on a whole plethora of such examples even tod=
ay the monks of the Ramakrishna Order in West Bengal eat and serve fish. Th=
is statement is a fact. I=C2=A0have had fish meals as prasad in many Ramakr=
ishna Missions across=C2=A0West Bengal.=C2=A0So, I was told, the monks of t=
he Ramakrishna Oder know about teachings of Ramakrishna and Ma Sarada bette=
r than us ordrinary people.
> =C2=A0
> I could make no further arguments a=
nd of course had a harrowing time at home trying to convince my parents tha=
t I have quit non veg food.
> =C2=A0
> A lot of Bengalis may not have been=
able to implement the basic teachings of Ramakrishna in their lives, howev=
er they faithfully follow fish eating as a sanction given by "Thakur" and "=
Sri Sri Ma" and "Swamiji".
> =C2=A0
> -Regards
> =C2=A0Rajarshi
> =C2=A0
> =
PS: No disrespect to anyone. Just facts.
> =C2=A0
> =C2=A0
>
> Rama Naama =
Satya Hai..
>
> --- On Fri, 5/2/10, krishna Kanth <kritels@yahoo. com> wro=
te:
>
>
> Subject: Re: [vedic-=
wisdom] Re: Great Vimalananda' s opinion on 'Meat-eaters' (Aghor -at the le=
ft hand of God)
> Date: Friday, 5 Febr=
uary, 2010, 7:45 PM
>
>
> =C2=A0
>
>
>
>
>
>
>
>
> Sri Utpal (No=
Ji :) ),
> =C2=A0
> I tend to agree with you that all the members in your =
examples are highly realized souls and they are probably knowing what they =
are doing.
> =C2=A0
> In Bhagawadgita, Lord Sri Krishna tells that whatever=
the noble says, ordinary mortals take them as gospel and whatever the Nobl=
e does, the ordinary simply follow (i donot know the verse but just remembe=
r the translation done by sri ghantasala in telugu). Does that not be appli=
cable to these spiritual giants?? should they not lead their lives as an ex=
ample in the ways that should be followed by all=C2=A0us??
> =C2=A0
> I may=
be sounding very naive and ignorant but that is what i'm :)
> =C2=A0
> Tha=
nks
> KK
> =C2=A0
> =C2=A0
> =C2=A0
> =C2=A0
> =C2=A0
>
>
> --- On Fri, 2=
/5/10, vedic_pathak <vedic_pathak@ yahoo.com> wrote:
>
>
> From: vedic_pa=
thak <vedic_pathak@ yahoo.com>
> Subject: [vedic-wisdom] Re: Great Vimalana=
nda' s opinion on 'Meat-eaters' (Aghor -at the left hand of God)
> To: vedi=
>
>
=
> =C2=A0
>
> Dear KK,
>
> Correction in my earlier message =E2=80" It sh=
ould read Àghora, at the left hand of God'
>
> A sincere suggestion from =
me- No need to address me with `Ji' suffix. However, you are free to addres=
s me as you feel like and I'll happily accept it hence forth.
>
> I just c=
ame across Vimalananda' s thought on Karma. He says (and Narasimha has many=
a times repeated) that Karma is only generated (Binding to one) when one s=
elf-identifies with it.
> Although, it may seem easy to understand intellec=
tually, the state is multiple times difficult to achieve. Nevertheless, it'=
s an extremely important statement to answer our queries.
>
> Important in=
formation about Vimalananda which I came to know only yesterday is that he =
was a big time smoker and there was not a single day passed in his life whe=
n he didn't do smoking except on the final day of his departure from physic=
al body. He used to as well `chew Tobacco' frequently and occasionally
> a=
te meat. I gave this information, because as you pointed out (and I also ag=
ree) that it is an interesting coincidence of exact thoughts crossing our m=
inds. Further, please also note an important thing. The Aghori used to say =
very frequently to all his audience to do what he says and not try to do wh=
at he does.
>
> Now whatever I wrote above seems sufficient to answer the =
questions you asked. Let me put in my thoughts further (Mind you, these are=
thoughts of an unrealized person and the worth can be next to nothing). Wh=
en we take example cases of Swami Vivekananda or Vimalananda or Sainbaba or=
any other such acknowledged spiritual giants, we tend to forget that they =
are all realized souls who achieved very high level of spiritual realizatio=
n. They are knower of everything or many things in the universe. Their indi=
vidual ego is perfectly and completely tuned to universal ego. In short the=
y *know* what they are doing. They are `Trikaal gnyaanis'.
> Relevant to o=
ur topic of discussion, I would say that if they ate meat or smoke cigar or=
chew tobacco or killed animals, they actually knew what they are doing. Th=
ere would be surely a specific purpose behind each and every action of thei=
rs because as I said, they know complete background behind their each actio=
n and moreover their self identification is missing from the action and hen=
ce it is like Nature operates through them to accomplish a special purpose =
without binding them in any cause-effect chain.
> Ramakrishna used to frequ=
ently say to all his disciples that Naren is very different from others. He=
has a blazing spiritual fire burning within him which can consume anything=
and everything. A food restriction does not bind him. He can eat anything =
without getting spiritually troubled but for others, a kind of food intake =
is extremely important.
> If Vivekananda ate meat during his stay in west, =
it'll surely have some subtle purpose which is not
> possible for majority=
of us to comprehend unless explained by a person of that level. He might b=
e removing `guilt' from the sincere seekers amongst westerners so that he c=
an be accepted by them as one of them and then slowly try to eradicate thei=
r habits of meat eating and such other undesirable habits. It is also possi=
ble at the same time that he is nullifying some balanced Rinanubandha with =
the Ànimal' whose meat he ate. It is also possible that he would have show=
ered his unseen blessings on the animal's soul by consuming its meat. It's =
possible that there were no apparent reasons for that but just a natural in=
consequential act. We'll not know. Only Vivekananda, His Guru and Mother Na=
ture know. By the way Vivekananda saved a boy from drowning in a lake in US=
A while he was still in India and did not even planned to go to USA. When t=
he boy, after some years actually met Swami in USA for the first time, swam=
i immediately told him to stay away from water
> and when he requested swa=
mi to accept him as his disciple, swami, after a moments thought told him t=
hat he is not his guru and his guru will come later and will give him Silve=
r Cup as a gift. That man later became disciple of Paramhansa Yogananda and=
after 40 years, he was actually given a gift of Silver-cup by Yogananda wh=
ich literally fulfilled what swami Vivekananda `knew' before 40 years.
>
>=
>
> So moral of=
my whole writings is that it's unwise as well as self deluding to take exc=
uses of the unconventional habits of Swami Vivekananda, Shirdi Sainbaba, Vi=
malananda, Gajanana Maharaj, Swami Samarth, Trailang Swami and such masters=
and justify our completely self identified and utterly selfish cruel/unjus=
t actions.
>
> Best Regards,
>
> Utpal
>
> yaho=
ogroups. com, krishna Kanth <kritels@ > wrote:
> >
> >
> >
> >
> > Utpal=
Ji,
> > =C3=82=C2=A0
> > Great coincidence of thoughts!!=C3=82=C2=A0I was =
about to ask this question today on Non-Veg eating.=C3=82=C2=A0 It is clear=
from the below passage meat eating is not advisable for anyone.=C3=82=C2=
=A0
> > I was=C3=82=C2=A0reading a book on Swami Vivekananda (Naa Athma Kad=
ha - in Telugu), he clearly wrote that he survived many days on just eating=
meat when he was living in USA also relished it. He seem to have no proble=
ms with meat eating ..why this difference of opinions from the spiritual gi=
ants??
> > =C3=82=C2=A0
> > Does smoking has any impact on the Spiritual pa=
th? looks like Vivekananda also enjoyed smoking.
> > =C3=82=C2=A0
> > Thank=
s
> > KK
> >
> > --- On Thu, 2/4/10, vedic_pathak <vedic_pathak@ ...> wrot=
e:
> >
> >
> > From: vedic_pathak <vedic_pathak@ ...>
> >
> Subject: [ve=
dic-wisdom] Great Vimalananda' s opinion on 'Meat-eaters' (Aghora - From th=
e left hand of God
> > Date: Thursda=
y, February 4, 2010, 11:45 PM
> >
> >
> > =C3=82=C2=A0
> >
> >
> >
> =
>
> > I reproduce Opinion of Great Vimalananda on 'Meat eaters' and reperc=
ussions from=C3=82=C2=A0'Aghora, from the left hand of God'
> > Choice is o=
urs !
> > "Ma wants you to learn your lesson. That is why you find a meat-e=
ater reborn either as a predator or prey or as both in succession. Human be=
ings cry a lot at funerals of their own kind but they have absolutely no th=
ought for the sufferings of the animals they slaughter. They never hesitate=
to kill and eat. Just think, first they kill the chicken. Often they will =
cut its throat and let it bleed to death, which
> is a most painful way to=
die. Then it will be cleaned, cooked and eaten, and if it happens to be to=
ugh everyone will curse it for not satisfying their palates. How many human=
s would give beautiful tender lean meat if they were slaughtered, dressed, =
prepared and served?
> > Meat-eaters conveniently forget that animal mother=
s too love their children. Do they ever think of the agony a hen goes throu=
gh when her chicks are slain in front of her eyes? or a cow, the embodiment=
of motherliness, do they consider how much she suffers when she sees the s=
laughter of her beloved calf whom she has grown in her own body and nourish=
ed with her milk, whom she loves more than her own life?
> > Do these so ca=
lled humans ever think of the terrible pain they cause to mother cow? Could=
they endure their own children being murdered before their own eyes?
> > H=
ow is Ma to teach such donkeys? They are not humans, whose intellect is sub=
tle enough to self-identify
> with another being of a different species an=
d experience its personal joys and sorrows. Ma has no alternative but to ma=
ke them suffer, allowing the animals they have tortured to torture them in =
return. Fair's fair, after all. If I cut your throat in this birth you have=
every right to cut mine in the next or some succeeding birth. Experience i=
s the best teacher and a fool will learn from no other."=C3=82=C2=A0
> > B=
est Regards,
> > Utpal
> >
>
>
>
>
>
>
>
>
> The INTERNET no=
>
Message-ID: <259269.74671.qm@...>
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X-Received: from [172.22.1.1] by web94907.mail.in2.yahoo.com via HTTP; Thu, 11 Feb
2010 18:23:41 IST
Date: Thu, 11 Feb 2010 18:23:41 +0530 (IST)
In-Reply-To: <hl0u4u+81qc@...>
MIME-Version: 1.0
Subject: Homam Manuals
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GTH40Snod3Cc43XD0HOccSSqArrU
--0-779056474-1265892821=:74671
Dear Narasimha ji,
I was going through the homam manuals. I see that for t=

he different deities we have different Praana Pratishthaapanaa mantras and =
rest of the part in the manual is almost similar. I was wondering how do yo=
u determine this Praana Pratishthaapanaa mantra when you prepare a manual.
=
Thank you,
Manish
Your Mail works best with the New Yahoo Optimi=

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--0-779056474-1265892821=:74671

top" style=3D"font: inherit;">Dear Narasimha ji,<br><br>I was going through=
the homam manuals. I see that for the different deities we have different =
Praana Pratishthaapanaa mantras and rest of the part in the manual is almos=
t similar. I was wondering how do you determine this Praana Pratishthaapana=
a mantra when you prepare a manual.<br><br>Thank you,<br><br>Manish<br></td=
></tr></table><br>
<hr size=3D1></hr>
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From astroiq@... Wed Feb 17 11:08:40 2016

Return-Path: <astroiq@...>
X-Sender: astroiq@...
Feb 2010 14:22:09 -0000
2010 14:22:09 -0000
Date: Thu, 11 Feb 2010 14:22:07 -0000
Message-ID: <hl13qf+scua@...>
In-Reply-To: <b6ec3c111002100834h4c3b8ab0xb891fe9ae5f6e658@...>
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From: "Andri" <astroiq@...>
Subject: Re: Fwd: FW: know what a dharbai is
y=i9z3s7EDpwj7s_XMxHdLS68rKt_5oKDG43AFnEh8tjBaLA
X-Yahoo-Profile: astroiq
Namaskar,
Here is a webpage with more information on Darbha grass and the =

mantra to use when it is picked: http://www.trsiyengar.com/id65.shtml
Andr=
i
Message-ID: <879611.33683.qm@...>
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Date: Thu, 11 Feb 2010 20:06:09 +0530 (IST)
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--0-1135187340-1265898969=:33683
Respected Guruji,
=A0
=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=
=A0=A0=A0=A0=A0=A0=A0 Pranam!!
=A0
I would like to thank you for all your k=
ind and effective advices. I would like to know that usually I do Navratri =
puja in the evening so can I do the Homam in the evening ?
=A0
One more thi=
ng I am a lady so can I do Chandi Homam? I just Love ma Durga as I love my =
own mother for which I feel she can not harm me until unless I do something=
very wrong in my conciousness. I am married and till now no child.
=A0
Ple=
ase let me know till now I have not done any homam on my own but want to do=
from my heart. I have a bit more interest in Religious follows and want to=
learn but here people are so much commercial that I do not think any body =
( atleast the pandit ji I know) will tech me, and they may say something fo=
r which my husband will get scared and will not allow me anymore. So now wh=
en God has given me the chance to get help from=A0a guru like you I=A0do no=
t want to miss the chance.
=A0
As far as I am concerned I=A0am deciple of S=
ri Sri RamKrishan Param Hansa and got Diksha from Ramkrishna Math on 07-01-=
2003 ( I remember the date as because just after my diksha my life changed =
like a Magic)
=A0
I know my letter is a bit long but please do read I=A0hav=
e a lot of hope that I will get genuine advice from you=A0
=A0
Waiting for =
your kind=A0advice
Thanks & Regards
=A0
Shreya
The INTERNET now h=

as a personality. YOURS! See your Yahoo! Homepage. http://in.yahoo.com/
--0-1135187340-1265898969=:33683

top" style=3D"font: inherit;"><DIV>Respected Guruji,</DIV>
<DIV> </DIV=
>
<DIV> &n=
bsp; =
; Pranam!!</DIV>
<DIV> </DIV>
<DIV>I would like to thank you for all y=
our kind and effective advices. I would like to know that usually I do Navr=
atri puja in the evening so can I do the Homam in the evening ?</DIV>
<DIV>=
</DIV>
<DIV>One more thing I am a lady so can I do Chandi Homam? I ju=
st Love ma Durga as I love my own mother for which I feel she can not harm =
me until unless I do something very wrong in my conciousness. I am married =
and till now no child.</DIV>
<DIV> </DIV>
<DIV>Please let me know till=
now I have not done any homam on my own but want to do from my heart. I ha=
ve a bit more interest in Religious follows and want to learn but here peop=
le are so much commercial that I do not think any body ( atleast the pandit=
ji I know) will tech me, and they may say something for which my husband w=
ill get scared and will not allow me anymore. So now when God has given me =
the chance to get help from a guru like you I do not want to miss=
the chance.</DIV>
<DIV> </DIV>
<DIV>As far as I am concerned I a=
m deciple of Sri Sri RamKrishan Param Hansa and got Diksha from Ramkrishna =
Math on 07-01-2003 ( I remember the date as because just after my diksha my=
life changed like a Magic)</DIV>
<DIV> </DIV>
<DIV><STRONG>I know my =
letter is a bit long but please do read I have a lot of hope that I wi=
ll get genuine advice from you </STRONG></DIV>
<DIV> </DIV>
<DIV>=
Waiting for your kind advice</DIV>
<DI=
V> </DIV>
<DIV>Shreya<BR><BR></DIV></td></tr></table><br>
<!-=
-1--><hr size=3D1></hr>
The INTERNET now has a personality. YOURS! <a href=
=3D"http://in.rd.yahoo.com/tagline_yyi_1/*http://in.yahoo.com/" target=3D"_=
blank">See your Yahoo! Homepage</a>.
--0-1135187340-1265898969=:33683--

Feb 2010 17:24:38 -0000
2010 17:24:38 -0000
Date: Thu, 11 Feb 2010 17:24:38 -0000
Message-ID: <hl1egm+9ab0@...>
In-Reply-To: <879611.33683.qm@...>
MIME-Version: 1.0
Subject: Re: Chandi Homam for Begineers
X-Yahoo-Group-Post: member; u=199147176; y=GBapsUroWsbPmhFWwWuybA-2-
JfgGpU7G0ywTOdHxGNrjvo8hCs9
Pranaams Shreyaji,
You can definately perform Chandi Homa. being a lady is=

no hindrance. Only avoid to do homa during mentrual cycle.
Perform Homa an=
y time during day or night, which is comfortable for you. just take care th=
at you do not each atleast 3 to 4 hours before you start Homa. Take bath be=
fore starting Homa.
I belive that you are fluent with Chandi Paath. if not=
than do not worry, just do the Homam with 4th and/or 11th chapter. if that=
is not possible then just do it with 'Durga Saptashloki'.
Jai Mataji
Utp=
al
--- In vedic-wisdom@yahoogroups.com, shreya sampathy <shreyasampathy@.=

..> wrote:
>
> Respected Guruji,
> =A0
> =A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=
=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0 Pranam!!
> =A0
> I would like to th=
ank you for all your kind and effective advices. I would like to know that =
usually I do Navratri puja in the evening so can I do the Homam in the even=
ing ?
> =A0
> One more thing I am a lady so can I do Chandi Homam? I just L=
ove ma Durga as I love my own mother for which I feel she can not harm me u=
ntil unless I do something very wrong in my conciousness. I am married and =
till now no child.
> =A0
> Please let me know till now I have not done any =
homam on my own but want to do from my heart. I have a bit more interest in=
Religious follows and want to learn but here people are so much commercial=
that I do not think any body ( atleast the pandit ji I know) will tech me,=
and they may say something for which my husband will get scared and will n=
ot allow me anymore. So now when God has given me the chance to get help fr=
om=A0a guru like you I=A0do not want to miss the chance.
> =A0
> As far as =
I am concerned I=A0am deciple of Sri Sri RamKrishan Param Hansa and got Dik=
sha from Ramkrishna Math on 07-01-2003 ( I remember the date as because jus=
t after my diksha my life changed like a Magic)
> =A0
> I know my letter is=
a bit long but please do read I=A0have a lot of hope that I will get genui=
ne advice from you=A0
> =A0
> Waiting for your kind=A0advice
> Thanks & Reg=
ards
> =A0
> Shreya
>
>
>
>
>
From prm7782@... Wed Feb 17 11:08:40 2016
X-Received: from [67.195.9.83] by n4.bullet.mail.gq1.yahoo.com with NNFMP; 11 Feb
2010 18:01:34 -0000
2010 18:01:34 -0000
18:01:34 -0000
Message-ID: <421483.92331.qm@...>
X-YMail-OSG:
ewnWEtQVM1mhNAimBzBwN8ybWDdie3MT00o5aQ1wRO_7wI_CSvmCMyIvEABnz2ABqaIjBDJpXlGPRPg_Yxu
S2YDQrnID1alI7FkU6RJ8Ym9ssW26P6fETkagVpyFu95tVoRIuAnpi8CMHE7X.phpv1JxATh63w5n8bwSKp
KtWReq33CKDqRfcPmBX23w2beLquG7y3oWJfGpoWrZ82nbQlZ.YfCH9bZtHkp2BNmNVDjX9CnN5wJoKVfWu
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r_5ZZ02AqYQuXs_iFVj8dcojY7Gv.9dnhFfYuAxrXppXKeKNe14pO_BTHzcpOD2W4zvyGOh1.nmMurje4n0
8T9nLrN38RyJnjx7l0PBC0zQukMdS7srymXlBJSVmNLL_xKq5RvXaWhyqvlDy_rAwGpdT5eDKmybG.EZnFl
sIRXF80iZF_xcc8RXxmMkmDws408YdDDgBpEukSlct7xktTGiZX30cQvhFyT4cPd_nM_FOSiBRKxU1exCmh
Lnt1prz61FrCePTDihte7hywxT0mSGFq2lOYHpqflxJqIsTfK9kEMPKDlo5N9Tt.tCEA
Feb 2010 10:01:34 PST
References: <hktjpg+bfh1@...>
Date: Thu, 11 Feb 2010 10:01:34 -0800 (PST)
In-Reply-To: <hktjpg+bfh1@...>
MIME-Version: 1.0
Subject: Re: [vedic-wisdom] Re: Chandi homam query...some doubts
y=LErztvmEdzNkDT48VbkMCx3s5qqfW5VAXageWHmxapvtbA
--0-1321911502-1265911294=:92331
Namaste,
There are three main 'Dhyaanams' which I want to read Mahakali,Ma=
halakshmi,Mahasarawathi. Am I supposed to put swaha after all those.Also I =
have observed in some of the Chandi Path books few words are slightly diffe=
rent, uvacha is also in different place. Can I ignore it and continue the w=
ay it is written?
While doing Chandi homam the deepam got extinguished as =
it didn't have the capacity for holding more than 5 hours.=C2=A0 Also somet=
imes=C2=A0during homam even after constant care=C2=A0while doing pranaprati=
shta the fire goes away. Is it all considered inauspicious and should I tak=
e care from preventing the flame from going off?
Thanks for answering my q=
uery,
Best=C2=A0Regards
Prm
________________________________
From: ved=
ic_pathak <vedic_pathak@...>
Sent: T=
ue, February 9, 2010 11:30:08 PM
Subject: [vedic-wisdom] Re: Chandi homam q=
uery...some doubts
=C2=A0
Namaste,
At the end of 700th Verse, one should=

say 'Vaushat' and Vaushat should be logically added after 'Klim Om'.
It i=
s ok to Skip 'Dhyaanam' which comes at the begining of each chapter.
I sug=
gest 'Kshama Prartha' to be recited after Meditation and just BEFORE taking=
Mother back in the heart.
some learned members can correct me if i am not=

accurate.
Best Regards,
Utpal
--- In vedic-wisdom@ yahoogroups. com, "=

prm7782" <prm7782@... > wrote:
>
> In all other homams soon after making th=
e last offering with the final mantra we say vaushat. In Chandi homam after=
the final 700th verse should we say vaushat or swaha.
>
> Also the final=
line of the chapter 13 reads.
> " Suryaj janm samasadhya savarnir bahvita=
manuh ll klim om ll "
> Just confused, should I say swaha after manuh and =
after klim om also.
>
> The CHandi Path book that I have doesn't have dhya=
nam in the beginning of the chapters is it ok. Also dhyanam is followed soo=
n after nyasa. When you say read the nyasa should we include the dhynam als=
o.
>
> I want to read the kshama prarthna where can I include it.
>
> Th=
anks and Regards
>
> Prm
>
--0-1321911502-1265911294=:92331

font-size:12pt"><DIV>Namaste, </DIV>
<DIV>There are three main 'Dhyaanams' =
which I want to read Mahakali,Mahalakshmi,Mahasarawathi. Am I supposed to p=
ut swaha after all those.Also I have observed in some of the Chandi Path bo=
oks few words are slightly different, uvacha is also in different place. Ca=
n I ignore it and continue the way it is written? </DIV>
<DIV>While doing C=
handi homam the deepam got extinguished as it didn't have the capacity for =
holding more than 5 hours. Also sometimes during homam even afte=
r constant care while doing pranapratishta the fire goes away. Is it a=
ll considered inauspicious and should I take care from preventing the flame=
from going off? </DIV>
<DIV>Thanks for answering my query,</DIV>
<DIV>&nbs=
p;</DIV>
<DIV>Best Regards<BR>Prm<BR></DIV>
<DIV style=3D"FONT-SIZE: 1=
2pt; FONT-FAMILY: times new roman, new york, times, serif"><BR>
<DIV style=
=3D"PADDING-LEFT: 5px; FONT-SIZE: 12pt; MARGIN: 5px 0px 5px 5px; BORDER-LEF=
T: #1010ff 2px solid; FONT-FAMILY: times new roman, new york, times, serif"=
><FONT face=3DTahoma size=3D2>
<HR SIZE=3D1>
<B><SPAN style=3D"FONT-WEIGHT:=
bold">From:</SPAN></B> vedic_pathak <vedic_pathak@...><BR><B><=
SPAN style=3D"FONT-WEIGHT: bold">To:</SPAN></B> vedic-wisdom@...=
m<BR><B><SPAN style=3D"FONT-WEIGHT: bold">Sent:</SPAN></B> Tue, February 9,=
2010 11:30:08 PM<BR><B><SPAN style=3D"FONT-WEIGHT: bold">Subject:</SPAN></=
B> [vedic-wisdom] Re: Chandi homam query...some doubts<BR></FONT><BR>
<META=
http-equiv=3Dx-dns-prefetch-control content=3Doff><SPAN style=3D"DISPLAY: =
none"> </SPAN>
<P>Namaste,<BR><BR>At the end of =
700th Verse, one should say 'Vaushat' and Vaushat should be logically added=
after 'Klim Om'.<BR><BR>It is ok to Skip 'Dhyaanam' which comes at the beg=
ining of each chapter.<BR><BR>I suggest 'Kshama Prartha' to be recited afte=
r Meditation and just BEFORE taking Mother back in the heart.<BR><BR>some l=
earned members can correct me if i am not accurate.<BR><BR>Best Regards,<BR=
><BR>Utpal <BR><BR>--- In <A href=3D"mailto:vedic-wisdom%40yahoogroups.com"=
target=3D_blank rel=3Dnofollow ymailto=3D"mailto:vedic-wisdom%40yahoogroup=
s.com">vedic-wisdom@ yahoogroups. com</A>, "prm7782" <prm7782@... > w=
rote:<BR>><BR>> In all other homams soon after making the last offeri=
ng with the final mantra we say vaushat. In Chandi homam after the final 70=
0th verse should we say vaushat or swaha. <BR>> <BR>> Also the final =
line of the chapter 13 reads. <BR>> " Suryaj janm samasadhya savarnir ba=
hvita manuh ll klim om ll "<BR>> Just
confused, should I say swaha afte=
r manuh and after klim om also.<BR>> <BR>> The CHandi Path book that =
I have doesn't have dhyanam in the beginning of the chapters is it ok. Also=
dhyanam is followed soon after nyasa. When you say read the nyasa should w=
e include the dhynam also.<BR>> <BR>> I want to read the kshama prart=
hna where can I include it. <BR>> <BR>> Thanks and Regards<BR>> <B=
R>> Prm<BR>><BR><BR></P></DIV>
<META http-equiv=3Dx-dns-prefetch-cont=
rol content=3Don></DIV></DIV></div><br>
</body></html>
--0-1321911502-1265911294=:92331--
From prm7782@... Wed Feb 17 11:08:40 2016

2010 18:02:56 -0000
2010 18:02:50 -0000
18:02:50 -0000
Message-ID: <75279.41528.qm@...>
X-YMail-OSG: ePaMFIUVM1loQCYA84zzvCHV7seCrh0hIsBJl_HN0JgnQ1O3iSweLswO
Feb 2010 10:02:49 PST
References: <hl0u4u+81qc@...>
Date: Thu, 11 Feb 2010 10:02:49 -0800 (PST)
In-Reply-To: <hl0u4u+81qc@...>
MIME-Version: 1.0
y=Zc2fkLWDCp7kykwGV8P2s28yAFAh_08gIXrczJdZyE9wXg
--0-1716326282-1265911369=:41528
Nice documentary. Very informative thanks for sharing.
Prm
___________=
_____________________
From: puneetrph <puneetrph@...>
To: vedic-wisdo=
m@yahoogroups.com
Sent: Thu, February 11, 2010 5:45:18 AM
Subject: [vedic-w=
isdom] Re: Great Vimalananda's opinion on 'Meat-eaters'(Aghor -at the left =
hand of God)
=C2=A0
There is an interesting documentary posted on youtu=

be following an aghori on his spiritual quest. It is quite interesting.
6 p=
art series on youtube - link here
http://www.youtube. com/watch? v=3DW0bGr=

vKVxac
Puneet
--- In vedic-wisdom@ yahoogroups. com, "Narasimha P.V.R. Ra=

o" <pvr108@...> wrote:
>
> Namaste,
>
>
> (1) There=
is no absolute right and wrong. Dharma often requires judging and balancin=
g different criteria and the judgment may vary from place to place, time to=
time and person to person.
>
> Uncooked (raw) rice grains last a long tim=
e without getting spoiled, but cooked rice grains get spoiled fast. Unfortu=
nately, people cannot eat raw grains. So someone cooks for them. Do not exp=
ect cooked grains to last a long time, even if a great cook cooked them.
> =
> Similarly, generic and raw spiritual teachings given in scriptures and t=
aught by great yogis (e.g. Brahman alone is real. World is maayaa. Do good =
to others. Sacrifice your happiness for others) are relevant always, while =
very specific guidelines given by great yogis in specific circumstances (e.=
g. It is ok to eat fish, but focus mind on god. It is ok to do homam with m=
ustard oil instead of ghee. If someone comes to you and asks for money, giv=
e whatever you have) may have been given keeping the circumstances in mind =
and may be irrelevant in other circumstances.
>
> If I reject spoiled food=
cooked by my wife who is out of town and instead eat food made by my siste=
r-in-law, it is not disrespectful to my wife. She would not have expected m=
e to hang on to her food and eat it even after it expires.
>
> Unfortunate=
ly, many great yogis give specific guidelines to people based on the circum=
stances (desa-kaala- paatra), as people are not smart enough to know the ri=
ght thing if given only generic guidelines and want specific guidance. So t=
hey run the risk of someone using the guideline meant for a specific circum=
stance in other inapplicable circumstances while attributing it to them.
> =
> (2) Eating the meat of an animal that self-identifies with the body part=
s strongly is always a much stronger karma than eating the stuff from plant=
s that have much subtler self-identification with the leaves and vegetables=
they grow. Irrespective of which spiritual giants ate fish in the past, it=
is bad karma.
>
> All of us do many bad karmas and many good karmas and h=
ope for them balance out. Vivekananda and Ramakrishna did so many good karm=
as, so many austerities and such intense spiritual sadhana. It may have off=
set any bad karma accumulated by eating fish during the time they were not =
yet fully realized (after full realization, there are no karmas).
>
> (3) =
In the old days - even a century back - people did much more sadhana than n=
ow and lived simpler and purer lifestyles. Now-a-days, we live in the middl=
e of deep pollution - physical as well as spiritual - and our minds are bom=
barded with so much corrupting influence. One may do a homam in the evening=
, go and turn on the TV and the sitcom coming on TV during prime time may h=
ave sexual innuendo. One may check email and get a spam mail about sexualit=
y. There are images of half-naked people and struggle for money everywhere.=
There are too many temptations for the mind and too many opportunities to =
fall and commit bad karmas (physically or mentally). The world of today is =
more challenging for a sadhaka than at the time of Vivekananda.
>
> How go=
od shoes one wears may not matter if one is walking on a normal road in sum=
mer. One should better wear good shoes if one is walking on an icy pavement=
during winter, lest one should fall!
>
> When there is so much corrupting=
influence around us that we cannot control and that is challenging us, we =
can atleast control our own actions and habits and minimize the bad karmas =
we regularly commit and the chance of a fall.
>
> (4) When Lord Vishnu cam=
e to earth as Lord Rama, he taught the importance of Eka Patni Vrata (havin=
g only one wife). When he came back as Lord Krishna, he did not emphasize t=
hat anymore and had many wives. When he came as Lord Narasimha or Lord Rama=
, he killed demons. When he came as Lord Buddha, he taught non-violence.
> =
> When yogis like Ramakrishna, Vivekananda, Ramana Maharshi, Sai Baba etc =
come also, their message is tuned for their desa-kaala-paatra. Different ti=
mes require different leelas, different missions, different messages and di=
fferent styles.
>
> Unfortunately, Jaambavanta did not recognize when Lord=
Rama came back as Lord Krishna and even fought with him!
>
> (5) While it=
is illogical to hold Thakur, Mother and Swamiji accountable for the belief=
s of these people, I admire their blind faith. If it is opportunism, i.e. t=
hey just want to eat fish and use the icons of their organization as an exc=
use, that is bad. But, if it is genuine blind faith that these icons were p=
erfected beings and their words are never wrong, they will eventually make =
it. Opportunistic and egoistic faith is useless, but blind and complete fai=
th accompanied by complete surrender is very powerful. People with such fai=
th WILL find their way.
>
> (6) The nearest path from Ujjain to Kashi does=
not go through Calcutta. But, if someone insists on going through Calcutta=
, what can you do? Everyone takes a spiritual path based on one's condition=
ing. If we see a short path, we can only suggest it to others but nor force=
them to take it.
>
> Best regards,
> Narasimha
> ------------ --------- -=
-------- --------- --------- --------- -
> =C3=82=C2=A0 Free Jyotish Softwa=
> "Do It Yourself" ritual manua=
> =C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=
=82=C2=A0=C3=82=C2=A0 http://www.VedicAst rologer.org
> =C3=82=C2=A0=C3=82=
=C2=A0=C3=82=C2=A0=C3=82=C2=A0 Films that make a difference: http://Saraswa=
tiFil ms.org
> =C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0=C3=82=C2=A0 Spiritualit=
y: http://groups. yahoo.com/ group/vedic- wisdom
> =C3=82=C2=A0 Jyotish wri=
tings: http://groups. yahoo.com/ group/JyotishWri tings
> ------------ ----=
----- --------- --------- --------- --------- -
>
> --- On Fri, 2/5/10, ra=
jarshi nandy <rajarshi14@ ...> wrote:
> From: rajarshi nandy <rajarshi14@ .=
..>
> Subject: Re: [vedic-wisdom] Re: Great Vimalananda' s opinion on 'Meat=
-eaters' (Aghor -at the left hand of God)
> To: vedic-wisdom@ yahoogroups. =
com
> Date: Friday, February 5, 2010, 9:38 AM
>
>
>
>
>
>
>
> =C3=82=
=C2=A0
>
>
>
>
>
>
>
>
>
> Dear KK,
> =C3=82=C2=A0
> Nice question=
. I was also thinking that.
> =C3=82=C2=A0
> Few days back when I went to C=
alcutta, (where fish is the staple diet), one person told me confidently th=
at there is no harm in eating fish or meat because Swamiji used to do so, a=
nd in a Bengali book on the=C3=82=C2=A0life of Sri Ramakrishna there is one=
example mentioned where a man came to ask him if should quite non veg food=
, and supposedly Ramakrishna said first leave "Kamini" and "Kanchana", then=
think of food. =C3=82=C2=A0Also a similar examples was quoted to me from=
=C3=82=C2=A0the life of Ma Sarada where - a certain book says - she advised=
an ordinary devotee against leaving fish eating and rather just focus mind=
on God.
> =C3=82=C2=A0
> When I tried to reason with them that if these pe=
ople were to come back again on planet earth they may not recommend non veg=
eating - considering the state of the world today - I=C3=82=C2=A0 was cate=
rgorically told they are all Trikalagyas, so if there is something wrong in=
eating fish they would have told right then.=C3=82=C2=A0
> =C3=82=C2=A0
>=
Then I tried to say that the examples maybe specific individual cases, to =
which I was told, "no", because based on a whole plethora of such examples =
even today the monks of the Ramakrishna Order in West Bengal eat and serve =
fish. This statement is a fact. I=C3=82=C2=A0have had fish meals as prasad =
in many Ramakrishna Missions across=C3=82=C2=A0West Bengal.=C3=82=C2=A0So, =
I was told, the monks of the Ramakrishna Oder know about teachings of Ramak=
rishna and Ma Sarada better than us ordrinary people.
> =C3=82=C2=A0
> I c=
ould make no further arguments and of course had a harrowing time at home t=
rying to convince my parents that I have quit non veg food.
> =C3=82=C2=A0=
> A lot of Bengalis may not have been able to implement the basic teaching=
s of Ramakrishna in their lives, however they faithfully follow fish eating=
as a sanction given by "Thakur" and "Sri Sri Ma" and "Swamiji".
> =C3=82=
=C2=A0
> -Regards
> =C3=82=C2=A0Rajarshi
> =C3=82=C2=A0
> PS: No disrespect=
to anyone. Just facts.
> =C3=82=C2=A0
> =C3=82=C2=A0
>
> Rama Naama Satya=
Hai..
>
> --- On Fri, 5/2/10, krishna Kanth <kritels@yahoo. com> wrote:
>=
>
> Subject: Re: [vedic-wisdo=
m] Re: Great Vimalananda' s opinion on 'Meat-eaters' (Aghor -at the left ha=
nd of God)
> Date: Friday, 5 February,=
2010, 7:45 PM
>
>
> =C3=82=C2=A0
>
>
>
>
>
>
>
>
> Sri Utpal (N=
o Ji :) ),
> =C3=82=C2=A0
> I tend to agree with you that all the members i=
n your examples are highly realized souls and they are probably knowing wha=
t they are doing.
> =C3=82=C2=A0
> In Bhagawadgita, Lord Sri Krishna tells =
that whatever the noble says, ordinary mortals take them as gospel and what=
ever the Noble does, the ordinary simply follow (i donot know the verse but=
just remember the translation done by sri ghantasala in telugu). Does that=
not be applicable to these spiritual giants?? should they not lead their l=
ives as an example in the ways that should be followed by all=C3=82=C2=A0us=
??
> =C3=82=C2=A0
> I may be sounding very naive and ignorant but that is w=
hat i'm :)
> =C3=82=C2=A0
> Thanks
> KK
> =C3=82=C2=A0
> =C3=82=C2=A0
> =C3=
=82=C2=A0
> =C3=82=C2=A0
> =C3=82=C2=A0
>
>
> --- On Fri, 2/5/10, vedic_p=
athak <vedic_pathak@ yahoo.com> wrote:
>
>
> From: vedic_pathak <vedic_pa=
thak@ yahoo.com>
> Subject: [vedic-wisdom] Re: Great Vimalananda' s opinion=
on 'Meat-eaters' (Aghor -at the left hand of God)
> To: vedic-wisdom@ yaho=
ogroups. com
>
>
> =C3=82=C2=A0=
>
> Dear KK,
>
> Correction in my earlier message =C3=A2=E2=82=AC" It s=
hould read Àghora, at the left hand of God'
>
> A sincere suggestion from=
me- No need to address me with `Ji' suffix. However, you are free to addre=
ss me as you feel like and I'll happily accept it hence forth.
>
> I just =
came across Vimalananda' s thought on Karma. He says (and Narasimha has man=
y a times repeated) that Karma is only generated (Binding to one) when one =
self-identifies with it.
> Although, it may seem easy to understand intelle=
ctually, the state is multiple times difficult to achieve. Nevertheless, it=
's an extremely important statement to answer our queries.
>
> Important i=
nformation about Vimalananda which I came to know only yesterday is that he=
was a big time smoker and there was not a single day passed in his life wh=
en he didn't do smoking except on the final day of his departure from physi=
cal body. He used to as well `chew Tobacco' frequently and occasionally
> a=
te meat. I gave this information, because as you pointed out (and I also ag=
ree) that it is an interesting coincidence of exact thoughts crossing our m=
inds. Further, please also note an important thing. The Aghori used to say =
very frequently to all his audience to do what he says and not try to do wh=
at he does.
>
> Now whatever I wrote above seems sufficient to answer the =
questions you asked. Let me put in my thoughts further (Mind you, these are=
thoughts of an unrealized person and the worth can be next to nothing). Wh=
en we take example cases of Swami Vivekananda or Vimalananda or Sainbaba or=
any other such acknowledged spiritual giants, we tend to forget that they =
are all realized souls who achieved very high level of spiritual realizatio=
n. They are knower of everything or many things in the universe. Their indi=
vidual ego is perfectly and completely tuned to universal ego. In short the=
y *know* what they are doing. They are `Trikaal gnyaanis'.
> Relevant to ou=
r topic of discussion, I would say that if they ate meat or smoke cigar or =
chew tobacco or killed animals, they actually knew what they are doing. The=
re would be surely a specific purpose behind each and every action of their=
s because as I said, they know complete background behind their each action=
and moreover their self identification is missing from the action and henc=
e it is like Nature operates through them to accomplish a special purpose w=
ithout binding them in any cause-effect chain.
> Ramakrishna used to freque=
ntly say to all his disciples that Naren is very different from others. He =
has a blazing spiritual fire burning within him which can consume anything =
and everything. A food restriction does not bind him. He can eat anything w=
ithout getting spiritually troubled but for others, a kind of food intake i=
s extremely important.
> If Vivekananda ate meat during his stay in west, i=
t'll surely have some subtle purpose which is not
> possible for majority o=
f us to comprehend unless explained by a person of that level. He might be =
removing `guilt' from the sincere seekers amongst westerners so that he can=
be accepted by them as one of them and then slowly try to eradicate their =
habits of meat eating and such other undesirable habits. It is also possibl=
e at the same time that he is nullifying some balanced Rinanubandha with th=
e Ànimal' whose meat he ate. It is also possible that he would have shower=
ed his unseen blessings on the animal's soul by consuming its meat. It's po=
ssible that there were no apparent reasons for that but just a natural inco=
nsequential act. We'll not know. Only Vivekananda, His Guru and Mother Natu=
re know. By the way Vivekananda saved a boy from drowning in a lake in USA =
while he was still in India and did not even planned to go to USA. When the=
boy, after some years actually met Swami in USA for the first time, swami =
immediately told him to stay away from water
> and when he requested swami =
to accept him as his disciple, swami, after a moments thought told him that=
he is not his guru and his guru will come later and will give him Silver C=
up as a gift. That man later became disciple of Paramhansa Yogananda and af=
ter 40 years, he was actually given a gift of Silver-cup by Yogananda which=
literally fulfilled what swami Vivekananda `knew' before 40 years.
>
> Sw=
ami Vivekananda was all knowing and most of us are NOT.
>
> So moral of my=
whole writings is that it's unwise as well as self deluding to take excuse=
s of the unconventional habits of Swami Vivekananda, Shirdi Sainbaba, Vimal=
ananda, Gajanana Maharaj, Swami Samarth, Trailang Swami and such masters an=
d justify our completely self identified and utterly selfish cruel/unjust a=
ctions.
>
> Best Regards,
>
> Utpal
>
> yahoogro=
ups. com, krishna Kanth <kritels@ > wrote:
> >
> >
> >
> >
> > Utpal Ji,=
> > =C3=83=E2=80=9A=C3=82=C2=A0
> > Great coincidence of thoughts!!=C3=83=
=E2=80=9A=C3=82=C2=A0I was about to ask this question today on Non-Veg eati=
ng.=C3=83=E2=80=9A=C3=82=C2=A0 It is clear from the below passage meat eati=
ng is not advisable for anyone.=C3=83=E2=80=9A=C3=82=C2=A0
> > I was=C3=83=
=E2=80=9A=C3=82=C2=A0reading a book on Swami Vivekananda (Naa Athma Kadha -=
in Telugu), he clearly wrote that he survived many days on just eating mea=
t when he was living in USA also relished it. He seem to have no problems w=
ith meat eating ..why this difference of opinions from the spiritual giants=
??
> > =C3=83=E2=80=9A=C3=82=C2=A0
> > Does smoking has any impact on the S=
piritual path? looks like Vivekananda also enjoyed smoking.
> > =C3=83=E2=
=80=9A=C3=82=C2=A0
> > Thanks
> > KK
> >
> > --- On Thu, 2/4/10, vedic_pat=
hak <vedic_pathak@ ...> wrote:
> >
> >
> > From: vedic_pathak <vedic_path=
ak@ ...>
> >
> Subject: [vedic-wisdom] Great Vimalananda' s opinion on 'Mea=
t-eaters' (Aghora - From the left hand of God
> > To: vedic-wisdom@ yahoogr=
oups. com
> >
> >
> > =C3=
=83=E2=80=9A=C3=82=C2=A0
> >
> >
> >
> >
> > I reproduce Opinion of Gr=
eat Vimalananda on 'Meat eaters' and repercussions from=C3=83=E2=80=9A=C3=
=82=C2=A0'Aghora, from the left hand of God'
> > "Ma w=
ants you to learn your lesson. That is why you find a meat-eater reborn eit=
her as a predator or prey or as both in succession. Human beings cry a lot =
at funerals of their own kind but they have absolutely no thought for the s=
ufferings of the animals they slaughter. They never hesitate to kill and ea=
t. Just think, first they kill the chicken. Often they will cut its throat =
and let it bleed to death, which
> is a most painful way to die. Then it wi=
ll be cleaned, cooked and eaten, and if it happens to be tough everyone wil=
l curse it for not satisfying their palates. How many humans would give bea=
utiful tender lean meat if they were slaughtered, dressed, prepared and ser=
ved?
> > Meat-eaters conveniently forget that animal mothers too love their=
children. Do they ever think of the agony a hen goes through when her chic=
ks are slain in front of her eyes? or a cow, the embodiment of motherliness=
, do they consider how much she suffers when she sees the slaughter of her =
beloved calf whom she has grown in her own body and nourished with her milk=
, whom she loves more than her own life?
> > Do these so called humans ever=
think of the terrible pain they cause to mother cow? Could they endure the=
ir own children being murdered before their own eyes?
> > How is Ma to teac=
h such donkeys? They are not humans, whose intellect is subtle enough to se=
lf-identify
> with another being of a different species and experience its =
personal joys and sorrows. Ma has no alternative but to make them suffer, a=
llowing the animals they have tortured to torture them in return. Fair's fa=
ir, after all. If I cut your throat in this birth you have every right to c=
ut mine in the next or some succeeding birth. Experience is the best teache=
r and a fool will learn from no other."=C3=83=E2=80=9A=C3=82=C2=A0
> > Bes=
t Regards,
> > Utpal
> >
>
>
>
>
>
>
>
>
> The INTERNET now has a p=
ersonality. YOURS! See your Yahoo! Homepage.
>
--0-1716326282-1265911369=:41528

font-size:12pt"><DIV>Nice documentary. Very informative thanks for sharing.=
</DIV>
<DIV> </DIV>
<DIV>Prm<BR></DIV>
FONT-FAMILY: times new roman, new york, times, serif"><BR>
<DIV style=3D"PA=
DDING-LEFT: 5px; FONT-SIZE: 12pt; MARGIN: 5px 0px 5px 5px; BORDER-LEFT: #10=
10ff 2px solid; FONT-FAMILY: times new roman, new york, times, serif"><FONT=
face=3DTahoma size=3D2>
<HR SIZE=3D1>
<B><SPAN style=3D"FONT-WEIGHT: bold"=
>From:</SPAN></B> puneetrph <puneetrph@...><BR><B><SPAN style=
=3D"FONT-WEIGHT: bold">To:</SPAN></B> vedic-wisdom@yahoogroups.com<BR><B><S=
PAN style=3D"FONT-WEIGHT: bold">Sent:</SPAN></B> Thu, February 11, 2010 5:4=
5:18 AM<BR><B><SPAN style=3D"FONT-WEIGHT: bold">Subject:</SPAN></B> [vedic-=
wisdom] Re: Great Vimalananda's opinion on 'Meat-eaters'(Aghor -at the left=
hand of God)<BR></FONT><BR>
<META http-equiv=3Dx-dns-prefetch-control cont=
ent=3Doff><SPAN style=3D"DISPLAY: none"> </SPAN>
<DIV id=3Dygrp-text>=
<P><BR><BR>There is an interesting documentary posted on youtube following=

an aghori on his spiritual quest. It is quite interesting.<BR>6 part serie=
s on youtube - link here<BR><BR><A href=3D"http://www.youtube.com/watch?v=
=3DW0bGrvKVxac" target=3D_blank rel=3Dnofollow>http://www.youtube. com/watc=
h? v=3DW0bGrvKVxac</A><BR><BR>Puneet<BR><BR>--- In <A href=3D"mailto:vedic-=
wisdom%40yahoogroups.com" target=3D_blank rel=3Dnofollow ymailto=3D"mailto:=
vedic-wisdom%40yahoogroups.com">vedic-wisdom@ yahoogroups. com</A>, "Narasi=
mha P.V.R. Rao" <pvr108@...> wrote:<BR>><BR>> Namaste,<BR>> =
<BR>> A few quick points:<BR>> <BR>> (1) There is no absolute righ=
t and wrong. Dharma often requires judging and balancing different criteria=
and the judgment may vary from place to place, time to time and person to =
person.<BR>> <BR>> Uncooked (raw) rice grains last a long time withou=
t getting spoiled, but cooked rice grains get spoiled fast. Unfortunately, =
people cannot
eat raw grains. So someone cooks for them. Do not expect coo=
ked grains to last a long time, even if a great cook cooked them.<BR>> <=
BR>> Similarly, generic and raw spiritual teachings given in scriptures =
and taught by great yogis (e.g. Brahman alone is real. World is maayaa. Do =
good to others. Sacrifice your happiness for others) are relevant always, w=
hile very specific guidelines given by great yogis in specific circumstance=
s (e.g. It is ok to eat fish, but focus mind on god. It is ok to do homam w=
ith mustard oil instead of ghee. If someone comes to you and asks for money=
, give whatever you have) may have been given keeping the circumstances in =
mind and may be irrelevant in other circumstances.<BR>> <BR>> If I re=
ject spoiled food cooked by my wife who is out of town and instead eat food=
made by my sister-in-law, it is not disrespectful to my wife. She would no=
t have expected me to hang on to her food and eat it even after it
expires=
.<BR>> <BR>> Unfortunately, many great yogis give specific guidelines=
to people based on the circumstances (desa-kaala- paatra), as people are n=
ot smart enough to know the right thing if given only generic guidelines an=
d want specific guidance. So they run the risk of someone using the guideli=
ne meant for a specific circumstance in other inapplicable circumstances wh=
ile attributing it to them.<BR>> <BR>> (2) Eating the meat of an anim=
al that self-identifies with the body parts strongly is always a much stron=
ger karma than eating the stuff from plants that have much subtler self-ide=
ntification with the leaves and vegetables they grow. Irrespective of which=
spiritual giants ate fish in the past, it is bad karma.<BR>> <BR>> A=
ll of us do many bad karmas and many good karmas and hope for them balance =
out. Vivekananda and Ramakrishna did so many good karmas, so many austeriti=
es and such intense spiritual sadhana. It may have offset
any bad karma ac=
cumulated by eating fish during the time they were not yet fully realized (=
after full realization, there are no karmas).<BR>> <BR>> (3) In the o=
ld days - even a century back - people did much more sadhana than now and l=
ived simpler and purer lifestyles. Now-a-days, we live in the middle of dee=
p pollution - physical as well as spiritual - and our minds are bombarded w=
ith so much corrupting influence. One may do a homam in the evening, go and=
turn on the TV and the sitcom coming on TV during prime time may have sexu=
al innuendo. One may check email and get a spam mail about sexuality. There=
are images of half-naked people and struggle for money everywhere. There a=
re too many temptations for the mind and too many opportunities to fall and=
commit bad karmas (physically or mentally). The world of today is more cha=
llenging for a sadhaka than at the time of Vivekananda.<BR>> <BR>> Ho=
w good shoes one wears may not matter if one is
walking on a normal road i=
n summer. One should better wear good shoes if one is walking on an icy pav=
ement during winter, lest one should fall!<BR>> <BR>> When there is s=
o much corrupting influence around us that we cannot control and that is ch=
allenging us, we can atleast control our own actions and habits and minimiz=
e the bad karmas we regularly commit and the chance of a fall.<BR>> <BR>=
> (4) When Lord Vishnu came to earth as Lord Rama, he taught the importa=
nce of Eka Patni Vrata (having only one wife). When he came back as Lord Kr=
ishna, he did not emphasize that anymore and had many wives. When he came a=
s Lord Narasimha or Lord Rama, he killed demons. When he came as Lord Buddh=
a, he taught non-violence.<BR>> <BR>> When yogis like Ramakrishna, Vi=
vekananda, Ramana Maharshi, Sai Baba etc come also, their message is tuned =
for their desa-kaala-paatra. Different times require different leelas, diff=
erent missions, different messages and
different styles.<BR>> <BR>> =
Unfortunately, Jaambavanta did not recognize when Lord Rama came back as Lo=
rd Krishna and even fought with him!<BR>> <BR>> (5) While it is illog=
ical to hold Thakur, Mother and Swamiji accountable for the beliefs of thes=
e people, I admire their blind faith. If it is opportunism, i.e. they just =
want to eat fish and use the icons of their organization as an excuse, that=
is bad. But, if it is genuine blind faith that these icons were perfected =
beings and their words are never wrong, they will eventually make it. Oppor=
tunistic and egoistic faith is useless, but blind and complete faith accomp=
anied by complete surrender is very powerful. People with such faith WILL f=
ind their way.<BR>> <BR>> (6) The nearest path from Ujjain to Kashi d=
oes not go through Calcutta. But, if someone insists on going through Calcu=
tta, what can you do? Everyone takes a spiritual path based on one's condit=
ioning. If we see a short path,
we can only suggest it to others but nor f=
orce them to take it.<BR>> <BR>> Best regards,<BR>> Narasimha<BR>&=
gt; ------------ --------- --------- --------- --------- --------- -<BR>>=
; =C3=82 Free Jyotish Software, Free Jyotish Lessons, Jyotish Writing=
s,<BR>> "Do It Yourself" ritual manuals for short Homam and Pitri Tarpan=
a:<BR>> =C3=82 =C3=82 =C3=82 =C3=82 =C3=82 =C3=
=82 =C3=82 =C3=82 =C3=82 =C3=82 =C3=82 =C3=82=
=C3=82 =C3=82 =C3=82 =C3=82 =C3=82 <A href=
=3D"http://www.vedicastrologer.org/" target=3D_blank rel=3Dnofollow>http://=
www.VedicAst rologer.org</A><BR>> =C3=82 =C3=82 =C3=82 =
=C3=82 Films that make a difference: <A href=3D"http://saraswatifilms=
.org/" target=3D_blank rel=3Dnofollow>http://SaraswatiFil ms.org</A><BR>>=
; =C3=82 =C3=82 =C3=82 =C3=82 Spirituality: <A href=3D=
"http://groups.yahoo.com/group/vedic-wisdom" target=3D_blank rel=3Dnofollow=
>http://groups. yahoo.com/ group/vedic- wisdom</A><BR>> =C3=82 Jyo=
tish
writings: <A href=3D"http://groups.yahoo.com/group/JyotishWritings" t=
arget=3D_blank rel=3Dnofollow>http://groups. yahoo.com/ group/JyotishWri ti=
ngs</A><BR>> ------------ --------- --------- --------- --------- ------=
--- -<BR>> <BR>> --- On Fri, 2/5/10, rajarshi nandy <rajarshi14@ .=
..> wrote:<BR>> From: rajarshi nandy <rajarshi14@ ...><BR>> =
Subject: Re: [vedic-wisdom] Re: Great Vimalananda' s opinion on 'Meat-eater=
s' (Aghor -at the left hand of God)<BR>> To: <A href=3D"mailto:vedic-wis=
dom%40yahoogroups.com" target=3D_blank rel=3Dnofollow ymailto=3D"mailto:ved=
ic-wisdom%40yahoogroups.com">vedic-wisdom@ yahoogroups. com</A><BR>> Dat=
e: Friday, February 5, 2010, 9:38 AM<BR>> <BR>> <BR>> <BR>> <BR=
>> <BR>> <BR>> <BR>> =C3=82 <BR>> <BR>> <BR>> <BR=
>> <BR>> <BR>> <BR>> <BR>> <BR>> <BR>> Dear KK,<BR>>=
; =C3=82 <BR>> Nice question. I was also thinking that.<BR>> =C3=
=82 <BR>> Few
days back when I went to Calcutta, (where fish is th=
e staple diet), one person told me confidently that there is no harm in eat=
ing fish or meat because Swamiji used to do so, and in a Bengali book on th=
e=C3=82 life of Sri Ramakrishna there is one example mentioned where a=
man came to ask him if should quite non veg food, and supposedly Ramakrish=
na said first leave "Kamini" and "Kanchana", then think of food. =C3=82&nbs=
p;Also a similar examples was quoted to me from=C3=82 the life of Ma S=
arada where - a certain book says - she advised an ordinary devotee against=
leaving fish eating and rather just focus mind on God.<BR>> =C3=82 =
;<BR>> When I tried to reason with them that if these people were to com=
e back again on planet earth they may not recommend non veg eating - consid=
ering the state of the world today - I=C3=82 was catergorically told =
they are all Trikalagyas, so if there is something wrong in eating fish the=
y would have told right
then.=C3=82 <BR>> =C3=82 <BR>> Th=
en I tried to say that the examples maybe specific individual cases, to whi=
ch I was told, "no", because based on a whole plethora of such examples eve=
n today the monks of the Ramakrishna Order in West Bengal eat and serve fis=
h. This statement is a fact. I=C3=82 have had fish meals as prasad in =
many Ramakrishna Missions across=C3=82 West Bengal.=C3=82 So, I w=
as told, the monks of the Ramakrishna Oder know about teachings of Ramakris=
hna and Ma Sarada better than us ordrinary people. <BR>> =C3=82 <BR=
>> I could make no further arguments and of course had a harrowing time =
at home trying to convince my parents that I have quit non veg food. <BR>&g=
t; =C3=82 <BR>> A lot of Bengalis may not have been able to impleme=
nt the basic teachings of Ramakrishna in their lives, however they faithful=
ly follow fish eating as a sanction given by "Thakur" and "Sri Sri Ma" and =
"Swamiji".<BR>> =C3=82 <BR>>
-Regards<BR>> =C3=82 Rajar=
shi<BR>> =C3=82 <BR>> PS: No disrespect to anyone. Just facts.<B=
R>> =C3=82 <BR>> =C3=82 <BR>> <BR>> Rama Naama Satya =
Hai..<BR>> <BR>> --- On Fri, 5/2/10, krishna Kanth <kritels@yahoo.=
com> wrote:<BR>> <BR>> <BR>> From: krishna Kanth <kritels@y=
ahoo. com><BR>> Subject: Re: [vedic-wisdom] Re: Great Vimalananda' s =
opinion on 'Meat-eaters' (Aghor -at the left hand of God)<BR>> To: vedic=
-wisdom@ yahoogroups. com<BR>> Date: Friday, 5 February, 2010, 7:45 PM<B=
R>> <BR>> <BR>> =C3=82 <BR>> <BR>> <BR>> <BR>> <=
BR>> <BR>> <BR>> <BR>> <BR>> Sri Utpal (No Ji :) ),<BR>> =
=C3=82 <BR>> I tend to agree with you that all the members in your =
examples are highly realized souls and they are probably knowing what they =
are doing.<BR>> =C3=82 <BR>> In Bhagawadgita, Lord Sri Krishna t=
ells that whatever the noble says, ordinary mortals take them
as gospel an=
d whatever the Noble does, the ordinary simply follow (i donot know the ver=
se but just remember the translation done by sri ghantasala in telugu). Doe=
s that not be applicable to these spiritual giants?? should they not lead t=
heir lives as an example in the ways that should be followed by all=C3=82&n=
bsp;us??<BR>> =C3=82 <BR>> I may be sounding very naive and igno=
rant but that is what i'm :)<BR>> =C3=82 <BR>> Thanks<BR>> KK=
<BR>> =C3=82 <BR>> =C3=82 <BR>> =C3=82 <BR>> =C3=
=82 <BR>> =C3=82 <BR>> <BR>> <BR>> --- On Fri, 2/5/10=
, vedic_pathak <vedic_pathak@ yahoo.com> wrote:<BR>> <BR>> <BR>=
> From: vedic_pathak <vedic_pathak@ yahoo.com><BR>> Subject: [v=
edic-wisdom] Re: Great Vimalananda' s opinion on 'Meat-eaters' (Aghor -at t=
he left hand of God)<BR>> To: vedic-wisdom@ yahoogroups. com<BR>> Dat=
e: Friday, February 5, 2010, 6:00 PM<BR>> <BR>> <BR>> =C3=82 =
<BR>>
<BR>> Dear KK,<BR>> <BR>> Correction in my earlier mess=
age =C3=A2=E2=82=AC" It should read Àghora, at the left hand of God'<BR>&g=
t; <BR>> A sincere suggestion from me- No need to address me with `Ji' s=
uffix. However, you are free to address me as you feel like and I'll happil=
y accept it hence forth.<BR>> <BR>> I just came across Vimalananda' s=
thought on Karma. He says (and Narasimha has many a times repeated) that K=
arma is only generated (Binding to one) when one self-identifies with it.<B=
R>> Although, it may seem easy to understand intellectually, the state i=
s multiple times difficult to achieve. Nevertheless, it's an extremely impo=
rtant statement to answer our queries.<BR>> <BR>> Important informati=
on about Vimalananda which I came to know only yesterday is that he was a b=
ig time smoker and there was not a single day passed in his life when he di=
dn't do smoking except on the final day of his departure from physical body=
. He used to
as well `chew Tobacco' frequently and occasionally<BR>> at=
e meat. I gave this information, because as you pointed out (and I also agr=
ee) that it is an interesting coincidence of exact thoughts crossing our mi=
nds. Further, please also note an important thing. The Aghori used to say v=
ery frequently to all his audience to do what he says and not try to do wha=
t he does.<BR>> <BR>> Now whatever I wrote above seems sufficient to =
answer the questions you asked. Let me put in my thoughts further (Mind you=
, these are thoughts of an unrealized person and the worth can be next to n=
othing). When we take example cases of Swami Vivekananda or Vimalananda or =
Sainbaba or any other such acknowledged spiritual giants, we tend to forget=
that they are all realized souls who achieved very high level of spiritual=
realization. They are knower of everything or many things in the universe.=
Their individual ego is perfectly and completely tuned to universal ego. I=
n
short they *know* what they are doing. They are `Trikaal gnyaanis'.<BR>&=
gt; Relevant to our topic of discussion, I would say that if they ate meat =
or smoke cigar or chew tobacco or killed animals, they actually knew what t=
hey are doing. There would be surely a specific purpose behind each and eve=
ry action of theirs because as I said, they know complete background behind=
their each action and moreover their self identification is missing from t=
he action and hence it is like Nature operates through them to accomplish a=
special purpose without binding them in any cause-effect chain.<BR>> Ra=
makrishna used to frequently say to all his disciples that Naren is very di=
fferent from others. He has a blazing spiritual fire burning within him whi=
ch can consume anything and everything. A food restriction does not bind hi=
m. He can eat anything without getting spiritually troubled but for others,=
a kind of food intake is extremely important.<BR>> If Vivekananda
ate =
meat during his stay in west, it'll surely have some subtle purpose which i=
s not<BR>> possible for majority of us to comprehend unless explained by=
a person of that level. He might be removing `guilt' from the sincere seek=
ers amongst westerners so that he can be accepted by them as one of them an=
d then slowly try to eradicate their habits of meat eating and such other u=
ndesirable habits. It is also possible at the same time that he is nullifyi=
ng some balanced Rinanubandha with the Ànimal' whose meat he ate. It is al=
so possible that he would have showered his unseen blessings on the animal'=
s soul by consuming its meat. It's possible that there were no apparent rea=
sons for that but just a natural inconsequential act. We'll not know. Only =
Vivekananda, His Guru and Mother Nature know. By the way Vivekananda saved =
a boy from drowning in a lake in USA while he was still in India and did no=
t even planned to go to USA. When the boy, after some years
actually met S=
wami in USA for the first time, swami immediately told him to stay away fro=
m water<BR>> and when he requested swami to accept him as his disciple, =
swami, after a moments thought told him that he is not his guru and his gur=
u will come later and will give him Silver Cup as a gift. That man later be=
came disciple of Paramhansa Yogananda and after 40 years, he was actually g=
iven a gift of Silver-cup by Yogananda which literally fulfilled what swami=
Vivekananda `knew' before 40 years.<BR>> <BR>> Swami Vivekananda was=
all knowing and most of us are NOT.<BR>> <BR>> So moral of my whole =
writings is that it's unwise as well as self deluding to take excuses of th=
e unconventional habits of Swami Vivekananda, Shirdi Sainbaba, Vimalananda,=
Gajanana Maharaj, Swami Samarth, Trailang Swami and such masters and justi=
fy our completely self identified and utterly selfish cruel/unjust actions.=
<BR>> <BR>> Best Regards,<BR>> <BR>>
Utpal <BR>> <BR>> -=
-- In vedic-wisdom@<BR>> yahoogroups. com, krishna Kanth <kritels@ &g=
t; wrote:<BR>> ><BR>> > <BR>> > <BR>> > <BR>> &g=
t; Utpal Ji,<BR>> > =C3=83=E2=80=9A=C3=82 <BR>> > Great co=
incidence of thoughts!!=C3=83=E2=80=9A=C3=82 I was about to ask this q=
uestion today on Non-Veg eating.=C3=83=E2=80=9A=C3=82 It is clear fro=
m the below passage meat eating is not advisable for anyone.=C3=83=E2=80=9A=
=C3=82 <BR>> > I was=C3=83=E2=80=9A=C3=82 reading a book on=
of opinions from the spiritual giants??<BR>> > =C3=83=E2=80=9A=C3=82&=
nbsp;<BR>> > Does smoking has any impact on the Spiritual path? looks=
like Vivekananda also enjoyed smoking.<BR>> > =C3=83=E2=80=9A=C3=82&=
nbsp;<BR>> > Thanks<BR>> > KK<BR>> > <BR>>
> --- O=
n Thu, 2/4/10, vedic_pathak <vedic_pathak@ ...> wrote:<BR>> > <=
BR>> > <BR>> > From: vedic_pathak <vedic_pathak@ ...><BR>=
> ><BR>> Subject: [vedic-wisdom] Great Vimalananda' s opinion on '=
Meat-eaters' (Aghora - From the left hand of God<BR>> > To: vedic-wis=
dom@ yahoogroups. com<BR>> > Date: Thursday, February 4, 2010, 11:45 =
PM<BR>> > <BR>> > <BR>> > =C3=83=E2=80=9A=C3=82 <BR=
>> > <BR>> > <BR>> > <BR>> > <BR>> > I reprod=
uce Opinion of Great Vimalananda on 'Meat eaters' and repercussions from=C3=
=83=E2=80=9A=C3=82 'Aghora, from the left hand of God'<BR>> > Ch=
oice is ours !<BR>> > "Ma wants you to learn your lesson. That is why=
you find a meat-eater reborn either as a predator or prey or as both in su=
ccession. Human beings cry a lot at funerals of their own kind but they hav=
e absolutely no thought for the sufferings of the animals they slaughter. T=
hey never
hesitate to kill and eat. Just think, first they kill the chicke=
n. Often they will cut its throat and let it bleed to death, which<BR>> =
is a most painful way to die. Then it will be cleaned, cooked and eaten, an=
d if it happens to be tough everyone will curse it for not satisfying their=
palates. How many humans would give beautiful tender lean meat if they wer=
e slaughtered, dressed, prepared and served?<BR>> > Meat-eaters conve=
niently forget that animal mothers too love their children. Do they ever th=
ink of the agony a hen goes through when her chicks are slain in front of h=
er eyes? or a cow, the embodiment of motherliness, do they consider how muc=
h she suffers when she sees the slaughter of her beloved calf whom she has =
grown in her own body and nourished with her milk, whom she loves more than=
her own life?<BR>> > Do these so called humans ever think of the ter=
rible pain they cause to mother cow? Could they endure their own children
=
being murdered before their own eyes?<BR>> > How is Ma to teach such =
donkeys? They are not humans, whose intellect is subtle enough to self-iden=
tify<BR>> with another being of a different species and experience its p=
ersonal joys and sorrows. Ma has no alternative but to make them suffer, al=
lowing the animals they have tortured to torture them in return. Fair's fai=
r, after all. If I cut your throat in this birth you have every right to cu=
t mine in the next or some succeeding birth. Experience is the best teacher=
and a fool will learn from no other."=C3=83=E2=80=9A=C3=82 <BR>> =
> Best Regards,<BR>> > Utpal<BR>> ><BR>> <BR>> <BR>>=
; <BR>> <BR>> <BR>> <BR>> <BR>> <BR>> The INTERNET now ha=
s a personality. YOURS! See your Yahoo! Homepage.<BR>><BR><BR></P></DIV>=
<META http-equiv=3Dx-dns-prefetch-control content=3Don></DIV></DIV></div><br>
</body></html>
--0-671971293-1265911965=:4539--

Feb 2010 18:22:16 -0000
2010 18:22:16 -0000
Date: Thu, 11 Feb 2010 18:22:16 -0000
Message-ID: <hl1hso+6jmq@...>
In-Reply-To: <421483.92331.qm@...>
MIME-Version: 1.0
Subject: Re: Chandi homam query...some doubts
y=_dFBRsI2nUBd4xRYeLHV4DPNKtNIb9As0_xzrxUg3fndyiHCEiyG
Namaste,
You should NOT Say 'Swaahaa' or offer Aaahuti after 'Dhyaanam'.
=
CP book published by 'Gita Press' is a good one so try to get that or verif=
y the book you are having. However, you need not postpone your Homam till y=
ou get the accurate book. Offer Aahuti while saying Swaahaa after every Uva=
ach, Uchuh and each verse of 13 chapters. so at the end you will end up off=
ering 700 Aahutis (Saptashati means 700).
Practice and vigilance will even=

tually make you perfect and solve the issue of loss of fire, deepam etc...i=
faced problems of such nature during few initial homas. If deepam goes off=
, lit it again and same with fire. Do not worry as Nothing is inauspicious =
during homam. Inauspiciousness, if any, will be burnt to death by the fire =
of Jatavedas.
Best of luck
Utpal
--- In vedic-wisdom@yahoogroups.com, P=
riya M <prm7782@...> wrote:
>
> Namaste,
> There are three main 'Dhyaanams=
' which I want to read Mahakali,Mahalakshmi,Mahasarawathi. Am I supposed to=
put swaha after all those.Also I have observed in some of the Chandi Path =
books few words are slightly different, uvacha is also in different place. =
Can I ignore it and continue the way it is written?
> While doing Chandi h=
omam the deepam got extinguished as it didn't have the capacity for holding=
more than 5 hours.=C2=A0 Also sometimes=C2=A0during homam even after const=
ant care=C2=A0while doing pranapratishta the fire goes away. Is it all cons=
idered inauspicious and should I take care from preventing the flame from g=
oing off?
> Thanks for answering my query,
>
> Best=C2=A0Regards
> Prm
> =
>
>
>
> ________________________________
> From: vedic_pathak <vedic_pa=
thak@...>
> Sent: Tue, February 9, 2010 =
11:30:08 PM
> Subject: [vedic-wisdom] Re: Chandi homam query...some doubts
=
>
> =C2=A0
> Namaste,
>
> At the end of 700th Verse, one should say 'Vau=
shat' and Vaushat should be logically added after 'Klim Om'.
>
> It is ok =
to Skip 'Dhyaanam' which comes at the begining of each chapter.
>
> I sugg=
est 'Kshama Prartha' to be recited after Meditation and just BEFORE taking =
Mother back in the heart.
>
> some learned members can correct me if i am =
not accurate.
>
> Best Regards,
>
> Utpal
>
> --- In vedic-wisdom@ yaho=
ogroups. com, "prm7782" <prm7782@ > wrote:
> >
> > In all other homams soon=
after making the last offering with the final mantra we say vaushat. In Ch=
andi homam after the final 700th verse should we say vaushat or swaha.
> >=
> > Also the final line of the chapter 13 reads.

> > " Suryaj janm samas=
adhya savarnir bahvita manuh ll klim om ll "
> > Just confused, should I sa=
y swaha after manuh and after klim om also.
> >
> > The CHandi Path book t=
hat I have doesn't have dhyanam in the beginning of the chapters is it ok. =
Also dhyanam is followed soon after nyasa. When you say read the nyasa shou=
ld we include the dhynam also.
> >
> > I want to read the kshama prarthna =
where can I include it.
> >
> > Thanks and Regards
> >
> > Prm
> >
>

Feb 2010 05:09:58 -0000
2010 05:09:58 -0000
Date: Fri, 12 Feb 2010 05:09:57 -0000
Message-ID: <hl2nr5+vd1k@...>
In-Reply-To: <209344.4539.qm@...>
MIME-Version: 1.0
X-Yahoo-Group-Post: member; u=199147176; y=mI2g2K-Zl45muof5O-SWa6WZmSDRd-
n_sKkwYeIkn43Bg_PLpaaW
Namaste,
>Shri Narsimha ji suggests, homam is most effective when done dur=

ing >sunrise and sunset but not at night.
I have a feeling that for Chand=
i Homam, Midnight or late Night is equally effective. I think for any homam=
, dark and deep night when all the activities of the world are at rest, whe=
n there is a pin-drop silence, when there is no time pressure and no diturb=
ances, one can generate better focus on Homa Agni. This maight be my person=
al liking and may not be true for others though.
Regards,
Utpal
--- In =
vedic-wisdom@yahoogroups.com, Priya M <prm7782@...> wrote:
>
> Namaste Shre=
ya,
>
> A lady can do Chandi homam. I did other homams previously but=C2=
=A0did the Chandi homam yesterday for the first time. I was very nervous I =
did lot of mistakes but like you said if soul is clean does no harm. If you=
haven't done any homam so far I suggest you start with Ganesha homam=C2=A0=
or the god you like to get familiar with the ritual. Directly going to chan=
di homam would be very tedious.=C2=A0It takes 5 hours easily for beginners.=
Shri Narsimha ji suggests, homam is most effective when done during sunris=
e and sunset but not at night.
> Hope this helps!
> Prm
>
> =C2=A0
>
> _=
_______________________________
> From: shreya sampathy <shreyasampathy@...=
>
> Sent: Thu, February 11, 2010 7:36:09=
AM
> Subject: [vedic-wisdom] Chandi Homam for Begineers
>
> =C2=A0
> Res=
pected Guruji,
>
> =C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=
=A0=C2=A0=C2=A0 Pranam!!
>
> I would like to thank you for all your kind a=
nd effective advices. I would like to know that usually I do Navratri puja =
in the evening so can I do the Homam in the evening ?
>
> One more thing I=
am a lady so can I do Chandi Homam? I just Love ma Durga as I love my own =
mother for which I feel she can not harm me until unless I do something ver=
y wrong in my conciousness. I am married and till now no child.
>
> Please=
let me know till now I have not done any homam on my own but want to do fr=
om my heart. I have a bit more interest in Religious follows and want to le=
arn but here people are so much commercial that I do not think any body ( a=
tleast the pandit ji I know) will tech me, and they may say something for w=
hich my husband will get scared and will not allow me anymore. So now when =
God has given me the chance to get help from=C2=A0a guru like you I=C2=A0do=
not want to miss the chance.
>
> As far as I am concerned I=C2=A0am decip=
le of Sri Sri RamKrishan Param Hansa and got Diksha from Ramkrishna Math on=
07-01-2003 ( I remember the date as because just after my diksha my life c=
hanged like a Magic)
>
> I know my letter is a bit long but please do read=
I=C2=A0have a lot of hope that I will get genuine advice from you=C2=A0
> =
> Waiting for your kind=C2=A0advice

> Thanks & Regards
>
> Shreya
>
>
=
>
> ________________________________
YOURS! See your Yahoo! Homepage.
>

MIME-Version: 1.0
X-Received: by 10.140.55.11 with SMTP id d11mt918314rva.211.1265963245252; Fri,
12 Feb 2010 00:27:25 -0800 (PST)
Date: Fri, 12 Feb 2010 08:27:25 +0000
Message-ID: <90bdd2131002120027u3885c342q93e5a07f5ae3594e@...>
Content-Type: multipart/alternative; boundary=0016369207c693f3a6047f630947
Subject: Incidents Related during Ramana Maharshi's Stay In The Virupaksha
Cave
y=V59Xu46FQaf1Mw1fGRdtQPXwcZmcPRpo_3c9IMQqbOnS_QYPznkcLA
--0016369207c693f3a6047f630947
Soon after his mother and his brother returned home Sri Ramana left
Pavala=
kkunru and moved up the hill. He lived for a short time in the Satguru
Swam=
i Cave on the south-eastern slope, then in the Namasivaya Cave. He
finally =
settled down in the Virupaksha Cave,where he remained from 1899 to
1916.
A=
t the time Ramana took up abode there nobody felt responsible for the
Virup=
aksha math and the cave was empty. There was a lawsuit in progress
between =
two different groups, who both claimed possession of, and the income
from, =
the math. But as no decision had yet been made, nobody was caring for
it. T=
he issue of possession was, in fact, only resolved some years later. At
the=
following Kartikai festival the successful litigants came up to the cave
a=
nd started charging a fee to visit it. So access to the Swami who lived
the=
re suddenly became conditional upon payment of a fee, although he himself
w=
as not informed of the matter. As large numbers of people were now coming
u=
p to see him, quite a few had to go away disappointed when they were told
t=
hey had to pay.
When Ramana heard about this practice, he left the cave an=
d sat down under a
tree. Those collecting the fees then declared this place=
also to be an outer
area belonging to the math and continued to demand mon=
ey from all those who
wanted to approach him. He had no alternative, theref=
ore, but to go away
again. At first he lived in the Satguru Swami Cave whic=
h was lower down,
then in another cave, consequently the Virupaksha Cave wa=
s no longer a
source of revenue. The owners of the cave finally understood =
that they could
not misuse the young Swami for their own purpose, so they g=
ave up the fees
they had collected and asked him to continue to live in the=
cave. As a
result Ramana returned and stayed there until 1916.
In winter =
Virupaksha was a fine lodging, but not so in summer,when the
adjoining rive=
rbed dried up and there was not the slightest breeze. In
addition, as there=
were almost no trees, the cave was exposed to the sun, so
that it became u=
nbearably hot.
A little higher up the hill, at the foot of a mango tree th=

ere was a cave
known as the Mango Tree Cave. The nearby Mulaipal Teertham a=
lways had a
supply of clean water. The first time Ramana had seen it, it ha=
d been
uninhabitable. But since then two brothers had removed the overhangi=
ng rock,
had built a small wall with a door and had made the cave inhabitab=
le. They
asked the Swami to use it, so he used to spend the summer months h=
ere.
Life at the Virupaksha Cave and Mango Tree Cave was rich in privation=
s but
carefree, as Ramana himself stated, =E2=80=9CPalaniswami asked me to =
copy out and
give him some stanzas of Shankara, but where were notebooks or=
paper with us
at the time? I collected every scrap of paper I could, stitc=
hed them
together into a notebook,wrote out the stanzas and gave them to hi=
m. At that
time we had nothing but a pot; we did not have even a towel. In =
the early
days of our stay in the Virupaksha Cave, Palaniswami alone had a =
towel to
wrap around him. The cave had no iron doors then; it had a wooden =
door with
a wooden latch. We would fasten it from the outside with a small =
stick, go
around the hill, wander hither and yon, return after a week or te=
n days,
then open the door with the help of another stick. That was our key=
at the
time; no need to keep it anywhere! This notebook was the only artic=
le we
took with us. As Palaniswami wore a towel, he used to fold the book a=
nd tuck
it into his waist. That was enough for us.=E2=80=9D
His loincloth =
was also in a poor state, =E2=80=9CMy koupina got torn. I do not
usually as=
k anyone for anything. Bodily privacy has however to be
maintained. Where c=
ould I get a needle and thread available to mend the
koupina? At last, I go=
t hold of a thorn, made a hole in it,took out a thread
from the koupina its=
elf, put it into the hole and
thus mended the cloth, and, so as to hide the=
place where it was mended, I
used to fold it suitably before putting it on=
. Time passed like that. What
did we need? Such were those days!=E2=80=9D
=
Sri Ramana never wore shoes, not even during the hottest months.Rangan, a
f=
ormer classmate, reports, =E2=80=9CWhen Bhagavan and I climbed up to the to=
p of
Arunachala, a thorn pricked my foot.Noting that I was lagging behind,
=
Bhagavan removed it. A few yards later a big thorn pricked his foot. When I=
looked at his foot there were so many unremoved thorns in it. Then I
exami=
ned the other foot, but the position was not different. =E2=80=98Which one =
will
you remove, the new thorn or the old ones?=E2=80=99, he queried. He br=
oke the thorn
by pushing his foot to the ground and started walking again.=
=E2=80=9D
There was no cooking in the Virupaksha Cave. Visitors used to b=

ring milk,
fruits, cake and other food. Gradually more followers came to li=
ve with
Ramana and Palaniswami. Any food donated was always evenly distribu=
ted. But
as it was not possible to rely on sufficient food for all being br=
ought by
visitors, Palaniswami and other devotees would go down to the town=
to beg
for additional food. Then Ramana would mix up all the food donated,=
make a
mash by pouring hot water over it and gave each one a glassful.Ofte=
n there
was not even any salt to flavour it, but Ramana
thought it better t=
o be without than to beg anyone for it, =E2=80=9CIf once we begin
to ask fo=
r salt, we would feel like asking for dhal, and when we ask for
dhal, we wo=
uld feel like asking for payasam and so on. So we felt that we
should not a=
sk for anything, and swallowed the gruel as it was. We used to
feel extreme=
ly happy over such diet.=E2=80=9D
The begging mission to town followed a f=

ix course. At least four of Ramana=E2=80=99s
devotees started on their way,=
announcing their arri-val to the inhabitants
by blowing their conches. The=
y then went through the streets singing and
collecting what was given to th=
em.
Some days there was not enough of anything, on other days there was mo=
re
than enough eatables. At times Ramana, so as not to disappoint anyone, e=
nded
up overeating. There is a well-known story of how one day he planned a=
day
of fasting and started off
early in the morning to walk alone on the h=
ill. There he met several women
who competed with each other to serve him f=
ood. He had to eat all that they
served him. Some hours later he met them a=
gain and again they forced him to
eat. Then he lay down in a mantapam to sl=
eep. In the evening he wanted to
return to the Virupaksha Cave when a devot=
ee met him, bringing him mangoes
cooked in rasam. He ate this too. Jokingly=
he said, =E2=80=9CIt is like the story of
the man who fled the town of mic=
e and found himself in the land of tigers.=E2=80=9D
Sometimes people would=

also send their carriages to pick him up for a meal.
But he always refused=
, as he feared that if he accepted there would be no
end to the invitations=
.
Source: Ramana Maharshi: His Life A biography by Gabriele Ebert
--
=E0=
=A4=E0=B1=8D=E0=B0=B0=E0=B0=82
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=B0=
=AE=E0=B1=81
--0016369207c693f3a6047f630947

ht:1.3em">
<span style=3D"font-weight:bold">Soon after his mother and his b=
rother returned home Sri Ramana left Pavalakkunru and moved up the hill. He=
lived for a short time in the Satguru Swami Cave on the south-eastern slop=
e, then in the Namasivaya Cave. He finally settled down in the Virupaksha C=
ave,where he remained from 1899 to 1916.</span><br>
<br>At the time Ramana=

took up abode there nobody felt responsible for the Virupaksha math and th=
e cave was empty. There was a lawsuit in progress between two different gro=
ups, who both claimed possession of, and the income from, the math. But as =
no decision had yet been made, nobody was caring for it. The issue of posse=
ssion was, in fact, only resolved some years later.=C2=A0<span style=3D"fon=
t-weight:bold">At the following Kartikai festival the successful litigants =
came up to the cave and started charging a fee to visit it. So access to th=
e Swami who lived there suddenly became conditional upon payment of a fee, =
although he himself was not informed of the matter. As large numbers of peo=
ple were now coming up to see him, quite a few had to go away disappointed =
when they were told they had to pay.</span><br>
<br>When Ramana heard abou=

t this practice, he left the cave and sat down under a tree. Those collecti=
ng the fees then declared this place also to be an outer area belonging to =
the math and continued to demand money from all those who wanted to approac=
h him. He had no alternative, therefore, but to go away again. At first he =
lived in the Satguru Swami Cave which was lower down, then in another cave,=
consequently the Virupaksha Cave was no longer a source of revenue.=C2=A0<=
span style=3D"font-weight:bold">The owners of the cave finally understood t=
hat they could not misuse the young Swami for their own purpose, so they ga=
ve up the fees they had collected and asked him to continue to live in the =
cave. As a result Ramana returned and stayed there until 1916.</span><br>
=
<br><span style=3D"font-weight:bold">In winter Virupaksha was a fine lodgin=
g, but not so in summer,when the adjoining riverbed dried up and there was =
not the slightest breeze. In addition, as there were almost no trees, the c=
ave was exposed to the sun, so that it became unbearably hot.<br>
<br>A li=
ttle higher up the hill, at the foot of a mango tree there was a cave known=
as the Mango Tree Cave. The nearby Mulaipal Teertham always had a supply o=
f clean water. The first time Ramana had seen it, it had been uninhabitable=
. But since then two brothers had removed the overhanging rock, had built a=
small wall with a door and had made the cave inhabitable. They asked the S=
wami to use it, so he used to spend the summer months here.</span><br>
<br=
><span style=3D"font-style:italic">Life at the Virupaksha Cave and Mango Tr=
ee Cave was rich in privations but carefree, as Ramana himself stated, =E2=
=80=9CPalaniswami asked me to copy out and give him some stanzas of Shankar=
a, but where were notebooks or paper with us at the time? I collected every=
scrap of paper I could, stitched them together into a notebook,wrote out t=
he stanzas and gave them to him. At that time we had nothing but a pot; we =
did not have even a towel. In the early days of our stay in the Virupaksha =
Cave, Palaniswami alone had a towel to wrap around him. The cave had no iro=
n doors then; it had a wooden door with a wooden latch. We would fasten it =
from the outside with a small stick, go around the hill, wander hither and =
yon, return after a week or ten days, then open the door with the help of a=
nother stick. That was our key at the time; no need to keep it anywhere! Th=
is notebook was the only article we took with us. As Palaniswami wore a tow=
el, he used to fold the book and tuck it into his waist. That was enough fo=
r us.=E2=80=9D</span><br>
<br>His loincloth was also in a poor state, =E2=

=80=9CMy koupina got torn. I do not usually ask anyone for anything. Bodily=
privacy has however to be maintained. Where could I get a needle and threa=
d available to mend the koupina? At last, I got hold of a thorn, made a hol=
e in it,took out a thread from the koupina itself, put it into the hole and=
<br>
thus mended the cloth, and, so as to hide the place where it was mend=
ed, I used to fold it suitably before putting it on. Time passed like that.=
What did we need? Such were those days!=E2=80=9D<br><br><span style=3D"fon=
t-weight:bold">Sri Ramana never wore shoes, not even during the hottest mon=
ths.Rangan, a former classmate, reports, =E2=80=9CWhen Bhagavan and I climb=
ed up to the top of Arunachala, a thorn pricked my foot.Noting that I was l=
agging behind, Bhagavan removed it. A few yards later a big thorn pricked h=
is foot. When I looked at his foot there were so many unremoved thorns in i=
t. Then I examined the other foot, but the position was not different. =E2=
=80=98Which one will you remove, the new thorn or the old ones?=E2=80=99, h=
e queried. He broke the thorn by pushing his foot to the ground and started=
walking again.=E2=80=9D</span><br>
<br><br>There was no cooking in the Vi=

rupaksha Cave. Visitors used to bring milk, fruits, cake and other food. Gr=
adually more followers came to live with Ramana and Palaniswami. Any food d=
onated was always evenly distributed. But as it was not possible to rely on=
sufficient food for all being brought by visitors, Palaniswami and other d=
evotees would go down to the town to beg for additional food. Then Ramana w=
ould mix up all the food donated, make a mash by pouring hot water over it =
and gave each one a glassful.Often there was not even any salt to flavour i=
t, but Ramana<br>
thought it better to be without than to beg anyone for i=

t,=C2=A0<span style=3D"font-style:italic">=E2=80=9CIf once we begin to ask =
for salt, we would feel like asking for dhal, and when we ask for dhal, we =
would feel like asking for payasam and so on. So we felt that we should not=
ask for anything, and swallowed the gruel as it was. We used to feel extre=
mely happy over such diet.=E2=80=9D</span><br>
le:italic">The begging mission to town followed a fix course. At least four=
of Ramana=E2=80=99s devotees started on their way, announcing their arri-v=
al to the inhabitants by blowing their conches. They then went through the =
streets singing and collecting what was given to them.</span><br>
<br>Some=
days there was not enough of anything, on other days there was more than e=
nough eatables. At times Ramana, so as not to disappoint anyone, ended up o=
vereating. There is a well-known story of how one day he planned a day of f=
asting and started off<br>
early in the morning to walk alone on the hill.=

There he met several women who competed with each other to serve him food.=
He had to eat all that they served him. Some hours later he met them again=
and again they forced him to eat. Then he lay down in a mantapam to sleep.=
In the evening he wanted to return to the Virupaksha Cave when a devotee m=
et him, bringing him mangoes cooked in rasam. He ate this too. Jokingly he =
said, =E2=80=9CIt is like the story of the man who fled the town of mice an=
d found himself in the land of tigers.=E2=80=9D<br>
<br>Sometimes people w=
ould also send their carriages to pick him up for a meal. But he always ref=
used, as he feared that if he accepted there would be no end to the invitat=
ions.<br><br><span style=3D"font-weight:bold">Source:</span>=C2=A0Ramana Ma=
harshi: His Life A biography by Gabriele Ebert<div style=3D"clear:both;marg=
in-top:0px;margin-right:0px;margin-bottom:0.75em;margin-left:0px;line-heigh=
t:1.3em">
</div></div><div style=3D"color:rgb(51, 51, 51);font-size:87%;ma=

rgin-top:0px;margin-right:0px;margin-bottom:0.75em;margin-left:0px;line-hei=
ght:1.3em"></div></span><br>-- <br>=E0=B0=93=E0=B0=82 =C2=A0=E0=B0=A8=E0=B0=
=AE=E0=B1=8B =C2=A0=E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =C2=A0=E0=
=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =C2=A0=E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=
=BE=E0=B0=AF =C2=A0 <br>
=B0=82=E0=B0=A4=E0=B1=8D =C2=A0=E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=
=B0=AE=E0=B1=81 =C2=A0<br><br>
--0016369207c693f3a6047f630947--

Feb 2010 12:37:21 -0000
2010 12:37:21 -0000
Date: Fri, 12 Feb 2010 12:37:20 -0000
Message-ID: <hl3i20+uvr5@...>
MIME-Version: 1.0
Subject: Query on Chandi Path by Gita Press
y=EAust25C_0UtL1D1ipr1zjNAFD2gyg11Kc7YKhwlzuEIH-g
Namaste Narasimhaji and Other Respected members,

I purchased a copy of the =
Devi mahatymam by Gita Press a few days back. While I was going through it =
I noticed that there are quite a few instances where some words are marked =
with a * or a number and at the bottom of the page there is a "Paathantar:"=
for each of these words. The translation (using some web based tool )of "P=
aathantar:" into english means "Version".
My query is which words should =
I use, the original one or the words mentioned at the bottom of the page.
=
Thanks and Regards,

Girish Sundaram
Feb 2010 13:20:55 -0000
2010 13:20:55 -0000
Date: Fri, 12 Feb 2010 13:20:54 -0000
Message-ID: <hl3kjm+3s10@...>
In-Reply-To: <hl3i20+uvr5@...>
MIME-Version: 1.0
Subject: Re: Query on Chandi Path by Gita Press
X-Yahoo-Group-Post: member; u=199147176; y=-5ceZwsCvLY96jPI-8noNWZz2hyK82J3W0-
R6z1uptv1kchaIfCS
--3-3703161420-8071471612=:2
Namaste Girish,
You are right. 'Paathaantara' means versions. If you ar=

e reading Chandi
Paath from 'Gita press' then you can recite the words whic=
h are written
in the main chapters and not the one in 'Foot notes'. some wo=
rds are
diferent in different authentic books.
However, please note that=

the words given as versions at the bottom are
also valid one and can be us=
ed as original ones. It all depends upon how
your prior familiarity. For ex=
ample - In Maharashtra, people pronounce
"Sarva Mangala MAANGALYE...." and =
not Mangalye. If you see in CP by Gita
press, they have given "Mangalye" in=
orginal text where as "Maangalye"
is given as Paathaantara.
Another exa=
mple - Narasimha recites "Mamatvaakrushta Maanasah..." where
as i recite "M=
amatvaakrushta Chetanah" - 'Maanasah' is Given as
Paathantara in Gita Press=
book.
Hope it's clear.
Best Regards,
Utpal
--- In vedic-wisdom@y=
ahoogroups.com, "Girish" <gisundar@...> wrote:
>
> Namaste Narasimhaji and =
Other Respected members,
> I purchased a copy of the Devi mahatymam by Gita=
Press a few days
back. While I was going through it I noticed that there a=
re quite a few
instances where some words are marked with a * or a number a=
nd at the
bottom of the page there is a "Paathantar:" for each of these wor=
ds. The
translation (using some web based tool )of "Paathantar:" into engli=
sh
means "Version".
> My query is which words should I use, the original on=
e or the words
mentioned at the bottom of the page.
>
> Thanks and Regards,=
> Girish Sundaram

>
--3-3703161420-8071471612=:2
<P class=3D"MsoNormal"><FONT size=3D"3"><FONT face=3D"Arial">Namaste Girish=

,<o></o></FONT></FONT></P>
<P class=3D"MsoNormal"><o><FONT face=3D"Arial" s=
ize=3D"3"> </FONT></o></P>
<P class=3D"MsoNormal"><FONT size=3D"3"><FO=
NT face=3D"Arial">You are right. 'Paathaantara' means versions. If you are =
reading Chandi Paath from 'Gita press' then you can recite the words which =
are written in the main chapters and not the one in 'Foot notes'. some word=
s are diferent in different authentic books.</FONT></FONT></P>
<P class=3D"=
MsoNormal"><o><FONT face=3D"Arial" size=3D"3"> </FONT></o></P>
<P clas=
s=3D"MsoNormal"><FONT size=3D"3"><FONT face=3D"Arial">However, please note =
that the words given as versions at the bottom are also valid one and can b=
e used as original ones. It all depends upon how your prior familiarity. Fo=
r example - In Maharashtra, people pronounce "Sarva Mangala <STRONG>MAA</ST=
RONG>NGALYE...." and not <STRONG>Ma</STRONG>ngalye. If you see in CP by Git=
a press, they have given "Mangalye" in orginal text where as "Maangalye" is=
given as Paathaantara.</FONT></FONT></P>
<P class=3D"MsoNormal"><FONT size=
=3D"3"><FONT face=3D"Arial"></FONT></FONT> </P>
<P class=3D"MsoNormal"=
><FONT size=3D"3"><FONT face=3D"Arial">Another example - Narasimha recites =
"Mamatvaakrushta Maanasah..." where as i recite "Mamatvaakrushta Chetanah" =
- 'Maanasah' is Given as Paathantara in Gita Press book.</FONT></FONT></P>
=
<P class=3D"MsoNormal"><FONT face=3D"Arial" size=3D"3"></FONT> </P>
<P=
class=3D"MsoNormal"><FONT size=3D"3"><FONT face=3D"Arial">Hope it's clear.=
<o></o></FONT></FONT></P>
<P class=3D"MsoNormal"><o><FONT face=3D"Arial" si=
ze=3D"3"> </FONT></o></P>
<P class=3D"MsoNormal"><FONT size=3D"3"><FON=
T face=3D"Arial">Best Regards,<o></o></FONT></FONT></P>
<P class=3D"Ms=
oNormal"><FONT face=3D"Arial" size=3D"3">Utpal</FONT></P><BR>--- In vedic-w=
isdom@yahoogroups.com, "Girish" <gisundar@...> wrote:<BR>><BR>>=
Namaste Narasimhaji and Other Respected members,<BR>> I purchased a cop=
y of the Devi mahatymam by Gita Press a few days back. While I was going th=
rough it I noticed that there are quite a few instances where some words ar=
e marked with a * or a number and at the bottom of the page there is a "Paa=
thantar:" for each of these words. The translation (using some web based to=
ol )of "Paathantar:" into english means "Version". <BR>> My query is whi=
ch words should I use, the original one or the words mentioned at the botto=
m of the page. <BR>> <BR>> Thanks and Regards,<BR>> Girish Sundara=
m<BR>><BR>
--3-3703161420-8071471612=:2--

Message-ID: <959963.27081.qm@...>
X-YMail-OSG:
jUmkUYkVM1nWkMzmBjXfwQKjW653e48J8OZKQumL2HZqZSQOV.M2d7L9dSVx1p4rlfQvnaVacPEqT_BjU61
YcQ3KsCWq6wlurf.cYL0Y39EdH8cmtgHSg_Zyt.4lZL0VSJ46khegPuHPTtikhh9.z8JgLO4XHswXev5Vts
LX7DhVZQOtSsrVmi48Ba4wlTvH_ute1dX.zU4f2K5o9laKQxHCb4B5OCd2T8qQTi7sN5kFNTmmSazYOyVB9
x9K7JQNwYlw.jM2Eeu4CpkpWoG_QXPz7OB7iA5ASz36
Feb 2010 05:42:48 PST
References: <hl3kjm+3s10@...>
Date: Fri, 12 Feb 2010 05:42:48 -0800 (PST)
In-Reply-To: <hl3kjm+3s10@...>
MIME-Version: 1.0
Subject: Re: [vedic-wisdom] Re: Query on Chandi Path by Gita Press
y=cKCPuzTzJsbEhSXq3yknFTk8UyF0OAY_QQAUigJx7MMssg8
--0-1024085113-1265982168=:27081
Yes Got it Utpalji.

Thanks for the prompt reply.
Regards,
Girish Sundaram
=
________________________________
From: vedic_pathak <vedic_pathak@yahoo=
.com>
Sent: Fri, February 12, 2010 6:50:54=
PM
Subject: [vedic-wisdom] Re: Query on Chandi Path by Gita Press
=C2=A0 =
Namaste Girish,
=C2=A0
You are right. 'Paathaantara' means versions. If yo=
u are reading Chandi Paath from 'Gita press' then you can recite the words =
which are written in the main chapters and not the one in 'Foot notes'. som=
e words are diferent in different authentic books.
=C2=A0
However, please n=
ote that the words given as versions at the bottom are also valid one and c=
an be used as original ones. It all depends upon how your prior familiarity=
. For example - In Maharashtra, people pronounce "Sarva Mangala MAANGALYE..=
.." and not Mangalye. If you see in CP by Gita press, they have given "Mang=
alye" in orginal text where as "Maangalye" is given as Paathaantara.
=C2=A0=
Another example - Narasimha recites "Mamatvaakrushta Maanasah..." where as=

i recite "Mamatvaakrushta Chetanah" - 'Maanasah' is Given as Paathantara i=
n Gita Press book.
=C2=A0
Hope it's clear.
=C2=A0
Best Regards,
=C2=A0
Utpa=
l
--- In vedic-wisdom@ yahoogroups. com, "Girish" <gisundar@...> wrote:
>
>=
Namaste Narasimhaji and Other Respected members,
> I purchased a copy of t=
he Devi mahatymam by Gita Press a few days back. While I was going through =
it I noticed that there are quite a few instances where some words are mark=
ed with a * or a number and at the bottom of the page there is a "Paathanta=
r: " for each of these words. The translation (using some web based tool )o=
f "Paathantar: " into english means "Version".
> My query is which words s=
hould I use, the original one or the words mentioned at the bottom of the p=
age.
>
> Thanks and Regards,
> Girish Sundaram
>
--0-1024085113-1265982168=:27081

font-size:12pt"><DIV>Yes Got it Utpalji.</DIV>
<DIV>Thanks for the prompt r=
eply.</DIV>
<DIV> </DIV>
<DIV>Regards,</DIV>
<DIV>Girish Sundaram<BR><=
/DIV>
<DIV style=3D"FONT-SIZE: 12pt; FONT-FAMILY: times new roman, new york=
, times, serif"><BR>
<DIV style=3D"PADDING-LEFT: 5px; FONT-SIZE: 12pt; MARG=
IN: 5px 0px 5px 5px; BORDER-LEFT: #1010ff 2px solid; FONT-FAMILY: times new=
roman, new york, times, serif"><FONT face=3DTahoma size=3D2>
<HR SIZE=3D1>=
<B><SPAN style=3D"FONT-WEIGHT: bold">From:</SPAN></B> vedic_pathak <ved=

ic_pathak@...><BR><B><SPAN style=3D"FONT-WEIGHT: bold">To:</SPAN><=
/B> vedic-wisdom@yahoogroups.com<BR><B><SPAN style=3D"FONT-WEIGHT: bold">Se=
nt:</SPAN></B> Fri, February 12, 2010 6:50:54 PM<BR><B><SPAN style=3D"FONT-=
WEIGHT: bold">Subject:</SPAN></B> [vedic-wisdom] Re: Query on Chandi Path b=
y Gita Press<BR></FONT><BR>
<META http-equiv=3Dx-dns-prefetch-control conte=
nt=3Doff><SPAN style=3D"DISPLAY: none"> </SPAN>
=
<P>
<P class=3DMsoNormal><FONT size=3D3><FONT face=3DArial>Namaste Girish,<=
/FONT></FONT></P>
<P class=3DMsoNormal><FONT face=3DArial size=3D3> </=
FONT></P>
<P class=3DMsoNormal><FONT size=3D3><FONT face=3DArial>You are ri=
ght. 'Paathaantara' means versions. If you are reading Chandi Paath from 'G=
ita press' then you can recite the words which are written in the main chap=
ters and not the one in 'Foot notes'. some words are diferent in different =
authentic books.</FONT></FONT></P>
<P class=3DMsoNormal><FONT face=3DArial =
size=3D3> </FONT></P>
<P class=3DMsoNormal><FONT size=3D3><FONT face=
=3DArial>However, please note that the words given as versions at the botto=
m are also valid one and can be used as original ones. It all depends upon =
how your prior familiarity. For example - In Maharashtra, people pronounce =
"Sarva Mangala <STRONG>MAA</STRONG>NGALYE...." and not <STRONG>Ma</STRONG>n=
galye. If you see in CP by Gita press, they have given "Mangalye" in orgina=
l text where as "Maangalye" is given as Paathaantara.</FONT></FONT></P>
<P =
class=3DMsoNormal><FONT size=3D3><FONT face=3DArial></FONT></FONT> </P=
>
<P class=3DMsoNormal><FONT size=3D3><FONT face=3DArial>Another example - =
Narasimha recites "Mamatvaakrushta Maanasah..." where as i recite "Mamatvaa=
krushta Chetanah" - 'Maanasah' is Given as Paathantara in Gita Press book.<=
/FONT></FONT></P>
<P class=3DMsoNormal><FONT face=3DArial size=3D3></FONT>&=
nbsp;</P>
<P class=3DMsoNormal><FONT size=3D3><FONT face=3DArial>Hope it's =
clear.</FONT></FONT></P>
<P class=3DMsoNormal><FONT face=3DArial size=3D3>&=
nbsp;</FONT></P>
<P class=3DMsoNormal><FONT size=3D3><FONT face=3DArial>Bes=
t Regards,</FONT></FONT></P>
<P class=3DMsoNormal><FONT face=3DArial size=
=3D3> </FONT></P>
<P class=3DMsoNormal><FONT face=3DArial size=3D3>Utp=
al</FONT></P><BR>--- In vedic-wisdom@ yahoogroups. com, "Girish" <gisund=
ar@...> wrote:<BR>><BR>> Namaste Narasimhaji and Other Respected m=
embers,<BR>> I purchased a copy of the Devi mahatymam by Gita Press a fe=
w days back. While I was going through it I noticed that there are quite a =
few instances where some words are marked with a * or a number and at the b=
ottom of the page there is a "Paathantar: " for each of these words. The tr=
anslation (using some web based tool )of "Paathantar: " into english means =
"Version". <BR>> My query is which words should I use, the original one =
or the words mentioned at the bottom of the page. <BR>> <BR>> Thanks =
and Regards,<BR>> Girish Sundaram<BR>><BR></DIV>
<META http-equiv=3Dx=
-dns-prefetch-control content=3Don></DIV></DIV></div><br>
</body></h=
tml>
--0-1024085113-1265982168=:27081--
From jps.sandhu@... Wed Feb 17 11:08:41 2016

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Date: Fri, 12 Feb 2010 15:37:46 -0000
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Subject: Jyotish blog.
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For articles on Astrology,mantra ,tantra and numerology please visit

http:=
//bharatiyajyotishmantrasaadhana.blogspot.com/
Regards
j.s.sandhu
From sensemystical@... Wed Feb 17 11:08:41 2016

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From: "mysticalsense" <sensemystical@...>
y=7CZcUUrRTrd53XbzVFXmExU8IJHKxB9GyCqmeoJIWHSQMQ_iCSfj8Q
X-Yahoo-Profile: sensemystical
--5-0678323311-1710830327=:4
Dear Narasimha,
The Shiva Purana also mentions worshipping Shiva on Krish=

na Chaturdashi
of Jyeshtha with mahaardra yoga (i.e. ardra nakshatra coinci=
ding with
surya sankranti). Here it does not specify sankranti into which r=
asi.
This combination does not happen every year.
Last time it happened w=

as in Mid-June 2007.
At that time, Sun was entering Mithuna and Moon was i=

n Ardra nakshatra.
Previous to that it was in Mid-June 1988.
How do we ac=
count for this?
mysticalsense.
The pendulum of the mind alternates betwee=

n sense and nonsense, not
between right and wrong.
--- In vedic-wisdom@=
yahoogroups.com, Jyotisa Shisya <achyutagaddi@...>
wrote:
>
> Pranaams Nara=
simha,
>
> From Aghora II: Kundalini, I reproduce what Vimalananda says
"..=
..There are
> four important nights: Maha (Shiva) Ratri or Krishna Chaturda=
si during
lunar
> month of Magha, Krura Ratri (Holi) or Pournami after Maha=
ratri, Moha
Ratri
> or Astami in lunar month of Shravana, and Kala ratri o=
r Krishna
Chaturdasi
> in lunar month of Ashwin..."
>
> Most calendars in N=
orth India have put Holi as March 1 but in light of
what
> you/Sivachariar =
are saying about MahaShivaRatri, Holi should be
celebrated
> on March 29 in=
stead?
>
> best regards
> Hari
>
> On Sat, Jan 30, 2010 at 2:12 AM, Narasim=
ha P.V.R. Rao pvr108@...wrote:
>
> >
> >
> > Namaste Sri Shanmukha Sivachar=
yar,
> >
> > A year consists of months and a month consist of days. If one =
uses
years,
> > months and days *consistently*, all years should start with=
a
particular
> > month and end with particular month and all months should=
start with
a
> > particular day and end with a particular day.
> >
> > But=
that is broken if one mixes tithis (lunar days or rather
soli-lunar
> > da=
ys) with months of souramaana. One month may start on Sukla
Ashtami and
> >=
another month on Sukla Chaturthi. How logical is that?
> >
> > * * *
> >
>=
> Even the chaandramana calculations we follow today may be imperfect.
> >=
> > For example, ask a simple question: Why were the twelve months named
t=
hat
> > way?
> >
> > Chaitra month starts when Moon and Sun are together in=
Meena
(Poorvabhadra
> > 4th pada, Uttarabhadra, Revati). Why is it named C=
haitra? Vaisakha
month
> > starts when Moon and Sun are together in Mesha (=
Aswini, Bharani,
Krittika
> > 1st pada). Why is it named Vaisakha? Jyeshtha=
month starts when Moon
and Sun
> > are together in Vrishabha (Krittika 2nd=
, 3rd and 4th padas, Rohini,
> > Mrigasira 1st and 2nd padas). Why is it na=
med Jyeshtha?
> >
> > If you look carefully, the names of the months are ba=
sed on stars
> > (Chita-Chaitra, Visakha-Vaisakha, Jyeshtha-Jyeshtha etc). =
Starting
from
> > Chitra, 12 out of 27 stars are picked for the names of mo=
nths. At
the time
> > of Full Moon in Chaitra month, Moon moves by 180 degr=
ees compared to
where
> > he was at the beginning of the month (Meena) and =
is around Chitra
star. At
> > the time of Full Moon in Vaisakha month, Moon=
moves by 180 degrees
compared
> > to where he was at the beginning of the =
month (Mesha) and is around
Visakha
> > star. And so on.
> >
> > It is logi=
cal to guess that the zodiac was divided into 12 equal
parts (not
> > neces=
sarily aligned to the twelve rasis) and the name of a month is
decided
> > =
based on the star occupied by Moon at the middle of the month, i.e.
at the
=
> > time of Full Moon. A prominent star was chosen in the twelve equal
part=
s and
> > the month was named based on it.
> >
> > * * *
> >
> > Mooladhara=
chakra is in the middle of the body and it is the basis
of our
> > existen=
ce. The chakras at the top of the head or the bottom of the
feet are
> > no=
t taken as the base. In astrology, zodiac is decided by the Chitra
star,
> =
> i.e. Chitra star is perfectly aligned to the *middle* of the zodiac.
We d=
o
> > not fix the beginning of the zodiac by the exact location of Aswini
s=
tar,
> > but by taking 180 degrees from the exact location of Chitra star.
=
Similarly,
> > it is possible that a month is named based on the star occup=
ied at
the
> > *middle* of the month rather than the beginning.
> >
> > * *=
*
> >
> > When the current month started as per soli-lunar (chaandramaana)=
calendar
> > on January 15, Sun and Moon were in Capricorn. So it is calle=
d
"Maagha
> > maasa" based on current conventions.
> >
> > However, Pournim=
a of that month is running right now and Moon is in
the 2nd
> > pada of Pus=
hya star right now. He is far from Magha star. Is this
really
> > Maagha Po=
urnima as people think?
> >
> > My personal view is that it is Pushya Pourn=
ima right now and Feb 11
is
> > Pushya Krishna Chaturdasi and not MahaaShiv=
araatri.
> >
> > When a new month as per Chaandramaana starts on February 1=
3, people
> > consider it as Phalguna maasa because Moon and Sun are in Kum=
bha.
But the
> > next Pournima on February 28 coincides with Magha nakshatr=
a. I
suggest that
> > THAT is the real Maagha Pournima. So March 13 is the =
Maagha Krishna
> > Chaturdasi, i.e. MahaaShivaraatri.
> >
> > * * *
> >
> >=
Bottomline: I agree with the conclusion of souramaana proponents
this
> > =
particular time, but for a different reason compared to theirs. I
> > respe=
ctfully suggest that we are all lacking in our understanding of
the
> > cor=
rect calendar used with tithi based festivals. We celebrate
festivals on
> =
> the correct days most of the times, but make mistakes now and then.
Some
=
> > misunderstandings still need to be corrected.
> >
> > Good thing is tha=
t the knowledge of rishis is self-revealing and
> > self-correcting. If one=
is sincere and applies oneself, one can find
the
> > answers.
> >
> > Best=
regards,
> > Narasimha
> > -----------------------------------------------=
--------------------
> > Free Jyotish Software, Free Jyotish Lessons, Jyoti=
sh Writings,
> > "Do It Yourself" ritual manuals for short Homam and Pitri =
Tarpana:
> > http://www.VedicAstrologer.org
> > Films that make a differenc=
e: http://SaraswatiFilms.org
> > Spirituality: http://groups.yahoo.com/grou=
p/vedic-wisdom
> > Jyotish writings: http://groups.yahoo.com/group/JyotishW=
ritings
> > ---------------------------------------------------------------=
----
> >
> >
>
--5-0678323311-1710830327=:4
<P style=3D"TEXT-ALIGN: left;" class=3D"MsoNormal" align=3D"left"><SPAN sty=
le=3D"FONT-FAMILY: 'Georgia','serif';FONT-SIZE: 12pt;">Dear Narasimha,</SPA=
N></P>
<P style=3D"TEXT-ALIGN: left;" class=3D"MsoNormal" align=3D"left"><S=
PAN style=3D"FONT-FAMILY: 'Georgia','serif';FONT-SIZE: 12pt;">The Shiva Pur=
ana also mentions worshipping Shiva on Krishna Chaturdashi of Jyeshtha with=
mahaardra yoga (i.e. ardra nakshatra coinciding with surya sankranti). Her=
e it does not specify sankranti into which rasi.<o></o></SPAN></P>
<P style=
=3D"TEXT-ALIGN: left;" class=3D"MsoNormal" align=3D"left"><SPAN style=3D"FO=
NT-FAMILY: 'Georgia','serif';FONT-SIZE: 12pt;">This combination does not ha=
ppen every year. </SPAN></P>
<P style=3D"TEXT-ALIGN: left;" class=3D"MsoNor=
mal" align=3D"left"><SPAN style=3D"FONT-FAMILY: 'Georgia','serif';FONT-SIZE=
: 12pt;">Last time it happened was in Mid-June 2007. </SPAN></P>
<P style=
=3D"TEXT-ALIGN: left;" class=3D"MsoNormal" align=3D"left"><SPAN style=3D"FO=
NT-FAMILY: 'Georgia','serif';FONT-SIZE: 12pt;">At that time, Sun was enteri=
ng Mithuna and Moon was in Ardra nakshatra. </SPAN></P>
<P style=3D"TEXT-AL=
IGN: left;" class=3D"MsoNormal" align=3D"left"><SPAN style=3D"FONT-FAMILY: =
'Georgia','serif';FONT-SIZE: 12pt;">Previous to that it was in Mid-June 198=
8.</SPAN></P>
<P style=3D"TEXT-ALIGN: left;" class=3D"MsoNormal" align=3D"l=
eft"><SPAN style=3D"FONT-FAMILY: 'Georgia','serif';FONT-SIZE: 12pt;">How do=
we account for this?</SPAN></P>
<P style=3D"TEXT-ALIGN: left;" class=
=3D"MsoNormal" align=3D"left"><SPAN style=3D"FONT-FAMILY: 'Georgia','serif'=
;FONT-SIZE: 12pt;">mysticalsense.</SPAN></P>
<P style=3D"TEXT-ALIGN: left;"=
class=3D"MsoNormal" align=3D"left"><SPAN style=3D"FONT-FAMILY: 'Georgia','=
serif';FONT-SIZE: 12pt;"></SPAN><SPAN style=3D"FONT-FAMILY: 'Georgia','seri=
f';FONT-SIZE: 12pt;"><FONT size=3D"1">The pendulum of the mind alternates b=
etween sense and nonsense, not between right and wrong.<BR></P></FONT></SPA=
N>
<P style=3D"TEXT-ALIGN: left;" class=3D"MsoNormal" align=3D"left"> =
</P><BR>--- In vedic-wisdom@yahoogroups.com, Jyotisa Shisya <achyutagadd=
i@...> wrote:<BR>><BR>> Pranaams Narasimha,<BR>> <BR>> From =
Aghora II: Kundalini, I reproduce what Vimalananda says "....There are<BR>&=
gt; four important nights: Maha (Shiva) Ratri or Krishna Chaturdasi during =
lunar<BR>> month of Magha, Krura Ratri (Holi) or Pournami after Maha rat=
ri, Moha Ratri<BR>> or Astami in lunar month of Shravana, and Kala ratri=
or Krishna Chaturdasi<BR>> in lunar month of Ashwin..."<BR>> <BR>>=
; Most calendars in North India have put Holi as March 1 but in light of wh=
at<BR>> you/Sivachariar are saying about MahaShivaRatri, Holi should be =
celebrated<BR>> on March 29 instead?<BR>> <BR>> best regards<BR>&g=
t; Hari<BR>> <BR>> On Sat, Jan 30, 2010 at 2:12 AM, Narasimha P.V.R. =
Rao pvr108@...wrote:<BR>> <BR>> ><BR>> ><BR>> > Namast=
e Sri Shanmukha Sivacharyar,<BR>> ><BR>> > A year consists of m=
onths and a month consist of days. If one uses years,<BR>> > months a=
nd days *consistently*, all years should start with a particular<BR>> &g=
t; month and end with particular month and all months should start with a<B=
R>> > particular day and end with a particular day.<BR>> ><BR>&=
gt; > But that is broken if one mixes tithis (lunar days or rather soli-=
lunar<BR>> > days) with months of souramaana. One month may start on =
Sukla Ashtami and<BR>> > another month on Sukla Chaturthi. How logica=
l is that?<BR>> ><BR>> > * * *<BR>> ><BR>> > Even t=
he chaandramana calculations we follow today may be imperfect.<BR>> >=
<BR>> > For example, ask a simple question: Why were the twelve month=
s named that<BR>> > way?<BR>> ><BR>> > Chaitra month star=
ts when Moon and Sun are together in Meena (Poorvabhadra<BR>> > 4th p=
ada, Uttarabhadra, Revati). Why is it named Chaitra? Vaisakha month<BR>>=
> starts when Moon and Sun are together in Mesha (Aswini, Bharani, Krit=
tika<BR>> > 1st pada). Why is it named Vaisakha? Jyeshtha month start=
s when Moon and Sun<BR>> > are together in Vrishabha (Krittika 2nd, 3=
rd and 4th padas, Rohini,<BR>> > Mrigasira 1st and 2nd padas). Why is=
it named Jyeshtha?<BR>> ><BR>> > If you look carefully, the na=
mes of the months are based on stars<BR>> > (Chita-Chaitra, Visakha-V=
aisakha, Jyeshtha-Jyeshtha etc). Starting from<BR>> > Chitra, 12 out =
of 27 stars are picked for the names of months. At the time<BR>> > of=
Full Moon in Chaitra month, Moon moves by 180 degrees compared to where<BR=
>> > he was at the beginning of the month (Meena) and is around Chitr=
a star. At<BR>> > the time of Full Moon in Vaisakha month, Moon moves=
by 180 degrees compared<BR>> > to where he was at the beginning of t=
he month (Mesha) and is around Visakha<BR>> > star. And so on.<BR>>=
; ><BR>> > It is logical to guess that the zodiac was divided into=
12 equal parts (not<BR>> > necessarily aligned to the twelve rasis) =
and the name of a month is decided<BR>> > based on the star occupied =
by Moon at the middle of the month, i.e. at the<BR>> > time of Full M=
oon. A prominent star was chosen in the twelve equal parts and<BR>> >=
the month was named based on it.<BR>> ><BR>> > * * *<BR>> &=
gt;<BR>> > Mooladhara chakra is in the middle of the body and it is t=
he basis of our<BR>> > existence. The chakras at the top of the head =
or the bottom of the feet are<BR>> > not taken as the base. In astrol=
ogy, zodiac is decided by the Chitra star,<BR>> > i.e. Chitra star is=
perfectly aligned to the *middle* of the zodiac. We do<BR>> > not fi=
x the beginning of the zodiac by the exact location of Aswini star,<BR>>=
> but by taking 180 degrees from the exact location of Chitra star. Sim=
ilarly,<BR>> > it is possible that a month is named based on the star=
occupied at the<BR>> > *middle* of the month rather than the beginni=
ng.<BR>> ><BR>> > * * *<BR>> ><BR>> > When the curr=
ent month started as per soli-lunar (chaandramaana) calendar<BR>> > o=
n January 15, Sun and Moon were in Capricorn. So it is called "Maagha<BR>&g=
t; > maasa" based on current conventions.<BR>> ><BR>> > Howe=
ver, Pournima of that month is running right now and Moon is in the 2nd<BR>=
> > pada of Pushya star right now. He is far from Magha star. Is this=
really<BR>> > Maagha Pournima as people think?<BR>> ><BR>> =
> My personal view is that it is Pushya Pournima right now and Feb 11 is=
<BR>> > Pushya Krishna Chaturdasi and not MahaaShivaraatri.<BR>> &=
gt;<BR>> > When a new month as per Chaandramaana starts on February 1=
3, people<BR>> > consider it as Phalguna maasa because Moon and Sun a=
re in Kumbha. But the<BR>> > next Pournima on February 28 coincides w=
ith Magha nakshatra. I suggest that<BR>> > THAT is the real Maagha Po=
urnima. So March 13 is the Maagha Krishna<BR>> > Chaturdasi, i.e. Mah=
aaShivaraatri.<BR>> ><BR>> > * * *<BR>> ><BR>> > Bo=
ttomline: I agree with the conclusion of souramaana proponents this<BR>>=
> particular time, but for a different reason compared to theirs. I<BR>=
> > respectfully suggest that we are all lacking in our understanding=
of the<BR>> > correct calendar used with tithi based festivals. We c=
elebrate festivals on<BR>> > the correct days most of the times, but =
make mistakes now and then. Some<BR>> > misunderstandings still need =
to be corrected.<BR>> ><BR>> > Good thing is that the knowledge=
of rishis is self-revealing and<BR>> > self-correcting. If one is si=
ncere and applies oneself, one can find the<BR>> > answers.<BR>> &=
gt;<BR>> > Best regards,<BR>> > Narasimha<BR>> > --------=
-----------------------------------------------------------<BR>> > Fr=
ee Jyotish Software, Free Jyotish Lessons, Jyotish Writings,<BR>> > "=
Do It Yourself" ritual manuals for short Homam and Pitri Tarpana:<BR>> &=
gt; http://www.VedicAstrologer.org<BR>> > Films that make a differenc=
e: http://SaraswatiFilms.org<BR>> > Spirituality: http://groups.yahoo=
.com/group/vedic-wisdom<BR>> > Jyotish writings: http://groups.yahoo.=
com/group/JyotishWritings<BR>> > ------------------------------------=
-------------------------------<BR>> ><BR>> ><BR>><BR>
--5-0678323311-1710830327=:4--
From sensemystical@... Wed Feb 17 11:08:41 2016

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Feb 2010 18:49:21 -0000
2010 18:49:21 -0000
Date: Fri, 12 Feb 2010 18:49:20 -0000
Message-ID: <hl47rg+uci6@...>
In-Reply-To: <hl46bn+9ivf@...>
MIME-Version: 1.0
From: "mysticalsense" <sensemystical@...>
y=5UbYHEXTWnKJYTREKVXjlq6wyKHBM5ZPtIMnbGajJ1Yps_hBDhiS6g
X-Yahoo-Profile: sensemystical
Just to add to that written below:
Next this will happen in mid-Jun 2026.=
In all three cases, Moon during Purnima lies closer to Jyeshtha

Nakshatra=
(either in 2nd half of Anuradha or 1st half of Mula), than to
(Vishakha or=
) PurvaAshadha.
--- In vedic-wisdom@yahoogroups.com, "mysticalsense" <sen=

semystical@...>
wrote:
>
>
> Dear Narasimha,
>
> The Shiva Purana also ment=
ions worshipping Shiva on Krishna
Chaturdashi
> of Jyeshtha with mahaardra =
yoga (i.e. ardra nakshatra coinciding with
> surya sankranti). Here it does=
not specify sankranti into which rasi.
>
> This combination does not happe=
n every year.
>
> Last time it happened was in Mid-June 2007.
>
> At that t=
ime, Sun was entering Mithuna and Moon was in Ardra
nakshatra.
>
> Previous=
to that it was in Mid-June 1988.
>
> How do we account for this?
>
> mysti=
calsense.
>
> The pendulum of the mind alternates between sense and nonsens=
e, not
> between right and wrong.
>
>
>
>
> --- In vedic-wisdom@yahoogroups=
.com, Jyotisa Shisya achyutagaddi@
> wrote:
> >
> > Pranaams Narasimha,
> >=
> > From Aghora II: Kundalini, I reproduce what Vimalananda says
> "....Th=
ere are
> > four important nights: Maha (Shiva) Ratri or Krishna Chaturdasi=
during
> lunar
> > month of Magha, Krura Ratri (Holi) or Pournami after Ma=
ha ratri,
Moha
> Ratri
> > or Astami in lunar month of Shravana, and Kala r=
atri or Krishna
> Chaturdasi
> > in lunar month of Ashwin..."
> >
> > Most =
calendars in North India have put Holi as March 1 but in light
of
> what
> =
> you/Sivachariar are saying about MahaShivaRatri, Holi should be
> celebra=
ted
> > on March 29 instead?
> >
> > best regards
> > Hari
> >
> > On Sat, =
Jan 30, 2010 at 2:12 AM, Narasimha P.V.R. Rao pvr108@...:
> >
> > >
> > >
>=
> > Namaste Sri Shanmukha Sivacharyar,
> > >
> > > A year consists of mont=
hs and a month consist of days. If one uses
> years,
> > > months and days =
*consistently*, all years should start with a
> particular
> > > month and =
end with particular month and all months should start
with
> a
> > > partic=
ular day and end with a particular day.
> > >
> > > But that is broken if o=
ne mixes tithis (lunar days or rather
> soli-lunar
> > > days) with months =
of souramaana. One month may start on Sukla
> Ashtami and
> > > another mon=
th on Sukla Chaturthi. How logical is that?
> > >
> > > * * *
> > >
> > > E=
ven the chaandramana calculations we follow today may be
imperfect.
> > >
>=
> > For example, ask a simple question: Why were the twelve months
named
>=
that
> > > way?
> > >
> > > Chaitra month starts when Moon and Sun are tog=
ether in Meena
> (Poorvabhadra
> > > 4th pada, Uttarabhadra, Revati). Why i=
s it named Chaitra? Vaisakha
> month
> > > starts when Moon and Sun are tog=
ether in Mesha (Aswini, Bharani,
> Krittika
> > > 1st pada). Why is it name=
d Vaisakha? Jyeshtha month starts when
Moon
> and Sun
> > > are together in=
Vrishabha (Krittika 2nd, 3rd and 4th padas,
Rohini,
> > > Mrigasira 1st an=
d 2nd padas). Why is it named Jyeshtha?
> > >
> > > If you look carefully, =
the names of the months are based on stars
> > > (Chita-Chaitra, Visakha-Va=
isakha, Jyeshtha-Jyeshtha etc). Starting
> from
> > > Chitra, 12 out of 27 =
stars are picked for the names of months. At
> the time
> > > of Full Moon =
in Chaitra month, Moon moves by 180 degrees compared
to
> where
> > > he wa=
s at the beginning of the month (Meena) and is around Chitra
> star. At
> >=
> the time of Full Moon in Vaisakha month, Moon moves by 180 degrees
> com=
pared
> > > to where he was at the beginning of the month (Mesha) and is
ar=
ound
> Visakha
> > > star. And so on.
> > >
> > > It is logical to guess th=
at the zodiac was divided into 12 equal
> parts (not
> > > necessarily alig=
ned to the twelve rasis) and the name of a month
is
> decided
> > > based o=
n the star occupied by Moon at the middle of the month,
i.e.
> at the
> > >=
time of Full Moon. A prominent star was chosen in the twelve equal
> parts=
and
> > > the month was named based on it.
> > >
> > > * * *
> > >
> > > M=
ooladhara chakra is in the middle of the body and it is the basis
> of our
=
> > > existence. The chakras at the top of the head or the bottom of the
> =
feet are
> > > not taken as the base. In astrology, zodiac is decided by th=
e
Chitra
> star,
> > > i.e. Chitra star is perfectly aligned to the *middle=
* of the
zodiac.
> We do
> > > not fix the beginning of the zodiac by the e=
xact location of
Aswini
> star,
> > > but by taking 180 degrees from the ex=
act location of Chitra star.
> Similarly,
> > > it is possible that a month=
is named based on the star occupied at
> the
> > > *middle* of the month r=
ather than the beginning.
> > >
> > > * * *
> > >
> > > When the current mo=
nth started as per soli-lunar (chaandramaana)
> calendar
> > > on January 1=
5, Sun and Moon were in Capricorn. So it is called
> "Maagha
> > > maasa" b=
ased on current conventions.
> > >
> > > However, Pournima of that month is=
running right now and Moon is
in
> the 2nd
> > > pada of Pushya star right=
now. He is far from Magha star. Is this
> really
> > > Maagha Pournima as =
people think?
> > >
> > > My personal view is that it is Pushya Pournima ri=
ght now and Feb
11
> is
> > > Pushya Krishna Chaturdasi and not MahaaShivar=
aatri.
> > >
> > > When a new month as per Chaandramaana starts on February=
13,
people
> > > consider it as Phalguna maasa because Moon and Sun are in=
Kumbha.
> But the
> > > next Pournima on February 28 coincides with Magha =
nakshatra. I
> suggest that
> > > THAT is the real Maagha Pournima. So Marc=
h 13 is the Maagha
Krishna
> > > Chaturdasi, i.e. MahaaShivaraatri.
> > >
>=
> > * * *
> > >
> > > Bottomline: I agree with the conclusion of souramaan=
a proponents
> this
> > > particular time, but for a different reason compa=
red to theirs. I
> > > respectfully suggest that we are all lacking in our =
understanding
of
> the
> > > correct calendar used with tithi based festiva=
ls. We celebrate
> festivals on
> > > the correct days most of the times, b=
ut make mistakes now and
then.
> Some
> > > misunderstandings still need to=
be corrected.
> > >
> > > Good thing is that the knowledge of rishis is se=
lf-revealing and
> > > self-correcting. If one is sincere and applies onese=
lf, one can
find
> the
> > > answers.
> > >
> > > Best regards,
> > > Naras=
imha
> > >
----------------------------------------------------------------=
---
> > > Free Jyotish Software, Free Jyotish Lessons, Jyotish Writings,
> =
> > "Do It Yourself" ritual manuals for short Homam and Pitri Tarpana:
> > =
> > > Films that make a difference: http:/=
/SaraswatiFilms.org
> > > Spirituality: http://groups.yahoo.com/group/vedic=
-wisdom
> > > Jyotish writings: http://groups.yahoo.com/group/JyotishWritin=
gs
> > >
------------------------------------------------------------------=
-
> > >
> > >
> >
>

Feb 2010 20:10:36 -0000
2010 20:10:36 -0000
Date: Fri, 12 Feb 2010 20:10:36 -0000
Message-ID: <hl4cjs+4dna@...>
In-Reply-To: <hl47rg+uci6@...>
MIME-Version: 1.0
X-Yahoo-Group-Post: member; u=199147176; y=WUXjZbNwHZX--
gOSGk1qsqJrPFrNjgp5MVM2oqEZmBFtchgHgrdQ
--8-2000432778-9266198259=:7
Namaste Friends,
I am just restate a unique discrepancy which has came =

to fore with
reference to Actual days of our festivals. Narasimha has alrea=
dy
discussed it.
Taking example of MahaaShivaraatri which is celebrated =
today Night
almost every where. MahaaShivaraatri is celebrated on Krishna P=
aksha
Chaturdashi of Lunar month called Magha (or Maha).
Magha Month sho=

uld be said to commence logically - (considering two
views - Amavasyaa as M=
onth end AND Pournima as Month end)
1) When Amavasyaa coincides with M=

oon being approximately opposite to
Magha Nakshatra which eventually create=
s a situation where in succeeding
Pournima coincides with Moon being in Mag=
ha or very close to it.
To clarify with example:
Current Magha Month po=

pularly started on 15th January 2010 (at approx.
12.45 in Noon as per IST).=
The Pournima of That Month started on 29th
Jan at around 15.35 IST. At tha=
t time, Moon was in 1st pada of Pushya
Nakshatra. When Pournima ended on 30=
th Jan at around 11.50, Moon was in
4th pada of Pushya Nakshatra.
So Moo=
n was neither *In* Magha Nakshatra nor *very close* to it.
***
If one t=
akes, Next Pournima which falls on 28th February, Moon is IN
Magha Nakshatr=
a.
So does it mean that IN REALITY, MAGHA MONTH starts on 14th Feb instead=
of 15th Of Jan. AND MahaaShivaraatri is in Reality should be celebrated

on=
13th March Night and NOT on Today Night?
God Knows!
2) Consider if M=
onth is said to be ended when Pournima coincides with
Moon being in Magha o=
r very close to it.
I.e. Magha Month is taken to be ending on Pournima whe=

n Moon is also
traversing through Magha Nakshatra during that time. Next da=
y, new month
Phagan (Phalgun) starts.
As stated in previous example, Moo=

n is in Magha on Pournima which falls
on 28th Feb. If that really means Mag=
ha Month's last day, then
MahaaShivaraatri can be said to be falling on 13t=
h/14th Feb i.e. today
in Reality and the celebration of the Shiva festival =
is rightly
celebrated.
Not sure as to what it is Reality.
Sorry for a=
long message.
Best Regards,
Utpal
--- In vedic-wisdom@yahoogroups.c=
om, "mysticalsense" <sensemystical@...>
wrote:
>
>
> Just to add to that wr=
itten below:
>
> Next this will happen in mid-Jun 2026.
>
> In all three ca=
ses, Moon during Purnima lies closer to Jyeshtha
> Nakshatra (either in 2nd=
half of Anuradha or 1st half of Mula), than
to
> (Vishakha or) PurvaAshadh=
a.
>
>
> --- In vedic-wisdom@yahoogroups.com, "mysticalsense" sensemystical=
@
> wrote:
> >
> >
> > Dear Narasimha,
> >
> > The Shiva Purana also mentio=
ns worshipping Shiva on Krishna
> Chaturdashi
> > of Jyeshtha with mahaardr=
a yoga (i.e. ardra nakshatra coinciding
with
> > surya sankranti). Here it =
does not specify sankranti into which
rasi.
> >
> > This combination does n=
ot happen every year.
> >
> > Last time it happened was in Mid-June 2007.
>=
>
> > At that time, Sun was entering Mithuna and Moon was in Ardra
> naksh=
atra.
> >
> > Previous to that it was in Mid-June 1988.
> >
> > How do we a=
ccount for this?
> >
> > mysticalsense.
> >
> > The pendulum of the mind al=
ternates between sense and nonsense, not
> > between right and wrong.
> >
>=
>
> >
> >
> > --- In vedic-wisdom@yahoogroups.com, Jyotisa Shisya achyutag=
addi@
> > wrote:
> > >
> > > Pranaams Narasimha,
> > >
> > > From Aghora II=
: Kundalini, I reproduce what Vimalananda says
> > "....There are
> > > fou=
r important nights: Maha (Shiva) Ratri or Krishna Chaturdasi
> during
> > l=
unar
> > > month of Magha, Krura Ratri (Holi) or Pournami after Maha ratri,=
> Moha
> > Ratri
> > > or Astami in lunar month of Shravana, and Kala ratr=
i or Krishna
> > Chaturdasi
> > > in lunar month of Ashwin..."
> > >
> > > =
Most calendars in North India have put Holi as March 1 but in
light
> of
> =
> what
> > > you/Sivachariar are saying about MahaShivaRatri, Holi should b=
e
> > celebrated
> > > on March 29 instead?
> > >
> > > best regards
> > > =
Hari
> > >
> > > On Sat, Jan 30, 2010 at 2:12 AM, Narasimha P.V.R. Rao pvr1=
08@:
> > >
> > > >
> > > >
> > > > Namaste Sri Shanmukha Sivacharyar,
> > >=
>
> > > > A year consists of months and a month consist of days. If one
us=
es
> > years,
> > > > months and days *consistently*, all years should star=
t with a
> > particular
> > > > month and end with particular month and all=
months should start
> with
> > a
> > > > particular day and end with a par=
ticular day.
> > > >
> > > > But that is broken if one mixes tithis (lunar =
days or rather
> > soli-lunar
> > > > days) with months of souramaana. One =
month may start on Sukla
> > Ashtami and
> > > > another month on Sukla Cha=
turthi. How logical is that?
> > > >
> > > > * * *
> > > >
> > > > Even the=
chaandramana calculations we follow today may be
> imperfect.
> > > >
> > =
> > For example, ask a simple question: Why were the twelve months
> named
=
> > that
> > > > way?
> > > >
> > > > Chaitra month starts when Moon and Su=
n are together in Meena
> > (Poorvabhadra
> > > > 4th pada, Uttarabhadra, R=
evati). Why is it named Chaitra?
Vaisakha
> > month
> > > > starts when Moo=
n and Sun are together in Mesha (Aswini, Bharani,
> > Krittika
> > > > 1st =
pada). Why is it named Vaisakha? Jyeshtha month starts when
> Moon
> > and =
Sun
> > > > are together in Vrishabha (Krittika 2nd, 3rd and 4th padas,
> R=
ohini,
> > > > Mrigasira 1st and 2nd padas). Why is it named Jyeshtha?
> > =
> >
> > > > If you look carefully, the names of the months are based on
sta=
rs
> > > > (Chita-Chaitra, Visakha-Vaisakha, Jyeshtha-Jyeshtha etc).
Starti=
ng
> > from
> > > > Chitra, 12 out of 27 stars are picked for the names of =
months.
At
> > the time
> > > > of Full Moon in Chaitra month, Moon moves b=
y 180 degrees
compared
> to
> > where
> > > > he was at the beginning of th=
e month (Meena) and is around
Chitra
> > star. At
> > > > the time of Full =
Moon in Vaisakha month, Moon moves by 180
degrees
> > compared
> > > > to w=
here he was at the beginning of the month (Mesha) and is
> around
> > Visak=
ha
> > > > star. And so on.
> > > >
> > > > It is logical to guess that the=
zodiac was divided into 12 equal
> > parts (not
> > > > necessarily aligne=
d to the twelve rasis) and the name of a month
> is
> > decided
> > > > bas=
ed on the star occupied by Moon at the middle of the month,
> i.e.
> > at t=
he
> > > > time of Full Moon. A prominent star was chosen in the twelve
equ=
al
> > parts and
> > > > the month was named based on it.
> > > >
> > > > *=
* *
> > > >
> > > > Mooladhara chakra is in the middle of the body and it =
is the
basis
> > of our
> > > > existence. The chakras at the top of the he=
ad or the bottom of
the
> > feet are
> > > > not taken as the base. In astr=
ology, zodiac is decided by the
> Chitra
> > star,
> > > > i.e. Chitra star=
is perfectly aligned to the *middle* of the
> zodiac.
> > We do
> > > > no=
t fix the beginning of the zodiac by the exact location of
> Aswini
> > sta=
r,
> > > > but by taking 180 degrees from the exact location of Chitra
star=
.
> > Similarly,
> > > > it is possible that a month is named based on the =
star occupied
at
> > the
> > > > *middle* of the month rather than the begi=
nning.
> > > >
> > > > * * *
> > > >
> > > > When the current month started=
as per soli-lunar (chaandramaana)
> > calendar
> > > > on January 15, Sun =
and Moon were in Capricorn. So it is called
> > "Maagha
> > > > maasa" base=
d on current conventions.
> > > >
> > > > However, Pournima of that month i=
s running right now and Moon is
> in
> > the 2nd
> > > > pada of Pushya sta=
r right now. He is far from Magha star. Is
this
> > really
> > > > Maagha P=
ournima as people think?
> > > >
> > > > My personal view is that it is Pus=
hya Pournima right now and Feb
> 11
> > is
> > > > Pushya Krishna Chaturdas=
i and not MahaaShivaraatri.
> > > >
> > > > When a new month as per Chaandr=
amaana starts on February 13,
> people
> > > > consider it as Phalguna maas=
a because Moon and Sun are in
Kumbha.
> > But the
> > > > next Pournima on =
February 28 coincides with Magha nakshatra. I
> > suggest that
> > > > THAT=
is the real Maagha Pournima. So March 13 is the Maagha
> Krishna
> > > > C=
haturdasi, i.e. MahaaShivaraatri.
> > > >
> > > > * * *
> > > >
> > > > Bot=
tomline: I agree with the conclusion of souramaana proponents
> > this
> > =
> > particular time, but for a different reason compared to theirs.
I
> > >=
> respectfully suggest that we are all lacking in our
understanding
> of
>=
> the
> > > > correct calendar used with tithi based festivals. We celebra=
te
> > festivals on
> > > > the correct days most of the times, but make mi=
stakes now and
> then.
> > Some
> > > > misunderstandings still need to be =
corrected.
> > > >
> > > > Good thing is that the knowledge of rishis is se=
lf-revealing and
> > > > self-correcting. If one is sincere and applies one=
self, one can
> find
> > the
> > > > answers.
> > > >
> > > > Best regards,=
> > > > Narasimha

> > > >
> ----------------------------------------------=
---------------------
> > > > Free Jyotish Software, Free Jyotish Lessons, =
Jyotish Writings,
> > > > "Do It Yourself" ritual manuals for short Homam a=
nd Pitri
Tarpana:
> > > > http://www.VedicAstrologer.org
> > > > Films that=
make a difference: http://SaraswatiFilms.org
> > > > Spirituality: http://=
groups.yahoo.com/group/vedic-wisdom
> > > > Jyotish writings: http://groups=
.yahoo.com/group/JyotishWritings
> > > >
> --------------------------------=
-----------------------------------
> > > >
> > > >
> > >
> >
>
--8-2000432778-9266198259=:7
<P class=3D"MsoNormal"><FONT size=3D"3"><FONT face=3D"Arial">Namaste Friend=

s,<o></o></FONT></FONT></P>
<P class=3D"MsoNormal"><o><FONT face=3D"Arial" =
size=3D"3"> </FONT></o></P>
<P class=3D"MsoNormal"><FONT size=3D"3"><F=
ONT face=3D"Arial">I am just restate a unique discrepancy which has came to=
fore with reference to Actual days of our festivals. Narasimha has already=
discussed it.</FONT></FONT></P>
<P class=3D"MsoNormal"><o><FONT face=3D"Ar=
ial" size=3D"3"> </FONT></o></P>
<P class=3D"MsoNormal"><FONT size=3D"=
3"><FONT face=3D"Arial">Taking example of MahaaShivaraatri which is celebra=
ted today Night almost every where. MahaaShivaraatri is celebrated on Krish=
na Paksha Chaturdashi of Lunar month called Magha (or Maha).<o></o></FONT><=
/FONT></P>
<P class=3D"MsoNormal"><o><FONT face=3D"Arial" size=3D"3"> =
</FONT></o></P>
<P class=3D"MsoNormal"><FONT size=3D"3"><FONT face=3D"Arial=
">Magha Month should be said to commence logically - (considering two views=
- Amavasyaa as Month end AND Pournima as Month end)<o></o></FONT></FONT></=
P>
<P class=3D"MsoNormal"><o><FONT face=3D"Arial" size=3D"3"> </FONT><=
/o></P>
<P class=3D"MsoNormal"><o><FONT face=3D"Arial" size=3D"3"> </F=
ONT></o></P>
<P class=3D"MsoNormal"><FONT size=3D"3"><FONT face=3D"Arial">1=
) When Amavasyaa coincides with Moon being approximately opposite to Magha =
Nakshatra which eventually creates a situation where in succeeding Pournima=
coincides with Moon being in Magha or very close to it.<o></o></FONT></FON=
T></P>
<P class=3D"MsoNormal"><o><FONT face=3D"Arial" size=3D"3"> </FO=
NT></o></P>
<P class=3D"MsoNormal"><FONT size=3D"3"><FONT face=3D"Arial">To=
clarify with example:<o></o></FONT></FONT></P>
<P class=3D"MsoNormal"><FON=
T size=3D"3"><FONT face=3D"Arial">Current Magha Month popularly started on =
15th January 2010 (at approx. 12.45 in Noon as per IST). The Pournima of Th=
at Month started on 29th Jan at around 15.35 IST. At that time, Moon was in=
1st pada of Pushya Nakshatra. When Pournima ended on 30th Jan at around 11=
.50, Moon was in 4th pada of Pushya Nakshatra.<o></o></FONT></FONT></P>
<P =
class=3D"MsoNormal"><o><FONT face=3D"Arial" size=3D"3"> </FONT></o></P=
>
<P class=3D"MsoNormal"><FONT size=3D"3"><FONT face=3D"Arial">So Moon was =
neither *In* Magha Nakshatra nor *very close* to it.<o></o></FONT></FONT></=
P>
<P class=3D"MsoNormal"><o><FONT face=3D"Arial" size=3D"3"> </FONT><=
/o></P>
<P class=3D"MsoNormal"><FONT size=3D"3"><FONT face=3D"Arial">***<o>=
</o></FONT></FONT></P>
<P class=3D"MsoNormal"><FONT size=3D"3"><FONT face=
=3D"Arial">If one takes, Next Pournima which falls on 28th February, Moon i=
s IN Magha Nakshatra.<o></o></FONT></FONT></P>
<P class=3D"MsoNormal"><FONT=
size=3D"3"><FONT face=3D"Arial"><FONT color=3D"#0000ff">So does it mean th=
at IN REALITY, MAGHA MONTH starts on 14th Feb instead of 15th Of Jan. AND M=
ahaaShivaraatri is in Reality should be celebrated on 13th March Night and =
NOT on Today Night?<o></o></FONT></FONT></FONT></P>
<P class=3D"MsoNormal">=
<o><FONT face=3D"Arial" color=3D"#0000ff" size=3D"3"> </FONT></o></P>
=
<P class=3D"MsoNormal"><FONT size=3D"3"><FONT face=3D"Arial"><FONT color=3D=
"#0000ff">God Knows!<o></o></FONT></FONT></FONT></P>
<P class=3D"MsoNormal"=
><o><FONT face=3D"Arial" size=3D"3"> </FONT></o></P>
<P class=3D"MsoNo=
rmal"><FONT size=3D"3"><FONT face=3D"Arial">2) Consider if Month is said to=
be ended when Pournima coincides with Moon being in Magha or very close to=
it.<o></o></FONT></FONT></P>
<P class=3D"MsoNormal"><FONT size=3D"3"><FONT=
face=3D"Arial">I.e. Magha Month is taken to be ending on Pournima when Moo=
n is also traversing through Magha Nakshatra during that time. Next day, ne=
w month Phagan (Phalgun) starts.<o></o></FONT></FONT></P>
<P class=3D"MsoNo=
rmal"><o><FONT face=3D"Arial" size=3D"3"> </FONT></o></P>
<P class=3D"=
MsoNormal"><FONT size=3D"3"><FONT face=3D"Arial">As stated in previous exam=
ple, Moon is in Magha on Pournima which falls on 28th Feb. If that really m=
eans Magha Month's last day, <FONT color=3D"#0000bf">then MahaaShivaraatri =
can be said to be falling on 13th/14th Feb i.e. today in Reality and the ce=
lebration of the Shiva festival is rightly celebrated.<o></o></FONT></FONT>=
</FONT></P>
<P class=3D"MsoNormal"><o><FONT face=3D"Arial" size=3D"3"> =
;</FONT></o></P>
<P class=3D"MsoNormal"><FONT size=3D"3"><FONT face=3D"Aria=
l"><STRONG>Not sure as to what it is Reality.<o></o></STRONG></FONT></FONT>=
</P>
<P class=3D"MsoNormal"><o><FONT face=3D"Arial" size=3D"3"> </FONT=
></o></P>
<P class=3D"MsoNormal"><FONT size=3D"3"><FONT face=3D"Arial">Sorr=
y for a long message.<o></o></FONT></FONT></P>
ONT face=3D"Arial" size=3D"3"> </FONT></o></P>
<P class=3D"MsoNormal">=
<FONT size=3D"3"><FONT face=3D"Arial">Best Regards,<o></o></FONT></FONT></P=
>
<P class=3D"MsoNormal"><o><FONT face=3D"Arial" size=3D"3"> </FONT></=
o></P>
<P class=3D"MsoNormal"><FONT face=3D"Arial" size=3D"3">Utpal</FONT><=
/P><BR>--- In vedic-wisdom@yahoogroups.com, "mysticalsense" <sensemystic=
al@...> wrote:<BR>><BR>> <BR>> Just to add to that written belo=
w:<BR>> <BR>> Next this will happen in mid-Jun 2026.<BR>> <BR>>=
In all three cases, Moon during Purnima lies closer to Jyeshtha<BR>> Na=
kshatra (either in 2nd half of Anuradha or 1st half of Mula), than to<BR>&g=
t; (Vishakha or) PurvaAshadha.<BR>> <BR>> <BR>> --- In vedic-wisdo=
m@yahoogroups.com, "mysticalsense" sensemystical@<BR>> wrote:<BR>> &g=
t;<BR>> ><BR>> > Dear Narasimha,<BR>> ><BR>> > The =
Shiva Purana also mentions worshipping Shiva on Krishna<BR>> Chaturdashi=
<BR>> > of Jyeshtha with mahaardra yoga (i.e. ardra nakshatra coincid=
ing with<BR>> > surya sankranti). Here it does not specify sankranti =
into which rasi.<BR>> ><BR>> > This combination does not happen=
every year.<BR>> ><BR>> > Last time it happened was in Mid-Jun=
e 2007.<BR>> ><BR>> > At that time, Sun was entering Mithuna an=
d Moon was in Ardra<BR>> nakshatra.<BR>> ><BR>> > Previous t=
o that it was in Mid-June 1988.<BR>> ><BR>> > How do we account=
for this?<BR>> ><BR>> > mysticalsense.<BR>> ><BR>> &g=
t; The pendulum of the mind alternates between sense and nonsense, not<BR>&=
gt; > between right and wrong.<BR>> ><BR>> ><BR>> ><BR=
>> ><BR>> > --- In vedic-wisdom@yahoogroups.com, Jyotisa Shisya=
achyutagaddi@<BR>> > wrote:<BR>> > ><BR>> > > Pran=
aams Narasimha,<BR>> > ><BR>> > > From Aghora II: Kundali=
ni, I reproduce what Vimalananda says<BR>> > "....There are<BR>> &=
gt; > four important nights: Maha (Shiva) Ratri or Krishna Chaturdasi<BR=
>> during<BR>> > lunar<BR>> > > month of Magha, Krura Rat=
ri (Holi) or Pournami after Maha ratri,<BR>> Moha<BR>> > Ratri<BR>=
> > > or Astami in lunar month of Shravana, and Kala ratri or Kris=
hna<BR>> > Chaturdasi<BR>> > > in lunar month of Ashwin..."<=
BR>> > ><BR>> > > Most calendars in North India have put =
Holi as March 1 but in light<BR>> of<BR>> > what<BR>> > >=
you/Sivachariar are saying about MahaShivaRatri, Holi should be<BR>> &g=
t; celebrated<BR>> > > on March 29 instead?<BR>> > ><BR>&=
gt; > > best regards<BR>> > > Hari<BR>> > ><BR>>=
> > On Sat, Jan 30, 2010 at 2:12 AM, Narasimha P.V.R. Rao pvr108@:<B=
R>> > ><BR>> > > ><BR>> > > ><BR>> >=
> > Namaste Sri Shanmukha Sivacharyar,<BR>> > > ><BR>>=
; > > > A year consists of months and a month consist of days. If =
one uses<BR>> > years,<BR>> > > > months and days *consis=
tently*, all years should start with a<BR>> > particular<BR>> >=
> > month and end with particular month and all months should start<=
BR>> with<BR>> > a<BR>> > > > particular day and end w=
ith a particular day.<BR>> > > ><BR>> > > > But tha=
t is broken if one mixes tithis (lunar days or rather<BR>> > soli-lun=
ar<BR>> > > > days) with months of souramaana. One month may st=
art on Sukla<BR>> > Ashtami and<BR>> > > > another month =
on Sukla Chaturthi. How logical is that?<BR>> > > ><BR>> >=
; > > * * *<BR>> > > ><BR>> > > > Even the ch=
aandramana calculations we follow today may be<BR>> imperfect.<BR>> &=
gt; > ><BR>> > > > For example, ask a simple question: Wh=
y were the twelve months<BR>> named<BR>> > that<BR>> > > =
> way?<BR>> > > ><BR>> > > > Chaitra month start=
s when Moon and Sun are together in Meena<BR>> > (Poorvabhadra<BR>>=
; > > > 4th pada, Uttarabhadra, Revati). Why is it named Chaitra? =
Vaisakha<BR>> > month<BR>> > > > starts when Moon and Sun=
are together in Mesha (Aswini, Bharani,<BR>> > Krittika<BR>> >=
> > 1st pada). Why is it named Vaisakha? Jyeshtha month starts when<=
BR>> Moon<BR>> > and Sun<BR>> > > > are together in Vr=
ishabha (Krittika 2nd, 3rd and 4th padas,<BR>> Rohini,<BR>> > >=
> Mrigasira 1st and 2nd padas). Why is it named Jyeshtha?<BR>> > =
> ><BR>> > > > If you look carefully, the names of the mo=
nths are based on stars<BR>> > > > (Chita-Chaitra, Visakha-Vais=
akha, Jyeshtha-Jyeshtha etc). Starting<BR>> > from<BR>> > > =
> Chitra, 12 out of 27 stars are picked for the names of months. At<BR>&=
gt; > the time<BR>> > > > of Full Moon in Chaitra month, Moo=
n moves by 180 degrees compared<BR>> to<BR>> > where<BR>> > =
> > he was at the beginning of the month (Meena) and is around Chitra=
<BR>> > star. At<BR>> > > > the time of Full Moon in Vais=
akha month, Moon moves by 180 degrees<BR>> > compared<BR>> > &g=
t; > to where he was at the beginning of the month (Mesha) and is<BR>>=
; around<BR>> > Visakha<BR>> > > > star. And so on.<BR>&g=
t; > > ><BR>> > > > It is logical to guess that the zo=
diac was divided into 12 equal<BR>> > parts (not<BR>> > > &g=
t; necessarily aligned to the twelve rasis) and the name of a month<BR>>=
is<BR>> > decided<BR>> > > > based on the star occupied =
by Moon at the middle of the month,<BR>> i.e.<BR>> > at the<BR>>=
; > > > time of Full Moon. A prominent star was chosen in the twel=
ve equal<BR>> > parts and<BR>> > > > the month was named =
based on it.<BR>> > > ><BR>> > > > * * *<BR>> &g=
t; > ><BR>> > > > Mooladhara chakra is in the middle of t=
he body and it is the basis<BR>> > of our<BR>> > > > exis=
tence. The chakras at the top of the head or the bottom of the<BR>> >=
feet are<BR>> > > > not taken as the base. In astrology, zodia=
c is decided by the<BR>> Chitra<BR>> > star,<BR>> > > >=
; i.e. Chitra star is perfectly aligned to the *middle* of the<BR>> zodi=
ac.<BR>> > We do<BR>> > > > not fix the beginning of the =
zodiac by the exact location of<BR>> Aswini<BR>> > star,<BR>> &=
gt; > > but by taking 180 degrees from the exact location of Chitra s=
tar.<BR>> > Similarly,<BR>> > > > it is possible that a m=
onth is named based on the star occupied at<BR>> > the<BR>> > &=
gt; > *middle* of the month rather than the beginning.<BR>> > >=
><BR>> > > > * * *<BR>> > > ><BR>> > >=
> When the current month started as per soli-lunar (chaandramaana)<BR>&=
gt; > calendar<BR>> > > > on January 15, Sun and Moon were i=
n Capricorn. So it is called<BR>> > "Maagha<BR>> > > > ma=
asa" based on current conventions.<BR>> > > ><BR>> > >=
> However, Pournima of that month is running right now and Moon is<BR>&=
gt; in<BR>> > the 2nd<BR>> > > > pada of Pushya star righ=
t now. He is far from Magha star. Is this<BR>> > really<BR>> > =
> > Maagha Pournima as people think?<BR>> > > ><BR>> &=
gt; > > My personal view is that it is Pushya Pournima right now and =
Feb<BR>> 11<BR>> > is<BR>> > > > Pushya Krishna Chatur=
dasi and not MahaaShivaraatri.<BR>> > > ><BR>> > > >=
; When a new month as per Chaandramaana starts on February 13,<BR>> peop=
le<BR>> > > > consider it as Phalguna maasa because Moon and Su=
n are in Kumbha.<BR>> > But the<BR>> > > > next Pournima =
on February 28 coincides with Magha nakshatra. I<BR>> > suggest that<=
BR>> > > > THAT is the real Maagha Pournima. So March 13 is the=
Maagha<BR>> Krishna<BR>> > > > Chaturdasi, i.e. MahaaShivar=
aatri.<BR>> > > ><BR>> > > > * * *<BR>> > >=
; ><BR>> > > > Bottomline: I agree with the conclusion of so=
uramaana proponents<BR>> > this<BR>> > > > particular tim=
e, but for a different reason compared to theirs. I<BR>> > > > =
respectfully suggest that we are all lacking in our understanding<BR>> o=
f<BR>> > the<BR>> > > > correct calendar used with tithi =
based festivals. We celebrate<BR>> > festivals on<BR>> > > &=
gt; the correct days most of the times, but make mistakes now and<BR>> t=
hen.<BR>> > Some<BR>> > > > misunderstandings still need =
to be corrected.<BR>> > > ><BR>> > > > Good thing i=
s that the knowledge of rishis is self-revealing and<BR>> > > >=
self-correcting. If one is sincere and applies oneself, one can<BR>> fi=
nd<BR>> > the<BR>> > > > answers.<BR>> > > ><=
BR>> > > > Best regards,<BR>> > > > Narasimha<BR>&g=
t; > > ><BR>> -------------------------------------------------=
------------------<BR>> > > > Free Jyotish Software, Free Jyoti=
sh Lessons, Jyotish Writings,<BR>> > > > "Do It Yourself" ritua=
l manuals for short Homam and Pitri Tarpana:<BR>> > > > http://=
www.VedicAstrologer.org<BR>> > > > Films that make a difference=
: http://SaraswatiFilms.org<BR>> > > > Spirituality: http://gro=
ups.yahoo.com/group/vedic-wisdom<BR>> > > > Jyotish writings: h=
ttp://groups.yahoo.com/group/JyotishWritings<BR>> > > ><BR>>=
-------------------------------------------------------------------<BR>>=
; > > ><BR>> > > ><BR>> > ><BR>> ><BR>&=
gt;<BR>
--8-2000432778-9266198259=:7--
From pvr@... Wed Feb 17 11:08:41 2016

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From: Narasimha PVR Rao <pvr@...>
Subject: Re: Chandi Homam and Sri Vidya
X-Yahoo-Group-Post: member; u=77848939; y=733Eudavai8KGNrWj04ij-qzWH1GeOdbJoFNpA0-
Mkjk
Namaste,
Sanskrit is almost like a mother tongue to me. My performing a Chandi homam

everyday should hardly be awe-inspiring. On the other hand, there are some people
who do not know Sanskrit at all and took 4 hours to read Chandipath with great
difficulty in their first attempt. THEY are doing Chandi homam everyday and it
takes them 1.5 hours now. THAT is awe-inspiring.
Integrating various sadhanas is a personal problem that needs a personal solution.

In general, it is a good idea to pick one or two sadhanas and maximize the time
spent on them, instead of splitting the time between ten things. As Ramakrishna
Paramahamsa said, it is better to dig 10 metres in one place rather than dig one
metre in ten places, if one wants to find water.
One possibility is to do a homam and then meditate at the end after poornaahuti
with various mantras one is attached to.
I am not that knowledgeable about Sri Vidya. However, from the little I have been
exposed to, Sree chakra is a symblic representation of the layers of duality
surrounding Self. Its purpose, too, is to unravel the layer of duality and realize
Self.
Lalita means gentle one and Chandi means the fierce one. If you have a mother who
teaches you gently, you will learn slowly. If you have a mother who is stern and
strict, you will learn fast (provided you can face the strictness). Both are valid
paths.
Best regards,
Narasimha
-------------------------------------------------------------------
-------------------------------------------------------------------
--- On Fri, 2/5/10, nagraj@... <nagraj_um@...> wrote:
From: nagraj@... <nagraj_um@...>

Subject: [vedic-wisdom] Chandi Homam and Sri Vidya
I am very much in awe after I learnt that you do chandi homam everyday. You
also wrote that it takes about 1.25 hours to 1.5 hours to do your chandi homam. How
can you accomplish that feat with 700 ahutis in such a short time? Also, in my
case, I do sandhyavandanam with 108 Gayatri (20 minutes)+ganapathi mantra japam 108
times(10 minutes), a short rudra Abhishekam with pachakshari, a deeparadhana etc.
(5-10 minutes) totalling to about 35 - 40 minutes daily ritual. Plus I sometimes do
special rituals several times a week, that takes about 1 to 1.5 hours in all. How
to integrate these along with homam? Is Sri vidyopasana different from Chandi
homam? Could you please explain what is sri Vidya and how it is to be learnt? I am
very motivated to learn what the Devi Mahatmayam is all about but I also have keen
interest in Sri Vidya, because I am a musician also and learnt all the nava-avarna
krithis of Great Muththuswami Dikshitar recently.
Nagraj Kota
From pvr@... Wed Feb 17 11:08:41 2016

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Date: Fri, 12 Feb 2010 23:31:43 -0500
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Subject: Re: Chandi Homam query
X-Yahoo-Group-Post: member; u=77848939; y=GP9o6TeiWeETjuj-
0UDEs0g6L5LyxrTtvv2OUN626VZj
Namaste,
One can be the best judge of when one can move to a different homam from the
Ganapathi homam. If you have love and attachment for a deity and have a deep desire
to worship that deity, move on to that deity.
1. That's ok. The mantra at the end "mantra heenam.." is for this purpose only. As
long as you do not intentionally mispronounce and you do the best job you can, you
are fine.
2. You need not start over, but just continue.
3. Well, do the best you can and leave it to Her at the end.
4. Yes to both a and b. But it is a good idea to make a few offerings (atleast 12)
with the moola mantra. After 700 verses are done, offer the moola mantra in fire a
few times with ghee. It is ok to do it directly without any nyasas again.
* * *
In this context, I want to state one thing. Not every person needs to do Chandi
homam. Chandi is the fierce warrior goddess, who destroys weaknesses in sadhakas
and takes them to realization fast. As the world is on an important inflection
point and as dharma needs to increase, worship of Chandi in fire by several good
sadhakas is needed in the world today (and it is slowly happening).
However, for balance, we need good sadhakas worshipping other deities in fire too.
For example, Ganapathi homam is a very important one. Vishnu Sahasra Naama Homam is
another important one for dharma and peace in the world and I am afraid not many
are doing that one. Instead of thinking of Chandi homam alone, I suggest that
people should perform homam to a deity that they feel love and attraction to.
* * *
You wrote in another mail:
> In all other homams soon after making the last offering with the final mantra we
say vaushat. In Chandi homam after the final 700th verse should we say vaushat or
swaha.
>
> Also the final line of the chapter 13 reads.
> " Suryaj janm samasadhya savarnir bahvita manuh ll klim om ll "
> Just confused, should I say swaha after manuh and after klim om also.
You can say "vaushat" after "kleem om".
> The CHandi Path book that I have doesn't have dhyanam in the beginning of the
chapters is it ok. Also dhyanam is followed soon after nyasa. When you say read the
nyasa should we include the dhynam also.
That's ok. One custom is to take each chapter as a prayer to a different form of
the Mother. Another custom is to take the three charitras to be prayers to
different parts of the Mother and use a dhyaana sloka for each charitra. Another
custom is to take the entire saptashati to be a prayer to the Mother and use a
dhyaana at the beginning for praana pratisthaa alone.
> I want to read the kshama prarthna where can I include it.
You can do it before "mantra heenam kriyaa heenam bhaktiheenam hutaashana" verse.
> Thanks and Regards

>
> Prm
Best regards,
Narasimha
-------------------------------------------------------------------
-------------------------------------------------------------------
--- In vedic-wisdom@yahoogroups.com, Priya M <prm7782@...> wrote:

>
> Respected Shri Narsimha garu ,
>
> I have been doing homam for the past 41/2 months and I want to know if I am ready
for Chandi homam. To perform chandi homam how much weightage will you give to all
these factors?
>
> 1. I haven't still perfected on correct pronunciation.
>
> 2. My kids sometimes disturb me during homam. Since this ritual will be a long
one what if my kids disturb will I have to start all over again.
>
> 3. Its mentioned one shouldn't yawn or hold the book in hands while reading. I am
a mother of two small kids and it will be impossible to perform under all these
regulations.
>
> 4. Manual pg 23 formalities question:
> After reading the 700 verses
>
> a) Can I read only the devi suktam (skip the nyasa and mantra) and continue with
the punah pooja.
> b) Alternatively can I skip the formalities completely just like the introductory
part and continue with the punah pooja..
>
> I started homam with an intention to remove black magic but I ended up being
very spiritual and feel very connected to people here. I look upon you for guidance
and will start only with your kind permission.
>
> Thanks,
> Prm
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Namaste,
You can put the photo next to the homa kundam and worship the Mother in photo and
fire together. Do upto poorvaangam in the manual. Call Mahaganapathi in fire and
idol and do pooja to them together. Make a few aahutis for Mahaganapathi in fire.
You can also do the same thing with Navagrahas. Then do aavaahanaa in photo/idol
and fire together. Do upacharas to them together. Then reach all prayers you
normally read, while making offerings in fire. After your pooja is done, you can do
uttaraangam from homam manual and poornaahuti. Meditate for a while and then do
kshama praarthnaa and "mnatraa heenam" sloka.
Nyasas, raatri sooktam etc can be read in "Durga saptashati" published and sold for
a very very small fee by "Gita press" - one really saattwik printing press in the
religious world today. Aahutis with the moola mantra (om aim hreem kleem..) are
offered just before and just after the 700 verses of saptashati. You can do aarati
after naivedyam and before uttaraangam and poornaahuti.
Best regards,
Narasimha
-------------------------------------------------------------------
-------------------------------------------------------------------
--- In vedic-wisdom@yahoogroups.com, "shreyasampathy" <shreyasampathy@...> wrote:

>
> Respected Guruji,
>
> At first accept my regards to your Sri Charan!!!
>
> My the grace of God while searching internet I got your website.
>
> I have some doubts regarding Chandi Homam.
>
> 1)At the time of Navratri I keep 9 days puja with fasting ( without
> water till the evening puja and arati) and after the puja I take only
> the fruits prasad offered to Mata
>
> I am mentioning the procedure of my puja please rectify me where ever I
> am wrong
>
> 1. Maha Ganapati Puja
>
> 2. Navagraha Puja
>
> 3. Ma Durga Puja (Awahan,Paadha,Arghya,Aachman,Snan,Dugdha Snan,Dahi
>
> snan, Ghrita snan,Madhu snan,sugar snan,Pancham mritsnan,Gandhak
>
> snan, Shudhodak snan,Aachman, Vastra, Shobhagya Sutra, Chandan,
>
> Haridrachurna, Kumkum, Sindoor, Kajal, Durva, Bilba Patra,
>
> Abhushan, Pushpamala, Nanaparimaldraviya, Shobhagya Patrika, Dhoop
>
> Deep
>
> 4. Durga Mantra ( Ya devi Sarva Bhutesu.... )
>
> 5. Durga Chalisa
>
> 6. Durga 108 names
>
> 7. Durgashtakam
>
> 8. Durga Kavach
>
> 9. Bagala Stotra
>
> 10.Argala Stotra
>
> 11.Durga Sapta Sati
>
> 12.Durga Suktam.
>
> 13.Naibaidha, Rituphal, Tambulam, Dakshina, AArti, Pradikshna,
>
> Namaskar, Kshma Yachana, Arpna.
>
> Above are the steps which I follow for 9 days. Please let me know when
> can I do the Chandi Homam. I downloaded the Pdf of Chandi Homam, from
> which part I can follow it. Or I have to do all from the begining after
> finishing my puja of the deity photo.
>
> Waiting for your kind and valuable reply.
>
> Thanks & Regards
>
> S.Shreya
> Respected Guruji,

>
> At first I would like to thank you for your kind and valuable reply.
>
> Can I know where can I get any manual of nyasas , ratri suktam and the
> navaran mantra as I have no idea of the same.
>
>
> When can I give ahuti with OmImy Hrim Klin Chamundai Vijai.
>
> When can I do the Aarati
>
> Waiting for your reply
>
> Thanks & Regards
>
> Shreya Sampathy

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Content-Type: multipart/alternative; boundary=001636b2ac86a3ad3f047f756bf0
Subject: Incidents related to first meeting between Bhagavan and Kavyakanta
Ganapati Muni
X-Yahoo-Group-Post: member; u=313309882; y=XV-
PmzSxsbDmhiwHZ6myq4pwWyq9jpK_GzeQHs0YHUKg493VllBT3g
--001636b2ac86a3ad3f047f756bf0
Ganapati Sastri, also called Ganapati Muni =E2=80=93 Muni means the wise,t=
he
scholar, the saint =E2=80=93 was the most famous and erudite of Sri Rama=
na=E2=80=99s
disciples. He hailed from Andhra Pradesh and was a Brahmin. In=
his youth he
had already written literary works and could speak and write =
Sanskrit
fluently at the age of fourteen.When he was 22 he took part in a m=
eeting of
learned Sanskrit scholars and writers, he was awarded the title K=
avya-Kantha
(one from whose throat poetry arises spontaneously) because of =
his
virtuosity in poetical improvisation.
In 1903 he came to Tiruvannamala=

i for the first time to practise intense
tapas (spiritual ascetic exercises=
). He stayed for one year and during that
time he twice visited the Swami, =
who was approximately the same age as
himself. On both occasions his erudit=
ion was noticed. Finally he took up the
post of school teacher at Vellore.
=
But it was the renewal of India which was closest to his heart and to which=
he devoted most of his energy. Through intense tapas, in particular throug=

h
mantra japa, he believed he would obtain the energy required to achieve t=
his
goal. He dreamed of an ideal society based on the Vedas, in which there=
would be material prosperity

and social justice as well as spirituality. H=
e used to hold long public
discourses on this theme and soon gained a circl=
e of followers.
It was on the ninth day of the Kartikai festival, 18th Nov=

ember 1907 at
about half past one, when, in the midday heat, he climbed up =
the hill to the
Virupaksha Cave. He was trembling with emotion.The young Sw=
ami was seated
alone in front of his cave. Although,because of the festival=
, there were
crowds of people everywhere,there was nobody at all near the S=
wami. Even
Palaniswami was not there. Ganapati Muni fell prostrate on the g=
round,
grasped Sri Ramana=E2=80=99s feet with both hands and uttered trembl=
ing, =E2=80=9CAll that
has to be read I have read. Even Vedanta Sastra [the=
holy scriptures of
Vedanta] I have fully understood. I have performed japa=
to my heart=E2=80=99s
content. Yet I have not up to this time understood w=
hat tapas is. Hence have
I sought refuge at thy feet. Pray enlighten me abo=
ut the nature of tapas.=E2=80=9D
For 15 minutes the Swami kept silent and =

looked at Ganapati, who sat at his
feet full of expectation. Then he answer=
ed, =E2=80=9CIf one watches whence this
notion of =E2=80=98I=E2=80=99 sprin=
gs, the mind will be absorbed into that. That is tapas.
If a mantra is repe=
ated, and attention directed to the source whence the
mantra-sound is produ=
ced, the mind will be absorbed in that. That is tapas.=E2=80=9D
This was t=
he first time that Sri Ramana gave a verbal answer to a
question. Until
the=
n he had kept silent and had always written the answers down. It is
remarka=
ble how he led the mantra practice of his new disciple back to the
method o=
f Self-enquiry. For Ganapati Muni this was a real revelation. His
heart was=
filled with ecstatic joy and he meditated at the feet of his new
master un=
til the evening.
The following day Ganapati Muni wrote full of enthusiasm =

to his family and
his disciples, =E2=80=9CI have found my Master, my Guru. =
He is the Sage of
Arunachala known as Brahmanaswami. He is no ordinary Swam=
i. He is a great
Seer, a mighty spiritual personality. To me and to you all=
he is Bhagavan
Sri Ramana Maharshi [elevated great Seer Ramana]. Let the w=
hole world know
him as such.=E2=80=9D
>From that moment on the Swami became=

known as the Maharshi,Bhagavan or
simply Ramana. Ganapati Muni and his fol=
lowers made Sri Ramana known to a
wide circle in India.
Ganapati Muni spen=

t his whole life moving around and was often accompanied
by his wife Visala=
kshi, who also led a spiritual life.
The relationship between them remaine=

d close all their lives. Sri Ramana
called Ganapati Muni by the pet name Na=
yana, which his disciples also used.
The Telugu word Nayana is used to addr=
ess one=E2=80=99s father as well as one=E2=80=99s
disciple and one=E2=80=99=
s child.
Ganapati Muni died in 1936, aged 58, in Kharagpur, West-Bengal,wh=

ere his
devotees had built an ashram for him. When Ramana was informed abou=
t his
death by telegram, he said, deeply moved and with tears in his eyes, =
=E2=80=9CWhere
can we find another like him?=E2=80=9D
Some of the other sa=

dhus who lived on the mountain, watched Sri Ramana=E2=80=99s
increasing fam=
e with suspicion and envy. An elderly sadhu felt particularly
envious and w=
anted to drive Ramana out of the Virupaksha Cave. He threw some
rocks over =
a ledge at the young Swami sitting under it, but they missed.
When the sadh=
u tried it again, Ramana got up and caught him. But the sadhu
only laughed =
and said that it was meant only as an innocent joke. Without
rebuking him R=
amana let him go.
Source: Ramana Maharshi: His Life A biography by Gabriel=

e Ebert
--
=E0=B0=93=E0=B0=82 =E0=B0=A8=E0=B0=AE=E0=B1=8B =E0=B0=AD=E0=
=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =
=E0=B0=AA=E0=B1=8D=E0=B0=B0=
=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82
=E0=B0=AA=E0=B1=8D=E0=B0=B0=
=E0=B0=A4=E0=B0=AE=E0=B1=81
--001636b2ac86a3ad3f047f756bf0

ht:1.3em">
<span style=3D"font-weight:bold">Ganapati Sastri, also called Ga=
napati Muni =E2=80=93 Muni means the wise,the scholar, the saint =E2=80=93 =
was the most famous and erudite of Sri Ramana=E2=80=99s disciples. He haile=
d from Andhra Pradesh and was a Brahmin.</span>=C2=A0In his youth he had al=
ready written literary works and could speak and write Sanskrit fluently at=
the age of fourteen.When he was 22 he took part in a meeting of learned Sa=
nskrit scholars and writers, he was awarded the title Kavya-Kantha (one fro=
m whose throat poetry arises spontaneously) because of his virtuosity in po=
etical improvisation.<br>
<br>In 1903 he came to Tiruvannamalai for the fi=

rst time to practise intense tapas (spiritual ascetic exercises). He stayed=
for one year and during that time he twice visited the Swami, who was appr=
oximately the same age as himself. On both occasions his erudition was noti=
ced. Finally he took up the post of school teacher at Vellore.<br>
But it =
was the renewal of India which was closest to his heart and to which he dev=
oted most of his energy. Through intense tapas, in particular through mantr=
a japa, he believed he would obtain the energy required to achieve this goa=
l. He dreamed of an ideal society based on the Vedas, in which there would =
be material prosperity<br>
and social justice as well as spirituality. He =

used to hold long public discourses on this theme and soon gained a circle =
of followers.<br><br>It was on the ninth day of the Kartikai festival, 18th=
November 1907 at about half past one, when, in the midday heat, he climbed=
up the hill to the Virupaksha Cave. He was trembling with emotion.The youn=
g Swami was seated alone in front of his cave. Although,because of the fest=
ival, there were crowds of people everywhere,there was nobody at all near t=
he Swami. Even Palaniswami was not there.=C2=A0<span style=3D"font-weight:b=
old">Ganapati Muni fell prostrate on the ground, grasped Sri Ramana=E2=80=
=99s feet with both hands and uttered trembling, =E2=80=9CAll that has to b=
e read I have read. Even Vedanta Sastra [the holy scriptures of Vedanta] I =
have fully understood. I have performed japa to my heart=E2=80=99s content.=
Yet I have not up to this time understood what tapas is. Hence have I soug=
ht refuge at thy feet. Pray enlighten me about the nature of tapas.=E2=80=
=9D</span><br>
<br>For 15 minutes the Swami kept silent and looked at Gana=

pati, who sat at his feet full of expectation.=C2=A0<span style=3D"font-wei=
ght:bold">Then he answered, =E2=80=9CIf one watches whence this notion of =
=E2=80=98I=E2=80=99 springs, the mind will be absorbed into that. That is t=
apas. If a mantra is repeated, and attention directed to the source whence =
the mantra-sound is produced, the mind will be absorbed in that. That is ta=
pas.=E2=80=9D</span><br>
<br><span style=3D"font-weight:bold">This was the=

first time that Sri Ramana gave a verbal answer to a question.</span>=C2=
=A0Until then he had kept silent and had always written the answers down. I=
t is remarkable how he led the mantra practice of his new disciple back to =
the method of Self-enquiry. For Ganapati Muni this was a real revelation. H=
is heart was filled with ecstatic joy and he meditated at the feet of his n=
ew master until the evening.<br>
<br><span style=3D"font-weight:bold">The =
following day Ganapati Muni wrote full of enthusiasm to his family and his =
disciples, =E2=80=9CI have found my Master, my Guru. He is the Sage of Arun=
achala known as Brahmanaswami. He is no ordinary Swami. He is a great Seer,=
a mighty spiritual personality. To me and to you all he is Bhagavan Sri Ra=
mana Maharshi [elevated great Seer Ramana]. Let the whole world know him as=
such.=E2=80=9D</span><br>
<br><span style=3D"font-weight:bold">From that =

moment on the Swami became known as the Maharshi,Bhagavan or simply Ramana.=
Ganapati Muni and his followers made Sri Ramana known to a wide circle in =
India.</span><br><br><span style=3D"font-weight:bold">Ganapati Muni spent h=
is whole life moving around and was often accompanied by his wife Visalaksh=
i, who also led a spiritual life.</span><br>
<br>The relationship between =

them remained close all their lives. Sri Ramana called Ganapati Muni by the=
pet name=C2=A0<span style=3D"font-weight:bold">Nayana</span>, which his di=
sciples also used. The Telugu word Nayana is used to address one=E2=80=99s =
father as well as one=E2=80=99s disciple and one=E2=80=99s child.<br>
<br>=
<span style=3D"font-weight:bold">Ganapati Muni died in 1936</span>, aged 58=
, in Kharagpur, West-Bengal,where his devotees had built an ashram for him.=
=C2=A0<span style=3D"font-weight:bold">When Ramana was informed about his d=
eath by telegram, he said, deeply moved and with tears in his eyes, =E2=80=
=9CWhere can we find another like him?=E2=80=9D</span><br>
<br><span style=
=3D"font-style:italic">Some of the other sadhus who lived on the mountain, =
watched Sri Ramana=E2=80=99s increasing fame with suspicion and envy. An el=
derly sadhu felt particularly envious and wanted to drive Ramana out of the=
Virupaksha Cave. He threw some rocks over a ledge at the young Swami sitti=
ng under it, but they missed. When the sadhu tried it again, Ramana got up =
and caught him. But the sadhu only laughed and said that it was meant only =
as an innocent joke. Without rebuking him Ramana let him go.</span><br>
<b=
r><span style=3D"font-weight:bold">Source</span>: Ramana Maharshi: His Life=
A biography by Gabriele Ebert<div style=3D"clear:both;margin-top:0px;margi=
n-right:0px;margin-bottom:0.75em;margin-left:0px;line-height:1.3em">
</div>=
</div><div style=3D"color:rgb(51, 51, 51);font-size:87%;margin-top:0px;marg=
in-right:0px;margin-bottom:0.75em;margin-left:0px;line-height:1.3em"></div>=
</span><br>-- <br>=E0=B0=93=E0=B0=82 =C2=A0=E0=B0=A8=E0=B0=AE=E0=B1=8B =C2=
=A0=E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =C2=A0=E0=B0=B6=E0=B1=8D=
=E0=B0=B0=E0=B1=80 =C2=A0=E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF =C2=
=A0 <br>
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=
=B1=8D =C2=A0=E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=
=B0=E0=B0=82 <br>=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=B0=AE=E0=B1=87 =E0=
=B0=B6=E0=B0=BE=E0=B0=B6=E0=B1=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81 =C2=
=A0<br><br>
--001636b2ac86a3ad3f047f756bf0--

Feb 2010 20:51:11 -0000
2010 20:51:10 -0000
Date: Sat, 13 Feb 2010 20:51:09 -0000
Message-ID: <hl73bt+ptca@...>
In-Reply-To: <hl4cjs+4dna@...>
MIME-Version: 1.0
X-Yahoo-Post-IP: 117.193.203.182
X-Yahoo-Group-Post: member; u=22155982; y=Jh2JgznpecLCRXIkw47rPW_Qg-S1-
mBPOXKJ9GsVDqFc38A
Utpal,
In temples near by Tiruttani (Tamilnadu), Mahasiva ratri is indeed =

observed on Mar 13.
Best regards,
Vijay
--- In vedic-wisdom@yahoogroups.c=
om, "vedic_pathak" <vedic_pathak@...> wrote:
>
>
> Namaste Friends,
>
>
=
>
> I am just restate a unique discrepancy which has came to fore with
> r=
eference to Actual days of our festivals. Narasimha has already
> discussed=
it.
>
>
>
> Taking example of MahaaShivaraatri which is celebrated toda=
y Night
> almost every where. MahaaShivaraatri is celebrated on Krishna Pak=
sha
> Chaturdashi of Lunar month called Magha (or Maha).
>
>
>
> Magha M=
onth should be said to commence logically - (considering two
> views - Amav=
asyaa as Month end AND Pournima as Month end)
>
>
>
>
>
> 1) When Amav=
asyaa coincides with Moon being approximately opposite to
> Magha Nakshatra=
which eventually creates a situation where in succeeding
> Pournima coinci=
des with Moon being in Magha or very close to it.
>
>
>
> To clarify wit=
h example:
>
> Current Magha Month popularly started on 15th January 2010 =
(at approx.
> 12.45 in Noon as per IST). The Pournima of That Month started=
on 29th
> Jan at around 15.35 IST. At that time, Moon was in 1st pada of P=
ushya
> Nakshatra. When Pournima ended on 30th Jan at around 11.50, Moon wa=
s in
> 4th pada of Pushya Nakshatra.
>
>
>
> So Moon was neither *In* Ma=
gha Nakshatra nor *very close* to it.
>
>
>
> ***
>
> If one takes, Nex=
t Pournima which falls on 28th February, Moon is IN
> Magha Nakshatra.
>
>=
So does it mean that IN REALITY, MAGHA MONTH starts on 14th Feb instead
> =
of 15th Of Jan. AND MahaaShivaraatri is in Reality should be celebrated
> o=
n 13th March Night and NOT on Today Night?
>
>
>
> God Knows!
>
>
>
>=
2) Consider if Month is said to be ended when Pournima coincides with
> Mo=
on being in Magha or very close to it.
>
> I.e. Magha Month is taken to be=
ending on Pournima when Moon is also
> traversing through Magha Nakshatra =
during that time. Next day, new month
> Phagan (Phalgun) starts.
>
>
>
>=
As stated in previous example, Moon is in Magha on Pournima which falls
> =
on 28th Feb. If that really means Magha Month's last day, then
> MahaaShiva=
raatri can be said to be falling on 13th/14th Feb i.e. today
> in Reality a=
nd the celebration of the Shiva festival is rightly
> celebrated.
>
>
>
=
> Not sure as to what it is Reality.
>
>
>
> Sorry for a long message.
>=
>
>
> Best Regards,
>
>
>
> Utpal
>
> --- In vedic-wisdom@yahoogrou=
ps.com, "mysticalsense" <sensemystical@>
> wrote:
> >
> >
> > Just to add t=
o that written below:
> >
> > Next this will happen in mid-Jun 2026.
> >
> =
> In all three cases, Moon during Purnima lies closer to Jyeshtha
> > Naksh=
atra (either in 2nd half of Anuradha or 1st half of Mula), than
> to
> > (V=
ishakha or) PurvaAshadha.
> >
> >
> > --- In vedic-wisdom@yahoogroups.com, =
"mysticalsense" sensemystical@
> > wrote:
> > >
> > >
> > > Dear Narasimha,=
> > >

> > > The Shiva Purana also mentions worshipping Shiva on Krishna
> =
> Chaturdashi
> > > of Jyeshtha with mahaardra yoga (i.e. ardra nakshatra c=
oinciding
> with
> > > surya sankranti). Here it does not specify sankranti=
into which
> rasi.
> > >
> > > This combination does not happen every year=
.
> > >
> > > Last time it happened was in Mid-June 2007.
> > >
> > > At th=
at time, Sun was entering Mithuna and Moon was in Ardra
> > nakshatra.
> > =
>
> > > Previous to that it was in Mid-June 1988.
> > >
> > > How do we acc=
ount for this?
> > >
> > > mysticalsense.
> > >
> > > The pendulum of the m=
ind alternates between sense and nonsense, not
> > > between right and wron=
g.
> > >
> > >
> > >
> > >
> > > --- In vedic-wisdom@yahoogroups.com, Jyoti=
sa Shisya achyutagaddi@
> > > wrote:
> > > >
> > > > Pranaams Narasimha,
> =
> > >
> > > > From Aghora II: Kundalini, I reproduce what Vimalananda says
=
> > > "....There are
> > > > four important nights: Maha (Shiva) Ratri or K=
rishna Chaturdasi
> > during
> > > lunar
> > > > month of Magha, Krura Ratr=
i (Holi) or Pournami after Maha ratri,
> > Moha
> > > Ratri
> > > > or Asta=
mi in lunar month of Shravana, and Kala ratri or Krishna
> > > Chaturdasi
>=
> > > in lunar month of Ashwin..."
> > > >
> > > > Most calendars in North=
India have put Holi as March 1 but in
> light
> > of
> > > what
> > > > yo=
u/Sivachariar are saying about MahaShivaRatri, Holi should be
> > > celebra=
ted
> > > > on March 29 instead?
> > > >
> > > > best regards
> > > > Hari
=
> > > >
> > > > On Sat, Jan 30, 2010 at 2:12 AM, Narasimha P.V.R. Rao pvr10=
8@:
> > > >
> > > > >
> > > > >
> > > > > Namaste Sri Shanmukha Sivacharyar=
,
> > > > >
> > > > > A year consists of months and a month consist of days=
. If one
> uses
> > > years,
> > > > > months and days *consistently*, all =
years should start with a
> > > particular
> > > > > month and end with par=
ticular month and all months should start
> > with
> > > a
> > > > > partic=
ular day and end with a particular day.
> > > > >
> > > > > But that is bro=
ken if one mixes tithis (lunar days or rather
> > > soli-lunar
> > > > > da=
ys) with months of souramaana. One month may start on Sukla
> > > Ashtami a=
nd
> > > > > another month on Sukla Chaturthi. How logical is that?
> > > >=
>
> > > > > * * *
> > > > >
> > > > > Even the chaandramana calculations w=
e follow today may be
> > imperfect.
> > > > >
> > > > > For example, ask a=
simple question: Why were the twelve months
> > named
> > > that
> > > > >=
way?
> > > > >
> > > > > Chaitra month starts when Moon and Sun are togeth=
er in Meena
> > > (Poorvabhadra
> > > > > 4th pada, Uttarabhadra, Revati). =
Why is it named Chaitra?
> Vaisakha
> > > month
> > > > > starts when Moon =
and Sun are together in Mesha (Aswini, Bharani,
> > > Krittika
> > > > > 1s=
t pada). Why is it named Vaisakha? Jyeshtha month starts when
> > Moon
> > =
> and Sun
> > > > > are together in Vrishabha (Krittika 2nd, 3rd and 4th pa=
das,
> > Rohini,
> > > > > Mrigasira 1st and 2nd padas). Why is it named Jy=
eshtha?
> > > > >
> > > > > If you look carefully, the names of the months =
are based on
> stars
> > > > > (Chita-Chaitra, Visakha-Vaisakha, Jyeshtha-J=
yeshtha etc).
> Starting
> > > from
> > > > > Chitra, 12 out of 27 stars ar=
e picked for the names of months.
> At
> > > the time
> > > > > of Full Moo=
n in Chaitra month, Moon moves by 180 degrees
> compared
> > to
> > > where=
> > > > > he was at the beginning of the month (Meena) and is around
> Chi=
tra
> > > star. At
> > > > > the time of Full Moon in Vaisakha month, Moon =
moves by 180
> degrees
> > > compared
> > > > > to where he was at the begi=
nning of the month (Mesha) and is
> > around
> > > Visakha
> > > > > star. =
And so on.
> > > > >
> > > > > It is logical to guess that the zodiac was d=
ivided into 12 equal
> > > parts (not
> > > > > necessarily aligned to the =
twelve rasis) and the name of a month
> > is
> > > decided
> > > > > based =
on the star occupied by Moon at the middle of the month,
> > i.e.
> > > at =
the
> > > > > time of Full Moon. A prominent star was chosen in the twelve
=
> equal
> > > parts and
> > > > > the month was named based on it.
> > > > =
>
> > > > > * * *
> > > > >
> > > > > Mooladhara chakra is in the middle of=
the body and it is the
> basis
> > > of our
> > > > > existence. The chakr=
as at the top of the head or the bottom of
> the
> > > feet are
> > > > > n=
ot taken as the base. In astrology, zodiac is decided by the
> > Chitra
> >=
> star,
> > > > > i.e. Chitra star is perfectly aligned to the *middle* of=
the
> > zodiac.
> > > We do
> > > > > not fix the beginning of the zodiac =
by the exact location of
> > Aswini
> > > star,
> > > > > but by taking 180=
degrees from the exact location of Chitra
> star.
> > > Similarly,
> > > >=
> it is possible that a month is named based on the star occupied
> at
> >=
> the
> > > > > *middle* of the month rather than the beginning.
> > > > >=
> > > > > * * *

> > > > >
> > > > > When the current month started as per =
soli-lunar (chaandramaana)
> > > calendar
> > > > > on January 15, Sun and =
Moon were in Capricorn. So it is called
> > > "Maagha
> > > > > maasa" base=
d on current conventions.
> > > > >
> > > > > However, Pournima of that mon=
th is running right now and Moon is
> > in
> > > the 2nd
> > > > > pada of =
Pushya star right now. He is far from Magha star. Is
> this
> > > really
> =
> > > > Maagha Pournima as people think?
> > > > >
> > > > > My personal vi=
ew is that it is Pushya Pournima right now and Feb
> > 11
> > > is
> > > > =
> Pushya Krishna Chaturdasi and not MahaaShivaraatri.
> > > > >
> > > > > W=
hen a new month as per Chaandramaana starts on February 13,
> > people
> > =
> > > consider it as Phalguna maasa because Moon and Sun are in
> Kumbha.
>=
> > But the
> > > > > next Pournima on February 28 coincides with Magha na=
kshatra. I
> > > suggest that
> > > > > THAT is the real Maagha Pournima. S=
o March 13 is the Maagha
> > Krishna
> > > > > Chaturdasi, i.e. MahaaShivar=
aatri.
> > > > >
> > > > > * * *
> > > > >
> > > > > Bottomline: I agree wi=
th the conclusion of souramaana proponents
> > > this
> > > > > particular =
time, but for a different reason compared to theirs.
> I
> > > > > respectf=
ully suggest that we are all lacking in our
> understanding
> > of
> > > th=
e
> > > > > correct calendar used with tithi based festivals. We celebrate
=
> > > festivals on
> > > > > the correct days most of the times, but make m=
istakes now and
> > then.
> > > Some
> > > > > misunderstandings still need=
to be corrected.
> > > > >
> > > > > Good thing is that the knowledge of r=
ishis is self-revealing and
> > > > > self-correcting. If one is sincere an=
d applies oneself, one can
> > find
> > > the
> > > > > answers.
> > > > >
=
> > > > > Best regards,
> > > > > Narasimha
> > > > >
> > -----------------=
--------------------------------------------------
> > > > > Free Jyotish S=
> > > > > "Do It Yourself"=
ritual manuals for short Homam and Pitri
> Tarpana:
> > > > > http://www.V=
edicAstrologer.org
> > > > > Films that make a difference: http://Saraswati=
Films.org
> > > > > Spirituality: http://groups.yahoo.com/group/vedic-wisdo=
m
> > > > > Jyotish writings: http://groups.yahoo.com/group/JyotishWritings=
> > > > >

> > ------------------------------------------------------------=
-------
> > > > >
> > > > >
> > > >
> > >
> >
>

for <vedic-wisdom@yahoogroups.com>; Sat, 13 Feb 2010 23:37:10 -0800 (PST)
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Date: Sun, 14 Feb 2010 07:37:09 +0000
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Content-Type: multipart/alternative; boundary=00032557e14a82acf7047f8a915a
Subject: Incidents Related To Ramana Maharshi At the Tortoise Rock
X-Yahoo-Group-Post: member; u=313309882; y=SNGKjWhsvHIXoxUM7ZfPa1bds665X-
7aH8WQXZTKwqnl9qrAmc-csA
--00032557e14a82acf7047f8a915a
In 1912 Ramana had a kind of second death experience. One morning, around
=
10 a.m. he was on his way back from the temple tank at the Pachaiamman
Shri=
ne together with his companions Palaniswami, Vasudeva Sastri and others.
Th=
ere they had taken an oil bath. The sun was by now burning hot and the
asce=
nt to Virupaksha Cave was causing additional strain. When they came near
th=
e Tortoise Rock, which is a huge boulder on the path, Ramana was suddenly
o=
vercome by a bodily weakness. He supported himself against the rock. His
sk=
in turned dark and his companions thought he was going to die.
Vasudeva Sa=
stri reports, =E2=80=9CWhile all else stood at a distance weeping,I
suddenl=
y embraced him. I was a bachelor at the time and had the liberty to
do so. =
No one else used to touch Swami=E2=80=99s body. He was in that state for
ab=
out ten minutes, I think, and then gained consciousness. I jumped about
wit=
h joy. =E2=80=98Why this weeping? You thought I was dead? If I am to die, w=
ill I
not tell you beforehand?=E2=80=99 Bhagavan said, consoling us.=E2=80=
=9D
Ramana described his experience as follows, =E2=80=9CSuddenly the view=

of nature in
front of me disappeared and got covered up like a sheet of wh=
ite cloth. =E2=80=A6
All around me was the view of the white cloth. My head=
was reeling. The
circulation of blood and the beating of the heart stopped=
, and my body began
to get dark in colour, same as what happens to a dead b=
ody, and as that
slowly increased, Vasu thought that I was really dead and =
began to weep, and
embraced me. The change in my body=E2=80=99s colour, Vas=
u=E2=80=99s embrace, the shivering
of his body, and the talks of the others=
around me =E2=80=93 I was conscious of all
these. I was also conscious of =
my hands and feet getting chill, and the
stopping of the beats of my heart,=
but I had no fear in me. The flow of my
thoughts and the consciousness of =
my self were not lost and I was not
worried about my body=E2=80=99s conditi=
on.I sat cross-legged in the padmasanam pose
[lotus seat]. I was not leanin=
g on the rock behind. The circulation of blood
stopped but the sitting post=
ure remained intact. All that lasted for about
fifteen minutes. Suddenly en=
ergy permeated throughout my body.The
circulation of blood and the beating =
of the heart commenced.The black colour
of my body disappeared. I began to =
perspire profusely from all pores in my
body. I opened my eyes, got up and =
said: =E2=80=98Come on. Let us go.=E2=80=99 We then
reached the Virupaksha =
Cave without any further incidents.=E2=80=9D
It is possible that this even=

t allowed Ramana=E2=80=99s final transition to a normal
outer life. One thi=
ng is certain, around this time his life started to
follow a normal path ag=
ain. This development had been gradual and had
started to set in in the yea=
rs leading up to this event. He had started to
react to visitors and had sl=
owly started speaking again, although still very
little. He ate and drank r=
egularly and took care of his body. He performed
all kinds of domestic work=
. He also carved many walking sticks, which he
then gave away, and likewise=
spoons and cups which he carved out of coconut
shells and then polished so=
long that they started to shine. He developed a
good deal of practical abi=
lity in daily life, became an extraordinarily good
and painstaking cook, a =
talented architect and in all that he did was
extremely economical and tidy=
. Increasingly his life followed a precise
timetable, in which everything h=
ad its fixed place.
Source: Ramana Maharshi: His Life A biography by Gabri=

ele Ebert
--
=E0=B0=93=E0=B0=82 =E0=B0=A8=E0=B0=AE=E0=B1=8B =E0=B0=AD=
=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =
=E0=B0=AA=E0=B1=8D=E0=B0=B0=
=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82
=E0=B0=AA=E0=B1=8D=E0=B0=B0=
=E0=B0=A4=E0=B0=AE=E0=B1=81
--00032557e14a82acf7047f8a915a

ht:1.3em">
<span style=3D"font-weight:bold">In 1912 Ramana had a kind of se=
cond death experience.</span>=C2=A0One morning, around 10 a.m. he was on hi=
s way back from the temple tank at the Pachaiamman Shrine together with his=
companions Palaniswami, Vasudeva Sastri and others. There they had taken a=
n oil bath. The sun was by now burning hot and the ascent to Virupaksha Cav=
e was causing additional strain. When they came near the Tortoise Rock, whi=
ch is a huge boulder on the path, Ramana was suddenly overcome by a bodily =
weakness. He supported himself against the rock. His skin turned dark and h=
is companions thought he was going to die.<br>
ght:bold">Vasudeva Sastri reports, =E2=80=9CWhile all else stood at a dista=
nce weeping,I suddenly embraced him. I was a bachelor at the time and had t=
he liberty to do so. No one else used to touch Swami=E2=80=99s body. He was=
in that state for about ten minutes, I think, and then gained consciousnes=
s. I jumped about with joy. =E2=80=98Why this weeping? You thought I was de=
ad? If I am to die, will I not tell you beforehand?=E2=80=99 Bhagavan said,=
consoling us.=E2=80=9D</span><br>
<br>Ramana described his experience as =

follows, =E2=80=9C<span style=3D"font-weight:bold">Suddenly the view of nat=
ure in front of me disappeared and got covered up like a sheet of white clo=
th. =E2=80=A6 All around me was the view of the white cloth. My head was re=
eling. The circulation of blood and the beating of the heart stopped, and m=
y body began to get dark in colour, same as what happens to a dead body, an=
d as that slowly increased</span>, Vasu thought that I was really dead and =
began to weep, and embraced me. The change in my body=E2=80=99s colour, Vas=
u=E2=80=99s embrace, the shivering of his body, and the talks of the others=
around me =E2=80=93 I was conscious of all these. I was also conscious of =
my hands and feet getting chill, and the stopping of the beats of my heart,=
but I had no fear in me. The flow of my thoughts and the consciousness of =
my self were not lost and I was not worried about my body=E2=80=99s conditi=
on.I sat cross-legged in the padmasanam pose [lotus seat]. I was not leanin=
g on the rock behind.=C2=A0<span style=3D"font-weight:bold">The circulation=
of blood stopped but the sitting posture remained intact. All that lasted =
for about fifteen minutes. Suddenly energy permeated throughout my body.The=
circulation of blood and the beating of the heart commenced.The black colo=
ur of my body disappeared. I began to perspire profusely from all pores in =
my body.</span>=C2=A0I opened my eyes, got up and said: =E2=80=98Come on. L=
et us go.=E2=80=99 We then reached the Virupaksha Cave without any further =
incidents.=E2=80=9D<br>
<br><span style=3D"font-weight:bold">It is possibl=

e that this event allowed Ramana=E2=80=99s final transition to a normal out=
er life. One thing is certain, around this time his life started to follow =
a normal path again.</span>=C2=A0This development had been gradual and had =
started to set in in the years leading up to this event. He had started to =
react to visitors and had slowly started speaking again, although still ver=
y little. He ate and drank regularly and took care of his body. He performe=
d all kinds of domestic work. He also carved many walking sticks, which he =
then gave away, and likewise spoons and cups which he carved out of coconut=
shells and then polished so long that they started to shine. He developed =
a good deal of practical ability in daily life, became an extraordinarily g=
ood and painstaking cook, a talented architect and in all that he did was e=
xtremely economical and tidy. Increasingly his life followed a precise time=
table, in which everything had its fixed place.<br>
t-weight:bold">Source</span>: Ramana Maharshi: His Life A biography by Gabr=
iele Ebert<div style=3D"clear:both;margin-top:0px;margin-right:0px;margin-b=
ottom:0.75em;margin-left:0px;line-height:1.3em">
</div></div><div style=3D"=
color:rgb(51, 51, 51);font-size:87%;margin-top:0px;margin-right:0px;margin-=
bottom:0.75em;margin-left:0px;line-height:1.3em"></div></span><br>-- <br>=
=E0=B0=93=E0=B0=82 =C2=A0=E0=B0=A8=E0=B0=AE=E0=B1=8B =C2=A0=E0=B0=AD=E0=B0=
=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =C2=A0=E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =
=C2=A0=E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF =C2=A0 <br>
=E0=B0=AA=
=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=8D =C2=A0=E0=
=B0=9C=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82 <br>=
=E0=B0=B6=E0=B1=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81 =C2=A0<br><br>
--00032557e14a82acf7047f8a915a--

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Date: Sun, 14 Feb 2010 21:46:19 -0800 (PST)
In-Reply-To: <90bdd2131002122223i4f379fa0l5092d9483fc4bcff@...>
MIME-Version: 1.0
Subject: homam for another person say for new house warming ceremoney
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--0-970957490-1266212779=:48274
Respected sir,
if we are doing a house warming ceremony with ganapathy homam
which side must the conductor face
and which side must the house owner face
thanks
maha
--0-970957490-1266212779=:48274

york,times,serif;font-size:12pt">Respected sir,<br>if we are doing a house warming
ceremony with ganapathy homam<br>which side must the conductor face<br>and which
side must the house owner face<br>thanks<br>maha<br></div><br>
</body></html>
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Feb 2010 11:37:27 IST
Date: Mon, 15 Feb 2010 11:37:27 +0530 (IST)
In-Reply-To: <356009.48274.qm@...>
MIME-Version: 1.0
From: "s.ravi Shankar" <gurukkal.shankar@...>
Subject: Re: [vedic-wisdom] homam for another person say for new house warming
ceremoney
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--0-1504978812-1266214047=:13191
Respected madam,
For any puja or/homa East or North facing is ideal.Both f=

or conductor and the owner,depending upon the availability of the space,whi=
ch normally the priest who conducts the puja will arrange the seating etc.,=
with regards,
S.Ravi Shankar
--- On Mon, 15/2/10, Se Am <mahalaxmyey@y=

ahoo.com> wrote:
m] homam for another person say for new house warming ceremoney
To: vedic-w=
Date: Monday, 15 February, 2010, 5:46 AM
=C2=
=A0
Respected sir,
if we are doing a house=
warming ceremony with ganapathy homam
which side must the conductor face
a=
nd which side must the house owner face
thanks
maha
Your Mail works best with the New Yahoo Opt=

imized IE8. Get it NOW! http://downloads..yahoo.com/in/internetexplorer/
--0-1504978812-1266214047=:13191

top" style=3D"font: inherit;">Respected madam,<br><br>For any puja or/homa =
East or North facing is ideal.Both for conductor and the owner,depending up=
on the availability of the space,which normally the priest who conducts the=
puja will arrange the seating etc.,<br><br><br>with regards,<br><br>S.Ravi=
Shankar<br><br>--- On <b>Mon, 15/2/10, Se Am <i><mahalaxmyey@...&=
gt;</i></b> wrote:<br><blockquote style=3D"border-left: 2px solid rgb(16, 1=
6, 255); margin-left: 5px; padding-left: 5px;"><br>From: Se Am <mahalaxm=
yey@...><br>Subject: [vedic-wisdom] homam for another person say f=
or new house warming ceremoney<br>To: vedic-wisdom@yahoogroups.com<br>Date:=
Monday, 15 February, 2010, 5:46 AM<br><br><div id=3D"yiv836515395">
<=
span style=3D"display: none;"> </span>
=
<p></p><div style=3D"font-family: times new roman,new yo=

rk,times,serif; font-size: 12pt;">Respected sir,<br>if we are doing a house=
warming ceremony with ganapathy homam<br>which side must the conductor fac=
e<br>and which side must the house owner face<br>thanks<br>maha<br></div><b=
r>
</div>
</div></blockquote></td></tr></table><b=
r>
<hr size=3D1></hr>
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Subject: Incidents Related during Ramana Maharshi Stay at Skandashram
y=9fCGoxU5C824ojk5Rd7kv36i_fl22PpN2JoWigriW2fGBwQvOS3rzg
--000325560f9e137a92047f9ef811
Sri Ramana spent the years 1916 to 1922 with his mother Alagammal and the
s=
mall community at Skandashram. It was during this period that he was joined=
by a number of those disciples who were to remain with him permanently,

th=
ese included Viswanatha Swami, Ramaswami Pillai and Kunju Swami. His
younge=
r brother Nagasundaram also joined the Ashram. When Alagammal died in
1922,=
she was buried at the foot of the hill. Shortly thereafter the time at
Ska=
ndashram came to an end, as the Maharshi and his followers moved to
settle =
down at her burial site, and Ramanashram,where Sri Ramana was to
remain unt=
il his death, came into being.
As a result of several deaths in her family=

and the difficult circumstances
of her life Alagammal finally felt that sh=
e should spend the remaining years
of her life with her second son. Nagaswa=
mi, her eldest son, had died in
1900. Soon after her visit to Ramana her br=
other-in-law Nelliappa Iyer had
died and then also her daughter-in-law Mang=
alam. The house in Tiruchuli had
been sold to cover debts. Nelliappa Iyer h=
ad left the family in difficult
circumstances.
In early 1916 Alagammal set=

off for Tiruvannamalai. As she did not know
whether she would be allowed t=
o stay with Ramana in the Virupaksha Cave she
moved in with Echammal, who e=
ach day brought a meal up to the cave. But
after some time she felt the urg=
ent need to stay with her son. The
community, however, did not want to see =
any change in the established Ashram
routine.
Without consulting Ramana th=

ey declared with one voice that under no
circumstances should women be allo=
wed to live in the cave.Although the other
women argued that the mother sho=
uld be permitted to do so as she was now too
old to climb the hill each
day=
, they remained unmoved. When Sri Ramana came to hear about the matter he
a=
t first kept silent. Alagammal stood there unhappy and despairing and
wante=
d to go, when Ramana, deeply moved, took her hand and said, =E2=80=9CCome l=
et
us go, if not here we can stay somewhere else, come.=E2=80=9D Fearful th=
at he may
indeed go away they all immediately changed their view and Alagam=
mal moved
into the Ashram.
At the Virupaksha Cave there was often not enou=

gh water or at times none at
all. But further up the hill there was a water=
fall under which the members
of the community took their daily bath. Alagam=
mal,however, was too old to
climb up to the spring. Ramana told how he used=
to fetch the water for her
=E2=80=98bath=E2=80=99 from this spring in two =
kamandalams, =E2=80=9CI used to bring water in both
of them, carrying one i=
n each hand. She used to sit down wearing a small
cloth and I used to pour =
the water over her head just as we do abhishikam
over an idol. That is how =
she used to have her bath.Someone used to wash her
cloth and bring it back.=
That was all. If water was brought in those two
kamandalams all her requir=
ements used to be met.=E2=80=9D
Kandaswami, one of Sri Ramana=E2=80=99s di=

sciples, eventually found this all too
tiresome. Also, because of the growi=
ng number of disciples,the Virupaksha
Cave was becoming crowded. He therefo=
re decided to look for another place to
stay, where they could live more co=
mfortably and he thought that the best
thing would be to settle down at the=
spring. Once Ramana had given his
agreement, he started work, cleared away=
the undergrowth, cacti and trees,
removed the rocks and started building t=
he Ashram. He also planted a garden
with coconut trees. Ramana named the ne=
w Ashram after him. Kanda is the
Tamil name for Skanda, and so the new lodg=
ing was named =E2=80=98Skandashram=E2=80=99. It is
one of the most enchanti=
ng places on the hill with an impressive view of the
Arunachaleswara temple=
and the whole town.
The daily routine at Skandashram was subject to stric=

t regulation.At four
o=E2=80=99clock in the morning Alagammal would rise an=
d sing devotional songs, while
the other community members meditated.Then A=
kshara Mana Malai (The Marital
Garland of Letters) was recited. Afterwards =
Ramana took his bath. To brush
his teeth he sat on a big stone slab on the =
eastern side of Skandashram. He
continued to do this even when the weather =
was cool, nobody could make him
give this up. Exactly why he did so was onl=
y discovered later. An old woman
was in the habit of coming up daily for da=
rshan. When her health would no
longer allow her to climb up the hill, she =
could see Ramana from her house
when he brushed his teeth at this place. He=
knew how important this was for
her, so he always sat there, irrespective =
of the weather.
At eight there was rasam and rice for breakfast. After thi=
s the Ashram
community sat outside. Some devotees read, others meditated.Th=
e atmosphere
was very peaceful. Occasionally Ramana answered the questions =
of devotees
and visitors.
In the evening Akshara Mana Malai was recited ag=

ain.
When Alagammal moved into Skandashram, food was meagre and depended u=
pon
whatever visitors and devotees brought. Sometimes the food was deliciou=
s and
there was more than enough for everybody, at other times there was mu=
ch less
and sometimes nothing at all.
Soon Alagammal started cooking regul=

arly and took charge of running the
household. She would wander about the h=
ill and bring back things that she
found there. She was an excellent and im=
aginative cook and liked to spoil
the devotees with a variety of delicious =
dishes, using the ingredients she
had somehow managed to find.
During her =
last years Alagammal still had some lessons to learn.When she
first came to=
live with Ramana he did not call her =E2=80=98Amma=E2=80=99 (mother).
Some=
times he would ignore her and not answer her when she spoke to him,
whilst =
at the same time paying attention to everybody else. If she
complained he w=
ould say to her, =E2=80=9CAll women are my mothers, not only you.=E2=80=9D
=
This was very hurtful for her. At first this would often make her cry, but
=
later she learned to give up the possessiveness she felt towards her son an=
d
to overcome any feelings of superiority she may have had at being the mot=
her
of the great Swami.
If Alagammal were to think that this thing or that=

thing were needed, Ramana
would say to her, =E2=80=9CMother, if you want b=
odily comfort, go to the other son;
if you want mental comfort you stay her=
e.=E2=80=9D
Alagammal understood and became accustomed to the life of priv=

ation at the
Ashram. She never thought of leaving.
Alagammal wanted her yo=

unger son Nagasundaram, whose wife had died, to come
to live with them in t=
he Ashram. His sister Alamelu had taken over the
upbringing of his small so=
n Venkataraman (Venkatoo), so he was free and
unattached. She sent one of R=
amana=E2=80=99s companions to Nagasundaram to tell him
of her wish. In 1918=
Nagasundaram left his job and came to Tiruvannamalai.
First he lived at a =
friend=E2=80=99s house and climbed up to the Ashram each day.
Then he took =
a vow of renunciation and adopted the ochre robe of a
sannyasin. His name w=
as changed to Niranjanandaswami,but he was generally
called =E2=80=98Chinna=
swami=E2=80=99 (little Swami), because he was the brother of the big
Swami.=
At first he used to go to town every day begging, later he gave it up
as t=
here was by now enough for all to eat in the Ashram itself.
Alagammal=E2=
=80=99s only desire was to be with Ramana at the moment of her death.
When =
her daughter Alamelu invited her to the ceremony to open her new house,
she=
declined, fearing that she would be unable to return to her son if she
bec=
ame sick there. She said to Ramana, =E2=80=9CEven if you were to throw away=
my
dead body in these thorny bushes I do not mind but I must end this life=
in
your arms.=E2=80=9D
When Alagammal felt that her end was nearing, she =

called both her sons to
her side, placed Chinnaswami=E2=80=99s hand in the =
hand of Ramana and said to the
latter one, =E2=80=9CThis boy does not know =
what is right and what is wrong. Don=E2=80=99t
let him go away from you. Ke=
ep a watchful eye on him. This is my last wish.=E2=80=9D
On 19th May 1922=

Alagammal=E2=80=99s condition became critical. Kunju Swami reports,
=E2=80=
=9CAfter his morning walk, Sri Bhagavan went into mother=E2=80=99s room and=
sat beside
her. He ate his lunch there itself and was sitting beside her a=
ll the time.
When he noticed her struggling for breath, he put his right ha=
nd on her
chest. She became a little restful after a while. The time of mot=
her=E2=80=99s
liberation was drawing near. Sri Bhagavan put one of his hand=
s on her head
and another on her chest and sat quietly.=E2=80=9DThe devotee=
s had started to recite
the Vedas, Akshara Mana Malai and the name of Ram s=
imultaneously in three
groups, to silence down her mind. At 8 p.m. Alagamma=
l died.
In the meantime Alamelu had arrived along with her husband, her ne=
phew
Venkatoo and some devotees. Although it had been decided that Alagamma=
l=E2=80=99s
burial should be a quiet affair, a huge crowd of Maharshi=E2=80=
=99s devotees had
come, bringing fruit, flowers
and coconuts. A Shiva linga=
m was erected over the grave, which, at the
suggestion of Ganapati Muni, wa=
s named Mathrubhutheswara (God in the form of
the mother).
Source: Ramana =
--
=E0=B0=93=E0=B0=82 =
=E0=B0=AF
=E0=B0=82
--000325560f9e137a92047f9ef811

<span style=3D"font-weight:bold">Sri Ramana spent the years 1916 to 1922 wi=
th his mother Alagammal and the small community at Skandashram.=C2=A0</span=
>It was during this period that he was joined by a number of those disciple=
s who were to remain with him permanently, these included Viswanatha Swami,=
Ramaswami Pillai and Kunju Swami.=C2=A0<span style=3D"font-weight:bold">Hi=
s younger brother Nagasundaram also joined the Ashram. When Alagammal died =
in 1922, she was buried at the foot of the hill. Shortly thereafter the tim=
e at Skandashram came to an end, as the Maharshi and his followers moved to=
settle down at her burial site, and Ramanashram,where Sri Ramana was to re=
main until his death, came into being.</span><br>
<br>As a result of sever=

al deaths in her family and the difficult circumstances of her life=C2=A0<s=
pan style=3D"font-weight:bold">Alagammal finally felt that she should spend=
the remaining years of her life with her second son. Nagaswami, her eldest=
son, had died in 1900. Soon after her visit to Ramana her brother-in-law N=
elliappa Iyer had died and then also her daughter-in-law Mangalam. The hous=
e in Tiruchuli had been sold to cover debts.=C2=A0</span>Nelliappa Iyer had=
left the family in difficult circumstances.<br>
<br><span style=3D"font-w=
eight:bold">In early 1916 Alagammal set off for Tiruvannamalai. As she did =
not know whether she would be allowed to stay with Ramana in the Virupaksha=
Cave she moved in with Echammal, who each day brought a meal up to the cav=
e. But after some time she felt the urgent need to stay with her son. The c=
ommunity, however, did not want to see any change in the established Ashram=
routine.</span><br>
<br>Without consulting Ramana they declared with one =

voice that under no circumstances should women be allowed to live in the ca=
ve.Although the other women argued that the mother should be permitted to d=
o so as she was now too old to climb the hill each<br>
day, they remained =

unmoved. When Sri Ramana came to hear about the matter he at first kept sil=
ent. Alagammal stood there unhappy and despairing and wanted to go, when=C2=
=A0<span style=3D"font-style:italic">Ramana, deeply moved, took her hand an=
d said, =E2=80=9CCome let us go, if not here we can stay somewhere else, co=
me.=E2=80=9D Fearful that he may indeed go away they all immediately change=
d their view and Alagammal moved into the Ashram.</span><br>
<br>At the Vi=

rupaksha Cave there was often not enough water or at times none at all. But=
further up the hill there was a waterfall under which the members of the c=
ommunity took their daily bath. Alagammal,however, was too old to climb up =
to the spring.=C2=A0<span style=3D"font-style:italic">Ramana told how he us=
ed to fetch the water for her =E2=80=98bath=E2=80=99 from this spring in tw=
o kamandalams, =E2=80=9CI used to bring water in both of them, carrying one=
in each hand. She used to sit down wearing a small cloth and I used to pou=
r the water over her head just as we do abhishikam over an idol. That is ho=
w she used to have her bath.Someone used to wash her cloth and bring it bac=
k. That was all. If water was brought in those two kamandalams all her requ=
irements used to be met.=E2=80=9D</span><br>
<br><span style=3D"font-weigh=
t:bold">Kandaswami</span>, one of Sri Ramana=E2=80=99s disciples, eventuall=
y found this all too tiresome. Also, because of the growing number of disci=
ples,the Virupaksha Cave was becoming crowded. He therefore decided to look=
for another place to stay, where they could live more comfortably and he t=
hought that the best thing would be to settle down at the spring. Once Rama=
na had given his agreement, he started work, cleared away the undergrowth, =
cacti and trees, removed the rocks and started building the Ashram. He also=
planted a garden with coconut trees. Ramana named the new Ashram after him=
. Kanda is the Tamil name for Skanda, and so the new lodging was named =E2=
=80=98Skandashram=E2=80=99. It is one of the most enchanting places on the =
hill with an impressive view of the Arunachaleswara temple and the whole to=
wn.<br>
<br><span style=3D"font-weight:bold">The daily routine at Skandash=

ram was subject to strict regulation.At four o=E2=80=99clock in the morning=
Alagammal would rise and sing devotional songs, while the other community =
members meditated.Then Akshara Mana Malai (The Marital Garland of Letters) =
was recited. Afterwards Ramana took his bath. To brush his teeth he sat on =
a big stone slab on the eastern side of Skandashram.</span>=C2=A0<span styl=
e=3D"font-style:italic">He continued to do this even when the weather was c=
ool, nobody could make him give this up. Exactly why he did so was only dis=
covered later. An old woman was in the habit of coming up daily for darshan=
. When her health would no longer allow her to climb up the hill, she could=
see Ramana from her house when he brushed his teeth at this place. He knew=
how important this was for her, so he always sat there, irrespective of th=
e weather.</span><br>
<br><span style=3D"font-weight:bold">At eight there =

was rasam and rice for breakfast. After this the Ashram community sat outsi=
de. Some devotees read, others meditated.The atmosphere was very peaceful.<=
/span>=C2=A0Occasionally Ramana answered the questions of devotees and visi=
tors.<br>
<br><span style=3D"font-weight:bold">In the evening Akshara Mana=

Malai was recited again.=C2=A0</span><br><br>When Alagammal moved into Ska=
ndashram, food was meagre and depended upon whatever visitors and devotees =
brought. Sometimes the food was delicious and there was more than enough fo=
r everybody, at other times there was much less and sometimes nothing at al=
l.<br>
<br><span style=3D"font-weight:bold">Soon Alagammal started cooking=

regularly and took charge of running the household. She would wander about=
the hill and bring back things that she found there. She was an excellent =
and imaginative cook and liked to spoil the devotees with a variety of deli=
cious dishes, using the ingredients she had somehow managed to find.</span>=
<br>
<br><span style=3D"font-weight:bold">During her last years Alagammal =

still had some lessons to learn.When she first came to live with Ramana he =
did not call her =E2=80=98Amma=E2=80=99 (mother). Sometimes he would ignore=
her and not answer her when she spoke to him, whilst at the same time payi=
ng attention to everybody else. If she complained he would say to her, =E2=
=80=9CAll women are my mothers, not only you.=E2=80=9D This was very hurtfu=
l for her. At first this would often make her cry, but later she learned to=
give up the possessiveness she felt towards her son and to overcome any fe=
elings of superiority she may have had at being the mother of the great Swa=
mi.</span><br>
<br>If Alagammal were to think that this thing or that thin=

g were needed, Ramana would say to her,=C2=A0<span style=3D"font-weight:bol=
d">=E2=80=9CMother, if you want bodily comfort, go to the other son; if you=
want mental comfort you stay here.=E2=80=9D</span><br>
<br>Alagammal unde=
rstood and became accustomed to the life of privation at the Ashram.=C2=A0<=
span style=3D"font-weight:bold">She never thought of leaving.</span><br><br=
><span style=3D"font-weight:bold">Alagammal wanted her younger son Nagasund=
aram, whose wife had died, to come to live with them in the Ashram. His sis=
ter Alamelu had taken over the upbringing of his small son Venkataraman (Ve=
nkatoo), so he was free and unattached. She sent one of Ramana=E2=80=99s co=
mpanions to Nagasundaram to tell him of her wish.</span>=C2=A0In 1918 Nagas=
undaram left his job and came to Tiruvannamalai. First he lived at a friend=
=E2=80=99s house and climbed up to the Ashram each day. Then he took a vow =
of renunciation and adopted the ochre robe of a sannyasin. His name was cha=
nged to Niranjanandaswami,but he was generally called =E2=80=98Chinnaswami=
=E2=80=99 (little Swami), because he was the brother of the big Swami. At f=
irst he used to go to town every day begging, later he gave it up as there =
was by now enough for all to eat in the Ashram itself.<br>
<br><span style=
=3D"font-style:italic">Alagammal=E2=80=99s only desire was to be with Raman=
a at the moment of her death. When her daughter Alamelu invited her to the =
ceremony to open her new house, she declined, fearing that she would be una=
ble to return to her son if she became sick there. She said to Ramana, =E2=
=80=9CEven if you were to throw away my dead body in these thorny bushes I =
do not mind but I must end this life in your arms.=E2=80=9D</span><br>
<br=
><span style=3D"font-weight:bold">When Alagammal felt that her end was near=
ing, she called both her sons to her side, placed Chinnaswami=E2=80=99s han=
d in the hand of Ramana and said to the latter one, =E2=80=9CThis boy does =
not know what is right and what is wrong. Don=E2=80=99t let him go away fro=
m you. Keep a watchful eye on him. This is my last wish.=E2=80=9D<br>
</sp=
an><br><br><span style=3D"font-weight:bold">On 19th May 1922 Alagammal=E2=
=80=99s condition became critical.</span>=C2=A0Kunju Swami reports, =E2=80=
=9CAfter his morning walk, Sri Bhagavan went into mother=E2=80=99s room and=
sat beside her. He ate his lunch there itself and was sitting beside her a=
ll the time. When he noticed her struggling for breath, he put his right ha=
nd on her chest. She became a little restful after a while. The time of mot=
her=E2=80=99s liberation was drawing near. Sri Bhagavan put one of his hand=
s on her head and another on her chest and sat quietly.=E2=80=9DThe devotee=
s had started to recite the Vedas, Akshara Mana Malai and the name of Ram s=
imultaneously in three groups, to silence down her mind.=C2=A0<span style=
=3D"font-weight:bold">At 8 p.m. Alagammal died.</span><br>
<br>In the mean=

time Alamelu had arrived along with her husband, her nephew Venkatoo and so=
me devotees. Although it had been decided that Alagammal=E2=80=99s burial s=
hould be a quiet affair, a huge crowd of Maharshi=E2=80=99s devotees had co=
me, bringing fruit, flowers<br>
and coconuts. A Shiva lingam was erected o=

ver the grave, which, at the suggestion of Ganapati Muni, was named Mathrub=
hutheswara (God in the form of the mother).<br><br><span style=3D"font-weig=
ht:bold">Source</span>: Ramana Maharshi: His Life A biography by Gabriele E=
bert<br>
</span><br>-- <br>=E0=B0=93=E0=B0=82 =C2=A0=E0=B0=A8=E0=B0=AE=E0=

=B1=8B =C2=A0=E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =C2=A0=E0=B0=B6=
=E0=B1=8D=E0=B0=B0=E0=B1=80 =C2=A0=E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=
=B0=AF =C2=A0 <br>=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=
=B1=81 =C2=A0<br><br>
--000325560f9e137a92047f9ef811--
From jps.sandhu@... Wed Feb 17 11:08:41 2016

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Date: Mon, 15 Feb 2010 16:17:20 -0000
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MIME-Version: 1.0
From: "Jeet" <jps.sandhu@...>
Subject: Impact of Retrograde Mars
y=ueEBCMVKG8jJXm4f2s3NG6zBlZUaUHAjKos5ghUoPWg0hTvgHw
X-Yahoo-Profile: jps.sandhu
A retrograde Mars, anywhere in a natal chart, indicates that the individual=

either misused or neglected the use of the energy which is always resident=
in the Mars influence.
The energy of Mars is usually directed into either=

positive, direct, aggressive action in life, or into the areas of sexual g=
ratification, temper, or violence. The location of the retrograde Mars, acc=
ording to house position and sign, would differentiate what qualities of Ma=
rs would be emphasized and what qualities would be negated. Often, house po=
sition and sign involvement tend to stress certain qualities of a planet mo=
re than others, and this is where correlation and discrimination enter into=
the delineation of the planet, whether direct or retrograde.
To read the =
full article please visit--
http://bharatiyajyotishmantrasaadhana.blogspot.=
com/
http://bharatiyajyotishmantrasaadhana.blogspot.com/
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Subject: The trailer of "A documentary on the life and words of U.G. Krishnamurti"
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http://ugdocumentary.wordpress.com/trailer/
From aprameyaha@... Wed Feb 17 11:08:41 2016

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From: aprameyaha <aprameyaha@...>
Subject: Ganapathi Atharva Sheersham chanting
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--0-1430127335-1266283939=:62167
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namaste,
here is a chanting of Sri Ganapathi Atharva Sheersham
dhanyavaad=
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top" style=3D"font: inherit;">namaste,<br><br>here is a chanting of Sri Gan=
apathi Atharva Sheersham<br><br>dhanyavaad<br></td></tr></table><br>
=
<hr size=3D1></hr>
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Content-Type: audio/mpeg; name="ganapathi_atharva_seersham.mp3"
Content-Disposition: attachment; filename="ganapathi_atharva_seersham.mp3"

--0-1430127335-1266283939=:62167--
From prm7782@... Wed Feb 17 11:08:41 2016

Feb 2010 23:51:05 -0000
2010 23:51:05 -0000
Date: Tue, 16 Feb 2010 23:51:02 -0000
Message-ID: <hlfb16+lq9p@...>
MIME-Version: 1.0
From: "prm7782" <prm7782@...>
Subject: homam question
y=dRt4S92h_0sK8P56imBDi1mUDxFzGjrmdHTtpBDG57Y6jg
I recently found out that a small 5 year old girl(friend of my daughters) h=

as been very sick and is hospitalised. She might become bedridden for a lon=
g time or die. Her mother has been crying a lot ever since.The least I can =
do is perform homam for her. While mentally I will request god to help her =
but formally what changes need to be done in the homam manual so that my pr=
ayers get directed towards her.Kindly suggest.
Thanks and regards,

Prm
From pvr@... Wed Feb 17 11:08:41 2016

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id <20100217014923.LHDW23932.mta41.charter.net@imp09>;
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Subject: Re: homam question
y=SaVvBOcgJhFVdxpuEGWRUuH6WTbKIecrkvFkGvHF1J98
Namaste,
Some qucik points:
(1) If you think of your wish in your mind in your mother tongue when taking
sankalpa formally, I am sure gods will understand and respond.
(2) If you want to formally add it to sankalpa given in homam manuals, please add
the following after "prasaada siddhyartham": "G gotrodbhavaayaaH N nakShatre R
raashau L lagne jaataayaaH X naamnyaaH aayurvRîddhyartham aarogyatA siddhyartham"
(in iTrans notation). Here G is her gotra, N is nakshatra, R is janma raashi, L is
lagna and X is the name.
(3) Homam to Shiva using the Maha Mrityunjaya mantra is ideal for this purpose,
though you can really do any homam you want. One specific offering is mentioned.
Make paayasam (cook rice in milk and ghee, i.e. clarified butter, and add jaggery).
Offer darbhas (sacred dry grass) dipped in paayasam with each repetition of the
mantra, if possible.
(4) The instinct to help someone else and reduce someone else's suffering is a very
noble and useful one.
However, it is not without its costs. Basically remember that the world runs based
on actions and reactions. Any suffering someone is experiencing is a reaction to a
previous action committed by that person. If you want to take it on yourself, you
will either have to experience the reaction or burn the karma (action) though
sadhana, i.e. convert the reaction into something else using some energy.
Of course, taking on someone else's suffering and suffering oneself is not easy. So
what you are really trying to do is to burn the karma using the energy created by a
focused sadhana such as homam or japam. This is akin to someone throwing a ball at
a wall and the ball coming at that person fast later and you trying to burn it on
the way (using some energy such as heat).
The problem is that your sadhana may not succeed in perfectly avoiding the
reaction. In other words, the ball that bounced back may not be reduced to ashes
fully and some small pieces of the ball may still come and hit that person (or you
on his/her behalf). Not being rishis, we cannot perfectly control the dynamics.
Think for a moment if you are fine with taking a bit of suffering if needed, as a
result of avoiding a major catastrophe for that person.
(5) Some learned Adwaitis may correctly say, "all is Brahman. Life and death is the
same. Aatman is neither born nor does it die. What is there to worry if someone is
suffering or close to death?"
However, that is a wrong approach. Both duality and non-duality are valid and true.
It is easy to sit on the bank and tell someone drowning in the ocean, "you are
ocean are the same. Do not worry". If one is really at a stage where one can think
like that even when one is drowning in ocean and not worry, THEN one is a true
adwaita jnaani. Otherwise, it is just bookish knowledge and means nothing.
Because the world has so many people stuck in the duality (good vs bad, happy vs
sad, beautiful vs ugly etc polarities), rishis have given knowledge that helps one
swim the ocean of polarities and ultimately realize Self. Merely stating that all
is Brahman may not help anybody realize that. Until one realizes that, one needs
tools to navigate the ocean of duality.
Let me put it this way: When YOU find yourself in various situations that cause
pleasure and pain, try to think like an Adwaiti and remind yourself that all is
Brahman. When you are dealing with someone else who is in great pain, forget
adwaita and try to identify with that person and feel the person's pain. That will
not do any harm to your spiritual progress.
Best regards,
Narasimha
-------------------------------------------------------------------
-------------------------------------------------------------------
---- prm7782 <prm7782@...> wrote:

> I recently found out that a small 5 year old girl(friend of my daughters) has
been very sick and is hospitalised. She might become bedridden for a long time or
die. Her mother has been crying a lot ever since.The least I can do is perform
homam for her. While mentally I will request god to help her but formally what
changes need to be done in the homam manual so that my prayers get directed
towards her.Kindly suggest.
>
> Thanks and regards,
> Prm

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take sankalpam that the benefits of the homam only reach the girl
if you be=
come kind and bless her in the homam then you may suffer by attracting her =
karmas
a yogi must have a heart made of stone
_________________________=
_______
From: prm7782 <prm7782@...>
=
Sent: Wed, February 17, 2010 5:21:02 AM
Subject: [vedic-wisdom] homam quest=
ion
I recently found out that a small 5 year old girl(friend of my dau=

ghters) has been very sick and is hospitalised. She might become bedridden =
for a long time or die. Her mother has been crying a lot ever since.The lea=
st I can do is perform homam for her. While mentally I will request god to =
help her but formally what changes need to be done in the homam manual so t=
hat my prayers get directed towards her.Kindly suggest.
Thanks and regard=

s,
Prm
--0-1419350594-1266376570=:39825

t-size:12pt"><div>take sankalpam that the benefits of the homam only reach =
the girl<br>if you become kind and bless her in the homam then you may suff=
er by attracting her karmas<br>a yogi must have a heart made of stone<br></=
div><div style=3D"font-family: times new roman,new york,times,serif; font-s=
ize: 12pt;"><br><div style=3D"border-left: 2px solid rgb(16, 16, 255); marg=
in: 5px 0px 5px 5px; padding-left: 5px; font-family: times new roman,new yo=
rk,times,serif; font-size: 12pt;"><font face=3D"Tahoma" size=3D"2"><hr size=
=3D"1"><b><span style=3D"font-weight: bold;">From:</span></b> prm7782 <p=
rm7782@...><br><b><span style=3D"font-weight: bold;">To:</span></b=
> vedic-wisdom@yahoogroups.com<br><b><span style=3D"font-weight: bold;">Sen=
t:</span></b> Wed, February 17, 2010 5:21:02 AM<br><b><span style=3D"font-w=
eight:
bold;">Subject:</span></b> [vedic-wisdom] homam question<br></font>=
<br><meta http-equiv=3D"x-dns-prefetch-control" content=3D"off">
<spa=
=
<p>I recently found out that a small 5 year old girl(friend=

of my daughters) has been very sick and is hospitalised. She might become =
bedridden for a long time or die. Her mother has been crying a lot ever sin=
ce.The least I can do is perform homam for her. While mentally I will reque=
st god to help her but formally what changes need to be done in the homam m=
anual so that my prayers get directed towards her.Kindly suggest.<br>
<br>=
Thanks and regards,<br>

Prm<br>
<br>
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Subject: Re: [vedic-wisdom] Re: homam question
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Respected Narsimha garu,

=C2=A0A few days back when I was doing the Vishnu =
homam=C2=A0I was uncontrollably crying=C2=A0as I was thinking of the small =
girl. Throughout the homam I said god forgive me for the tears I feel bad f=
or the girl hence the tears although my inner wish was that the girl should=
become alright but=C2=A0 I didn't say it.=C2=A0Soon after the homam got ov=
er I got the news that the girl recovered and is discharged. Not only that =
but a few surprising good things also happened to me at the same time.=C2=
=A0What does this indicate? Have I already inflicted some of her karma upon=
myself? Kindly give me your opinion as I will know what to look for in the=
future.
Now she is critically ill again. I thought without saying anything=
god helped me why not perform homam for her maybe she will recover complet=
ely. I never knew that during the process karma=C2=A0gets transferred.=C2=
=A0You have saved me from doing something for which I was completely unprep=
ared for.=C2=A0Tons and tons of thanks for being there=C2=A0to guide and he=
lp beginners like me.=C2=A0=C2=A0=C2=A0
Best regards,
Prm
=C2=A0
=C2=A0
=
________________________________
From: Narasimha PVR Rao <pvr@...=

>
Cc: prm7782 <prm7782@...>
Sent: Tu=
e, February 16, 2010 6:49:21 PM
Subject: [vedic-wisdom] Re: homam question
=
Namaste,
Some qucik points:
(1) If you think of your wish in your mind i=

n your mother tongue when taking sankalpa formally, I am sure gods will und=
erstand and respond.
(2) If you want to formally add it to sankalpa given =

in homam manuals, please add the following after "prasaada siddhyartham" : =
"G gotrodbhavaayaaH N nakShatre R raashau L lagne jaataayaaH X naamnyaaH aa=
yurvRîddhyartham aarogyatA siddhyartham" (in iTrans notation). Here G is h=
er gotra, N is nakshatra, R is janma raashi, L is lagna and X is the name.
=
(3) Homam to Shiva using the Maha Mrityunjaya mantra is ideal for this pur=
pose, though you can really do any homam you want. One specific offering is=
mentioned. Make paayasam (cook rice in milk and ghee, i.e. clarified butte=
r, and add jaggery). Offer darbhas (sacred dry grass) dipped in paayasam wi=
th each repetition of the mantra, if possible.
(4) The instinct to help so=

meone else and reduce someone else's suffering is a very noble and useful o=
ne.
However, it is not without its costs. Basically remember that the worl=
d runs based on actions and reactions. Any suffering someone is experiencin=
g is a reaction to a previous action committed by that person. If you want =
to take it on yourself, you will either have to experience the reaction or =
burn the karma (action) though sadhana, i.e. convert the reaction into some=
thing else using some energy.
Of course, taking on someone else's sufferin=

g and suffering oneself is not easy. So what you are really trying to do is=
to burn the karma using the energy created by a focused sadhana such as ho=
mam or japam. This is akin to someone throwing a ball at a wall and the bal=
l coming at that person fast later and you trying to burn it on the way (us=
ing some energy such as heat).
The problem is that your sadhana may not su=

cceed in perfectly avoiding the reaction. In other words, the ball that bou=
nced back may not be reduced to ashes fully and some small pieces of the ba=
ll may still come and hit that person (or you on his/her behalf). Not being=
rishis, we cannot perfectly control the dynamics. Think for a moment if yo=
u are fine with taking a bit of suffering if needed, as a result of avoidin=
g a major catastrophe for that person.
(5) Some learned Adwaitis may corre=

ctly say, "all is Brahman. Life and death is the same. Aatman is neither bo=
rn nor does it die. What is there to worry if someone is suffering or close=
to death?"
However, that is a wrong approach. Both duality and non-dualit=

y are valid and true. It is easy to sit on the bank and tell someone drowni=
ng in the ocean, "you are ocean are the same. Do not worry". If one is real=
ly at a stage where one can think like that even when one is drowning in oc=
ean and not worry, THEN one is a true adwaita jnaani. Otherwise, it is just=
bookish knowledge and means nothing.
Because the world has so many people=

stuck in the duality (good vs bad, happy vs sad, beautiful vs ugly etc pol=
arities), rishis have given knowledge that helps one swim the ocean of pola=
rities and ultimately realize Self. Merely stating that all is Brahman may =
not help anybody realize that. Until one realizes that, one needs tools to =
navigate the ocean of duality.
Let me put it this way: When YOU find yours=

elf in various situations that cause pleasure and pain, try to think like a=
n Adwaiti and remind yourself that all is Brahman. When you are dealing wit=
h someone else who is in great pain, forget adwaita and try to identify wit=
h that person and feel the person's pain. That will not do any harm to your=
spiritual progress.
Best regards,
Narasimha
------------ --------- ------=
--- --------- --------- --------- -
Free Jyotish Software, Free Jyotish Les=
sons, Jyotish Writings,
"Do It Yourself" ritual manuals for short Homam and=
Pitri Tarpana:
http://www.VedicAst rologer.org
Films that make a differenc=
e: http://SaraswatiFil ms.org
Spirituality: http://groups. yahoo.com/ group=
/vedic- wisdom
Jyotish writings: http://groups. yahoo.com/ group/JyotishWri=
tings
------------ --------- --------- --------- --------- --------- -
--=
-- prm7782 <prm7782@yahoo. com> wrote:
> I recently found out that a small=
5 year old girl(friend of my daughters) has been very sick and is hospital=
ised. She might become bedridden for a long time or die. Her mother has bee=
n crying a lot ever since.The least I can do is perform homam for her. Whil=
e mentally I will request god to help her but formally what changes need to=
be done in the homam manual so that my prayers get directed towards her.Ki=
ndly suggest.
>
> Prm
--0-1501797089-1266381758=:3488

font-size:12pt"><DIV>Respected Narsimha garu,</DIV>
<DIV> A few days b=
ack when I was doing the Vishnu homam I was uncontrollably crying =
;as I was thinking of the small girl. Throughout the homam I said god forgi=
ve me for the tears I feel bad for the girl hence the tears although my inn=
er wish was that the girl should become alright but I didn't say it.&=
nbsp;Soon after the homam got over I got the news that the girl recovered a=
nd is discharged. Not only that but a few surprising good things also happe=
ned to me at the same time. What does this indicate? Have I already in=
flicted some of her karma upon myself? Kindly give me your opinion as I wil=
l know what to look for in the future.</DIV>
<DIV>Now she is critically ill=
again. I thought without saying anything god helped me why not perform hom=
am for her maybe she will recover completely. I never knew that during the =
process karma gets transferred. You have saved me from doing some=
thing for which I was completely unprepared for. Tons and tons of than=
ks for being there to guide and help beginners like me. &nb=
sp;</DIV>
<DIV> </DIV>
<DIV>Best regards,</DIV>
<DIV>Prm</DIV>
<DIV>&n=
bsp;</DIV>
<DIV><FONT face=3DTahoma size=3D2> </DIV>
<DIV>
<HR SIZE=3D=
1>
</DIV>
<DIV><B><SPAN style=3D"FONT-WEIGHT: bold">From:</SPAN></B> Narasi=
mha PVR Rao <pvr@...><BR><B><SPAN style=3D"FONT-WEIGHT: bold"=
>To:</SPAN></B> vedic-wisdom@yahoogroups.com<BR><B><SPAN style=3D"FONT-WEIG=
HT: bold">Cc:</SPAN></B> prm7782 <prm7782@...><BR><B><SPAN styl=
e=3D"FONT-WEIGHT: bold">Sent:</SPAN></B> Tue, February 16, 2010 6:49:21 PM<=
BR><B><SPAN style=3D"FONT-WEIGHT: bold">Subject:</SPAN></B> [vedic-wisdom] =
Re: homam question<BR></FONT><BR>
<META http-equiv=3Dx-dns-prefetch-control=
content=3Doff><SPAN style=3D"DISPLAY: none"> </SPAN>
<DIV id=3Dygrp-=
text>
<P>Namaste,<BR><BR>Some qucik points:<BR><BR>(1) If you think of your=
wish in your mind in your mother tongue when taking sankalpa formally, I a=
m sure gods will understand and respond.<BR><BR>(2) If you want to formally=
add it to sankalpa given in homam manuals, please add the following after =
"prasaada siddhyartham" : "G gotrodbhavaayaaH N nakShatre R raashau L lagne=
jaataayaaH X naamnyaaH aayurvRîddhyartham aarogyatA siddhyartham" (in iTr=
ans notation). Here G is her gotra, N is nakshatra, R is janma raashi, L is=
lagna and X is the name.<BR><BR>(3) Homam to Shiva using the Maha Mrityunj=
aya mantra is ideal for this purpose, though you can really do any homam yo=
u want. One specific offering is mentioned. Make paayasam (cook rice in mil=
k and ghee, i.e. clarified butter, and add jaggery). Offer darbhas (sacred =
dry grass) dipped in paayasam with each repetition of the mantra, if possib=
le.<BR><BR>(4) The instinct to help someone else and reduce someone else's
=
suffering is a very noble and useful one.<BR><BR>However, it is not withou=
t its costs. Basically remember that the world runs based on actions and re=
actions. Any suffering someone is experiencing is a reaction to a previous =
action committed by that person. If you want to take it on yourself, you wi=
ll either have to experience the reaction or burn the karma (action) though=
sadhana, i.e. convert the reaction into something else using some energy.<=
BR><BR>Of course, taking on someone else's suffering and suffering oneself =
is not easy. So what you are really trying to do is to burn the karma using=
the energy created by a focused sadhana such as homam or japam. This is ak=
in to someone throwing a ball at a wall and the ball coming at that person =
fast later and you trying to burn it on the way (using some energy such as =
heat).<BR><BR>The problem is that your sadhana may not succeed in perfectly=
avoiding the reaction. In other words, the ball that bounced back
may not=
be reduced to ashes fully and some small pieces of the ball may still come=
and hit that person (or you on his/her behalf). Not being rishis, we canno=
t perfectly control the dynamics. Think for a moment if you are fine with t=
aking a bit of suffering if needed, as a result of avoiding a major catastr=
ophe for that person.<BR><BR>(5) Some learned Adwaitis may correctly say, "=
all is Brahman. Life and death is the same. Aatman is neither born nor does=
it die. What is there to worry if someone is suffering or close to death?"=
<BR><BR>However, that is a wrong approach. Both duality and non-duality are=
valid and true. It is easy to sit on the bank and tell someone drowning in=
the ocean, "you are ocean are the same. Do not worry". If one is really at=
a stage where one can think like that even when one is drowning in ocean a=
nd not worry, THEN one is a true adwaita jnaani. Otherwise, it is just book=
ish knowledge and means nothing.<BR><BR>Because the world
has so many peop=
le stuck in the duality (good vs bad, happy vs sad, beautiful vs ugly etc p=
olarities), rishis have given knowledge that helps one swim the ocean of po=
larities and ultimately realize Self. Merely stating that all is Brahman ma=
y not help anybody realize that. Until one realizes that, one needs tools t=
o navigate the ocean of duality.<BR><BR>Let me put it this way: When YOU fi=
nd yourself in various situations that cause pleasure and pain, try to thin=
k like an Adwaiti and remind yourself that all is Brahman. When you are dea=
ling with someone else who is in great pain, forget adwaita and try to iden=
tify with that person and feel the person's pain. That will not do any harm=
to your spiritual progress.<BR><BR>Best regards,<BR>Narasimha<BR>---------=
--- --------- --------- --------- --------- --------- -<BR>Free Jyotish Sof=
tware, Free Jyotish Lessons, Jyotish Writings,<BR>"Do It Yourself" ritual m=
anuals for short Homam and Pitri Tarpana:<BR><A
href=3D"http://www.vedicas=
trologer.org/" target=3D_blank rel=3Dnofollow>http://www.VedicAst rologer.o=
rg</A><BR>Films that make a difference: <A href=3D"http://saraswatifilms.or=
g/" target=3D_blank rel=3Dnofollow>http://SaraswatiFil ms.org</A><BR>Spirit=
uality: <A href=3D"http://groups.yahoo.com/group/vedic-wisdom" target=3D_bl=
ank rel=3Dnofollow>http://groups. yahoo.com/ group/vedic- wisdom</A><BR>Jyo=
tish writings: <A href=3D"http://groups.yahoo.com/group/JyotishWritings" ta=
rget=3D_blank rel=3Dnofollow>http://groups. yahoo.com/ group/JyotishWri tin=
gs</A><BR>------------ --------- --------- --------- --------- --------- -<=
BR><BR>---- prm7782 <<A href=3D"mailto:prm7782%40yahoo.com" target=3D_bl=
ank rel=3Dnofollow ymailto=3D"mailto:prm7782%40yahoo.com">prm7782@yahoo. co=
m</A>> wrote: <BR>> I recently found out that a small 5 year old girl=
(friend of my daughters) has been very sick and is hospitalised. She might =
become bedridden for a long time or die. Her mother has been crying a lot
=
ever since.The least I can do is perform homam for her. While mentally I wi=
ll request god to help her but formally what changes need to be done in the=
homam manual so that my prayers get directed towards her.Kindly suggest.<B=
R>> <BR>> Thanks and regards,<BR>> Prm<BR><BR></P></DIV>
<META htt=
p-equiv=3Dx-dns-prefetch-control content=3Don></DIV></DIV></div><br>
=
</body></html>
--0-1501797089-1266381758=:3488--

Feb 2010 04:57:33 -0000
2010 04:57:33 -0000
Date: Wed, 17 Feb 2010 04:57:33 -0000
Message-ID: <hlfsvt+gmat@...>
MIME-Version: 1.0
Subject: About Ganapati Homam...Can it bring prosperity and peace?
X-Yahoo-Group-Post: member; u=349601389; y=t4bLbv2bLVDpc0nAyjQ560wjFhPyDx-
KMwBV1dfVdHqCSepC
NAMASKAR
Dear Gurujis,
I have started MAHAGANAPATI HOMAM, though started =

with super-short procedure, now I am including more rituals and sanskrit ve=
rse from the short procedure eventually...
Now I am asking some bare minim=

um questions...
1. What is the sign that my Ganapati Homam are successful =

or not?
2. Is it possible to include more verse for prosperity and peace? =

(as my family life in trouble) if yes, please suggest.
best regards,
Biswa=
jit
From prm7782@... Wed Feb 17 11:08:41 2016

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06:38:35 -0000
2010 06:38:35 -0000
06:38:35 -0000
Message-ID: <568405.97293.qm@...>
X-YMail-OSG:
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Feb 2010 22:38:35 PST
References: <20100216204922.2ALF0.1508690.root@mp07> <735799.3488.qm@...>
Date: Tue, 16 Feb 2010 22:38:35 -0800 (PST)
In-Reply-To: <735799.3488.qm@...>
MIME-Version: 1.0
Subject: Re: [vedic-wisdom] Re: homam question
y=R8e2CnspEaTdISTj0EQAiUi0v_2kLsvOJZ3TxBBzE6asaA
--0-233926552-1266388715=:97293
By saying I don't want her karma on mine I don't mean to sound rude there. =
Even though=C2=A0I still deeply feel for that girl=C2=A0being a family lady=
I have to think otherwise.=C2=A0 It is difficult to have such tasks accomp=
lished as long as we attach ourselves to our body and people around us.=C2=
=A0If at all out of ignorance I have incurred any of the girls karma I won'=
t regret but be happy that I have helped someone. Thanks once again for the=
very valuable guidance.
Best regards,
Prm
___________________________=
_____
Se=
nt: Tue, February 16, 2010 9:42:38 PM
Subject: Re: [vedic-wisdom] Re: homam=
question
=C2=A0
Respected Narsimha garu,
=C2=A0A few days back when I wa=
s doing the Vishnu homam=C2=A0I was uncontrollably crying=C2=A0as I was thi=
nking of the small girl. Throughout the homam I said god forgive me for the=
tears I feel bad for the girl hence the tears although my inner wish was t=
hat the girl should become alright but=C2=A0 I didn't say it.=C2=A0Soon aft=
er the homam got over I got the news that the girl recovered and is dischar=
ged. Not only that but a few surprising good things also happened to me at =
the same time.=C2=A0What does this indicate? Have I already inflicted some =
of her karma upon myself? Kindly give me your opinion as I will know what t=
o look for in the future.
Now she is critically ill again. I thought withou=
t saying anything god helped me why not perform homam for her maybe she wil=
l recover completely. I never knew that during the process karma=C2=A0gets =
transferred.=C2=A0You have saved me from doing something for which I was co=
mpletely unprepared for.=C2=A0Tons and tons of thanks for being there=C2=A0=
to guide and help beginners like me.=C2=A0=C2=A0=C2=A0
Best regards,
Prm
=
=C2=A0
________________________________
From: Narasimha PVR Rao <pvr@char=

ter. net>
Cc: prm7782 <prm7782@yahoo. co=
m>
Sent: Tue, February 16, 2010 6:49:21 PM
Subject: [vedic-wisdom] Re: homa=
m question
=C2=A0
Namaste,
Some qucik points:
(1) If you think of your =

wish in your mind in your mother tongue when taking sankalpa formally, I am=
sure gods will understand and respond.
(2) If you want to formally add it=

to sankalpa given in homam manuals, please add the following after "prasaa=
da siddhyartham" : "G gotrodbhavaayaaH N nakShatre R raashau L lagne jaataa=
yaaH X naamnyaaH aayurvRîddhyartham aarogyatA siddhyartham" (in iTrans not=
ation). Here G is her gotra, N is nakshatra, R is janma raashi, L is lagna =
and X is the name.
(3) Homam to Shiva using the Maha Mrityunjaya mantra is=

ideal for this purpose, though you can really do any homam you want. One s=
pecific offering is mentioned. Make paayasam (cook rice in milk and ghee, i=
.e. clarified butter, and add jaggery). Offer darbhas (sacred dry grass) di=
pped in paayasam with each repetition of the mantra, if possible.
(4) The =
instinct to help someone else and reduce someone else's suffering is a very=
noble and useful one.
However, it is not without its costs. Basically rem=

ember that the world runs based on actions and reactions. Any suffering som=
eone is experiencing is a reaction to a previous action committed by that p=
erson. If you want to take it on yourself, you will either have to experien=
ce the reaction or burn the karma (action) though sadhana, i.e. convert the=
reaction into something else using some energy.
Of course, taking on some=

one else's suffering and suffering oneself is not easy. So what you are rea=
lly trying to do is to burn the karma using the energy created by a focused=
sadhana such as homam or japam. This is akin to someone throwing a ball at=
a wall and the ball coming at that person fast later and you trying to bur=
n it on the way (using some energy such as heat).
The problem is that your=

sadhana may not succeed in perfectly avoiding the reaction. In other words=
, the ball that bounced back may not be reduced to ashes fully and some sma=
ll pieces of the ball may still come and hit that person (or you on his/her=
behalf). Not being rishis, we cannot perfectly control the dynamics. Think=
for a moment if you are fine with taking a bit of suffering if needed, as =
a result of avoiding a major catastrophe for that person.
(5) Some learned=

Adwaitis may correctly say, "all is Brahman. Life and death is the same. A=
atman is neither born nor does it die. What is there to worry if someone is=
suffering or close to death?"
However, that is a wrong approach. Both dua=

lity and non-duality are valid and true. It is easy to sit on the bank and =
tell someone drowning in the ocean, "you are ocean are the same. Do not wor=
ry". If one is really at a stage where one can think like that even when on=
e is drowning in ocean and not worry, THEN one is a true adwaita jnaani. Ot=
herwise, it is just bookish knowledge and means nothing.
Because the world=

has so many people stuck in the duality (good vs bad, happy vs sad, beauti=
ful vs ugly etc polarities), rishis have given knowledge that helps one swi=
m the ocean of polarities and ultimately realize Self. Merely stating that =
all is Brahman may not help anybody realize that. Until one realizes that, =
one needs tools to navigate the ocean of duality.
Let me put it this way: =

When YOU find yourself in various situations that cause pleasure and pain, =
try to think like an Adwaiti and remind yourself that all is Brahman. When =
you are dealing with someone else who is in great pain, forget adwaita and =
try to identify with that person and feel the person's pain. That will not =
do any harm to your spiritual progress.
Best regards,
Narasimha
----------=
-- --------- --------- --------- --------- --------- -
Free Jyotish Softwar=
"Do It Yourself" ritual manuals =
Films th=
Spirituality: http://group=
s. yahoo.com/ group/vedic- wisdom
Jyotish writings: http://groups. yahoo.co=
m/ group/JyotishWri tings
------------ --------- --------- --------- ------=
--- --------- -
---- prm7782 <prm7782@yahoo. com> wrote:

> I recently fou=
nd out that a small 5 year old girl(friend of my daughters) has been very s=
ick and is hospitalised. She might become bedridden for a long time or die.=
Her mother has been crying a lot ever since.The least I can do is perform =
homam for her. While mentally I will request god to help her but formally w=
hat changes need to be done in the homam manual so that my prayers get dire=
cted towards her.Kindly suggest.
>
> Prm
--0-233926552-1266388715=:97293

font-size:12pt"><DIV style=3D"FONT-SIZE: 12pt; FONT-FAMILY: times new roman=
, new york, times, serif">
<DIV>By saying I don't want her karma on mine I =
don't mean to sound rude there. Even though I still deeply feel for th=
at girl being a family lady I have to think otherwise. It is dif=
ficult to have such tasks accomplished as long as we attach ourselves to ou=
r body and people around us. If at all out of ignorance I have incurre=
d any of the girls karma I won't regret but be happy that I have helped som=
eone. Thanks once again for the very valuable guidance. </DIV>
<DIV> <=
/DIV>
<DIV>Prm</DIV>
<DIV style=3D"FONT-SIZE: 12pt=
; FONT-FAMILY: times new roman, new york, times, serif"><BR>
<DIV style=3D"=
PADDING-LEFT: 5px; FONT-SIZE: 12pt; MARGIN: 5px 0px 5px 5px; BORDER-LEFT: #=
1010ff 2px solid; FONT-FAMILY: times new roman, new york, times, serif"><FO=
NT face=3DTahoma size=3D2>
<HR SIZE=3D1>
<B><SPAN style=3D"FONT-WEIGHT: bol=
d">From:</SPAN></B> Priya M <prm7782@...><BR><B><SPAN style=3D"=
FONT-WEIGHT: bold">To:</SPAN></B> vedic-wisdom@yahoogroups.com<BR><B><SPAN =
style=3D"FONT-WEIGHT: bold">Sent:</SPAN></B> Tue, February 16, 2010 9:42:38=
PM<BR><B><SPAN style=3D"FONT-WEIGHT: bold">Subject:</SPAN></B> Re: [vedic-=
wisdom] Re: homam question<BR></FONT><BR><SPAN style=3D"DISPLAY: none">&nbs=
p;</SPAN>
<P>
<DIV style=3D"FONT-SIZE: 12pt; FONT-FAMI=
LY: times new roman, new york, times, serif">
<DIV>Respected Narsimha garu,=
</DIV>
<DIV> A few days back when I was doing the Vishnu homam I =
was uncontrollably crying as I was thinking of the small girl. Through=
out the homam I said god forgive me for the tears I feel bad for the girl h=
ence the tears although my inner wish was that the girl should become alrig=
ht but I didn't say it. Soon after the homam got over I got the =
news that the girl recovered and is discharged. Not only that but a few sur=
prising good things also happened to me at the same time. What does th=
is indicate? Have I already inflicted some of her karma upon myself? Kindly=
give me your opinion as I will know what to look for in the future.</DIV>
=
<DIV>Now she is critically ill again. I thought without saying anything god=
helped me why not perform homam for her maybe she will recover completely.=
I never knew that during the process karma gets transferred. You=
have saved me from doing something for which I was completely unprepared f=
or. Tons and tons of thanks for being there to guide and help beg=
inners like me. </DIV>
<DIV> </DIV>
<DIV>Best regards=
,</DIV>
<DIV>Prm</DIV>
<DIV> </DIV>
<DIV><FONT face=3DTahoma size=3D2>=
</FONT></DIV>
<DIV>
<HR SIZE=3D1>
</DIV>
<DIV><B><SPAN style=3D"FONT-=
WEIGHT: bold">From:</SPAN></B> Narasimha PVR Rao <pvr@charter. net><B=
R><B><SPAN style=3D"FONT-WEIGHT: bold">To:</SPAN></B> vedic-wisdom@ yahoogr=
oups. com<BR><B><SPAN style=3D"FONT-WEIGHT: bold">Cc:</SPAN></B> prm7782 &l=
t;prm7782@yahoo. com><BR><B><SPAN style=3D"FONT-WEIGHT: bold">Sent:</SPA=
N></B> Tue, February 16, 2010 6:49:21 PM<BR><B><SPAN style=3D"FONT-WEIGHT: =
bold">Subject:</SPAN></B> [vedic-wisdom] Re: homam question<BR><BR><SPAN>&n=
bsp;</SPAN>
<P>Namaste,<BR><BR>Some qucik points:<BR>=
<BR>(1) If you think of your wish in your mind in your mother tongue when t=
aking sankalpa formally, I am sure gods will understand and respond.<BR><BR=
>(2) If you want to formally add it to sankalpa given in homam manuals, ple=
ase add the following after "prasaada siddhyartham" : "G gotrodbhavaayaaH N=
nakShatre R raashau L lagne jaataayaaH X naamnyaaH aayurvRîddhyartham aar=
ogyatA siddhyartham" (in iTrans notation). Here G is her gotra, N is naksha=
tra, R is janma raashi, L is lagna and X is the name.<BR><BR>(3) Homam to S=
hiva using the Maha Mrityunjaya mantra is ideal for this purpose, though yo=
u can really do any homam you want. One specific offering is mentioned. Mak=
e paayasam (cook rice in milk and ghee, i.e. clarified butter, and add jagg=
ery). Offer darbhas (sacred dry grass) dipped in paayasam with each repetit=
ion of the mantra, if possible.<BR><BR>(4) The instinct to help someone els=
e and reduce someone else's
suffering is a very noble and useful one.<BR><=
BR>However, it is not without its costs. Basically remember that the world =
runs based on actions and reactions. Any suffering someone is experiencing =
is a reaction to a previous action committed by that person. If you want to=
take it on yourself, you will either have to experience the reaction or bu=
rn the karma (action) though sadhana, i.e. convert the reaction into someth=
ing else using some energy.<BR><BR>Of course, taking on someone else's suff=
ering and suffering oneself is not easy. So what you are really trying to d=
o is to burn the karma using the energy created by a focused sadhana such a=
s homam or japam. This is akin to someone throwing a ball at a wall and the=
ball coming at that person fast later and you trying to burn it on the way=
(using some energy such as heat).<BR><BR>The problem is that your sadhana =
may not succeed in perfectly avoiding the reaction. In other words, the bal=
l that bounced back
may not be reduced to ashes fully and some small piece=
s of the ball may still come and hit that person (or you on his/her behalf)=
. Not being rishis, we cannot perfectly control the dynamics. Think for a m=
oment if you are fine with taking a bit of suffering if needed, as a result=
of avoiding a major catastrophe for that person.<BR><BR>(5) Some learned A=
dwaitis may correctly say, "all is Brahman. Life and death is the same. Aat=
man is neither born nor does it die. What is there to worry if someone is s=
uffering or close to death?"<BR><BR>However, that is a wrong approach. Both=
duality and non-duality are valid and true. It is easy to sit on the bank =
and tell someone drowning in the ocean, "you are ocean are the same. Do not=
worry". If one is really at a stage where one can think like that even whe=
n one is drowning in ocean and not worry, THEN one is a true adwaita jnaani=
. Otherwise, it is just bookish knowledge and means nothing.<BR><BR>Because=
the world
has so many people stuck in the duality (good vs bad, happy vs =
sad, beautiful vs ugly etc polarities), rishis have given knowledge that he=
lps one swim the ocean of polarities and ultimately realize Self. Merely st=
ating that all is Brahman may not help anybody realize that. Until one real=
izes that, one needs tools to navigate the ocean of duality.<BR><BR>Let me =
put it this way: When YOU find yourself in various situations that cause pl=
easure and pain, try to think like an Adwaiti and remind yourself that all =
is Brahman. When you are dealing with someone else who is in great pain, fo=
rget adwaita and try to identify with that person and feel the person's pai=
n. That will not do any harm to your spiritual progress.<BR><BR>Best regard=
s,<BR>Narasimha<BR>------------ --------- --------- --------- --------- ---=
------ -<BR>Free Jyotish Software, Free Jyotish Lessons, Jyotish Writings,<=
BR>"Do It Yourself" ritual manuals for short Homam and Pitri Tarpana:<BR><A=
href=3D"http://www.vedicastrologer.org/" target=3D_blank rel=3Dnofollow>h=

ttp://www.VedicAst rologer.org</A><BR>Films that make a difference: <A href=
=3D"http://saraswatifilms.org/" target=3D_blank rel=3Dnofollow>http://Saras=
watiFil ms.org</A><BR>Spirituality: <A href=3D"http://groups.yahoo.com/grou=
p/vedic-wisdom" target=3D_blank rel=3Dnofollow>http://groups. yahoo.com/ gr=
oup/vedic- wisdom</A><BR>Jyotish writings: <A href=3D"http://groups.yahoo.c=
om/group/JyotishWritings" target=3D_blank rel=3Dnofollow>http://groups. yah=
oo.com/ group/JyotishWri tings</A><BR>------------ --------- --------- ----=
----- --------- --------- -<BR><BR>---- prm7782 <<A href=3D"mailto:prm77=
82%40yahoo.com" target=3D_blank rel=3Dnofollow ymailto=3D"mailto:prm7782%40=
yahoo.com">prm7782@yahoo. com</A>> wrote: <BR>> I recently found out =
that a small 5 year old girl(friend of my daughters) has been very sick and=
is hospitalised. She might become bedridden for a long time or die. Her mo=
ther has been crying a lot
ever since.The least I can do is perform homam =
for her. While mentally I will request god to help her but formally what ch=
anges need to be done in the homam manual so that my prayers get directed t=
owards her.Kindly suggest.<BR>> <BR>> Thanks and regards,<BR>> Prm=
<BR><BR></P></DIV></DIV></DIV><BR></DIV></DIV></DIV></DIV>
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=3Dx-dns-prefetch-control content=3Don></div><br>
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References: <hlfsvt+gmat@...>
Date: Wed, 17 Feb 2010 12:58:57 +0530
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Subject: Re: [vedic-wisdom] About Ganapati Homam...Can it bring prosperity and
peace?
X-Yahoo-Group-Post: member; u=226950916; y=An47dttwG4MVPpD-
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--0016362851e6a34ecd047fc6cd1b
Dear Biswajit, namaste
These are the words of a person who has attained a very high state of
realization. In the context of your questions, please reflect well on the
following lines and they will answer all your doubts.
"People should do sadhana. Don't waste time when you are on earth. Never
give the excuse that you don't know how to do sadhana. Do whatever you can.
If you know how to do homam, do homam. Otherwise do japam. Or you can sit
down and do a bhajan chanting god's name. Do some sadhana or the other for
as much time as you can. Don't worry about the results, but keep doing
sadhana to the best of your ability."
best regards
Hari
On Wed, Feb 17, 2010 at 10:27 AM, biswa108 <biswa1975@...> wrote:
>
>
> NAMASKAR
>
> Dear Gurujis,
>
> I have started MAHAGANAPATI HOMAM, though started with super-short
> procedure, now I am including more rituals and sanskrit verse from the short
> procedure eventually...
>
> Now I am asking some bare minimum questions...
>
> 1. What is the sign that my Ganapati Homam are successful or not?
>
> 2. Is it possible to include more verse for prosperity and peace? (as my
> family life in trouble) if yes, please suggest.
>
> best regards,
> Biswajit
>
> _
>
>
--0016362851e6a34ecd047fc6cd1b
Dear Biswajit, namaste<div><br></div><div>These are the words of a person w=

ho has attained a very high state of realization. In the context of your qu=
estions, please reflect well on the following lines and they will answer al=
l your doubts.</div>
<div><br></div><div><span class=3D"Apple-style-span" s=
tyle=3D"font-family: arial, sans-serif; font-size: 13px; ">"People sho=
uld do sadhana. Don't waste time when you are on earth. Never give the =
excuse that you don't know how to do sadhana. Do whatever you can. If y=
ou know how to do homam, do homam. Otherwise do japam. Or you can sit down =
and do a bhajan chanting god's name. Do some sadhana or the other for a=
s much time as you can. Don't worry about the results, but keep doing s=
adhana to the best of your ability."</span></div>
<div><font class=3D"=
Apple-style-span" face=3D"arial, sans-serif"><br></font></div><div><font cl=
ass=3D"Apple-style-span" face=3D"arial, sans-serif">best regards</font></di=
v><div><font class=3D"Apple-style-span" face=3D"arial, sans-serif">Hari<br>=
</font><br><div class=3D"gmail_quote">On Wed, Feb 17, 2010 at 10:27 AM, bi=

swa108 <span dir=3D"ltr"><<a href=3D"mailto:biswa1975@...">biswa19=
75@...</a>></span> wrote:<br><blockquote class=3D"gmail_quote" sty=
le=3D"margin:0 0 0 .8ex;border-left:1px #ccc solid;padding-left:1ex;">
<span>=A0</span>
<div>
=
<div>
<div>
<p>NAMASKAR<br>
<br>
Dear Gurujis,<br=
>
<br>
I have started MAHAGANAPATI HOMAM, though started with super-short p=
rocedure, now I am including more rituals and sanskrit verse from the short=
procedure eventually...<br>
<br>
Now I am asking some bare minimum questio=
ns...<br>
<br>
1. What is the sign that my Ganapati Homam are successful or=
not?<br>
<br>
2. Is it possible to include more verse for prosperity and p=
eace? (as my family life in trouble) if yes, please suggest.<br>
<br>
best =
regards,<br>
Biswajit<br>
<br>
</p>
</div>
<div style=
=3D"color:#fff;min-height:0">_</div></div></div>
<div style=3D"color:#fff;=
min-height:0"></div>
</div>
</blockquote></div><br></div>
--0016362851e6a34ecd047fc6cd1b--
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Subject: Incidents Related To Ramana Maharshi In The Ramana Ashramam Kitchen
y=XG0rC_r7cCpyUsdoPrRcKSLf3JJWpZs5Fs_vK9xkpeKm319-kLJI9Q
--000e0cd147f8990893047fc7385a
In the early years at Ramanashram the food was quite simple, it was only in=
later years that there were large numbers of visitors, so it did not take
=
long to cook the meals. In Ramana=E2=80=99s words, =E2=80=9CA big vessel us=
ed to be put on
the fire. Whatever vegetables were received till noon used =
to be cut and put
into it, boiled and sambar made. There was no ladle even =
to stir and mix
them. We used to take a piece of firewood, chisel it and us=
e it for stirring
those vegetables in the vessel. That preparation was the =
only side dish.
When we mixed it with rice and ate, it used to be very tast=
y. The labour
also was comparatively less.=E2=80=9D
As the Ashram grew and=

the number of visitors increased, the cooking also
became more complicated=
and time-consuming. Up until the late 1920s
Chinnaswami acted as the main =
cook, with the assistance of Dandapani Swami
and others. When he became the=
Ashram manager, he was replaced in the
kitchen by a number of Brahmin wido=
ws - Santammal, Lokammal, Subbalakshmi
Ammal,Sampurnamma and others. Only m=
embers of the Brahmin caste were allowed
to do the cooking.
Work with Sri =

Ramana had both its difficult moments and its pleasant
moments. Although he=
was full of kindness he was also a strict
disciplinarian and would not tol=
erate the slightest negligence.Everything
had to be done perfectly and with=
full awareness. He demanded that his
instructions be followed to the lette=
r.
One evening a disciple who was a solicitor, insisted on helping with th=
e
work. He was asked to move a vessel containing sambar.As he moved it some=
drops spilled over the sides. At once Bhagavan said, =E2=80=9CYou are fit =
only for
arguing before the Court. This work is not for you.=E2=80=9D
Kunj=
u Swami narrates, =E2=80=9CSri Bhagavan used to go into the kitchen by 4 a.=
m.
and start cutting vegetables; one or two of us would also join and help.=
Sometimes the amount of vegetables used to startle us. Bhagavan managed to=
cut much more and more quickly than the rest of us. At such times we would=
look up at the clock in our impatience to finish the job and try and have
=
another nap. Bhagavan would sense our impatience and say: =E2=80=98Why do y=
ou look
at the clock?=E2=80=99 We tried to bluff Bhagavan saying: =E2=80=98=
If only we could complete
the work before 5, we could meditate for an hour.=
=E2=80=99 Bhagavan would mildly
retort: =E2=80=98The allotted work has to b=
e completed in time. Other thoughts are
obstacles, not the amount of work. =
Doing the allotted work in time is itself
meditation. Go ahead and do the j=
ob with full attention.=E2=80=9D
An unwritten rule demanded that the kitch=

en helpers had to continue working
until the last meal had been served and =
cleared away.Chinnaswami did not
allow any of them to stay in the Hall to m=
editate or to listen to the talks
when they were supposed to be working. Su=
ndaram reports, =E2=80=9CWhen we would
sneak in and hide ourselves behind p=
eople=E2=80=99s backs, Bhagavan would look at us
significantly,as if saying=
, =E2=80=98Better go to your work. Don=E2=80=99t ask for
trouble.=E2=80=99=
=E2=80=9D
When the cook Subbalakshmi Ammal wanted to meditate more and com=
plained that
the kitchen work would take up all of her time, Ramana answere=
d, =E2=80=9CIf you
identify yourself with the body,you are bound to dualiti=
es. Work would
appear difficult. Even if we free ourselves from work will t=
he mind cease to
wander? It does not let us even sleep in peace. It keeps w=
andering as in
dreams.=E2=80=9D
For each vegetable Ramana knew a special =

kind of preparation.Nothing was
thrown away. If he cut spinach, he separate=
d the leaves, the stalks and the
roots. With the leaves he made the curry,t=
he stalks were bound together,
cooked and put into the sambar and the roots=
were washed carefully, squeezed
and their juice put into the rasam. Any or=
ange peel or apple peel was put
into the chutney. The leftovers from the pr=
evious day were warmed up and
served at the following breakfast, along with=
the iddlies. If there was any
soup or vegetables left, they were put into =
the sambar. This was against the
caste rules of the Brahmins, according to =
which leftovers may not be used
the following day. But Ramana insisted that=
the avoidance of waste was more
important than anything else.
Sampurnamma=
recounted another story along the same lines,=E2=80=9COnce a feast was
bei=
ng prepared for his birthday. Devotees sent food in large quantities:
some =
sent rice, some sugar, some fruits.Someone sent a huge load of brinjals
and=
we ate brinjals day after day. The stalks alone made a big heap which
was =
lying in a corner.Bhagavan asked us to cook them as a curry! I was
stunned,=
for even cattle would refuse to eat such useless stalks. Bhagavan
insisted=
that the stalks were edible, and we put them in a pot to boil along
with d=
ry peas. After six hours of boiling they were as hard as
ever. We were at a=
loss what to do, yet we did not dare to disturb Bhagavan.
But he always kn=
ew when he was needed in the kitchen and he would leave the
Hall even in th=
e middle of a discussion. A casual visitor would think that
his mind was al=
l on cooking. =E2=80=98How is the curry getting on?=E2=80=99 he asked. =E2=
=80=98Is it
a curry we are cooking?
We are boiling steel nails!=E2=80=99 I =
exclaimed, laughing. He stirred the stalks
with the ladle and went away wit=
hout saying anything.Soon after we found
them quite tender. The dish was si=
mply delicious and everybody was asking
for a second helping. Bhagavan
chal=
lenged the diners to guess what vegetable they were eating.Everybody
praise=
d the curry and the cook, except Bhagavan. He swallowed the little he
was s=
erved in one mouth-full like a medicine and refused a second helping. I
was=
very disappointed, for I had taken so much trouble to cook his stalks
and =
he would not even taste them properly.
The next day he was telling somebod=

y, Sampurnamma was distressed that I did
not eat her wonderful curry. Can s=
he not see that everyone who eats is
myself? And what does it matter who ea=
ts the food? It is the cooking that
matters, not the cook or the eater. A t=
hing done well, with love and
devotion, is its own reward. What happens to =
it later matters little, for it
is out of our hands.
On another occasion h=
e said, =E2=80=9CWhat is taste? It is what our tongue tells us.
We think th=
at taste is in the food itself, but it is not so. The food itself
is neithe=
r tasty nor not tasty; it is the tongue that makes it so. To me no
taste is=
pleasant or unpleasant, it is just as it is.=E2=80=9D Although Sri Ramana
=
was an excellent cook, took great care in the preparation of the meals and
=
did not tolerate any carelessness on the part of the cooks, the pleasure of=
eating seemed to mean nothing to him.
At the end of the 1930s he stopped =

cooking, as the stream of visitors was
growing ever larger and building pro=
jects increasingly demanded his
attention. But even so he still remained in=
constant contact with the
kitchen.
Source: Ramana Maharshi: His Life A bi=

ography by Gabriele Ebert
--
=E0=B0=93=E0=B0=82 =E0=B0=A8=E0=B0=AE=E0=B1=
=8B =E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =E0=B0=B6=E0=B1=8D=E0=
=B0=B0=E0=B1=80 =E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF
=E0=B0=AA=E0=
=B1=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=8D =E0=B0=9C=E0=
=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82
=E0=B0=AA=E0=
=B1=8D=E0=B0=B0=E0=B1=87=E0=B0=AE=E0=B1=87 =E0=B0=B6=E0=B0=BE=E0=B0=B6=E0=
=B1=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81
--000e0cd147f8990893047fc7385a

<span style=3D"font-weight:bold">In the early years at Ramanashram the food=
was quite simple</span>, it was only in later years that there were large =
numbers of visitors, so it did not take long to cook the meals.=C2=A0<span =
style=3D"font-weight:bold">In Ramana=E2=80=99s words, =E2=80=9CA big vessel=
used to be put on the fire. Whatever vegetables were received till noon us=
ed to be cut and put into it, boiled and sambar made. There was no ladle ev=
en to stir and mix them. We used to take a piece of firewood, chisel it and=
use it for stirring those vegetables in the vessel. That preparation was t=
he only side dish. When we mixed it with rice and ate, it used to be very t=
asty. The labour also was comparatively less.=E2=80=9D</span><br>
<br>As t=
he Ashram grew and the number of visitors increased, the cooking also becam=
e more complicated and time-consuming. Up until the late 1920s Chinnaswami =
acted as the main cook, with the assistance of Dandapani Swami and others. =
When he became the Ashram manager, he was replaced in the kitchen by a numb=
er of Brahmin widows - Santammal, Lokammal, Subbalakshmi Ammal,Sampurnamma =
and others. Only members of the Brahmin caste were allowed to do the cookin=
g.=C2=A0<br>
<br><span style=3D"font-weight:bold">Work with Sri Ramana had=

both its difficult moments and its pleasant moments.=C2=A0</span>Although =
he was full of kindness he was also a strict disciplinarian and would not t=
olerate the slightest negligence.Everything had to be done perfectly and wi=
th full awareness. He demanded that his instructions be followed to the let=
ter.<br>
<br><span style=3D"font-style:italic">One evening a disciple who =

was a solicitor, insisted on helping with the work. He was asked to move a =
vessel containing sambar.As he moved it some drops spilled over the sides. =
At once Bhagavan said, =E2=80=9CYou are fit only for arguing before the Cou=
rt. This work is not for you.=E2=80=9D</span><br>
<br>Kunju Swami narrates=

, =E2=80=9CSri Bhagavan used to go into the kitchen by 4 a.m. and start cut=
ting vegetables; one or two of us would also join and help. Sometimes the a=
mount of vegetables used to startle us. Bhagavan managed to cut much more a=
nd more quickly than the rest of us. At such times we would look up at the =
clock in our impatience to finish the job and try and have another nap. Bha=
gavan would sense our impatience and say: =E2=80=98Why do you look at the c=
lock?=E2=80=99 We tried to bluff Bhagavan saying: =E2=80=98If only we could=
complete the work before 5, we could meditate for an hour.=E2=80=99=C2=A0<=
span style=3D"font-weight:bold">Bhagavan would mildly retort: =E2=80=98The =
allotted work has to be completed in time. Other thoughts are obstacles, no=
t the amount of work. Doing the allotted work in time is itself meditation.=
Go ahead and do the job with full attention.=E2=80=9D</span><br>
<br><spa=
n style=3D"font-weight:bold">An unwritten rule demanded that the kitchen he=
lpers had to continue working until the last meal had been served and clear=
ed away.Chinnaswami did not allow any of them to stay in the Hall to medita=
te or to listen to the talks when they were supposed to be working. Sundara=
m reports, =E2=80=9CWhen we would sneak in and hide ourselves behind people=
=E2=80=99s backs, Bhagavan would look at us significantly,as if saying, =E2=
=80=98Better go to your work. Don=E2=80=99t ask for trouble.=E2=80=99=E2=80=
=9D</span><br>
<br><span style=3D"font-style:italic">When the cook Subbala=

kshmi Ammal wanted to meditate more and complained that the kitchen work wo=
uld take up all of her time, Ramana answered, =E2=80=9CIf you identify your=
self with the body,you are bound to dualities. Work would appear difficult.=
Even if we free ourselves from work will the mind cease to wander? It does=
not let us even sleep in peace. It keeps wandering as in dreams.=E2=80=9D<=
br>
</span><br><br>For each vegetable Ramana knew a special kind of prepar=

ation.Nothing was thrown away.=C2=A0<span style=3D"font-weight:bold">If he =
cut spinach, he separated the leaves, the stalks and the roots. With the le=
aves he made the curry,the stalks were bound together, cooked and put into =
the sambar and the roots were washed carefully, squeezed and their juice pu=
t into the rasam. Any orange peel or apple peel was put into the chutney. T=
he leftovers from the previous day were warmed up and served at the followi=
ng breakfast, along with the iddlies. If there was any soup or vegetables l=
eft, they were put into the sambar.</span>=C2=A0This was against the caste =
rules of the Brahmins, according to which leftovers may not be used the fol=
lowing day. But Ramana insisted that the avoidance of waste was more import=
ant than anything else.=C2=A0<br>
<br>Sampurnamma recounted another story =

along the same lines,=E2=80=9COnce a feast was being prepared for his birth=
day. Devotees sent food in large quantities: some sent rice, some sugar, so=
me fruits.Someone sent a huge load of brinjals and we ate brinjals day afte=
r day. The stalks alone made a big heap which was lying in a corner.Bhagava=
n asked us to cook them as a curry! I was stunned, for even cattle would re=
fuse to eat such useless stalks. Bhagavan insisted that the stalks were edi=
ble, and we put them in a pot to boil along with dry peas. After six hours =
of boiling they were as hard as<br>
ever. We were at a loss what to do, ye=

t we did not dare to disturb Bhagavan. But he always knew when he was neede=
d in the kitchen and he would leave the Hall even in the middle of a discus=
sion. A casual visitor would think that his mind was all on cooking. =E2=80=
=98How is the curry getting on?=E2=80=99 he asked. =E2=80=98Is it a curry w=
e are cooking?<br>
We are boiling steel nails!=E2=80=99 I exclaimed, laugh=

ing. He stirred the stalks with the ladle and went away without saying anyt=
hing.Soon after we found them quite tender. The dish was simply delicious a=
nd everybody was asking for a second helping. Bhagavan<br>
challenged the =
diners to guess what vegetable they were eating.Everybody praised the curry=
and the cook, except Bhagavan. He swallowed the little he was served in on=
e mouth-full like a medicine and refused a second helping. I was very disap=
pointed, for I had taken so much trouble to cook his stalks and he would no=
t even taste them properly.<br>
<br><span style=3D"font-style:italic">The =
next day he was telling somebody, Sampurnamma was distressed that I did not=
eat her wonderful curry. Can she not see that everyone who eats is myself?=
And what does it matter who eats the food? It is the cooking that matters,=
not the cook or the eater. A thing done well, with love and devotion, is i=
ts own reward. What happens to it later matters little, for it is out of ou=
r hands.</span><br>
<br><span style=3D"font-weight:bold">On another occasi=

on he said, =E2=80=9CWhat is taste? It is what our tongue tells us. We thin=
k that taste is in the food itself, but it is not so. The food itself is ne=
ither tasty nor not tasty; it is the tongue that makes it so. To me no tast=
e is pleasant or unpleasant, it is just as it is.=E2=80=9D Although Sri Ram=
ana was an excellent cook, took great care in the preparation of the meals =
and did not tolerate any carelessness on the part of the cooks, the pleasur=
e of eating seemed to mean nothing to him.</span><br>
ont-weight:bold">At the end of the 1930s he stopped cooking, as the stream =
of visitors was growing ever larger and building projects increasingly dema=
nded his attention.</span>=C2=A0But even so he still remained in constant c=
ontact with the kitchen.<br>
<br><span style=3D"font-weight:bold">Source</=
span>: Ramana Maharshi: His Life A biography by Gabriele Ebert<br></span><b=
r>-- <br>=E0=B0=93=E0=B0=82 =C2=A0=E0=B0=A8=E0=B0=AE=E0=B1=8B =C2=A0=E0=B0=
=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =C2=A0=E0=B0=B6=E0=B1=8D=E0=B0=B0=
=E0=B1=80 =C2=A0=E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF =C2=A0 <br>=
--000e0cd147f8990893047fc7385a--

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2010 15:09:10 IST
Date: Wed, 17 Feb 2010 15:09:10 +0530 (IST)
MIME-Version: 1.0
peace?
y=gKjByN0RvQIfDakz4d85ZNXrY_qS9R5WPKAu6sjWnpiDCN6jqQ
--0-1230330768-1266399550=:5476
Dear Biswajit,
=C2=A0
If you keep doing Mahaganapati homas regularly for a =
few months I am sure things will become better. By grace of Mahaganapati, n=
othing is impossible. Just make sure not to use any tamasik substance in th=
e fire.
=C2=A0
Do not worry about whether your homa was successful or not. =
That is not for you to judge. Keep working on devotion to Mahaganapati. Eve=
ry homa you do is like you are depositing some money into a bank account. O=
nce a certain amount of money gets deposited you will start enjoying the be=
nefits. Have faith and keep doing sadhana.
=C2=A0
Just keep doing homas fo=
r a few months regularly and effects will=C2=A0come.
=C2=A0
-Regards
=C2=
=A0Rajarshi
--- On Wed, 17/2/10, biswa108 <biswa1=

975@...> wrote:
From: biswa108 <biswa1975@...>

Subject: [vedi=
c-wisdom] About Ganapati Homam...Can it bring prosperity and peace?
To: ved=
Date: Wednesday, 17 February, 2010, 10:27 AM
=
=C2=A0
NAMASKAR
Dear Gurujis,
I have started MAHAGANAPATI HOMAM, thou=

gh started with super-short procedure, now I am including more rituals and =
sanskrit verse from the short procedure eventually.. .
Now I am asking som=

e bare minimum questions...
1. What is the sign that my Ganapati Homam are=

successful or not?
2. Is it possible to include more verse for prosperity=

and peace? (as my family life in trouble) if yes, please suggest.
best re=
gards,
Biswajit
Your Mail works best with the New Yahoo Opti=

mized IE8. Get it NOW! http://downloads.yahoo.com/in/internetexplorer/
--0-1230330768-1266399550=:5476

<DIV> </DIV>
<=
DIV>If you keep doing Mahaganapati homas regularly for a few months I am su=
re things will become better. By grace of Mahaganapati, nothing is impossib=
le. Just make sure not to use any tamasik substance in the fire.</DIV>
<DIV=
> </DIV>
<DIV>Do not worry about whether your homa was successful or n=
ot. That is not for you to judge. Keep working on devotion to Mahaganapati.=
Every homa you do is like you are depositing some money into a bank accoun=
t. Once a certain amount of money gets deposited you will start enjoying th=
e benefits. Have faith and keep doing sadhana. </DIV>
<DIV> </DIV>
<DI=
V>Just keep doing homas for a few months regularly and effects will co=
me. </DIV>
<DIV> </DIV>
<DIV>-Regards</DIV>
<DIV> Rajarshi<BR></D=
IV>
<DIV><EM><STRONG>
<DIV class=3DMsoNormal><STRONG><SPAN style=3D"FONT-SI=
ZE: 10pt; COLOR: navy; FONT-FAMILY: Verdana"><FONT face=3DCourier color=3D#=
000000 size=3D3><FONT color=3D#00007f>Rama Naama Satya Hai..</FONT></FONT><=
/SPAN></STRONG></DIV></STRONG></EM></DIV><BR><BR>--- On <B>Wed, 17/2/10, bi=
swa108 <I><biswa1975@...></I></B> wrote:<BR>
<BLOCKQUOTE style=
lid"><BR>From: biswa108 <biswa1975@...><BR>Subject: [vedic-wisd=
om] About Ganapati Homam...Can it bring prosperity and peace?<BR>To: vedic-=
wisdom@yahoogroups.com<BR>Date: Wednesday, 17 February, 2010, 10:27 AM<BR><=
BR>
<DI=
V id=3Dygrp-text>
<DIV>NAMASKAR<BR><BR>Dear Gurujis,<BR><BR>I have started =
MAHAGANAPATI HOMAM, though started with super-short procedure, now I am inc=
luding more rituals and sanskrit verse from the short procedure eventually.=
. .<BR><BR>Now I am asking some bare minimum questions...<BR><BR>1. What is=
the sign that my Ganapati Homam are successful or not?<BR><BR>2. Is it pos=
sible to include more verse for prosperity and peace? (as my family life in=
trouble) if yes, please suggest.<BR><BR>best regards,<BR>Biswajit<BR><BR><=
/DIV></DIV></DIV></BLOCKQUOTE></td></tr></table><br>
<hr size=
=3D1></hr>
Your Mail works best with the New Yahoo Optimized IE8. <a href=
=3D"http://in.rd.yahoo.com/tagline_ie8_new/*http://downloads.yahoo.com/in/i=
nternetexplorer/" target=3D"_blank">Get it NOW!</a>.
--0-1230330768-1266399550=:5476--
From sbt_ravi@... Wed Feb 17 11:08:41 2016

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Date: Wed, 17 Feb 2010 02:01:36 -0800 (PST)
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From: Ravi Gollapalli <sbt_ravi@...>
peace?
y=LktoAw1SgjnmtsRNb1VGTYJo_7D8nh9Wb03tN02VCo4uTvo
X-Yahoo-Profile: sbt_ravi
--0-1524350735-1266400896=:83420
Dear Biswajit,
The following is repost of repost, where Guruji Manish Pandi=
t answered Why people should start with Ganapati Homam. See the mid section=
highlighted which directly answer your questions.
------------------------=
------------------------------
I do not remember the exact source of this m=
essage but had in my hard disk so doing a reproduction from there.
Dear Na=
rasimha, Sanjay and others
Ganesha. Why should one worship Ganesha or Rudr=

a or Chandika or Mahakala.
In fact can anybody actually worship any deity.
=
1. The fact of the matter is that one's mind will be drawn to the worship =
of deities which one has worshipped in past lives.
2. But, whether one will=
achive or not with that aspect of the divine is based on
a. What is the re=
sidue of karmas which one has left? Karana Shareera basically is responsibl=
e for this.One in a million
individuals will achieve the burning of the Kar=
ana Shareera. But when this is being done, then every karma done to that pe=
rson
to his body or mind, good or bad must have an almost hundred times mor=
e intensity result, like for like.
b. What is the intensity of the desire =

of that person for the Divine Beloved?
Which again boils down to the amount=
of karmas left in that Karana Shareera. The thicker the overlay of karmas,=
the lesser the desire to actually perform any kind of worship.
People tal=
k about mantras, mahamantras, and all this.
I find that it simply does not =
matter.
Every mantra is a name (nam), every nam has a form (rupa).
So, when=
the mantra is chanted, the rupa is forming.
Where is the rupa forming?
In =
the physical body, mind, koshas and everywhere.
So the deity will actually =
occupy the person.
But when can this happen?
Only when the body is dead. No=
t dead physically, but in a different sense.
ie. ASANA: the mind forgets th=
e body exists after a few hours of sitting really still for a few hours a d=
ay.
Pranayana: the mind reflects on the breath and feels it is alive, it tr=
ies to still the breath.
Dhyana, the rupa of the deity forms in the mind, r=
emember the body is dead for the mind at this stage.
Dharana: The mind perc=
ieves that form of God which is the object of the consciousness, but dualit=
y exists.
Pratyahara: a phenomenon where the eyes do not see, the ears do n=
ot hear.
Samadhi: the rupa is so well established, that the ultimate form o=
f that rupa, that mantra, the Nirguna manifests.
So the emptiness must com=

e about in the mind and body about one's own identity before God fills it u=
p with His form.
So, mantra is simply a tool to make us realise God. Anybod=
y can do mantras, but most people's internal fire or Agni is
not really cha=
rged up to digest these.
Japa is no doubt great, but it is involved with th=
e purification of air, whereas fire is involved in the purification of inte=
rnal fire.
When internal fire is purified, then the ability to visualise yo=
ur deity becomes stronger. Hence homam in this age is easy and moreover, Ag=
ni is a living God, pratyaksha Devata who can be seen by your physical eyes=
.
It moves, eats, talks with the sadhaka and finally when it dies, it conti=
nues to live on within the sadhaka.
In Kali Yuga, this ability to call a li=
ving God into the house is so powerful and so exhalting that later on japa =
after homam
brings very fast results.
*******************************
Why G=
anesha? Most people do not want spirituality, and in any case are not desti=
ned to be spiritual in this lifetime, so the only way they will pursue some=
sadhana is if they are given some material result quite quickly by their s=
adhana.
Those who have problems in career, litigation, problems with marria=
ge or in finding life partner, problems with education or speech can really=
advance their mundane satisfaction with Ganapati homa.
I have seen this nu=
merous times myself with people who are in this movement and outside.
That =
is not to say that Ganapati can't give Mukti. The ultimate form of Ganapati=
is the word of God.
And He is sakshama in giving Mukti as well.
**********=
**************************
The mahamantras are many and I agree that some m=
ay say that lets do this(mahamantras) first.
BUT,
The Vedic mahamantras req=
uire the kind of intonation so perfect with visualisation at different bits=
of the body with various syllables, that for most people this is not feasi=
ble, especially since their Sanskrit itself is somewhat imperfect.(remember=
name is form, if name is not repeated properly then how will the form be?)=
(example, of someone who repeated bhakshati for rakshati in Pune many years=
ago).
And then there are mahamantras which are ok with almost any intonati=
on. If someone wants to follow this that is also ok.
But, with any mantra s=
adhana, Ganesha sadhana is anivarya. Because, the entrance to Shakti at Sus=
humna is guarded by Him.
Again some doubt comes into people's heads about =

some mantras harming them when recited:
If somebody experiences bad things =
when a mantra of a certain deity is recited then all it means is that the k=
armas of the Karana shareera are being dealt with(by the deity) quite fast,=
so they have to be experienced. It actually means that the Devata is close=
and more intense sadhana is needed.
Actually, all this business about man=

tra and mahamantra is immaterial, Allah malik Hai, voh sab janta hai.
Us pa=
rvardigar se prarthana kar, woh sab raste khol deta hai.
------------------=
-------------------
=C2=A0
Best regards,
=C2=A0
Ravi Gollapalli.
=C2=A0
-=
-- On Tue, 2/16/10, biswa108 <biswa1975@...> wrote:
From: biswa108 =
<biswa1975@...>
Subject: [vedic-wisdom] About Ganapati Homam...Can it=
bring prosperity and peace?
Date: Tuesday=
, February 16, 2010, 10:57 PM
=C2=A0
NAMASKAR
Dear Gurujis,
I have =
started MAHAGANAPATI HOMAM, though started with super-short procedure, now =
I am including more rituals and sanskrit verse from the short procedure eve=
ntually.. .
Now I am asking some bare minimum questions...
1. What is the=
sign that my Ganapati Homam are successful or not?
2. Is it possible to i=
nclude more verse for prosperity and peace? (as my family life in trouble) =
if yes, please suggest.
best regards,
Biswajit
--0-1524350735-1266400896=:83420

<DIV>The following =
is repost of repost, where Guruji Manish Pandit answered Why people should =
start with Ganapati Homam. See the mid section highlighted which directly a=
nswer your questions.</DIV>
<DIV>------------------------------------------=
------------</DIV>
<DIV>I do not remember the exact source of this message =
but had in my hard disk so doing a reproduction from there.<BR><BR>Dear <SP=
AN style=3D"BORDER-BOTTOM: medium none; BACKGROUND: none transparent scroll=
repeat 0% 0%; CURSOR: hand" id=3Dlw_1266400358_0 class=3Dyshortcuts>Narasi=
mha</SPAN>, Sanjay and others<BR><BR>Ganesha. Why should one worship Ganesh=
a or <SPAN id=3Dlw_1266400358_1 class=3Dyshortcuts>Rudra</SPAN> or Chandika=
or Mahakala.<BR>In fact can anybody actually worship any deity.<BR><BR>1. =
The fact of the matter is that one's mind will be drawn to the worship of d=
eities which one has worshipped in past lives.<BR>2. But, whether one will =
achive or not with that aspect of the divine is based on<BR>a. What is the =
residue of karmas which one has left? Karana Shareera basically is responsi=
ble for this.One in a million<BR>individuals will achieve the burning of th=
e Karana Shareera. But when this is being done, then every karma done to th=
at person<BR>to his
body or mind, good or bad must have an almost hundred =
times more intensity result, like for like.<BR><BR>b. What is the intensity=
of the desire of that person for the Divine Beloved?<BR>Which again boils =
down to the amount of karmas left in that Karana Shareera. The thicker the =
overlay of karmas, the lesser the desire to actually perform any kind of wo=
rship.<BR><BR>People talk about mantras, mahamantras, and all this.<BR>I fi=
nd that it simply does not matter.<BR>Every mantra is a name (nam), every n=
am has a form (rupa).<BR>So, when the mantra is chanted, the rupa is formin=
g.<BR>Where is the rupa forming?<BR>In the physical body, mind, koshas and =
everywhere.<BR>So the deity will actually occupy the person.<BR>But when ca=
n this happen?<BR>Only when the body is dead. Not dead physically, but in a=
different sense.<BR>ie. ASANA: the mind forgets the body exists after a fe=
w hours of sitting really still for a few hours a day.<BR>Pranayana: the mi=
nd reflects
on the breath and feels it is alive, it tries to still the bre=
ath.<BR>Dhyana, the rupa of the deity forms in the mind, remember the body =
is dead for the mind at this stage.<BR>Dharana: The mind percieves that for=
m of God which is the object of the consciousness, but duality exists.<BR>P=
ratyahara: a phenomenon where the eyes do not see, the ears do not hear.<BR=
>Samadhi: the rupa is so well established, that the ultimate form of that r=
upa, that mantra, the Nirguna manifests.<BR><BR>So the emptiness must come =
about in the mind and body about one's own identity before God fills it up =
with His form.<BR>So, mantra is simply a tool to make us realise God. Anybo=
dy can do mantras, but most people's internal fire or Agni is<BR>not really=
charged up to digest these.<BR>Japa is no doubt great, but it is involved =
with the purification of air, whereas fire is involved in the purification =
of internal fire.<BR>When internal fire is purified, then the ability to
v=
isualise your deity becomes stronger. Hence homam in this age is easy and m=
oreover, Agni is a living God, pratyaksha Devata who can be seen by your ph=
ysical eyes.<BR>It moves, eats, talks with the sadhaka and finally when it =
dies, it continues to live on within the sadhaka.<BR>In Kali Yuga, this abi=
lity to call a living God into the house is so powerful and so exhalting th=
at later on japa after homam<BR>brings very fast results.</DIV>
<DIV><STRON=
G><FONT style=3D"BACKGROUND-COLOR: #007f40">*******************************=
<BR>Why Ganesha? Most people do not want spirituality, and in any case are =
not destined to be spiritual in this lifetime, so the only way they will pu=
rsue some sadhana is if they are given some material result quite quickly b=
y their sadhana.<BR>Those who have problems in career, litigation, problems=
with marriage or in finding life partner, problems with education or speec=
h can really advance their mundane satisfaction with Ganapati homa.<BR>I ha=
ve seen this numerous times myself with people who are in this movement and=
outside.<BR>That is not to say that Ganapati can't give Mukti. The ultimat=
e form of Ganapati is the <SPAN id=3Dlw_1266400358_2 class=3Dyshortcuts>wor=
d of God</SPAN>.<BR>And He is sakshama in giving Mukti as well.<BR>********=
****************************<BR></FONT></STRONG>The mahamantras are many an=
d I agree that some may say that lets do this(mahamantras)
first.<BR>BUT,<=
BR>The Vedic mahamantras require the kind of intonation so perfect with vis=
ualisation at different bits of the body with various syllables, that for m=
ost people this is not feasible, especially since their Sanskrit itself is =
somewhat imperfect.(remember name is form, if name is not repeated properly=
then how will the form be?)(example, of someone who repeated bhakshati for=
rakshati in Pune many years ago).<BR>And then there are mahamantras which =
are ok with almost any intonation. If someone wants to follow this that is =
also ok.<BR>But, with any mantra sadhana, Ganesha sadhana is anivarya. Beca=
use, the entrance to Shakti at Sushumna is guarded by Him.<BR><BR>Again som=
e doubt comes into people's heads about some mantras harming them when reci=
ted:<BR>If somebody experiences bad things when a mantra of a certain deity=
is recited then all it means is that the karmas of the Karana shareera are=
being dealt with(by the deity) quite fast, so they
have to be experienced=
. It actually means that the Devata is close and more intense sadhana is ne=
eded.<BR><BR>Actually, all this business about mantra and mahamantra is imm=
aterial, Allah malik Hai, voh sab janta hai.<BR>Us parvardigar se prarthana=
kar, woh sab raste khol deta hai.<BR>-------------------------------------=
</DIV>
<DIV> </DIV>
<DIV> </DIV>
<DIV>Ra=
vi Gollapalli.</DIV>
<DIV> </DIV>
<DIV><BR><BR>--- On <B>Tue, 2/16/10,=
biswa108 <I><biswa1975@...></I></B> wrote:<BR></DIV>
<BLOCKQUO=
TE style=3D"BORDER-LEFT: rgb(16,16,255) 2px solid; PADDING-LEFT: 5px; MARGI=
N-LEFT: 5px"><BR>From: biswa108 <biswa1975@...><BR>Subject: [ve=
dic-wisdom] About Ganapati Homam...Can it bring prosperity and peace?<BR>To=
: vedic-wisdom@yahoogroups.com<BR>Date: Tuesday, February 16, 2010, 10:57 P=
M<BR><BR>
<DIV id=3Dyiv1875144644><SPAN style=3D"DISPLAY: none"> </SPA=
N>
<DIV>NAMASKAR<BR><BR>Dear Gurujis,<BR><BR>I have s=
tarted MAHAGANAPATI HOMAM, though started with super-short procedure, now I=
am including more rituals and sanskrit verse from the short procedure even=
tually.. .<BR><BR>Now I am asking some bare minimum questions...<BR><BR>1. =
What is the sign that my Ganapati Homam are successful or not?<BR><BR>2. Is=
it possible to include more verse for prosperity and peace? (as my family =
life in trouble) if yes, please suggest.<BR><BR>best regards,<BR>Biswajit<B=
R><BR></DIV></DIV></DIV></BLOCKQUOTE></td></tr></table><br>
--0-1524350735-1266400896=:83420--

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11:57:56 -0000
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Date: Wed, 17 Feb 2010 03:57:56 -0800 (PST)
In-Reply-To: <88371.83420.qm@...>
MIME-Version: 1.0
Subject: Shri Mookambika Devi kollur
y=hexqM_BxiD3iayHu4MgnS3zQAHvZB9WBjYd1WOOnxE_j18_mWZY
--0-1741978395-1266407876=:89080
Respected Pandits,
Please help me with mantra for Shri Mookambika Devi kollur
thanks
Maha
--0-1741978395-1266407876=:89080

york,times,serif;font-size:12pt"><div>Respected Pandits,<br>Please help me with
mantra for Shri Mookambika Devi kollur<br>thanks<br>Maha<br></div><div style="font-
family: times new roman,new york,times,serif; font-size: 12pt;"><br><div
style="border-left: 2px solid rgb(16, 16, 255); margin: 5px 0px 5px 5px; padding-
left: 5px; font-family: times new roman,new york,times,serif; font-size: 12pt;">
<meta http-equiv="x-dns-prefetch-control" content="on"></div></div>

</div><br>
</body></html>
--0-1741978395-1266407876=:89080--

Feb 2010 14:11:45 -0000
2010 14:11:45 -0000
Date: Wed, 17 Feb 2010 14:11:45 -0000
Message-ID: <hlgtf1+9npc@...>
In-Reply-To: <29789.5476.qm@...>
MIME-Version: 1.0
Subject: Re: About Ganapati Homam...Can it bring prosperity and peace?
X-Yahoo-Group-Post: member; u=349601389; y=C4XbRy3-
StsiURnle9AGVWi3dTXqYwhtgeKtLYeFEN1h21zB
Dear Rajarshi,
I know about your kind help, well to say, nature choose me =

for the time being to perform some task (as per yours language)...I know yo=
ur activities to start my Ganapati Homam behind the background...no words t=
o describe my happiness...thaks again...
best regards,
biswajit
--- In ve=
dic-wisdom@yahoogroups.com, rajarshi nandy <rajarshi14@...> wrote:
>
> Dear=
Biswajit,
> =C2=A0
> If you keep doing Mahaganapati homas regularly for a =
few months I am sure things will become better. By grace of Mahaganapati, n=
othing is impossible. Just make sure not to use any tamasik substance in th=
e fire.
> =C2=A0
> Do not worry about whether your homa was successful or n=
ot. That is not for you to judge. Keep working on devotion to Mahaganapati.=
Every homa you do is like you are depositing some money into a bank accoun=
t. Once a certain amount of money gets deposited you will start enjoying th=
e benefits. Have faith and keep doing sadhana.
> =C2=A0
> Just keep doing =
homas for a few months regularly and effects will=C2=A0come.
> =C2=A0
> -R=
egards
> =C2=A0Rajarshi
>
>
>
> --- On Wed, 17/=
2/10, biswa108 <biswa1975@...> wrote:
>
>
> From: biswa108 <biswa1975@...=
>
> Subject: [vedic-wisdom] About Ganapati Homam...Can it bring prosperity =
and peace?
> Date: Wednesday, 17 Februar=
y, 2010, 10:27 AM
>
>
> =C2=A0
>
>
>
> NAMASKAR
>
> Dear Gurujis,
> =
> I have started MAHAGANAPATI HOMAM, though started with super-short proce=
dure, now I am including more rituals and sanskrit verse from the short pro=
cedure eventually.. .
>
>=
> 1. What is the sign that my Ganapati Homam are successful or not?
>
> =
2. Is it possible to include more verse for prosperity and peace? (as my fa=
mily life in trouble) if yes, please suggest.
>
> best regards,
> Biswajit=
>
>
>
>
>
>
>
>
>
> Your Mail works best with the New Yahoo=
Optimized IE8. Get it NOW! http://downloads.yahoo.com/in/internetexplorer/=
>

Feb 2010 14:21:25 -0000
2010 14:21:25 -0000
Date: Wed, 17 Feb 2010 14:21:23 -0000
Message-ID: <hlgu13+10c1c@...>
In-Reply-To: <88371.83420.qm@...>
MIME-Version: 1.0
y=ULdeWM9CWh3vAF2A_3ilJE93p3MQ7rJ94CYwF51cZjHxntdb
Dear Ravi,
Thanks again by remembering me about Manish's advice...yes I ha=

ve got the inner meaning, actually I read the matter previously but sometim=
es some unwanted troubles/situations arises when I forgot everything makes =
me inconstant...anyway thanks again...
best regards,
Biswajit
--- In vedi=
c-wisdom@yahoogroups.com, Ravi Gollapalli <sbt_ravi@...> wrote:
>
> Dear Bi=
swajit,
> The following is repost of repost, where Guruji Manish Pandit ans=
wered Why people should start with Ganapati Homam. See the mid section high=
lighted which directly answer your questions.
> ---------------------------=
---------------------------
> I do not remember the exact source of this me=
ssage but had in my hard disk so doing a reproduction from there.
>
> Dear=
Narasimha, Sanjay and others
>
> Ganesha. Why should one worship Ganesha =
or Rudra or Chandika or Mahakala.
> In fact can anybody actually worship an=
y deity.
>
> 1. The fact of the matter is that one's mind will be drawn to=
the worship of deities which one has worshipped in past lives.
> 2. But, w=
hether one will achive or not with that aspect of the divine is based on
> =
a. What is the residue of karmas which one has left? Karana Shareera basica=
lly is responsible for this.One in a million
> individuals will achieve the=
burning of the Karana Shareera. But when this is being done, then every ka=
rma done to that person
> to his body or mind, good or bad must have an alm=
ost hundred times more intensity result, like for like.
>
> b. What is the=
intensity of the desire of that person for the Divine Beloved?
> Which aga=
in boils down to the amount of karmas left in that Karana Shareera. The thi=
cker the overlay of karmas, the lesser the desire to actually perform any k=
ind of worship.
>
> People talk about mantras, mahamantras, and all this.
=
> I find that it simply does not matter.
> Every mantra is a name (nam), ev=
ery nam has a form (rupa).
> So, when the mantra is chanted, the rupa is fo=
rming.
> Where is the rupa forming?
> In the physical body, mind, koshas an=
d everywhere.
> So the deity will actually occupy the person.
> But when ca=
n this happen?
> Only when the body is dead. Not dead physically, but in a =
different sense.
> ie. ASANA: the mind forgets the body exists after a few =
hours of sitting really still for a few hours a day.
> Pranayana: the mind =
reflects on the breath and feels it is alive, it tries to still the breath.=
> Dhyana, the rupa of the deity forms in the mind, remember the body is de=
ad for the mind at this stage.
> Dharana: The mind percieves that form of G=
od which is the object of the consciousness, but duality exists.
> Pratyaha=
ra: a phenomenon where the eyes do not see, the ears do not hear.
> Samadhi=
: the rupa is so well established, that the ultimate form of that rupa, tha=
t mantra, the Nirguna manifests.
>
> So the emptiness must come about in t=
he mind and body about one's own identity before God fills it up with His f=
orm.
> So, mantra is simply a tool to make us realise God. Anybody can do m=
antras, but most people's internal fire or Agni is
> not really charged up =
to digest these.
> Japa is no doubt great, but it is involved with the puri=
fication of air, whereas fire is involved in the purification of internal f=
ire.
> When internal fire is purified, then the ability to visualise your d=
eity becomes stronger. Hence homam in this age is easy and moreover, Agni i=
s a living God, pratyaksha Devata who can be seen by your physical eyes.
> =
It moves, eats, talks with the sadhaka and finally when it dies, it continu=
es to live on within the sadhaka.
> In Kali Yuga, this ability to call a li=
ving God into the house is so powerful and so exhalting that later on japa =
after homam
> brings very fast results.
> *******************************
>=
Why Ganesha? Most people do not want spirituality, and in any case are not=
destined to be spiritual in this lifetime, so the only way they will pursu=
e some sadhana is if they are given some material result quite quickly by t=
heir sadhana.
> Those who have problems in career, litigation, problems wit=
h marriage or in finding life partner, problems with education or speech ca=
n really advance their mundane satisfaction with Ganapati homa.
> I have se=
en this numerous times myself with people who are in this movement and outs=
ide.
> That is not to say that Ganapati can't give Mukti. The ultimate form=
of Ganapati is the word of God.
> And He is sakshama in giving Mukti as we=
ll.
> ************************************
> The mahamantras are many and I=
agree that some may say that lets do this(mahamantras) first.
> BUT,
> The=
Vedic mahamantras require the kind of intonation so perfect with visualisa=
tion at different bits of the body with various syllables, that for most pe=
ople this is not feasible, especially since their Sanskrit itself is somewh=
at imperfect.(remember name is form, if name is not repeated properly then =
how will the form be?)(example, of someone who repeated bhakshati for raksh=
ati in Pune many years ago).
> And then there are mahamantras which are ok =
with almost any intonation. If someone wants to follow this that is also ok=
.
> But, with any mantra sadhana, Ganesha sadhana is anivarya. Because, the=
entrance to Shakti at Sushumna is guarded by Him.
>
> Again some doubt co=
mes into people's heads about some mantras harming them when recited:
> If =
somebody experiences bad things when a mantra of a certain deity is recited=
then all it means is that the karmas of the Karana shareera are being deal=
t with(by the deity) quite fast, so they have to be experienced. It actuall=
y means that the Devata is close and more intense sadhana is needed.
>
> A=
ctually, all this business about mantra and mahamantra is immaterial, Allah=
malik Hai, voh sab janta hai.
> Us parvardigar se prarthana kar, woh sab r=
aste khol deta hai.
> -------------------------------------
> =C2=A0
> Best=
regards,
> =C2=A0
> Ravi Gollapalli.
> =C2=A0
>
>
> --- On Tue, 2/16/10,=
biswa108 <biswa1975@...> wrote:
>
>
> From: biswa108 <biswa1975@...>
> S=
ubject: [vedic-wisdom] About Ganapati Homam...Can it bring prosperity and p=
eace?
> Date: Tuesday, February 16, 2010=
, 10:57 PM
>
>
> =C2=A0
>
>
>
> NAMASKAR
>
> Dear Gurujis,
>
> I ha=
ve started MAHAGANAPATI HOMAM, though started with super-short procedure, n=
ow I am including more rituals and sanskrit verse from the short procedure =
eventually.. .
>
>
> 1. =
What is the sign that my Ganapati Homam are successful or not?
>
> 2. Is i=
t possible to include more verse for prosperity and peace? (as my family li=
fe in trouble) if yes, please suggest.
>
> best regards,
> Biswajit
>
From sayantan.bose@... Wed Feb 17 11:08:41 2016

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Date: Wed, 17 Feb 2010 19:57:25 +0530 (IST)
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From: sayantan bose <sayantan.bose@...>
Subject: About Ganapati Homam...Can it bring prosperity and peace?
X-Yahoo-Group-Post: member; u=433644647; y=wa4N8qk3JjpA8uQYCcVF5l7IJ1Lrv5_hrxFUsk-
6tynSQopLu7bgCw
X-Yahoo-Profile: sayantan.bose
--0-1424233405-1266416845=:3120
Pranam Guruji,
and to all my seniors,
i just want to share few of my exper=

iences that i am undergoing and wish to share it with all of my respected f=
ellow friends in here.. i with three other friends of mine have visited Ven=
aras (kashi) during the last week of January 2010. we visited the Manikarni=
ka shamshan and all possible temples that we had planned to visit.. just be=
fore going there i had a set frame of mind=A0 that when i will come back to=
home .. in Kolkata (Calcutta) i'll be starting Maha Ganapati=A0 homam.. at=
least in the weekends if not .. regularly as i was having a very bad situat=
ion both financially and in the home front as well .. i brought a Baneshwar=
from there as well. while coming back to home i was severely ill and was h=
aving Fever with stomach upset as well... i didnt bother much about my heal=
th as i had a feeling may be its coz of the past bad karmas i am facing it =
..since i have been lucky enough in getting guidance from two of Manish ji'=
s direct disciples.. my friend who
have been doing Ganapati homam for quit=
e a long time and now he is doing Chandi homam.. showed me how to do it ,,a=
nd there again i met another friend of mine who is regular in doing Chandi =
homams who inspired me to start as well... i was very tensed to start off a=
s i didnt had even that much of money to start off regularly.. and there ag=
ain i was a bit tensed about how my parents would react to the things like =
.. i am turning out to be a veg and will be doing homams on a regular basis=
.. where as my income was nil at that time .. !!
now comes the suprises as=

follows:-
1) Manish ji=A0 called up my friend who was staying in my home =

,who was staying in my home .. after we had returned .. from Venaras..
2) =
I was so happy and excited about the fact that without even knowing .. how =
.. i just took the decision .. that i am going to start ..my Homams DAILY.
=
3) To my=A0 very surprise.. my parents did not objected, to my decision of=

doing Homams on a regular basis.
4) The very 1st day i did my homam.. i g=

ot a call for regular work.
5) By profession i am an Actor / Anchor .. so =

i dont have any permanent salaried job..it implies of a inconsistent income=
.. now .. i get calls for a lot works regularly ..
6) My mom started to =
recite Chandi ..path regularly and the biggest of all suprises.. my Dad who=
never was so much into spirituality is starting Saptashloki Chandi path .,=
,
7) In total.. i got very fast results ..of my homams..and was lucky and =
blessed enough to help two others to start Ganapati homams regularly ..all =
the problems that i have been facing for a long time .. does not exists rig=
ht now .. at all...
Right now .. i am preparing . for Chandi homam.. and =

trying to my best of possibilities.. to read the 13 chapters of Chandi flue=
ntly ..
now i have a question to my respected seniors...
1) i am happy th=
at my monetary problem .. is solving very fast .. but in no way i was, nor =
am i now .. attached to the mundane.. and earthly materialistic desires...s=
o i am a bit confused.. that getting earthly benefits ..without even asking=
for it.. in the homam.. hope is not a way or a procedure.. to deviate me .=
. from.. the sadhana.. i mean getting very fast results from .. the homam..=
is it a way God is testing me ????
2) plz do correct me ,.., if at any pl=

ace .. i am wrong and incorrect ,.,
i beg of mercy .. if i have said anyt=

hing wrong .. i dont know much . and just a beginner.. its just my devotion=
and faith are all that i have.. while doing my homams..and i am sure .. i =
do a plenty of mistakes in my steps.. while doing the homam..but i am thank=
ful that God has been merciful enough to forgive me and bless...i am enjoyi=
ng my state of bliss..and after a very long search .. i think this is=A0 th=
e right way meant for ..me .. my life has changed..and i hope it will be th=
e same or even more.. for the new friends who are yet to come.. i did three=
homams at a stretch today for the 1st time and i am happy for that fact ve=
ry much ,,
Despite of the factor. that i havent been lucky enough . to mee=
t or even to interact with =A0 Manish ji ..=A0 i think of him as my Guru ..=
and i feel blessed at all times..
and a special thanks to Rajarshi da and =
Arnab ,,
regards sayantan,
Jai Maa !

ersonality. YOURS! See your Yahoo! Homepage. http://in.yahoo.com/
--0-1424233405-1266416845=:3120

top" style=3D"font: inherit;">Pranam Guruji,<br>and to all my seniors,<br><=
br>i just want to share few of my experiences that i am undergoing and wish=
to share it with all of my respected fellow friends in here.. i with three=
other friends of mine have visited Venaras (kashi) during the last week of=
January 2010. we visited the Manikarnika shamshan and all possible temples=
that we had planned to visit.. just before going there i had a set frame o=
f mind that when i will come back to home .. in Kolkata (Calcutta) i'=
ll be starting Maha Ganapati homam.. atleast in the weekends if not .=
.. regularly as i was having a very bad situation both financially and in t=
he home front as well .. i brought a Baneshwar from there as well. while co=
ming back to home i was severely ill and was having Fever with stomach upse=
t as well.. i didnt bother much about my health as i had a feeling may be i=
ts
coz of the past bad karmas i am facing it ..since i have been lucky eno=
ugh in getting guidance from two of Manish ji's direct disciples.. my frien=
d who have been doing Ganapati homam for quite a long time and now he is do=
ing Chandi homam.. showed me how to do it ,,and there again i met another f=
riend of mine who is regular in doing Chandi homams who inspired me to star=
t as well... i was very tensed to start off as i didnt had even that much o=
f money to start off regularly.. and there again i was a bit tensed about h=
ow my parents would react to the things like .. i am turning out to be a ve=
g and will be doing homams on a regular basis.. where as my income was nil =
at that time .. !!<br><br>now comes the suprises as follows:-<br><br>1) Man=
ish ji called up my friend who was staying in my home ,who was stayin=
g in my home .. after we had returned .. from Venaras..<br><br>2) I was so =
happy and excited about the fact that without even knowing .. how .. i
jus=
t took the decision .. that i am going to start ..my Homams DAILY.<br><br>3=
) To my very surprise.. my parents did not objected, to my decision o=
f doing Homams on a regular basis.<br><br>4) The very 1st day i did my homa=
m.. i got a call for regular work.<br><br>5) By profession i am an Actor / =
Anchor .. so i dont have any permanent salaried job..it implies of a incons=
istent income .. now .. i get calls for a lot works regularly .. <br><br>6)=
My mom started to recite Chandi ..path regularly and the biggest of all su=
prises.. my Dad who never was so much into spirituality is starting Saptash=
loki Chandi path .,,<br><br>7) In total.. i got very fast results ..of my h=
omams..and was lucky and blessed enough to help two others to start Ganapat=
i homams regularly ..all the problems that i have been facing for a long ti=
me .. does not exists right now .. at all... <br><br>Right now .. i am prep=
aring . for Chandi homam.. and trying to my best of
possibilities.. to rea=
d the 13 chapters of Chandi fluently ..<br><br>now i have a question to my =
respected seniors...<br><br>1) i am happy that my monetary problem .. is so=
lving very fast .. but in no way i was, nor am i now .. attached to the mun=
dane.. and earthly materialistic desires...so i am a bit confused.. that ge=
tting earthly benefits ..without even asking for it... in the homam.. hope =
is not a way or a procedure.. to deviate me .. from.. the sadhana.. i mean =
getting very fast results from .. the homam.. is it a way God is testing me=
????<br><br>2) plz do correct me ,.., if at any place .. i am wrong and in=
correct ,., <br><br>i beg of mercy .. if i have said anything wrong .. i do=
nt know much . and just a beginner.. its just my devotion and faith are all=
that i have.. while doing my homams..and i am sure ... i do a plenty of mi=
stakes in my steps.. while doing the homam..but i am thankful that God has =
been merciful enough to forgive me and
bless...i am enjoying my state of b=
liss..and after a very long search .. i think this is the right way m=
eant for ..me .. my life has changed..and i hope it will be the same or eve=
n more.. for the new friends who are yet to come.. i did three homams at a =
stretch today for the 1st time and i am happy for that fact very much ,, <b=
r>Despite of the factor. that i havent been lucky enough . to meet or even =
to interact with Manish ji .. i think of him as my Guru .. and=
i feel blessed at all times..<br>and a special thanks to Rajarshi da and A=
rnab ,, <br><br>regards sayantan, <br><br>Jai Maa ! <br></td></tr></table><=
br>
<hr size=3D1></hr>
Your Mail works best with the New Yah=
oo Optimized IE8. <a href=3D"http://in.rd.yahoo.com/tagline_ie8_new/*http:/=
/downloads.yahoo.com/in/internetexplorer/" target=3D"_blank">Get it NOW!</a=
>.
--0-1424233405-1266416845=:3120--

Feb 2010 17:39:24 -0000
2010 17:39:23 -0000
Date: Wed, 17 Feb 2010 17:39:23 -0000
Message-ID: <hlh9kb+47l3@...>
In-Reply-To: <47223.3120.qm@...>
MIME-Version: 1.0
y=tn4VQPhjzYTHsrMpmv4N5GeXfdd93E1Q7Eudg0wxVaPpLTLHLOKr
Sayantan Moshay! Bhalo na ki?

Welcome to God through Homa(m). My hearty co=
ngratulations for Homam, Varanasi trip, Financial success, spiritual awaken=
ing of parents and guidance of a friend as good as Rajarashi. I read your q=
uite an emotional message just as i finished my Ganapati Homam. thought of =
writing few things as i remembered my situation some One and Half year back=
.
I wrote this line in an email to my Guru:

"I am caught up in a dilemma f=
or starting Homa. The reasons seem to be formidable as described below...."=
I did start The Homam shortly after i wrote the above message. The first =
Homam was on the First day of Navaratri of 2008.
What i wish to emphasize =

is that, I also went through several miraculous events. I distinctly rememb=
er that once i wondered as to even one Homam per Month is also possible by =
me? and if you ask any Sadhaka, He or she will have something to share in t=
his regard (Not only Homam but for any Sadhana done for God. Looking back n=
ow i have started realizing that it is all DONE - by some power which is be=
hind the scene.
I sometime feel that My Guru's will is working in backgroun=
d.
***
For the questions you asked at the end of your message, i would say=
that why worry if Monetary problems are getting solved fast and why worry =
if they are Not. However i would say that MahaGanapati is a fantastic God. =
HE'll not allow you or anybody to suffer on the contrary HE will ease the b=
urden of mundane trouble so that one performs the Saadhana quite comfortabl=
y. this is my experience. HE saves from many potential troubles. I suggest =
not to worry and just go ahead with Homam on DAILY Basis and also read Chan=
di Paath daily. Time is running out...Abhi nahi karega to saalaa Kabhi kare=
ga humlog. Pata nahi kab ye Diye ka tel khatm ho jaye?
And i would dare to=

share one more phrase which i like very much and that is "Aisi ki Taisi". =
Have this attitude when you are cornered, challenged by hurdles that come i=
n your way of spiritual saadhana or when you feel very low...
Start relyin=
g on Mother, the Jagadamba...she will not let you down...
Durga Bhagavati =
Bhadra, Yayedam Dharyate Jagat
Your respected or otherwise senior :)
Utpa=
l
PS: Sorry for the lecture
--- In vedic-wisdom@yahoogroups.com, sayantan =

bose <sayantan.bose@...> wrote:
>
> Pranam Guruji,
> and to all my seniors,=
>
> i just want to share few of my experiences that i am undergoing and w=
ish to share it with all of my respected fellow friends in here.. i with th=
ree other friends of mine have visited Venaras (kashi) during the last week=
of January 2010. we visited the Manikarnika shamshan and all possible temp=
les that we had planned to visit.. just before going there i had a set fram=
e of mind=A0 that when i will come back to home .. in Kolkata (Calcutta) i'=
ll be starting Maha Ganapati=A0 homam.. atleast in the weekends if not .. r=
egularly as i was having a very bad situation both financially and in the h=
ome front as well .. i brought a Baneshwar from there as well. while coming=
back to home i was severely ill and was having Fever with stomach upset as=
well... i didnt bother much about my health as i had a feeling may be its =
coz of the past bad karmas i am facing it ..since i have been lucky enough =
in getting guidance from two of Manish ji's direct disciples.. my friend wh=
o
> have been doing Ganapati homam for quite a long time and now he is doi=
ng Chandi homam.. showed me how to do it ,,and there again i met another fr=
iend of mine who is regular in doing Chandi homams who inspired me to start=
as well... i was very tensed to start off as i didnt had even that much of=
money to start off regularly.. and there again i was a bit tensed about ho=
w my parents would react to the things like .. i am turning out to be a veg=
and will be doing homams on a regular basis.. where as my income was nil a=
t that time .. !!
>
> now comes the suprises as follows:-
>
> 1) Manish j=
i=A0 called up my friend who was staying in my home ,who was staying in my =
home .. after we had returned .. from Venaras..
>
> 2) I was so happy and =
excited about the fact that without even knowing .. how .. i just took the =
decision .. that i am going to start ..my Homams DAILY.
>
> 3) To my=A0 ve=
ry surprise.. my parents did not objected, to my decision of doing Homams o=
n a regular basis.
>
> 4) The very 1st day i did my homam.. i got a call f=
or regular work.
>
> 5) By profession i am an Actor / Anchor .. so i dont =
have any permanent salaried job..it implies of a inconsistent income .. now=
.. i get calls for a lot works regularly ..
>
> 6) My mom started to rec=
ite Chandi ..path regularly and the biggest of all suprises.. my Dad who ne=
ver was so much into spirituality is starting Saptashloki Chandi path .,,
>=
> 7) In total.. i got very fast results ..of my homams..and was lucky and=
blessed enough to help two others to start Ganapati homams regularly ..all=
the problems that i have been facing for a long time .. does not exists ri=
ght now .. at all...
>
> Right now .. i am preparing . for Chandi homam..=
and trying to my best of possibilities.. to read the 13 chapters of Chandi=
fluently ..
>
> now i have a question to my respected seniors...
>
> 1) =
i am happy that my monetary problem .. is solving very fast .. but in no wa=
y i was, nor am i now .. attached to the mundane.. and earthly materialisti=
c desires...so i am a bit confused.. that getting earthly benefits ..withou=
t even asking for it.. in the homam.. hope is not a way or a procedure.. to=
deviate me .. from.. the sadhana.. i mean getting very fast results from .=
. the homam.. is it a way God is testing me ????
>
> 2) plz do correct me =
,.., if at any place .. i am wrong and incorrect ,.,
>
> i beg of mercy .=
. if i have said anything wrong .. i dont know much . and just a beginner..=
its just my devotion and faith are all that i have.. while doing my homams=
..and i am sure .. i do a plenty of mistakes in my steps.. while doing the =
homam..but i am thankful that God has been merciful enough to forgive me an=
d bless...i am enjoying my state of bliss..and after a very long search .. =
i think this is=A0 the right way meant for ..me .. my life has changed..and=
i hope it will be the same or even more.. for the new friends who are yet =
to come.. i did three homams at a stretch today for the 1st time and i am h=
appy for that fact very much ,,
> Despite of the factor. that i havent bee=
n lucky enough . to meet or even to interact with =A0 Manish ji ..=A0 i thi=
nk of him as my Guru .. and i feel blessed at all times..
> and a special t=
hanks to Rajarshi da and Arnab ,,
>
> regards sayantan,
>
> Jai Maa !
=
>
>
>
> The INTERNET now has a personality. YOURS! See your Yahoo!=
>

Feb 2010 19:13:40 -0000
2010 19:13:40 -0000
Date: Wed, 17 Feb 2010 19:13:38 -0000
Message-ID: <hlhf52+8prs@...>
MIME-Version: 1.0
X-Yahoo-Post-IP: 117.194.231.86
Subject: Repost:Some incidents on early life of Manish Pandit
y=KlftYhXrlLJqHum5cSnfExMB8KvBVoIjMzdiDNzRlqy7FEG0UYc1QLiRk_Iemec
This was long time back during the introductory phases of this group that N=
arasimha mentioned this:
Namaste,
>>
>> I mentioned my guru Dr Manish Pand=
it and the command of the Divine Mother
>> when she appeared before him in =
March 2006 regarding teaching simple
>> homam procedures to people. I want =
to mention a small story about his
>> past. This is an incident that had a =
profound impact on his spiritual
>> evolution in this life.
>>
>> * * *
>>
=
>> When Manish was young, he was not exactly spiritual. His mother was
>> h=
ighly spiritual and religious and he naturally knew some prayers, but
>> di=
d not do much spiritual sadhana. He would race motor bikes outside Pune
>> =
with friends and lead a licentious lifestyle.
>>
>> When in college, he got=
bad marks in one subject in exams and wanted to
>> go to college oneday to=
fight and increase his marks. When he was about
>> to leave house, a teena=
ged Brahmin in orange clothes and having good
>> tejas in face came to his =
house. He asked Manish where he was going. He
>> then said, "do not go out =
today. Going out today will ruin your life.
>> Just stay home and think of =
god. I will make sure that your marks with be
>> increased. Leave it to me =
and don't worry about it." He then strongly
>> suggested to Manish that he =
should wear a diamond ring on his right hand
>> index finger and it would c=
hange his life. Interestingly, Manish has
>> Meena lagna and Venus is a mal=
efic for him. Though Venus is in Thula (8th
>> house) with 3 other planets,=
people would normally avoid diamond in this
>> case to be safe. Moreover, =
most people do not put diamond on index
>> finger, which is associated with=
Jupiter, an enemy of Venus. So nobody
>> would normally recommend him diam=
ond, that too on the index finger. This
>> is an unusual suggestion.
>>
>> =
That brahmin boy then asked Manish to give him tea or sugar with his hand
>=
> and said that this act would do him good. There was no tea at their house=
>> and Manish fed him some sugar. He ate it and left after saying, "when y=
ou
>> come to Shirdi next, come to so and so room in so and so place. That =
is
>> where I live. Also, I need to give a glass of water to your mother.
>=
> Please come to Shirdi with her."
>>
>> * * *
>>
>> Barely a minute after =
he left, Manish had a question and ran to the door
>> of his compound wall.=
He found no person in orange clothes walking on the
>> road. He asked the =
persons standing outside whether they could tell him
>> in which direction =
a person who came out of the house in orange clothes
>> had gone. They said=
nobody went in or came out of the house in an hour.
>> Manish went around =
the area to check if anybody saw a young Brahmin in
>> orange clothes. Nobo=
dy in that area saw anyone like that. So this seemed
>> like a miracle. Man=
ish was puzzled.
>>
>> Later his marks in the exam were automatically incre=
ased and his problem
>> was solved by itself, without his doing anything.
>=
>
>> * * *
>>
>> A few months later, they went to Shirdi. They wanted to me=
et that young
>> Brahmin. They went to the place he mentioned. Manish's mot=
her was waiting
>> downstairs and they went upstairs to the room number men=
tioned by him to
>> find out. Surprisingly, there was nobody in that room a=
nd there was a
>> life size picture of Shirdi Sai Baba on a wall. When they=
asked, they
>> were told that that room had always been empty and only the=
picture was
>> there. Nobody ever lived in that room.
>>
>> When they came=
downstairs, Manish's mother told them that she suddenly
>> became very thi=
rsty and a young man in white clothes came, made her drink
>> some water fr=
om his hands and left in a hurry.
>>
>> * * *
>>
>> After this, Manish did =
buy a diamond ring as suggested by the divine
>> visitor and wore it on his=
right hand index finger. He still wears it.
>> Perhaps wearing a strong mo=
ksha trikona lord's gem on the moksha finger
>> (the four fingers represent=
the 4 purusharthas and thumb shows self)
>> strengthens moksha trikona. Th=
ough this was an unusual (and risky)
>> suggestion, perhaps this is very ap=
propriate in this case for spiritual
>> progress.
>>
>> Soon after this, an=
other miraculous incident involving a deity happened,
>> which I do not wan=
t to mention now. Then started his spiritual
>> transformation. Manish beca=
me very serious about spiritual sadhana after
>> that and started spending =
many hours everyday in spiritual sadhana. He
>> had visions - internal and =
external - of many deities and special beings,
>> including Shirdi Sai Baba=
too, and had many experiences. His life changed
>> completely after this e=
xperience.
>>
>> * * *
>>
>> Today many people do not believe that miraculo=
us and magical things can
>> happen. When they hear unbelievable stories ab=
out saints like Sai Baba,
>> Raghavendra Swami, Ramakrishna Paramahamsa, Tr=
ilinga Swami, Mahavatar
>> Babaji, Jnaneshwar Maharaj etc, the modern minds=
trained in rational
>> thinking assume that the stories are made up by som=
eone. Healthy
>> skepticism is justified because many fake people are there=
today, who
>> abuse people's faith. However, absolute cynicism is wrong. S=
uch things
>> are possible.
>>
>> But one word on miracles and siddhis. Mir=
acles and siddhis are secondary
>> to self-realization. The important thing=
is to do spiritual sadhana,
>> realize self, and live as a liberated perso=
n (jeevanmukta) continuing to
>> discharge the job assigned to one by Natur=
e, with an equanimous mind and
>> neither attraction nor repulsion to anyth=
ing. Nature assigns different
>> jobs to different persons. Personalities l=
ike Sai Baba, Ramana Maharshi,
>> Raghavendra Swami, Aurobindo, Ramakrishna=
Paramahamsa, Jnaneshwar
>> Maharaj, Trilinga Swami, Chaitanya Mahaprabhu, =
Ramanujacharya,
>> Madhwacharya, Adi Shankara etc did different jobs on thi=
s earth, but what
>> is common between them is that they completely overcam=
e their limited
>> personalities, became realized and then went on to fulfi=
ll the tasks
>> given to them by the Power that runs the universe, with an =
equanimous
>> mind.
>>
>> Best regards,
>> Narasimha

Feb 2010 19:07:36 -0000
2010 19:07:36 -0000
Date: Wed, 17 Feb 2010 19:07:34 -0000
Message-ID: <hlhepm+oa7o@...>
In-Reply-To: <47223.3120.qm@...>
MIME-Version: 1.0
X-Yahoo-Post-IP: 117.194.231.86
X-Yahoo-Group-Post: member; u=241293802; y=p5hrOfKR9DhiuSDFJg3cqcwMf9iqjjenuXg9x9m-
xkbU_5zhMr_A5l0-vx71c9s
Dear Sayantan
Whenever i feel distressed i try to remember this words from=

"imitation of christ" by kempis
"The Lord is my Light and deliverance;who=

m have i to fear?
Though a whole host were arrayed against me,my heart wou=
ld be undaunted.God is our refuge and stronghold."
--- In vedic-wisdom@yah=
oogroups.com, sayantan bose <sayantan.bose@...> wrote:
>
> Pranam Guruji,
>=
and to all my seniors,
>
> i just want to share few of my experiences tha=
t i am undergoing and wish to share it with all of my respected fellow frie=
nds in here.. i with three other friends of mine have visited Venaras (kash=
i) during the last week of January 2010. we visited the Manikarnika shamsha=
n and all possible temples that we had planned to visit.. just before going=
there i had a set frame of mind=A0 that when i will come back to home .. i=
n Kolkata (Calcutta) i'll be starting Maha Ganapati=A0 homam.. atleast in t=
he weekends if not .. regularly as i was having a very bad situation both f=
inancially and in the home front as well .. i brought a Baneshwar from ther=
e as well. while coming back to home i was severely ill and was having Feve=
r with stomach upset as well... i didnt bother much about my health as i ha=
d a feeling may be its coz of the past bad karmas i am facing it ..since i =
have been lucky enough in getting guidance from two of Manish ji's direct d=
isciples.. my friend who
> have been doing Ganapati homam for quite a long=
time and now he is doing Chandi homam.. showed me how to do it ,,and there=
again i met another friend of mine who is regular in doing Chandi homams w=
ho inspired me to start as well... i was very tensed to start off as i didn=
t had even that much of money to start off regularly.. and there again i wa=
s a bit tensed about how my parents would react to the things like .. i am =
turning out to be a veg and will be doing homams on a regular basis.. where=
as my income was nil at that time .. !!
>
> now comes the suprises as fol=
lows:-
>
> 1) Manish ji=A0 called up my friend who was staying in my home =
,who was staying in my home .. after we had returned .. from Venaras..
>
>=
2) I was so happy and excited about the fact that without even knowing .. =
how .. i just took the decision .. that i am going to start ..my Homams DAI=
LY.
>
> 3) To my=A0 very surprise.. my parents did not objected, to my dec=
ision of doing Homams on a regular basis.
>
> 4) The very 1st day i did my=
homam.. i got a call for regular work.
>
> 5) By profession i am an Actor=
/ Anchor .. so i dont have any permanent salaried job..it implies of a inc=
onsistent income .. now .. i get calls for a lot works regularly ..
>
> 6=
) My mom started to recite Chandi ..path regularly and the biggest of all s=
uprises.. my Dad who never was so much into spirituality is starting Saptas=
hloki Chandi path .,,
>
> 7) In total.. i got very fast results ..of my ho=
mams..and was lucky and blessed enough to help two others to start Ganapati=
homams regularly ..all the problems that i have been facing for a long tim=
e .. does not exists right now .. at all...
>
> Right now .. i am prepari=
ng . for Chandi homam.. and trying to my best of possibilities.. to read th=
e 13 chapters of Chandi fluently ..
>
> now i have a question to my respec=
ted seniors...
>
> 1) i am happy that my monetary problem .. is solving ve=
ry fast .. but in no way i was, nor am i now .. attached to the mundane.. a=
nd earthly materialistic desires...so i am a bit confused.. that getting ea=
rthly benefits ..without even asking for it.. in the homam.. hope is not a =
way or a procedure.. to deviate me .. from.. the sadhana.. i mean getting v=
ery fast results from .. the homam.. is it a way God is testing me ????
>
=
> 2) plz do correct me ,.., if at any place .. i am wrong and incorrect ,.,=
>
> i beg of mercy .. if i have said anything wrong .. i dont know much =
. and just a beginner.. its just my devotion and faith are all that i have.=
. while doing my homams..and i am sure .. i do a plenty of mistakes in my s=
teps.. while doing the homam..but i am thankful that God has been merciful =
enough to forgive me and bless...i am enjoying my state of bliss..and after=
a very long search .. i think this is=A0 the right way meant for ..me .. m=
y life has changed..and i hope it will be the same or even more.. for the n=
ew friends who are yet to come.. i did three homams at a stretch today for =
the 1st time and i am happy for that fact very much ,,
> Despite of the fa=
ctor. that i havent been lucky enough . to meet or even to interact with =
=A0 Manish ji ..=A0 i think of him as my Guru .. and i feel blessed at all =
times..
> and a special thanks to Rajarshi da and Arnab ,,
>
> regards sa=
yantan,
>
> Jai Maa !
>
>
>
> The INTERNET now has a personalit=
y. YOURS! See your Yahoo! Homepage. http://in.yahoo.com/
>

Feb 2010 06:48:06 -0000
Feb 2010 06:48:06 -0000
Date: Thu, 18 Feb 2010 06:48:05 -0000
Message-ID: <hlinr5+q04d@...>
In-Reply-To: <47223.3120.qm@...>
MIME-Version: 1.0
y=Odc18NjxcmZtj3Na8SJbJUmmCoYFtrhXGKjE9nZ_xh5GWB-C
Dear Sayantan,
How are you? seems to be going excellent...me too...can fee=

l something happening...it was only you who makes me started such a divine =
feelings or gods grace through homam...
god bless you in every front...hop=

e to meet you again...best of luck...
best regards,
Biswajit
--- In vedic=
-wisdom@yahoogroups.com, sayantan bose <sayantan.bose@...> wrote:
>
> Prana=
m Guruji,
> and to all my seniors,
>
> i just want to share few of my expe=
riences that i am undergoing and wish to share it with all of my respected =
fellow friends in here.. i with three other friends of mine have visited Ve=
naras (kashi) during the last week of January 2010. we visited the Manikarn=
ika shamshan and all possible temples that we had planned to visit.. just b=
efore going there i had a set frame of mind=A0 that when i will come back t=
o home .. in Kolkata (Calcutta) i'll be starting Maha Ganapati=A0 homam.. a=
tleast in the weekends if not .. regularly as i was having a very bad situa=
tion both financially and in the home front as well .. i brought a Baneshwa=
r from there as well. while coming back to home i was severely ill and was =
having Fever with stomach upset as well... i didnt bother much about my hea=
lth as i had a feeling may be its coz of the past bad karmas i am facing it=
..since i have been lucky enough in getting guidance from two of Manish ji=
's direct disciples.. my friend who
> have been doing Ganapati homam for q=
uite a long time and now he is doing Chandi homam.. showed me how to do it =
,,and there again i met another friend of mine who is regular in doing Chan=
di homams who inspired me to start as well... i was very tensed to start of=
f as i didnt had even that much of money to start off regularly.. and there=
again i was a bit tensed about how my parents would react to the things li=
ke .. i am turning out to be a veg and will be doing homams on a regular ba=
sis.. where as my income was nil at that time .. !!
>
> now comes the supr=
ises as follows:-
>
> 1) Manish ji=A0 called up my friend who was staying =
in my home ,who was staying in my home .. after we had returned .. from Ven=
aras..
>
> 2) I was so happy and excited about the fact that without even =
knowing .. how .. i just took the decision .. that i am going to start ..my=
Homams DAILY.
>
> 3) To my=A0 very surprise.. my parents did not objected=
, to my decision of doing Homams on a regular basis.
>
> 4) The very 1st d=
ay i did my homam.. i got a call for regular work.
>
> 5) By profession i =
am an Actor / Anchor .. so i dont have any permanent salaried job..it impli=
es of a inconsistent income .. now .. i get calls for a lot works regularly=
..
>
> 6) My mom started to recite Chandi ..path regularly and the bigge=
st of all suprises.. my Dad who never was so much into spirituality is star=
ting Saptashloki Chandi path .,,
>
> 7) In total.. i got very fast results=
..of my homams..and was lucky and blessed enough to help two others to sta=
rt Ganapati homams regularly ..all the problems that i have been facing for=
a long time .. does not exists right now .. at all...
>
> Right now .. i=
am preparing . for Chandi homam.. and trying to my best of possibilities..=
to read the 13 chapters of Chandi fluently ..
>
> now i have a question t=
o my respected seniors...
>
> 1) i am happy that my monetary problem .. is=
solving very fast .. but in no way i was, nor am i now .. attached to the =
mundane.. and earthly materialistic desires...so i am a bit confused.. that=
getting earthly benefits ..without even asking for it.. in the homam.. hop=
e is not a way or a procedure.. to deviate me .. from.. the sadhana.. i mea=
n getting very fast results from .. the homam.. is it a way God is testing =
me ????
>
> 2) plz do correct me ,.., if at any place .. i am wrong and in=
correct ,.,
>
> i beg of mercy .. if i have said anything wrong .. i dont=
know much . and just a beginner.. its just my devotion and faith are all t=
hat i have.. while doing my homams..and i am sure .. i do a plenty of mista=
kes in my steps.. while doing the homam..but i am thankful that God has bee=
n merciful enough to forgive me and bless...i am enjoying my state of bliss=
..and after a very long search .. i think this is=A0 the right way meant fo=
r ..me .. my life has changed..and i hope it will be the same or even more.=
. for the new friends who are yet to come.. i did three homams at a stretch=
today for the 1st time and i am happy for that fact very much ,,
> Despit=
e of the factor. that i havent been lucky enough . to meet or even to inter=
act with =A0 Manish ji ..=A0 i think of him as my Guru .. and i feel blesse=
d at all times..
>
> r=
egards sayantan,
>
> Jai Maa !
>
>
>
> The INTERNET now has a p=
ersonality. YOURS! See your Yahoo! Homepage. http://in.yahoo.com/
>

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18 Feb 2010 00:43:13 -0800 (PST)
Date: Thu, 18 Feb 2010 08:43:13 +0000
Message-ID: <90bdd2131002180043t4e2fb5l8db641c74f3a6c9e@...>
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Subject: Incidents Related To Daily Life At The Ramana Ashram
y=_23PGAvq9TvH7AB3jij_u5WrsdbInrq6y7vPpmlfzUJvvtoOmmsrWQ
--000e0cd1a3662c24be047fdbf589
Life at the Ashram was extremely well-ordered. Tidiness, cleanliness,thrift=
and punctuality were expected from everyone. Arthur Osborne remarked,

=E2=
=80=9CBhagavan Sri Ramana was meticulously exact,closely observant, practic=
al and
humorous. In everything he was precise and orderly. The Ashram Hall =
was
swept out several times daily. The books were always in their places. T=
he
cloths covering the couch were scrupulously clean and beautifully folded=
.
The loin-cloth, which was all he wore,was gleaming white. The two clocks =
in
the Hall were adjusted daily to radio time. The calendar was never allow=
ed
to fall behind the date. The routine of life flowed to a regular pattern=
.=E2=80=9D
In the later years, when Ramana had ceased working in the kitch=
en and had
started to supervise the building projects, his timetable was as=
follows - he
would rise at approximately 3.30 a.m., at half past five he t=
ook his bath
and at half past six breakfast was served.This was followed by=
the first
walk on the hill. At 8.30 he read the incoming mail and at 9.45 =
he made a
short visit to the cowshed.Lunch was served at 11.30. Around midd=
ay he went
for a second walk, which this time lasted an hour and took him t=
o Palakothu.
At 2.30 p.m. there was coffee and at approximately 4 p.m. he r=
ead the
outgoing mail. Half an hour later he again went for a walk for an h=
our.
After this the Veda parayana was chanted, followed by the Tamil paraya=
na. At
half past seven the bell called everyone to dinner.Afterwards Ramana=
went to
the cowshed again and at 8.45 p.m. all devotees retired to their l=
odgings.
It is reported that Sri Ramana slept very little at night. He als=

o never lay
down flat, but remained upright, leaning against the back of th=
e couch.
After lunch everyone in the Ashram liked to withdraw to take a nap=
=E2=80=93 not so
Ramana. He often made use of this quiet hour to feed the =
animals or make a
round through the Ashram and inform himself of the progre=
ss of the building
projects.
In spite of the increasing numbers of visitor=

s Sri Ramana led an active
life. In addition to cooking and supervising the=
building projects,he read
the proofs of the books which were to be publish=
ed.By now his works had been
translated and printed in a number of Indian d=
ialects. He had written his
famous hymns to Arunachala around 1914. From 19=
23 to 1929 he wrote Upadesa
Saram (The Essence of Instruction in 30 Verses)=
, Upadesa Manjari (Spiritual
Instruction) and Ulladu Narpadu (Reality in Fo=
rty Verses) with supplementary
verses. This was followed in the thirties an=
d forties by various
translations into Tamil, Malayam and Telugu of importa=
nt advaita scriptures,
such as certain parts of Vivekachudamani and other s=
criptures by Shankara,
some verses of the Bhagavad Gita and parts of Yoga V=
asishta and the Agamas.
The English translations of all these works can be =
found in =E2=80=98The Collected
Works of Ramana Maharshi=E2=80=99. So Raman=
a regularly spent a lot of time
proof-reading these publications. He also r=
ead everything that was written
about him and was very particular that ever=
ything should be accurate.When a
biography was to be published about him in=
Telugu, entitled =E2=80=98Ramana Leela=E2=80=99,
he painstakingly went thr=
ough it correcting any mistakes.
He also did bookbinding work. Now and the=

n people would bring him old books
in poor condition. He checked whether th=
ey were complete, added any missing
pages by copying them out himself and i=
nserting them, and then repaired the
books.
Just as he never wasted any fo=

od, so he also never wasted any paper.He would
collect any paper which was =
still usable, often cutting it up into small
sheets, which he would then bi=
nd together to make notebooks. Even the pins
from the newspapers would be k=
ept. =E2=80=9CThey will otherwise be merely thrown
away. We shall use them.=
How should we get new ones? They have to be
bought.Where is the money?=E2=
=80=9D, he would say.
In the early years Sri Ramana attempted on a couple =

of occasions to leave
the Ashram for a life of solitude. Vasudeva (the same=
who once witnessed
Ramana=E2=80=99s second death experience at Tortoise ro=
ck) relates, =E2=80=9COnce Bhagavan
and I went round the hill during the Sk=
andashram days. When we reached near
Esanya math about 8.30 a.m., Bhagavan =
sat on a rock and said with tears in
his eyes he would never again come to =
the Ashram and would go where he
pleased and live in the forests or caves a=
way from all men. I would not
leave him and he would not come. It became ve=
ry late. We went there about 8
or 8.30 a.m. and even when it became 1 p.m.w=
e were still in this deadlock.
Bhagavan asked me to go into the town and ea=
t my food and then come back if
I wanted. But I was afraid that if I went B=
hagavan would go away somewhere.=E2=80=9D
Sri Ramana also reports about tw=

o other escape attempts, =E2=80=9CAnother time too I
wanted to run away fro=
m all this crowd and live somewhere unknown, freely as
I liked. That was wh=
en I was in Virupaksha Cave. =E2=80=A6 But on that occasion my
plans were f=
rustrated by Yogananda Swami. I tried to be free on a third
occasion also. =
That was after mother=E2=80=99s passing away. I did not want to have
even a=
n Ashram like Skandashram and the people that were coming there then.
But t=
he result has been this Ashram [Ramanashram] and all the crowd here.
Thus a=
ll my three attempts failed.=E2=80=9D
Another fixed part of the daily sche=

dule was the chanting of the Veda
parayana. At first, Brahmin boys used to =
come from town to do the chanting.
Later, with the assistance of Major Chad=
wick, the Ashram opened its own Veda
school (patasala), which is still in e=
xistence today.
The chanting of the Vedas in the morning and evening laste=

d around 40
minutes. Texts from the Vedas were recited, as well as other Sa=
nskrit texts,
such as for example the Forty Verses in Praise of Ramana by G=
anapati Muni
and Sri Ramana=E2=80=99s Arunachala
Pancharatna and Upadesa Sa=
ram. This was then followed by the so-called Tamil
Parayana with other work=
s by Sri Ramana.
The Maharshi attached great importance to this chanting, =

stressing its
calming effect upon the mind. If he was asked if people shoul=
d not also
understand the texts, he would say that it was not necessary,it =
was
sufficient to use them as an aid to meditation. He himself would sit up=
right
on his couch during the chanting, his eyes taking on a faraway look.
=
Sri Ramana left the management of the Ashram to his brother.As sarvadhikar=
i,
Chinnaswami endeavoured to retain full control over everything that happ=
ened
there. This frequently led to arguments with devotees who disagreed wi=
th his
decisions. But whatever was eventually decided had to be accepted by=
all. If
someone comRamana plained to Sri Ramana about Chinnaswami, the Mah=
arshi
protected his brother and never reversed his decisions.
There was no=

point in complaining to Sri Ramana, as he never interfered in
such dispute=
s. When Ganapati Sastri (not to be confused with Ganapati Muni)
was banishe=
d from the Ashram, he complained to Sri Ramana, =E2=80=9CChinnaswami has
to=
ld me not to come to the Ashram. Bhagavan is just sitting like a stone
Vina=
yaka statue. I have served the Ashram for a long time. I have also
donated =
three almiras [cupboards] full of books to the Ashram. Will Bhagavan
not as=
k Chinnaswami why he is not allowing me to come to the Ashram?=E2=80=9D But=
he
received no answer to his complaint.
Whenever someone wanted to interf=

ere in Ashram affairs Ramana would warn,
=E2=80=9CPeople walk up the drive =
to the Ashram in search of deliverance and then
get caught up in Ashram pol=
itics and forget what they came for. If such
matters were their concern the=
y need not have come to Tiruvannamalai for
them.=E2=80=9D And to enthusiast=
ic reformers he advised that it would be sufficient
for them to reform them=
selves.
There were, however, cases when Maharshi raised objections.When, f=

or
example, the Ashram management decided to close the doors of the Hall fo=
r
two hours after lunch because of his weakened health, he protested by
lea=
ving the Hall and sitting outside to welcome the visitors, commenting,
=E2=
=80=9CThe management is welcome to close the doors but I am free to meet th=
e
visitors here.=E2=80=9D In cases such as this, where the decision of the =
management
meant that his devotees were prevented from coming to him for a =
time or if
it would lead to some injustice, he could be uncompromising, say=
ing,
=E2=80=9CYou can look after your Ashram. I am going back to the hill.=
=E2=80=9D
Source: Ramana Maharshi: His Life A biography by Gabriele Ebert=
--
=E0=B0=93=E0=B0=82 =E0=B0=A8=E0=B0=AE=E0=B1=8B =E0=B0=AD=E0=B0=97=
=E0=B0=B5=E0=B0=A4=E0=B1=87 =E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =E0=B0=
=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=
=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=8D =E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=B1=
=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=
=87=E0=B0=AE=E0=B1=87 =E0=B0=B6=E0=B0=BE=E0=B0=B6=E0=B1=8D=E0=B0=B5=E0=B0=
=A4=E0=B0=AE=E0=B1=81
--000e0cd1a3662c24be047fdbf589

Life at the Ashram was extremely well-ordered. Tidiness, cleanliness,thrift=
and punctuality were expected from everyone. Arthur Osborne remarked, =E2=
=80=9CBhagavan Sri Ramana was meticulously exact,closely observant, practic=
al and humorous. In everything he was precise and orderly. The Ashram Hall =
was swept out several times daily. The books were always in their places. T=
he cloths covering the couch were scrupulously clean and beautifully folded=
. The loin-cloth, which was all he wore,was gleaming white. The two clocks =
in the Hall were adjusted daily to radio time. The calendar was never allow=
ed to fall behind the date. The routine of life flowed to a regular pattern=
.=E2=80=9D<br>
<br>In the later years, when Ramana had ceased working in t=

he kitchen and had started to supervise the building projects, his timetabl=
e was as follows -=C2=A0<span style=3D"font-weight:bold">he would rise at a=
pproximately 3.30 a.m., at half past five he took his bath and at half past=
six breakfast was served.This was followed by the first walk on the hill. =
At 8.30 he read the incoming mail and at 9.45 he made a short visit to the =
cowshed.Lunch was served at 11.30. Around midday he went for a second walk,=
which this time lasted an hour and took him to Palakothu. At 2.30 p.m. the=
re was coffee and at approximately 4 p.m. he read the outgoing mail. Half a=
n hour later he again went for a walk for an hour. After this the Veda para=
yana was chanted, followed by the Tamil parayana. At half past seven the be=
ll called everyone to dinner.Afterwards Ramana went to the cowshed again an=
d at 8.45 p.m. all devotees retired to their lodgings.</span><br>
<br>It i=
s reported that Sri Ramana slept very little at night. He also never lay do=
wn flat, but remained upright, leaning against the back of the couch. After=
lunch everyone in the Ashram liked to withdraw to take a nap =E2=80=93 not=
so Ramana. He often made use of this quiet hour to feed the animals or mak=
e a round through the Ashram and inform himself of the progress of the buil=
ding projects.<br>
<br><span style=3D"font-weight:bold">In spite of the in=

creasing numbers of visitors Sri Ramana led an active life. In addition to =
cooking and supervising the building projects,he read the proofs of the boo=
ks which were to be published.</span>By now his works had been translated a=
nd printed in a number of Indian dialects. He had written his famous hymns =
to Arunachala around 1914. From 1923 to 1929 he wrote Upadesa Saram (The Es=
sence of Instruction in 30 Verses), Upadesa Manjari (Spiritual Instruction)=
and Ulladu Narpadu (Reality in Forty Verses) with supplementary verses. Th=
is was followed in the thirties and forties by various translations into Ta=
mil, Malayam and Telugu of important advaita scriptures, such as certain pa=
rts of Vivekachudamani and other scriptures by Shankara, some verses of the=
Bhagavad Gita and parts of Yoga Vasishta and the Agamas. The English trans=
lations of all these works can be found in =E2=80=98The Collected Works of =
Ramana Maharshi=E2=80=99. So Ramana regularly spent a lot of time proof-rea=
ding these publications. He also read everything that was written about him=
and was very particular that everything should be accurate.When a biograph=
y was to be published about him in Telugu, entitled =E2=80=98Ramana Leela=
=E2=80=99, he painstakingly went through it correcting any mistakes.<br>
<=
br><span style=3D"font-weight:bold">He also did bookbinding work.</span>=C2=
=A0Now and then people would bring him old books in poor condition. He chec=
ked whether they were complete, added any missing pages by copying them out=
himself and inserting them, and then repaired the books.<br>
<br><span st=
yle=3D"font-weight:bold">Just as he never wasted any food, so he also never=
wasted any paper.</span>He would collect any paper which was still usable,=
often cutting it up into small sheets, which he would then bind together t=
o make notebooks. Even the pins from the newspapers would be kept. =E2=80=
=9CThey will otherwise be merely thrown away. We shall use them. How should=
we get new ones? They have to be bought.Where is the money?=E2=80=9D, he w=
ould say.<br>
<br><span style=3D"font-weight:bold">In the early years Sri =

Ramana attempted on a couple of occasions to leave the Ashram for a life of=
solitude.</span>=C2=A0Vasudeva (the same who once witnessed Ramana=E2=80=
=99s second death experience at Tortoise rock) relates, =E2=80=9COnce Bhaga=
van and I went round the hill during the Skandashram days. When we reached =
near Esanya math about 8.30 a.m., Bhagavan sat on a rock and said with tear=
s in his eyes he would never again come to the Ashram and would go where he=
pleased and live in the forests or caves away from all men. I would not le=
ave him and he would not come. It became very late. We went there about 8 o=
r 8.30 a.m. and even when it became 1 p.m.we were still in this deadlock. B=
hagavan asked me to go into the town and eat my food and then come back if =
I wanted. But I was afraid that if I went Bhagavan would go away somewhere.=
=E2=80=9D<br>
<br><span style=3D"font-weight:bold">Sri Ramana also reports=

about two other escape attempts, =E2=80=9CAnother time too I wanted to run=
away from all this crowd and live somewhere unknown, freely as I liked. Th=
at was when I was in Virupaksha Cave. =E2=80=A6 But on that occasion my pla=
ns were frustrated by Yogananda Swami. I tried to be free on a third occasi=
on also. That was after mother=E2=80=99s passing away. I did not want to ha=
ve even an Ashram like Skandashram and the people that were coming there th=
en. But the result has been this Ashram [Ramanashram] and all the crowd her=
e. Thus all my three attempts failed.=E2=80=9D</span><br>
<br>Another fixe=
d part of the daily schedule was the chanting of the Veda parayana. At firs=
t, Brahmin boys used to come from town to do the chanting. Later, with the =
assistance of Major Chadwick, the Ashram opened its own Veda school (patasa=
la), which is still in existence today.<br>
<br>The chanting of the Vedas =

in the morning and evening lasted around 40 minutes. Texts from the Vedas w=
ere recited, as well as other Sanskrit texts, such as for example the Forty=
Verses in Praise of Ramana by Ganapati Muni and Sri Ramana=E2=80=99s Aruna=
chala<br>
Pancharatna and Upadesa Saram. This was then followed by the so-=
called Tamil Parayana with other works by Sri Ramana.<br><br><span style=3D=
"font-weight:bold">The Maharshi attached great importance to this chanting,=
stressing its calming effect upon the mind. If he was asked if people shou=
ld not also understand the texts, he would say that it was not necessary,it=
was sufficient to use them as an aid to meditation. He himself would sit u=
pright on his couch during the chanting, his eyes taking on a faraway look.=
</span><br>
<br><span style=3D"font-weight:bold">Sri Ramana left the manag=

ement of the Ashram to his brother.</span>As sarvadhikari, Chinnaswami ende=
avoured to retain full control over everything that happened there. This fr=
equently led to arguments with devotees who disagreed with his decisions. B=
ut whatever was eventually decided had to be accepted by all. If someone co=
mRamana plained to Sri Ramana about Chinnaswami, the Maharshi protected his=
brother and never reversed his decisions.<br>
le:italic">There was no point in complaining to Sri Ramana, as he never int=
erfered in such disputes. When Ganapati Sastri (not to be confused with Gan=
apati Muni) was banished from the Ashram, he complained to Sri Ramana, =E2=
=80=9CChinnaswami has told me not to come to the Ashram. Bhagavan is just s=
itting like a stone Vinayaka statue. I have served the Ashram for a long ti=
me. I have also donated three almiras [cupboards] full of books to the Ashr=
am. Will Bhagavan not ask Chinnaswami why he is not allowing me to come to =
the Ashram?=E2=80=9D But he received no answer to his complaint.</span><br>=
<br><span style=3D"font-weight:bold">Whenever someone wanted to interfere=

in Ashram affairs Ramana would warn, =E2=80=9CPeople walk up the drive to =
the Ashram in search of deliverance and then get caught up in Ashram politi=
cs and forget what they came for. If such matters were their concern they n=
eed not have come to Tiruvannamalai for them.=E2=80=9D And to enthusiastic =
reformers he advised that it would be sufficient for them to reform themsel=
ves.</span><br>
<br>There were, however, cases when Maharshi raised object=

ions.When, for example, the Ashram management decided to close the doors of=
the Hall for two hours after lunch because of his weakened health, he prot=
ested by leaving the Hall and sitting outside to welcome the visitors, comm=
enting, =E2=80=9CThe management is welcome to close the doors but I am free=
to meet the visitors here.=E2=80=9D In cases such as this, where the decis=
ion of the management meant that his devotees were prevented from coming to=
him for a time or if it would lead to some injustice, he could be uncompro=
mising, saying,<br>
=E2=80=9CYou can look after your Ashram. I am going ba=

ck to the hill.=E2=80=9D<br><br><br><span style=3D"font-weight:bold">Source=
</span>: Ramana Maharshi: His Life A biography by Gabriele Ebert<br></span>=
<br>-- <br>=E0=B0=93=E0=B0=82 =C2=A0=E0=B0=A8=E0=B0=AE=E0=B1=8B =C2=A0=E0=
>
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=8D=
=C2=A0=E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=
=B0=82 <br>=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=B0=AE=E0=B1=87 =E0=B0=B6=
=E0=B0=BE=E0=B0=B6=E0=B1=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81 =C2=A0<br><=
br>
--000e0cd1a3662c24be047fdbf589--

Feb 2010 12:41:45 -0000
2010 12:41:45 -0000
Date: Thu, 18 Feb 2010 12:41:43 -0000
Message-ID: <hljci7+cv1n@...>
In-Reply-To: <hlinr5+q04d@...>
MIME-Version: 1.0
X-Yahoo-Post-IP: 117.254.254.235
From: "sayantan.bose" <sayantan.bose@...>
X-Yahoo-Group-Post: member; u=433644647; y=kcww-VEvdoyx_dLVvm6_JRv4dNEgu7CVf7-
V77gkWnuCHhZRVB1tpw
--- In vedic-wisdom@yahoogroups.com, "biswa108" <biswa1975@...> wrote:

>
=
> Dear Sayantan,
>
> How are you? seems to be going excellent...me too...c=
an feel something happening...it was only you who makes me started such a d=
ivine feelings or gods grace through homam...
>
> god bless you in every f=
ront...hope to meet you again...best of luck...
>
> best regards,
> Biswaj=
it
>
Dear biswajit,
thank you for your kind words.. but let me say .. a=

s it has been said by Vimalananda.. in Aghora 2 that .. its not we who do i=
t .. its the divine who comes inside us.. even without our realizations... =
at times.. so it was some anonymous.. superior soul which helped you .. and=
i just acted as a mediator..and nothing else..i was taught in the same way=
by my seniors.. tk cr and i wont say, may God be with you as he/she is alr=
eady there.. :-)
regards sayantan
JAI MAA !

Feb 2010 12:45:15 -0000
2010 12:45:15 -0000
Date: Thu, 18 Feb 2010 12:45:13 -0000
Message-ID: <hljcop+nl4g@...>
In-Reply-To: <hlhepm+oa7o@...>
MIME-Version: 1.0
X-Yahoo-Post-IP: 117.254.254.235
6tSsY2s7kbZCu6mhoVpUPRiQAX24H4HUeNxfVwifBnpxs684Ajo8A
--- In vedic-wisdom@yahoogroups.com, "chaudhuri.krishnendu" <krishnenduch=

dhr@...> wrote:
>
> Dear Sayantan
>
> Whenever i feel distressed i try to =
remember this words from "imitation of christ" by kempis
>
> "The Lord is =
my Light and deliverance;whom have i to fear?
> Though a whole host were a=
rrayed against me,my heart would be undaunted.God is our refuge and strongh=
old."
>
> --- In vedic-wisdom@yahoogroups.com, sayantan bose <sayantan.bos=
e@> wrote:
> >
> > Pranam Guruji,
> > and to all my seniors,
> >
> > i jus=
t want to share few of my experiences that i am undergoing and wish to shar=
e it with all of my respected fellow friends in here.. i with three other f=
riends of mine have visited Venaras (kashi) during the last week of January=
2010. we visited the Manikarnika shamshan and all possible temples that we=
had planned to visit.. just before going there i had a set frame of mind=
=A0 that when i will come back to home .. in Kolkata (Calcutta) i'll be sta=
rting Maha Ganapati=A0 homam.. atleast in the weekends if not .. regularly =
as i was having a very bad situation both financially and in the home front=
as well .. i brought a Baneshwar from there as well. while coming back to =
home i was severely ill and was having Fever with stomach upset as well... =
i didnt bother much about my health as i had a feeling may be its coz of th=
e past bad karmas i am facing it ..since i have been lucky enough in gettin=
g guidance from two of Manish ji's direct disciples.. my friend who
> > ha=
ve been doing Ganapati homam for quite a long time and now he is doing Chan=
di homam.. showed me how to do it ,,and there again i met another friend of=
mine who is regular in doing Chandi homams who inspired me to start as wel=
l... i was very tensed to start off as i didnt had even that much of money =
to start off regularly.. and there again i was a bit tensed about how my pa=
rents would react to the things like .. i am turning out to be a veg and wi=
ll be doing homams on a regular basis.. where as my income was nil at that =
time .. !!
> >
> > now comes the suprises as follows:-
> >
> > 1) Manish =
ji=A0 called up my friend who was staying in my home ,who was staying in my=
home .. after we had returned .. from Venaras..
> >
> > 2) I was so happy=
and excited about the fact that without even knowing .. how .. i just took=
the decision .. that i am going to start ..my Homams DAILY.
> >
> > 3) To=
my=A0 very surprise.. my parents did not objected, to my decision of doing=
Homams on a regular basis.
> >
> > 4) The very 1st day i did my homam.. i=
got a call for regular work.
> >
> > 5) By profession i am an Actor / Anc=
hor .. so i dont have any permanent salaried job..it implies of a inconsist=
ent income .. now .. i get calls for a lot works regularly ..
> >
> > 6) =
My mom started to recite Chandi ..path regularly and the biggest of all sup=
rises.. my Dad who never was so much into spirituality is starting Saptashl=
oki Chandi path .,,
> >
> > 7) In total.. i got very fast results ..of my =
homams..and was lucky and blessed enough to help two others to start Ganapa=
ti homams regularly ..all the problems that i have been facing for a long t=
ime .. does not exists right now .. at all...
> >
> > Right now .. i am p=
reparing . for Chandi homam.. and trying to my best of possibilities.. to r=
ead the 13 chapters of Chandi fluently ..
> >
> > now i have a question to=
my respected seniors...
> >
> > 1) i am happy that my monetary problem ..=
is solving very fast .. but in no way i was, nor am i now .. attached to t=
he mundane.. and earthly materialistic desires...so i am a bit confused.. t=
hat getting earthly benefits ..without even asking for it.. in the homam.. =
hope is not a way or a procedure.. to deviate me .. from.. the sadhana.. i =
mean getting very fast results from .. the homam.. is it a way God is testi=
ng me ????
> >
> > 2) plz do correct me ,.., if at any place .. i am wrong=
and incorrect ,.,
> >
> > i beg of mercy .. if i have said anything wron=
g .. i dont know much . and just a beginner.. its just my devotion and fait=
h are all that i have.. while doing my homams..and i am sure .. i do a plen=
ty of mistakes in my steps.. while doing the homam..but i am thankful that =
God has been merciful enough to forgive me and bless...i am enjoying my sta=
te of bliss..and after a very long search .. i think this is=A0 the right w=
ay meant for ..me .. my life has changed..and i hope it will be the same or=
even more.. for the new friends who are yet to come.. i did three homams a=
t a stretch today for the 1st time and i am happy for that fact very much ,=
,
> > Despite of the factor. that i havent been lucky enough . to meet or =
even to interact with =A0 Manish ji ..=A0 i think of him as my Guru .. and =
i feel blessed at all times..
> > and a special thanks to Rajarshi da and A=
rnab ,,
> >
> > regards sayantan,
> >
> > Jai Maa !
> >
> >
> >
> >=
http://in.yahoo.com/
> >
>
Namaste Krishnendu ji,
thank you very much =

for your inpiring words :-)
regards Sayantan,
Jai Maa !

2010 14:15:35 -0000
14:15:34 -0000
14:15:34 -0000
Message-ID: <733318.47697.qm@...>
X-YMail-OSG:
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Feb 2010 19:45:34 IST
Date: Thu, 18 Feb 2010 19:45:34 +0530 (IST)
MIME-Version: 1.0
From: sayantan bose <sayantan.bose@...>
X-Yahoo-Group-Post: member; u=433644647; y=KKE5fTQaY1nlYG03SyFywj43B5-
5_eMYMIj0voodzNbHsIrq0UzT6g
--0-58577927-1266502534=:47697
Namaste Utpal ji,
Ami bhalo achi.. and thank you very much for sharing you=
r initial experiences and your kind suggestions for me .. :-)
regards saya=
ntan,
Jai Maa !
The INTERNET now has a personality. YOURS! See y=

our Yahoo! Homepage. http://in.yahoo.com/
--0-58577927-1266502534=:47697

top" style=3D"font: inherit;">Namaste Utpal ji,<br><br>Ami bhalo achi.. and=
thank you very much for sharing your initial experiences and your kind sug=
gestions for me .. :-)<br><br>regards sayantan,<br><br>Jai Maa !<br><br></t=
d></tr></table><br>
<hr size=3D1></hr>
Your Mail works best =
with the New Yahoo Optimized IE8. <a href=3D"http://in.rd.yahoo.com/tagline=
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--0-58577927-1266502534=:47697--

Feb 2010 14:12:57 -0000
2010 14:12:57 -0000
Date: Thu, 18 Feb 2010 14:12:56 -0000
Message-ID: <hljht8+q0ql@...>
In-Reply-To: <hlhf52+8prs@...>
MIME-Version: 1.0
Subject: Re: Repost:Some incidents on early life of Manish Pandit
y=EnAb5YkKbMbqJ7YrfNlJoVqa9NQrMoguo_t0u8yEkOgZXTbI
NAMASKAR
Dear Gurujis,
Beautiful story to read, he is blessed by the divi=

ne force as well as guided by the god too(with my limited knowledge as I kn=
ow!), everything as well as astrology works here, guided by god, so why not=
we try to use such fruits of astrology for ourselves?
well this is not a=

astrology forum, however sometimes interrelated with spirituality...so we =
can use astrology for our spiritual progress too...gurujis should consider =
this, allow natives at some points atleast for spiritual progress(if possib=
le!)
If possible, we should cultivate astrology in limited scale (just lik=

e examples of great saints) only for spiritual progress (if P.V.R add some =
clause for violation overrule:)
P.V.R, Please think seriously...
best re=
gards,
Biswajit
--- In vedic-wisdom@yahoogroups.com, "chaudhuri.krishnendu=

" <krishnenduchdhr@...> wrote:
>
> This was long time back during the intro=
ductory phases of this group that Narasimha mentioned this:
>
> Namaste,
>=
>>
> >> I mentioned my guru Dr Manish Pandit and the command of the Divine=
Mother
> >> when she appeared before him in March 2006 regarding teaching =
simple
> >> homam procedures to people. I want to mention a small story abo=
ut his
> >> past. This is an incident that had a profound impact on his spi=
ritual
> >> evolution in this life.
> >>
> >> * * *
> >>
> >> When Manish w=
as young, he was not exactly spiritual. His mother was
> >> highly spiritua=
l and religious and he naturally knew some prayers, but
> >> did not do muc=
h spiritual sadhana. He would race motor bikes outside Pune
> >> with frien=
ds and lead a licentious lifestyle.
> >>
> >> When in college, he got bad m=
arks in one subject in exams and wanted to
> >> go to college oneday to fig=
ht and increase his marks. When he was about
> >> to leave house, a teenage=
d Brahmin in orange clothes and having good
> >> tejas in face came to his =
house. He asked Manish where he was going. He
> >> then said, "do not go ou=
t today. Going out today will ruin your life.
> >> Just stay home and think=
of god. I will make sure that your marks with be
> >> increased. Leave it =
to me and don't worry about it." He then strongly
> >> suggested to Manish =
that he should wear a diamond ring on his right hand
> >> index finger and =
it would change his life. Interestingly, Manish has
> >> Meena lagna and Ve=
nus is a malefic for him. Though Venus is in Thula (8th
> >> house) with 3 =
other planets, people would normally avoid diamond in this
> >> case to be =
safe. Moreover, most people do not put diamond on index
> >> finger, which =
is associated with Jupiter, an enemy of Venus. So nobody
> >> would normall=
y recommend him diamond, that too on the index finger. This
> >> is an unus=
ual suggestion.
> >>
> >> That brahmin boy then asked Manish to give him te=
a or sugar with his hand
> >> and said that this act would do him good. The=
re was no tea at their house
> >> and Manish fed him some sugar. He ate it =
and left after saying, "when you
> >> come to Shirdi next, come to so and s=
o room in so and so place. That is
> >> where I live. Also, I need to give =
a glass of water to your mother.
> >> Please come to Shirdi with her."
> >>=
> >> * * *
> >>
> >> Barely a minute after he left, Manish had a question =
and ran to the door
> >> of his compound wall. He found no person in orange=
clothes walking on the
> >> road. He asked the persons standing outside wh=
ether they could tell him
> >> in which direction a person who came out of =
the house in orange clothes
> >> had gone. They said nobody went in or came=
out of the house in an hour.
> >> Manish went around the area to check if =
anybody saw a young Brahmin in
> >> orange clothes. Nobody in that area saw=
anyone like that. So this seemed
> >> like a miracle. Manish was puzzled.
=
> >>
> >> Later his marks in the exam were automatically increased and his =
problem
> >> was solved by itself, without his doing anything.
> >>
> >> * =
* *
> >>
> >> A few months later, they went to Shirdi. They wanted to meet =
that young
> >> Brahmin. They went to the place he mentioned. Manish's moth=
er was waiting
> >> downstairs and they went upstairs to the room number me=
ntioned by him to
> >> find out. Surprisingly, there was nobody in that roo=
m and there was a
> >> life size picture of Shirdi Sai Baba on a wall. When=
they asked, they
> >> were told that that room had always been empty and o=
nly the picture was
> >> there. Nobody ever lived in that room.
> >>
> >> W=
hen they came downstairs, Manish's mother told them that she suddenly
> >> =
became very thirsty and a young man in white clothes came, made her drink
>=
>> some water from his hands and left in a hurry.
> >>
> >> * * *
> >>
> >=
> After this, Manish did buy a diamond ring as suggested by the divine
> >>=
visitor and wore it on his right hand index finger. He still wears it.
> >=
> Perhaps wearing a strong moksha trikona lord's gem on the moksha finger
>=
>> (the four fingers represent the 4 purusharthas and thumb shows self)
> =
>> strengthens moksha trikona. Though this was an unusual (and risky)
> >> =
suggestion, perhaps this is very appropriate in this case for spiritual
> >=
> progress.
> >>
> >> Soon after this, another miraculous incident involvin=
g a deity happened,
> >> which I do not want to mention now. Then started h=
is spiritual
> >> transformation. Manish became very serious about spiritua=
l sadhana after
> >> that and started spending many hours everyday in spiri=
tual sadhana. He
> >> had visions - internal and external - of many deities=
and special beings,
> >> including Shirdi Sai Baba too, and had many exper=
iences. His life changed
> >> completely after this experience.
> >>
> >> *=
* *
> >>
> >> Today many people do not believe that miraculous and magical=
things can
> >> happen. When they hear unbelievable stories about saints l=
ike Sai Baba,
> >> Raghavendra Swami, Ramakrishna Paramahamsa, Trilinga Swa=
mi, Mahavatar
> >> Babaji, Jnaneshwar Maharaj etc, the modern minds trained=
in rational
> >> thinking assume that the stories are made up by someone. =
Healthy
> >> skepticism is justified because many fake people are there tod=
ay, who
> >> abuse people's faith. However, absolute cynicism is wrong. Suc=
h things
> >> are possible.
> >>
> >> But one word on miracles and siddhis.=
Miracles and siddhis are secondary
> >> to self-realization. The important=
thing is to do spiritual sadhana,
> >> realize self, and live as a liberat=
ed person (jeevanmukta) continuing to
> >> discharge the job assigned to on=
e by Nature, with an equanimous mind and
> >> neither attraction nor repuls=
ion to anything. Nature assigns different
> >> jobs to different persons. P=
ersonalities like Sai Baba, Ramana Maharshi,
> >> Raghavendra Swami, Aurobi=
ndo, Ramakrishna Paramahamsa, Jnaneshwar
> >> Maharaj, Trilinga Swami, Chai=
tanya Mahaprabhu, Ramanujacharya,
> >> Madhwacharya, Adi Shankara etc did d=
ifferent jobs on this earth, but what
> >> is common between them is that t=
hey completely overcame their limited
> >> personalities, became realized a=
nd then went on to fulfill the tasks
> >> given to them by the Power that r=
uns the universe, with an equanimous
> >> mind.
> >>
> >> Best regards,
> >=
> Narasimha
>
From pvr@... Wed Feb 17 11:08:42 2016

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Date: Thu, 18 Feb 2010 10:44:37 -0500
Cc: biswa108 <biswa1975@...>
In-Reply-To: <hljht8+q0ql@...>
MIME-Version: 1.0
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Subject: Re: Repost:Some incidents on early life of Manish Pandit
y=b0XniGD8GQkeaJ8M4rMqofFCiGaEkOlGjzzbkPGP_a2g
Namaste,
The explanation I gave was after the fact. In fact, I don't think many astrologers
would've suggested diamond, that too on the right hand index finger, in this case.
Similarly, there are no accounts of any astrologer suggesting Kaali worship to

Ramakrishna Paramahamsa or Trailinga Swami.
Astrology is a fantastic subject that was taught by rishis for a purpose. However,
it is in a badly corrupted state today. I am not saying it casually but after
studying the subject for 30+ years (especially seriously for 17 years). No wonder
Swami Vivekananda downplayed astrology and said it was for weak-minded people.
It will be awesome if a few spiritual sadhakas who have achieved some level of
detachment focus their energies on astrology and work on refining it, without any
raajasik considerations such as money, fame, acceptance in the Jyotish community,
pride of doing good work etc. However, this list is not the right forum for it.
There are many yahoogroups dedicated to astrology (e.g. vedic-astrology).
As things stand now, I spend a good amount of time on astrology research, but do
not recommend anybody to give it too much credence in guiding their spiritual
sadhana. Listening to your guru(s), listening to your elders and people you respect
and listening to your conscience is better in the matter of spiritual sadhana, than
going by questionable thumbrules of astrology.
Hopefully, our generation can leave things in a better shape for the next
generation.
Best regards,
Narasimha
-------------------------------------------------------------------
-------------------------------------------------------------------
---- biswa108 <biswa1975@...> wrote:

> NAMASKAR
>
> Dear Gurujis,
>
> Beautiful story to read, he is blessed by the divine force as well as guided by
the god too(with my limited knowledge as I know!), everything as well as astrology
works here, guided by god, so why not we try to use such fruits of astrology for
ourselves?
>
> well this is not a astrology forum, however sometimes interrelated with
spirituality...so we can use astrology for our spiritual progress too...gurujis
should consider this, allow natives at some points atleast for spiritual
progress(if possible!)
>
> If possible, we should cultivate astrology in limited scale (just like examples
of great saints) only for spiritual progress (if P.V.R add some clause for
violation overrule:)
>
> P.V.R, Please think seriously...
>
> best regards,
> Biswajit
>
> --- In vedic-wisdom@yahoogroups.com, "chaudhuri.krishnendu" <krishnenduchdhr@...>
wrote:
> >
> > This was long time back during the introductory phases of this group that
Narasimha mentioned this:
> >
> > Namaste,
> > >>
> > >> I mentioned my guru Dr Manish Pandit and the command of the Divine Mother
> > >> when she appeared before him in March 2006 regarding teaching simple
> > >> homam procedures to people. I want to mention a small story about his
> > >> past. This is an incident that had a profound impact on his spiritual
> > >> evolution in this life.
> > >>
> > >> * * *
> > >>
> > >> When Manish was young, he was not exactly spiritual. His mother was
> > >> highly spiritual and religious and he naturally knew some prayers, but
> > >> did not do much spiritual sadhana. He would race motor bikes outside Pune
> > >> with friends and lead a licentious lifestyle.
> > >>
> > >> When in college, he got bad marks in one subject in exams and wanted to
> > >> go to college oneday to fight and increase his marks. When he was about
> > >> to leave house, a teenaged Brahmin in orange clothes and having good
> > >> tejas in face came to his house. He asked Manish where he was going. He
> > >> then said, "do not go out today. Going out today will ruin your life.
> > >> Just stay home and think of god. I will make sure that your marks with be
> > >> increased. Leave it to me and don't worry about it." He then strongly
> > >> suggested to Manish that he should wear a diamond ring on his right hand
> > >> index finger and it would change his life. Interestingly, Manish has
> > >> Meena lagna and Venus is a malefic for him. Though Venus is in Thula (8th
> > >> house) with 3 other planets, people would normally avoid diamond in this
> > >> case to be safe. Moreover, most people do not put diamond on index
> > >> finger, which is associated with Jupiter, an enemy of Venus. So nobody
> > >> would normally recommend him diamond, that too on the index finger. This
> > >> is an unusual suggestion.
> > >>
> > >> That brahmin boy then asked Manish to give him tea or sugar with his hand
> > >> and said that this act would do him good. There was no tea at their house
> > >> and Manish fed him some sugar. He ate it and left after saying, "when you
> > >> come to Shirdi next, come to so and so room in so and so place. That is
> > >> where I live. Also, I need to give a glass of water to your mother.
> > >> Please come to Shirdi with her."
> > >>
> > >> * * *
> > >>
> > >> Barely a minute after he left, Manish had a question and ran to the door
> > >> of his compound wall. He found no person in orange clothes walking on the
> > >> road. He asked the persons standing outside whether they could tell him
> > >> in which direction a person who came out of the house in orange clothes
> > >> had gone. They said nobody went in or came out of the house in an hour.
> > >> Manish went around the area to check if anybody saw a young Brahmin in
> > >> orange clothes. Nobody in that area saw anyone like that. So this seemed
> > >> like a miracle. Manish was puzzled.
> > >>
> > >> Later his marks in the exam were automatically increased and his problem
> > >> was solved by itself, without his doing anything.
> > >>
> > >> * * *
> > >>
> > >> A few months later, they went to Shirdi. They wanted to meet that young
> > >> Brahmin. They went to the place he mentioned. Manish's mother was waiting
> > >> downstairs and they went upstairs to the room number mentioned by him to
> > >> find out. Surprisingly, there was nobody in that room and there was a
> > >> life size picture of Shirdi Sai Baba on a wall. When they asked, they
> > >> were told that that room had always been empty and only the picture was
> > >> there. Nobody ever lived in that room.
> > >>
> > >> When they came downstairs, Manish's mother told them that she suddenly
> > >> became very thirsty and a young man in white clothes came, made her drink
> > >> some water from his hands and left in a hurry.
> > >>
> > >> * * *
> > >>
> > >> After this, Manish did buy a diamond ring as suggested by the divine
> > >> visitor and wore it on his right hand index finger. He still wears it.
> > >> Perhaps wearing a strong moksha trikona lord's gem on the moksha finger
> > >> (the four fingers represent the 4 purusharthas and thumb shows self)
> > >> strengthens moksha trikona. Though this was an unusual (and risky)
> > >> suggestion, perhaps this is very appropriate in this case for spiritual
> > >> progress.
> > >>
> > >> Soon after this, another miraculous incident involving a deity happened,
> > >> which I do not want to mention now. Then started his spiritual
> > >> transformation. Manish became very serious about spiritual sadhana after
> > >> that and started spending many hours everyday in spiritual sadhana. He
> > >> had visions - internal and external - of many deities and special beings,
> > >> including Shirdi Sai Baba too, and had many experiences. His life changed
> > >> completely after this experience.
> > >>
> > >> * * *
> > >>
> > >> Today many people do not believe that miraculous and magical things can
> > >> happen. When they hear unbelievable stories about saints like Sai Baba,
> > >> Raghavendra Swami, Ramakrishna Paramahamsa, Trilinga Swami, Mahavatar
> > >> Babaji, Jnaneshwar Maharaj etc, the modern minds trained in rational
> > >> thinking assume that the stories are made up by someone. Healthy
> > >> skepticism is justified because many fake people are there today, who
> > >> abuse people's faith. However, absolute cynicism is wrong. Such things
> > >> are possible.
> > >>
> > >> But one word on miracles and siddhis. Miracles and siddhis are secondary
> > >> to self-realization. The important thing is to do spiritual sadhana,
> > >> realize self, and live as a liberated person (jeevanmukta) continuing to
> > >> discharge the job assigned to one by Nature, with an equanimous mind and
> > >> neither attraction nor repulsion to anything. Nature assigns different
> > >> jobs to different persons. Personalities like Sai Baba, Ramana Maharshi,
> > >> Raghavendra Swami, Aurobindo, Ramakrishna Paramahamsa, Jnaneshwar
> > >> Maharaj, Trilinga Swami, Chaitanya Mahaprabhu, Ramanujacharya,
> > >> Madhwacharya, Adi Shankara etc did different jobs on this earth, but what
> > >> is common between them is that they completely overcame their limited
> > >> personalities, became realized and then went on to fulfill the tasks
> > >> given to them by the Power that runs the universe, with an equanimous
> > >> mind.
> > >>
> > >> Best regards,
> > >> Narasimha
From pvr@... Wed Feb 17 11:08:42 2016
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Namaste,
As Manish says, every being has the birth right to spiritual progress and do not
underestimate anybody. If Mother decides, She can convert anybody into a great
saint in a split second. I am glad you and your parents have taken important steps
and good luck.
Each being has a different background and different conditioning and hence a
different purpose to serve in the world. We do not know what is right for us, but
Mother does. As we plead with her to help us, She gives us exactly what is needed
by us for progressing spiritually, pay off the kaarmik debts and become free. One
person may first need material stability to progress spiritually. One person may
need to give up material life and go to a monastery. One person may need to become
affluent and construct temples. The kaarmik forces are driving each person in
different paths. Mother finds the best course for each person to reach the same
place based on where they are and what their momentum is.
She may give money to one person to provide some stability so that the person does
sadhana without distractions. She may give money to another person to test him and
see if his focus on god wavers. She is the Director with the full script of the
movie, while we are two cent actors who act in one or two scenes and know nothing
about the rest of the movie.
I suggest not worrying too much about any specifics. Just learn to think that the
Mother (or Father if you prefer that way, because Father and Mother are not really
two different *people* but two different personifications of the same Force that
runs the universe) knows what is best and we need to do what we can and accept what
She gives us. Try to develop an equanimous state of mind where you accept anything
She gives you (riches or poverty, health or sickness, fame or ridicule) with an
equal vision.
Best regards,
Narasimha
-------------------------------------------------------------------
-------------------------------------------------------------------
---- sayantan bose <sayantan.bose@...> wrote:

> Pranam Guruji,
> and to all my seniors,
>
> i just want to share few of my experiences that i am undergoing and wish to share
it with all of my respected fellow friends in here.. i with three other friends of
mine have visited Venaras (kashi) during the last week of January 2010. we visited
the Manikarnika shamshan and all possible temples that we had planned to visit..
just before going there i had a set frame of mind that when i will come back to
home .. in Kolkata (Calcutta) i'll be starting Maha Ganapati homam.. atleast in
the weekends if not .. regularly as i was having a very bad situation both
financially and in the home front as well .. i brought a Baneshwar from there as
well. while coming back to home i was severely ill and was having Fever with
stomach upset as well... i didnt bother much about my health as i had a feeling may
be its coz of the past bad karmas i am facing it ..since i have been lucky enough
in getting guidance from two of Manish ji's direct disciples.. my friend who
> have been doing Ganapati homam for quite a long time and now he is doing Chandi
homam.. showed me how to do it ,,and there again i met another friend of mine who
is regular in doing Chandi homams who inspired me to start as well... i was very
tensed to start off as i didnt had even that much of money to start off regularly..
and there again i was a bit tensed about how my parents would react to the things
like .. i am turning out to be a veg and will be doing homams on a regular basis..
where as my income was nil at that time .. !!
>
> now comes the suprises as follows:-
>
> 1) Manish ji called up my friend who was staying in my home ,who was staying in
my home .. after we had returned .. from Venaras..
>
> 2) I was so happy and excited about the fact that without even knowing .. how ..
i just took the decision .. that i am going to start ..my Homams DAILY.
>
> 3) To my very surprise.. my parents did not objected, to my decision of doing
Homams on a regular basis.
>
> 4) The very 1st day i did my homam.. i got a call for regular work.
>
> 5) By profession i am an Actor / Anchor .. so i dont have any permanent salaried
job..it implies of a inconsistent income .. now .. i get calls for a lot works
regularly ..
>
> 6) My mom started to recite Chandi ..path regularly and the biggest of all
suprises.. my Dad who never was so much into spirituality is starting Saptashloki
Chandi path .,,
>
> 7) In total.. i got very fast results ..of my homams..and was lucky and blessed
enough to help two others to start Ganapati homams regularly ..all the problems
that i have been facing for a long time .. does not exists right now .. at all...
>
> Right now .. i am preparing . for Chandi homam.. and trying to my best of
possibilities.. to read the 13 chapters of Chandi fluently ..
>
> now i have a question to my respected seniors...
>
> 1) i am happy that my monetary problem .. is solving very fast .. but in no way i
was, nor am i now .. attached to the mundane.. and earthly materialistic
desires...so i am a bit confused.. that getting earthly benefits ..without even
asking for it.. in the homam.. hope is not a way or a procedure.. to deviate me ..
from.. the sadhana.. i mean getting very fast results from .. the homam.. is it a
way God is testing me ????
>
> 2) plz do correct me ,.., if at any place .. i am wrong and incorrect ,.,
>
> i beg of mercy .. if i have said anything wrong .. i dont know much . and just a
beginner.. its just my devotion and faith are all that i have.. while doing my
homams..and i am sure .. i do a plenty of mistakes in my steps.. while doing the
homam..but i am thankful that God has been merciful enough to forgive me and
bless...i am enjoying my state of bliss..and after a very long search .. i think
this is the right way meant for ..me .. my life has changed..and i hope it will be
the same or even more.. for the new friends who are yet to come.. i did three
homams at a stretch today for the 1st time and i am happy for that fact very
much ,,
> Despite of the factor. that i havent been lucky enough . to meet or even to
interact with Manish ji .. i think of him as my Guru .. and i feel blessed at
all times..
>
> regards sayantan,
>
> Jai Maa !

Feb 2010 16:48:15 -0000
2010 16:48:15 -0000
Date: Thu, 18 Feb 2010 16:48:14 -0000
Message-ID: <hljr0e+b9eo@...>
In-Reply-To: <29789.5476.qm@...>
MIME-Version: 1.0
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bD1cYn01cTydGaFXFyFRZWvyMYtA5Q
My humble two cents is that homa performed as suggested in this group, done=
with the specific purpose of material attainment is fraught with danger. A=
s has been said before ad nauseum, to achieve specific material desires one=
needs to be perfect in pronounciation and intonation, materials offered ne=
ed to be pristine and all the rituals need to be followed precisely. And of=
course as Narasimha has emphasized the sadhak needs to be satwik and have =
some accumulated spiritual energy.
My suggestion is do it with the feeling=

of pleasing Lord Mahaganapthi. Do it for his pleasure. Do it for Him to be=
stow His grace on you. Do it with an attitude of thankfulness for what you =
have. Do it with the feeling of gratefulness for what you already posses fo=
r things can always be worse. And then sit back and watch as Lord Mahaganap=
thi showers his grace and blessings. If you cultivate the above attitude co=
nsciously it will permeate your subconsciousness and your homam will be tha=
t much more better. As one of the stalwart of our group Rajarshi has aptly =
said keeping working persistently on your devotion to Mahaganapthi.
God do=
es not need our prayers, homas or japam. And He cannot be bribed either. Bu=
t if performed with humility and loving devotion He might accept it.
Not p=
ontificating at all but I have been performing homas regularly for the last=
several months and can attest to the powerful effects on one's attitude, p=
ersonality and overall thinking.
Regards,
Alok.
--- In vedic-wisdom@yahoo=
groups.com, rajarshi nandy <rajarshi14@...> wrote:
>
> Dear Biswajit,
> =C2=
=A0
> If you keep doing Mahaganapati homas regularly for a few months I am =
sure things will become better. By grace of Mahaganapati, nothing is imposs=
ible. Just make sure not to use any tamasik substance in the fire.
> =C2=A0=
> Do not worry about whether your homa was successful or not. That is not =
for you to judge. Keep working on devotion to Mahaganapati. Every homa you =
do is like you are depositing some money into a bank account. Once a certai=
n amount of money gets deposited you will start enjoying the benefits. Have=
faith and keep doing sadhana.
> =C2=A0
> Just keep doing homas for a few =
months regularly and effects will=C2=A0come.
> =C2=A0
> -Regards
> =C2=A0R=
ajarshi
>
>
>
> --- On Wed, 17/2/10, biswa108 <=
biswa1975@...> wrote:
>
>
> From: biswa108 <biswa1975@...>
> Subject: [ve=
dic-wisdom] About Ganapati Homam...Can it bring prosperity and peace?
> To:=
> Date: Wednesday, 17 February, 2010, 10:27 A=
M
>
>
> =C2=A0
>
>
>
> NAMASKAR
>
> Dear Gurujis,
>
> I have starte=
d MAHAGANAPATI HOMAM, though started with super-short procedure, now I am i=
ncluding more rituals and sanskrit verse from the short procedure eventuall=
y.. .
>
>
> 1. What is t=
he sign that my Ganapati Homam are successful or not?
>
> 2. Is it possibl=
e to include more verse for prosperity and peace? (as my family life in tro=
uble) if yes, please suggest.
>
> best regards,
> Biswajit
>
>
>
>
>
=
>
>
>
>
> Your Mail works best with the New Yahoo Optimized IE8. =
Get it NOW! http://downloads.yahoo.com/in/internetexplorer/
>

Message-ID: <410045.30824.qm@...>
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sPuRoHB9.qQkSNMzGPXwQpYU4L0ffSlvMwotHn9_J.38YQtorCR.5laCz2.16NyfdbG2PbC1xUzdiO.0pM2
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Feb 2010 08:58:23 PST
Date: Thu, 18 Feb 2010 08:58:23 -0800 (PST)
In-Reply-To: <20100212233109.TQZFP.1300167.root@mp05>
MIME-Version: 1.0
Subject: Re: [vedic-wisdom] Re: Chandi Homam and Sri Vidya
y=5gGDGZyJS9W4w9Dn5UJMEx_M9dgLIGLkxzPPNAnoUiCLTWSl
--0-483380526-1266512303=:30824
Dear Narasimhagaru,
=C2=A0
Thank you for your reply.
=C2=A0
I understand t=
hat Chandi and Lalita are two different forms of the Universal Mother.=C2=
=A0But what I am trying to understand=C2=A0is that how to worship both form=
s simultaneously. For=C2=A0instance, Sri Muththuswamy Diskshitar, was a gre=
at composer (one of the Divine Trinity of Carnatic Music along with Thyagar=
aja and Shyama Sastry), who was a self-realized Sri Vidyopasaka. His Kamala=
mba Navavarna Krithis=C2=A0mention=C2=A0great details about all the=C2=A0ni=
ne avaranas and different forms of the divine mother as one goes through ea=
ch avarana.=C2=A0In the Dhyana Krithi=C2=A0of those, in the very=C2=A0first=
line he says, 'Kamalambike, AsRta kalpalatike, ChanDike'.=C2=A0That line t=
ells me that=C2=A0even through Sri Vidya one can worship Chandi Ma, in that=
form.=C2=A0
=C2=A0
So my question was in that perspective. Anyway, your re=
ply was a great one in which you mentioned how the Self is surrounded by la=
yers of duality! I never thought in those terms.
=C2=A0
I have started rea=
ding Durga Saptashati, just to get practise of reading it fluently, before =
I start to do chandi homam, which I plan to do during navaratri of 2010. I =
really cannot wait to get comfortable reading the saptashati! Have to see h=
ow mother will help me achieve my target.
=C2=A0
Also, I have started to r=
ead the Aghora series books by Dr. Robert Svobodha. For now I have very mix=
ed feelings on the subject. Perhaps I need to read more!
=C2=A0
Nagraj
--=
- On Fri, 2/12/10, Narasimha PVR Rao <pvr@...> wrote:
From: Naras=
imha PVR Rao <pvr@...>
Subject: [vedic-wisdom] Re: Chandi Homam and=
Sri Vidya
Date: Friday, February 12, 2010=
, 11:31 PM
=C2=A0
Namaste,
Sanskrit is almost like a mother tongue t=

o me. My performing a Chandi homam everyday should hardly be awe-inspiring.=
On the other hand, there are some people who do not know Sanskrit at all a=
nd took 4 hours to read Chandipath with great difficulty in their first att=
empt. THEY are doing Chandi homam everyday and it takes them 1.5 hours now.=
THAT is awe-inspiring.
Integrating various sadhanas is a personal problem=

that needs a personal solution. In general, it is a good idea to pick one =
or two sadhanas and maximize the time spent on them, instead of splitting t=
he time between ten things. As Ramakrishna Paramahamsa said, it is better t=
o dig 10 metres in one place rather than dig one metre in ten places, if on=
e wants to find water.
One possibility is to do a homam and then meditate =

at the end after poornaahuti with various mantras one is attached to.
I am=
not that knowledgeable about Sri Vidya. However, from the little I have be=
en exposed to, Sree chakra is a symblic representation of the layers of dua=
lity surrounding Self. Its purpose, too, is to unravel the layer of duality=
and realize Self.
Lalita means gentle one and Chandi means the fierce one=
. If you have a mother who teaches you gently, you will learn slowly. If yo=
u have a mother who is stern and strict, you will learn fast (provided you =
can face the strictness). Both are valid paths.
Best regards,
Narasimha
--=
---------- --------- --------- --------- --------- --------- -
Free Jyotish=
"Do It Yourself" ritual =
manuals for short Homam and Pitri Tarpana:
=
Films that make a difference: http://SaraswatiFil ms.org
Spirituality: http=
://groups. yahoo.com/ group/vedic- wisdom
Jyotish writings: http://groups. =
yahoo.com/ group/JyotishWri tings
------------ --------- --------- --------=
- --------- --------- -
--- On Fri, 2/5/10, nagraj@sbcglobal. net <nagraj_=

um@yahoo. com> wrote:
From: nagraj@sbcglobal. net <nagraj_um@yahoo. com>

S=
ubject: [vedic-wisdom] Chandi Homam and Sri Vidya
To: vedic-wisdom@ yahoogr=
oups. com
Dear Sri Narasimharao g=

aru,
I am very much in awe after I learnt that you do chandi homam everyda=
y. You also wrote that it takes about 1.25 hours to 1.5 hours to do your ch=
andi homam. How can you accomplish that feat with 700 ahutis in such a shor=
t time? Also, in my case, I do sandhyavandanam with 108 Gayatri (20 minutes=
)+ganapathi mantra japam 108 times(10 minutes), a short rudra Abhishekam wi=
th pachakshari, a deeparadhana etc. (5-10 minutes) totalling to about 35 - =
40 minutes daily ritual. Plus I sometimes do special rituals several times =
a week, that takes about 1 to 1.5 hours in all. How to integrate these alon=
g with homam? Is Sri vidyopasana different from Chandi homam? Could you ple=
ase explain what is sri Vidya and how it is to be learnt? I am very motivat=
ed to learn what the Devi Mahatmayam is all about but I also have keen inte=
rest in Sri Vidya, because I am a musician also and learnt all the nava-ava=
rna krithis of Great Muththuswami Dikshitar recently.
Nagraj Kota
--0-483380526-1266512303=:30824

top" style=3D"font: inherit;"><DIV>Dear Narasimhagaru,</DIV>
<DIV> </D=
IV>
<DIV>Thank you for your reply. </DIV>
<DIV> </DIV>
<DIV>I understa=
nd that Chandi and Lalita are two different forms of the Universal Mother.&=
nbsp;But what I am trying to understand is that how to worship both fo=
rms simultaneously. For instance, Sri Muththuswamy Diskshitar, was a g=
reat composer (one of the Divine Trinity of Carnatic Music along with Thyag=
araja and Shyama Sastry), who was a self-realized Sri Vidyopasaka. His Kama=
lamba Navavarna Krithis mention great details about all the =
nine avaranas and different forms of the divine mother as one goes through =
each avarana. In the Dhyana Krithi of those, in the very fir=
st line he says, 'Kamalambike, AsRta kalpalatike, ChanDike'. That line=
tells me that even through Sri Vidya one can worship Chandi Ma, in th=
at form. </DIV>
<DIV> </DIV>
<DIV>So my question was in that pers=
pective. Anyway, your reply was a great one in which you mentioned how the =
Self is surrounded by layers of duality! I never thought in those terms. </=
DIV>
<DIV> </DIV>
<DIV>I have started reading Durga Saptashati, just t=
o get practise of reading it fluently, before I start to do chandi homam, w=
hich I plan to do during navaratri of 2010. I really cannot wait to get com=
fortable reading the saptashati! Have to see how mother will help me achiev=
e my target. </DIV>
<DIV> </DIV>
<DIV>Also, I have started to read the=
Aghora series books by Dr. Robert Svobodha. For now I have very mixed feel=
ings on the subject. Perhaps I need to read more! </DIV>
<DIV> </DIV>
=
<DIV>Nagraj</DIV>
<DIV><BR>--- On <B>Fri, 2/12/10, Narasimha PVR Rao <I><=
;pvr@...></I></B> wrote:<BR></DIV>
<BLOCKQUOTE style=3D"PADDING-=
LEFT: 5px; MARGIN-LEFT: 5px; BORDER-LEFT: rgb(16,16,255) 2px solid"><BR>Fro=
m: Narasimha PVR Rao <pvr@...><BR>Subject: [vedic-wisdom] Re:=
Chandi Homam and Sri Vidya<BR>To: vedic-wisdom@yahoogroups.com<BR>Date: Fr=
iday, February 12, 2010, 11:31 PM<BR><BR>
<DIV>Namaste,<BR><B=
R>Sanskrit is almost like a mother tongue to me. My performing a Chandi hom=
am everyday should hardly be awe-inspiring. On the other hand, there are so=
me people who do not know Sanskrit at all and took 4 hours to read Chandipa=
th with great difficulty in their first attempt. THEY are doing Chandi homa=
m everyday and it takes them 1.5 hours now. THAT is awe-inspiring.<BR><BR>I=
ntegrating various sadhanas is a personal problem that needs a personal sol=
ution. In general, it is a good idea to pick one or two sadhanas and maximi=
ze the time spent on them, instead of splitting the time between ten things=
. As Ramakrishna Paramahamsa said, it is better to dig 10 metres in one pla=
ce rather than dig one metre in ten places, if one wants to find water.<BR>=
<BR>One possibility is to do a homam and then meditate at the end after poo=
rnaahuti with various mantras one is attached to.<BR><BR>I am not that know=
ledgeable about Sri Vidya. However, from the
little I have been exposed to=
, Sree chakra is a symblic representation of the layers of duality surround=
ing Self. Its purpose, too, is to unravel the layer of duality and realize =
Self.<BR><BR>Lalita means gentle one and Chandi means the fierce one. If yo=
u have a mother who teaches you gently, you will learn slowly. If you have =
a mother who is stern and strict, you will learn fast (provided you can fac=
e the strictness). Both are valid paths.<BR><BR>Best regards,<BR>Narasimha<=
BR>------------ --------- --------- --------- --------- --------- -<BR>Free=
Jyotish Software, Free Jyotish Lessons, Jyotish Writings,<BR>"Do It Yourse=
lf" ritual manuals for short Homam and Pitri Tarpana:<BR><A href=3D"http://=
www.vedicastrologer.org/" target=3D_blank rel=3Dnofollow>http://www.VedicAs=
t rologer.org</A><BR>Films that make a difference: <A href=3D"http://sarasw=
atifilms.org/" target=3D_blank rel=3Dnofollow>http://SaraswatiFil ms.org</A=
><BR>Spirituality: <A
href=3D"http://groups.yahoo.com/group/vedic-wisdom" =
target=3D_blank rel=3Dnofollow>http://groups. yahoo.com/ group/vedic- wisdo=
m</A><BR>Jyotish writings: <A href=3D"http://groups.yahoo.com/group/Jyotish=
Writings" target=3D_blank rel=3Dnofollow>http://groups. yahoo.com/ group/Jy=
otishWri tings</A><BR>------------ --------- --------- --------- --------- =
--------- -<BR><BR>--- On Fri, 2/5/10, <A href=3D"http://us.mc819.mail.yaho=
o.com/mc/compose?to=3Dnagraj%40sbcglobal.net" target=3D_blank rel=3Dnofollo=
w ymailto=3D"mailto:nagraj%40sbcglobal.net">nagraj@sbcglobal. net</A> <<=
A href=3D"http://us.mc819.mail.yahoo.com/mc/compose?to=3Dnagraj_um%40yahoo.=
com" target=3D_blank rel=3Dnofollow ymailto=3D"mailto:nagraj_um%40yahoo.com=
">nagraj_um@yahoo. com</A>> wrote:<BR><BR>From: <A href=3D"http://us.mc8=
19.mail.yahoo.com/mc/compose?to=3Dnagraj%40sbcglobal.net" target=3D_blank r=
el=3Dnofollow ymailto=3D"mailto:nagraj%40sbcglobal.net">nagraj@sbcglobal. n=
et</A> <<A
href=3D"http://us.mc819.mail.yahoo.com/mc/compose?to=3Dnagra=
j_um%40yahoo.com" target=3D_blank rel=3Dnofollow ymailto=3D"mailto:nagraj_u=
m%40yahoo.com">nagraj_um@yahoo. com</A>><BR>Subject: [vedic-wisdom] Chan=
di Homam and Sri Vidya<BR>To: <A href=3D"http://us.mc819.mail.yahoo.com/mc/=
compose?to=3Dvedic-wisdom%40yahoogroups.com" target=3D_blank rel=3Dnofollow=
ymailto=3D"mailto:vedic-wisdom%40yahoogroups.com">vedic-wisdom@ yahoogroup=
s. com</A><BR>Date: Friday, February 5, 2010, 11:51 PM<BR><BR>Dear Sri Nara=
simharao garu,<BR><BR>I am very much in awe after I learnt that you do chan=
di homam everyday. You also wrote that it takes about 1.25 hours to 1.5 hou=
rs to do your chandi homam. How can you accomplish that feat with 700 ahuti=
s in such a short time? Also, in my case, I do sandhyavandanam with 108 Gay=
atri (20 minutes)+ganapathi mantra japam 108 times(10 minutes), a short rud=
ra Abhishekam with pachakshari, a deeparadhana etc. (5-10 minutes) totallin=
g to about 35 - 40 minutes
daily ritual. Plus I sometimes do special ritua=
ls several times a week, that takes about 1 to 1.5 hours in all. How to int=
egrate these along with homam? Is Sri vidyopasana different from Chandi hom=
am? Could you please explain what is sri Vidya and how it is to be learnt? =
I am very motivated to learn what the Devi Mahatmayam is all about but I al=
so have keen interest in Sri Vidya, because I am a musician also and learnt=
all the nava-avarna krithis of Great Muththuswami Dikshitar recently.<BR><=
BR>Nagraj Kota<BR><BR></DIV></DIV></DIV></BLOCKQUOTE></td></tr></table>
--0-483380526-1266512303=:30824--
Feb 2010 18:13:52 -0000
2010 18:13:52 -0000
Date: Thu, 18 Feb 2010 18:13:50 -0000
Message-ID: <hlk00u+nj9h@...>
In-Reply-To: <20100218104408.RV3BO.1585789.root@mp13>
MIME-Version: 1.0
X-Yahoo-Post-IP: 117.254.254.188
y=V5ZCWkQ4mAnr3uFiS66lnf3ySVEy_eM85dr_07ZeehAbnrTaaAOGCA
--- In vedic-wisdom@yahoogroups.com, Narasimha PVR Rao <pvr@...> wrote:

>=
> Namaste,
>
> As Manish says, every being has the birth right to spirit=
ual progress and do not underestimate anybody. If Mother decides, She can c=
onvert anybody into a great saint in a split second. I am glad you and your=
parents have taken important steps and good luck.
>
> Each being has a d=
ifferent background and different conditioning and hence a different purpos=
e to serve in the world. We do not know what is right for us, but Mother do=
es. As we plead with her to help us, She gives us exactly what is needed by=
us for progressing spiritually, pay off the kaarmik debts and become free.=
One person may first need material stability to progress spiritually. One =
person may need to give up material life and go to a monastery. One person =
may need to become affluent and construct temples. The kaarmik forces are d=
riving each person in different paths. Mother finds the best course for eac=
h person to reach the same place based on where they are and what their mom=
entum is.
>
> She may give money to one person to provide some stability =
so that the person does sadhana without distractions. She may give money to=
another person to test him and see if his focus on god wavers. She is the =
Director with the full script of the movie, while we are two cent actors wh=
o act in one or two scenes and know nothing about the rest of the movie.
> =
> I suggest not worrying too much about any specifics. Just learn to thin=
k that the Mother (or Father if you prefer that way, because Father and Mot=
her are not really two different *people* but two different personification=
s of the same Force that runs the universe) knows what is best and we need =
to do what we can and accept what She gives us. Try to develop an equanimou=
s state of mind where you accept anything She gives you (riches or poverty,=
health or sickness, fame or ridicule) with an equal vision.
>
> Best reg=
ards,
> Narasimha
Pranam Guruji,
thank you so much for your reply .. a=

nd i cant explain in words how much of inspiring it is to get replies from =
you and from all my seniors in here.. i always feel blessed at all times.i =
will try my best to do so ..
regards sayantan,
Jai Maa

MIME-Version: 1.0
X-Received: by 10.141.53.12 with SMTP id f12mt9064832rvk.188.1266567036925; Fri,
19 Feb 2010 00:10:36 -0800 (PST)
Date: Fri, 19 Feb 2010 08:10:36 +0000
Message-ID: <90bdd2131002190010m4f90942bn5ecbe7ca78dfac97@...>
Content-Type: multipart/alternative; boundary=000e0cd292805e0717047fef9e02
Subject: =?windows-1252?Q?Incidents_Related_To_Sri_Ramana_Maharshi=92s_Persona?=
=?windows-1252?Q?l_Attendants?=
y=nzkFXuhsJb78EmIjw3idLxZAGIa2SEuA_EYzVi_R65l5gW6rcz1nHQ
--000e0cd292805e0717047fef9e02
Sri Ramana=E2=80=99s personal attendants were chosen by Chinnaswami.Ramana =

himself
never asked anyone to serve him, nor ever sent away an attendant wh=
o had
been allotted to him. It became the tradition in the Ashram that the
=
attendants were always young unmarried men. Annamalai Swami reports, =E2=80=
=9COnce,
when a woman who was a qualified nurse from North India volunteere=
d to be an
attendant, Bhagavan replied by saying, =E2=80=98Ask the people i=
n the Hall=E2=80=99.
Krishnaswami, the chief attendant, and some of the oth=
er people in the Hall
objected. =E2=80=98No! No! We cannot have ladies doin=
g service to Bhagavan. It is
not proper.=E2=80=99 Bhagavan turned to the wo=
man and said, =E2=80=98These people all think
like this. What can I do?=E2=
=80=99=E2=80=9D
One of the attendants=E2=80=99 tasks was to receive the fo=

od offerings brought by
devotees and give some of it back to them as prasad=
am.They had to be careful
that the men sat on one side of the Hall and the =
women on the other.
Whenever Maharshi left the Hall, one of them had to acc=
ompany him. The other
one stayed back to clean the Hall. The cloths on the =
couch had to be kept
clean. Washing the cloths and preparing warm water for=
the morning bath was
also the duty of the attendants, as was accompanying =
Ramana on his nightly
walks to the toilet. There was, therefore, someone th=
ere to be helpful to
him round the clock.
Major Chadwick tells the story o=

f the betel. In this case the attendant=E2=80=99s
omission resulted in Rama=
na simply giving up chewing betel.=E2=80=9COne morning
Bhagavan was about t=
o go out and was only waiting for the attendant to give
him the betel, whic=
h was always placed by his side when it was time for his
walk. For some rea=
son the attendant did not do it, everybody in the Hall was
waiting expectan=
tly but could do nothing about it as the management did not
allow anybody t=
o attend on Bhagavan except those who had been specially
detailed. Eventual=
ly Bhagavan got up and left the Hall without it. From that
day on he never =
chewed again.=E2=80=9D
Although Sri Ramana could be very strict with his a=

ttendants, he was also
very concerned for their welfare. In summer, when he=
used to walk to
Palakothu between midday and 1.30 p.m., the sandy path was=
so hot that
walking barefoot could be very painful.Ramana always walked at=
the same
steady pace, whether it was raining cats and dogs or whether the =
sun was
blazing down, but he used to say to the attendant walking behind hi=
m, =E2=80=9CRun,
run and take shelter under that tree. Put your upper cloth=
under your feet
and stand on it for a while.=E2=80=9D
Similarly Ramana=E2=
=80=99s concern was extended to Rangaswami, when he had to copy
out several=
pages of a book. =E2=80=9COne day Bhagavan asked me if I had completed
the=
job. =E2=80=98I do not have the time for it=E2=80=99, I said. =E2=80=98Wha=
t are you doing now?=E2=80=99
he queried. =E2=80=98I am going to Palakothu =
to wash your cod-piece=E2=80=99. Bhagavan said,
=E2=80=98Okay, you do my jo=
b and I will do yours=E2=80=99, so saying, he copied the
remaining pages.=
=E2=80=9D
He insisted that all others had to be served first and that he s=

hould be
served last. One day when Suri Nagamma was handing out fruit from =
her nephew
in the Hall, she served Sri Ramana first, then everybody else. A=
t the end it
was found that there was not enough fruit for everyone. So one=
of the
attendants cut the remaining bananas into small pieces. Ramana said=
indignantly, =E2=80=9CThis is what I don=E2=80=99t like. Why do you serve =

when you cannot
give the same quantity to all people?
There are lots of di=

ning hall stories which make clear how fiercely Maharshi
resisted any prefe=
rential treatment of his person, as,again and again,
devotees tried to serv=
e him a special delicacy or a larger share than
others. The cook Santamma a=
lso had to learn her lesson. At the beginning of
her stay at the Ashram she=
served Sri Ramana an extra portion on his leaf,
which he at once noticed s=
aying angrily, =E2=80=9CWhy did you serve the Swami more
of the curry than =
the rest? Have you come all the way here to learn this? If
you serve more t=
o others and less to me I would be happy. Do you want to
purchase grace by =
serving extra? If you show the devotees the same love as
you have for me, t=
hen your love for me too will grow.=E2=80=9D
For the Brahmins=E2=80=99 sak=

es a certain importance was attached to the observation
of caste rules. Bra=
hmins are only allowed to eat together with members of
their own caste. To =
enable them to obey this rule the dining hall was
separated in two by a bam=
boo screen.On the one side the Brahmins had their
place, on the other side =
the non-Brahmins. Sri Ramana sat in the opening of
the screen on the non-Br=
ahmin side and was visible to all. Again and again
Brahmins tried to sit on=
the non-Brahmin side and circumvent their own caste
rules in the Ashram. T=
hey argued that with Ramana there were no caste
differences. But he did not=
accept their arguments as long as they continued
to apply caste rules at h=
ome.
Source: Ramana Maharshi: His Life A biography by Gabriele Ebert
--
=
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=
=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=
=B0=AE=E0=B1=81
--000e0cd292805e0717047fef9e02

Sri Ramana=E2=80=99s personal attendants were chosen by Chinnaswami.Ramana =
himself never asked anyone to serve him, nor ever sent away an attendant wh=
o had been allotted to him.=C2=A0<span style=3D"font-weight:bold">It became=
the tradition in the Ashram that the attendants were always young unmarrie=
d men. Annamalai Swami reports, =E2=80=9COnce, when a woman who was a quali=
fied nurse from North India volunteered to be an attendant, Bhagavan replie=
d by saying, =E2=80=98Ask the people in the Hall=E2=80=99. Krishnaswami, th=
e chief attendant, and some of the other people in the Hall objected. =E2=
=80=98No! No! We cannot have ladies doing service to Bhagavan. It is not pr=
oper.=E2=80=99 Bhagavan turned to the woman and said, =E2=80=98These people=
all think like this. What can I do?=E2=80=99=E2=80=9D</span><br>
<br>One =
of the attendants=E2=80=99 tasks was to receive the food offerings brought =
by devotees and give some of it back to them as prasadam.They had to be car=
eful that the men sat on one side of the Hall and the women on the other. W=
henever Maharshi left the Hall, one of them had to accompany him. The other=
one stayed back to clean the Hall. The cloths on the couch had to be kept =
clean. Washing the cloths and preparing warm water for the morning bath was=
also the duty of the attendants, as was accompanying Ramana on his nightly=
walks to the toilet. There was, therefore, someone there to be helpful to =
him round the clock.<br>
<br><span style=3D"font-style:italic">Major Chadw=

ick tells the story of the betel. In this case the attendant=E2=80=99s omis=
sion resulted in Ramana simply giving up chewing betel.=E2=80=9COne morning=
Bhagavan was about to go out and was only waiting for the attendant to giv=
e him the betel, which was always placed by his side when it was time for h=
is walk. For some reason the attendant did not do it, everybody in the Hall=
was waiting expectantly but could do nothing about it as the management di=
d not allow anybody to attend on Bhagavan except those who had been special=
ly detailed. Eventually Bhagavan got up and left the Hall without it. From =
that day on he never chewed again.=E2=80=9D</span><br>
font-weight:bold">Although Sri Ramana could be very strict with his attenda=
nts, he was also very concerned for their welfare.</span>=C2=A0In summer, w=
hen he used to walk to Palakothu between midday and 1.30 p.m., the sandy pa=
th was so hot that walking barefoot could be very painful.<span style=3D"fo=
nt-weight:bold">Ramana always walked at the same steady pace, whether it wa=
s raining cats and dogs or whether the sun was blazing down, but he used to=
say to the attendant walking behind him, =E2=80=9CRun, run and take shelte=
r under that tree. Put your upper cloth under your feet and stand on it for=
a while.=E2=80=9D</span><br>
<br>Similarly Ramana=E2=80=99s concern was e=

xtended to Rangaswami, when he had to copy out several pages of a book. =E2=
=80=9COne day Bhagavan asked me if I had completed the job. =E2=80=98I do n=
ot have the time for it=E2=80=99, I said. =E2=80=98What are you doing now?=
=E2=80=99 he queried. =E2=80=98I am going to Palakothu to wash your cod-pie=
ce=E2=80=99. Bhagavan said, =E2=80=98Okay, you do my job and I will do your=
s=E2=80=99, so saying, he copied the remaining pages.=E2=80=9D<br>
<br><sp=
an style=3D"font-weight:bold">He insisted that all others had to be served =
first and that he should be served last. One day when Suri Nagamma was hand=
ing out fruit from her nephew in the Hall, she served Sri Ramana first, the=
n everybody else. At the end it was found that there was not enough fruit f=
or everyone. So one of the attendants cut the remaining bananas into small =
pieces. Ramana said indignantly, =E2=80=9CThis is what I don=E2=80=99t like=
. Why do you serve when you cannot give the same quantity to all people?</s=
pan><br>
<br>There are lots of dining hall stories which make clear how fi=
ercely Maharshi resisted any preferential treatment of his person, as,again=
and again, devotees tried to serve him a special delicacy or a larger shar=
e than others.=C2=A0<span style=3D"font-weight:bold">The cook Santamma also=
had to learn her lesson. At the beginning of her stay at the Ashram she se=
rved Sri Ramana an extra portion on his leaf, which he at once noticed sayi=
ng angrily, =E2=80=9CWhy did you serve the Swami more of the curry than the=
rest? Have you come all the way here to learn this? If you serve more to o=
thers and less to me I would be happy. Do you want to purchase grace by ser=
ving extra? If you show the devotees the same love as you have for me, then=
your love for me too will grow.=E2=80=9D</span><br>
<br>For the Brahmins=

=E2=80=99 sakes a certain importance was attached to the observation of cas=
te rules. Brahmins are only allowed to eat together with members of their o=
wn caste. To enable them to obey this rule the dining hall was separated in=
two by a bamboo screen.On the one side the Brahmins had their place, on th=
e other side the non-Brahmins. Sri Ramana sat in the opening of the screen =
on the non-Brahmin side and was visible to all.=C2=A0<span style=3D"font-we=
ight:bold">Again and again Brahmins tried to sit on the non-Brahmin side an=
d circumvent their own caste rules in the Ashram. They argued that with Ram=
ana there were no caste differences. But he did not accept their arguments =
as long as they continued to apply caste rules at home.</span><br>
<br><sp=
an style=3D"font-weight:bold">Source</span>: Ramana Maharshi: His Life A bi=
ography by Gabriele Ebert<br></span><br>-- <br>=E0=B0=93=E0=B0=82 =C2=A0=E0=
=B0=A8=E0=B0=AE=E0=B1=8B =C2=A0=E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=
=87 =C2=A0=E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =C2=A0=E0=B0=B0=E0=B0=AE=E0=
=B0=A3=E0=B0=BE=E0=B0=AF =C2=A0 <br>=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=
=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=8D =C2=A0=E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=B1=
=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82 <br>=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=
=B0=A4=E0=B0=AE=E0=B1=81 =C2=A0<br><br>
--000e0cd292805e0717047fef9e02--

Feb 2010 11:38:28 -0000
2010 11:38:28 -0000
Date: Fri, 19 Feb 2010 11:38:28 -0000
Message-ID: <hllt7k+gi0o@...>
In-Reply-To: <hljr0e+b9eo@...>
MIME-Version: 1.0
X-Yahoo-Group-Post: member; u=199147176; y=nrqTv_f-
bMJ68eailozajEqW8T2qsdEOy2MRgr2G1OkDym-SEViV
Namaste Alok Bhai,
You 2 cents are very valuable. I agree to your suggesti=

ons completely and add that if the tendency of asking can not be kept aside=
then one should ask only Spiritual progress for oneself and Well being for=
other suffering souls around.
Thanks for the message!
Best Regards,
Utp=
al
--- In vedic-wisdom@yahoogroups.com, "alokbhat" <alokbhat@...> wrote:

=
>
> My humble two cents is that homa performed as suggested in this group, =
done with the specific purpose of material attainment is fraught with dange=
r. As has been said before ad nauseum, to achieve specific material desires=
one needs to be perfect in pronounciation and intonation, materials offere=
d need to be pristine and all the rituals need to be followed precisely. An=
d of course as Narasimha has emphasized the sadhak needs to be satwik and h=
ave some accumulated spiritual energy.
>
> My suggestion is do it with the=
feeling of pleasing Lord Mahaganapthi. Do it for his pleasure. Do it for H=
im to bestow His grace on you. Do it with an attitude of thankfulness for w=
hat you have. Do it with the feeling of gratefulness for what you already p=
osses for things can always be worse. And then sit back and watch as Lord M=
ahaganapthi showers his grace and blessings. If you cultivate the above att=
itude consciously it will permeate your subconsciousness and your homam wil=
l be that much more better. As one of the stalwart of our group Rajarshi ha=
s aptly said keeping working persistently on your devotion to Mahaganapthi.=
>
> God does not need our prayers, homas or japam. And He cannot be bribe=
d either. But if performed with humility and loving devotion He might accep=
t it.
>
> Not pontificating at all but I have been performing homas regula=
rly for the last several months and can attest to the powerful effects on o=
ne's attitude, personality and overall thinking.
>
> Regards,
> Alok.
>
>=
--- In vedic-wisdom@yahoogroups.com, rajarshi nandy <rajarshi14@> wrote:
>=
>
> > Dear Biswajit,
> > =C2=A0
> > If you keep doing Mahaganapati homas r=
egularly for a few months I am sure things will become better. By grace of =
Mahaganapati, nothing is impossible. Just make sure not to use any tamasik =
substance in the fire.
> > =C2=A0
> > Do not worry about whether your homa =
was successful or not. That is not for you to judge. Keep working on devoti=
on to Mahaganapati. Every homa you do is like you are depositing some money=
into a bank account. Once a certain amount of money gets deposited you wil=
l start enjoying the benefits. Have faith and keep doing sadhana.
> > =C2=
=A0
> > Just keep doing homas for a few months regularly and effects will=
=C2=A0come.
> > =C2=A0
> > -Regards
> > =C2=A0Rajarshi
> >
> >
> > Rama =
Naama Satya Hai..
> >
> > --- On Wed, 17/2/10, biswa108 <biswa1975@> wrote=
:
> >
> >
> > From: biswa108 <biswa1975@>
> > Subject: [vedic-wisdom] Abo=
ut Ganapati Homam...Can it bring prosperity and peace?
> > To: vedic-wisdom=
@yahoogroups.com
> > Date: Wednesday, 17 February, 2010, 10:27 AM
> >
> > =
> > =C2=A0

> >
> >
> >
> > NAMASKAR
> >
> > Dear Gurujis,
> >
> > I =
have started MAHAGANAPATI HOMAM, though started with super-short procedure,=
now I am including more rituals and sanskrit verse from the short procedur=
e eventually.. .
> >
> > Now I am asking some bare minimum questions...
> =
>
> > 1. What is the sign that my Ganapati Homam are successful or not?
> =
>
> > 2. Is it possible to include more verse for prosperity and peace? (a=
s my family life in trouble) if yes, please suggest.
> >
> > best regards,=
> > Biswajit

> >
> >
> >
> >
> >
> >
> >
> >
> >
> > Your M=
ail works best with the New Yahoo Optimized IE8. Get it NOW! http://downloa=
ds.yahoo.com/in/internetexplorer/
> >
>

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Date: Sat, 20 Feb 2010 03:48:11 +0000
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Content-Type: multipart/alternative; boundary=000e0cd182a4bacad704800011c2
Subject: Incidents Related To Ramana Maharshi Devotees During Ramana Ashramam
y=n71yxqhqQCzdRI87gxBWXLw6ynfbWvB37k31PPQU868kxNyF88XmFg
--000e0cd182a4bacad704800011c2
The Tamil Poet Muruganar came to Sri Ramana in 1923.
Once he said about Sr=

i Ramana, =E2=80=9CHe is the robber chief. He has taken three =E2=80=93
my =
body, my mind and life itself =E2=80=93 and given in return one only, that =
One,
Indivisible Supreme!=E2=80=9D
In 1932, M.A. Piggot was the first West=

ern woman to visit him. More
Westerners followed, such as Maurice Frydman a=
nd the famous film star
Mercedes De Acosta. In 1938 Mercedes De Acosta spok=
e with Sri Ramana about
the spiritual Heart. He pointed to the right side o=
f her chest and said,
=E2=80=9CHere lies the Heart=E2=80=9D. This made such=
a deep impression on her that she gave
her autobiography the title =E2=80=
=98Here lies the Heart=E2=80=99.
Paramahansa Yogananda and Swami Ramdas we=

re also among the visitors. A
meeting with Mahatma Gandhi almost took place=
, when one day Gandhi gave a
talk in Tiruvannamalai. But as his car drove p=
ast the Ashram gate, his
companion gave a sign to the driver to drive on an=
d so it did not happen.
Later Krishnaswami visited Mahatma Gandhi in Madras=
. When he introduced
himself as a resident of Ramanashram, the Mahatma repl=
ied, =E2=80=9CI would love to
come and see Bhagavan but I don=E2=80=99t kno=
w when the time will come.=E2=80=9D
When a devotee brought a nice walking =

stick with a silver handle for Sri
Ramana he said jokingly, =E2=80=9CGood. =
It is very nice. Please use it carefully.=E2=80=9D
The disciple replied, =
=E2=80=9CBut it is not for my use. I have brought it thinking
that Bhagavan=
would use it.=E2=80=9D =E2=80=9CWhat an idea!=E2=80=9D, said Ramana. =E2=
=80=9CA nice walking
stick with a silver handle should be used only by offi=
cials like you. Why
for me? Look, I have my own walking stick. That is enou=
gh.=E2=80=9D
At the beginning of the forties a devotee brought an electric=

table fan for
Ramana. The answer was as usual, =E2=80=9CWhy this fan? The =
ordinary fan is there.
We have hands. I will fan myself with it whenever ne=
cessary. Why do I
require all these things?=E2=80=9D But the devotee would =
not leave it at that and
argued, =E2=80=9CIs it not some trouble? If the el=
ectric fan is used there is no
trouble whatsoever.=E2=80=9D But Ramana repl=
ied, =E2=80=9CWhat is the trouble? If the
ordinary fan is used we get just =
as much breeze as we want. The electric fan
blows too much breeze and with =
a whizzing noise. Moreover, some electric
current is consumed. For that, th=
ere will be a bill. Why should we make the
office bear that expense on our =
account?=E2=80=9D
Sri Ramana repeatedly complained about the many things w=

hich were offered to
him and which he did not actually need, =E2=80=9CI am =
a poor man. For my status,
even what I now have is too much. This sofa, the=
se mattresses, these pillows
=E2=80=93 why all these? You people
do not agr=
ee, but how happy would it be if I could spread out this towel and
sit on t=
he floor!=E2=80=9D Mudaliar replied, =E2=80=9CYou say even that towel shoul=
d be no
bigger than the present one!=E2=80=9D Ramana replied,=E2=80=9D Why =
a bigger one? It is
half-a-yard broad and three-quarters of a yard long. It=
is sufficient for
drying the body after bath, for spreading over the head =
if you walk in the
sun, for tying round the neck if it is cold and for spre=
ading on the floor
to sit on. What more could we do with a bigger one?=E2=
=80=9D
All his life Sri Ramana resisted being venerated as a Guru. The dis=
ciple
shows his veneration, for example, by touching the feet of the master=
.
However this was strictly forbidden at Ramanashram.
When Roda McIver fel=

t a deep longing to touch Sri Ramana=E2=80=99s feet,he answered,
=E2=80=9CW=
hy do you want to touch these feet? Bhagavan=E2=80=99s feet are over your h=
ead.=E2=80=9D And
to another devotee who expressed the desire, to lay his h=
ead on his feet, he
put the question, =E2=80=9CWhich is the foot and which =
is the head?=E2=80=9D The devotee
knew not what to answer. After a while Ma=
harshi said, =E2=80=9CWhere the self
merges, that is the foot. It is in one=
=E2=80=99s own self. The feeling =E2=80=98I=E2=80=99 =E2=80=98I=E2=80=99, t=
he
ego, is the head. Where that ego dissolves, that is the foot of the Guru=
.=E2=80=9D
Prostration (namaskaram) is also widely used as an expression o=

f veneration
for Guru and God. With hands folded above the head the devotee=
throws
himself flat on the ground, face downwards.When devotees entered th=
e Hall,
they used to do namaskaram to Sri Ramana and occasionally they also=
overdid
it. But the Maharshi repeatedly stressed that the real namaskaram =
is in the
heart. When a man prostrated innumerable times to him, he said, =
=E2=80=9CWhere is
the need for all these gymnastics? It is better to show y=
our devotion by
keeping quiet!=E2=80=9D
Likewise the water with which he w=

ashed his hands after meals was sought
after. Not even his bath water was s=
afe from devotees.It is again Suri
Nagamma who reports the following fantas=
tic incident,=E2=80=9CIn the room where
Bhagavan takes his bath, there is a=
hole through which the water that is
used drains out. Below that, a gutter=
was constructed to drain off the
water. At the time of his bathing,some de=
votees used to gather at that
place, sprinkle on their heads the water that=
came out of the room, wipe
their eyes and even use it for achamaniyam (sip=
ping drops of water for
religious
purpose). That was going on quietly and u=
nobserved for some time. But in due
course people began bringing vessels an=
d buckets to gather that water and
soon there was a regular queue. That nat=
urally resulted in some noise which
reached Bhagavan=E2=80=99s ears. He enq=
uired and found out the facts. Addressing the
attendants, he said, =E2=80=
=98=E2=80=A6 What nonsense! Will you get this stopped or shall I
bathe at t=
he tap outside? If that is done, you will be saved the trouble of
heating w=
ater for me, and there will be no trouble for them either,to watch
and wait=
for that tirtha [holy water]. What do I want? Only two things, a
towel and=
a koupina. I can bathe and then rinse them at the tap and that
completes t=
he job. If not the tap, you have the hill streams and the tanks.
Why this b=
other? What do you say?=E2=80=99=E2=80=9D As a result, Chinnaswami immediat=
ely put
an end to these practices.
Once a devotee from the West was cleari=

ng away the leaf plates in front of
the dining hall, which was a completely=
useless occupation,as the used
leaves were in any case meant to be thrown =
away.When Ramana saw him, he
asked him why he was doing it. The devotee ans=
wered that he had not found
any means to be of service since his arrival at=
the Ashram, so he wanted to
do this work.But Ramana replied indignantly, =
=E2=80=9CIs sweeping the used leaf
plates the means to get salvation? Is it=
to perform this tapas that you have
come here all the way from abroad. Go!=
Go! Enough of doing this kind of
service! Go inside, sit to one side, turn=
your mind inward and find out he
who wants to be saved. The service of pur=
ifying your heart is alone the
highest service. That alone can truly redeem=
you.=E2=80=9D
Sri Ramana made no distinctions between his devotees. Wheth=

er they lived
with him, came to visit now and then or even if they never sa=
w him at all in
the body, his grace flowed and continues to flow for all of=
them. He would
say, =E2=80=9CTo me there is no distinction.Grace is flowin=
g like the ocean ever
full. Every one draws from it according to his capaci=
ty. How can one who
brings only a tumbler complain that he is not able to t=
ake as much as
another who has brought a jar?=E2=80=9D
Source: Ramana Maha=

rshi: His Life A biography by Gabriele Ebert
--
=E0=B0=93=E0=B0=82 =E0=
=B0=A8=E0=B0=AE=E0=B1=8B =E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =
=E0=B0=AF
=E0=B0=82
--000e0cd182a4bacad704800011c2

The Tamil Poet Muruganar came to Sri Ramana in 1923.<br><br>Once he said ab=
out Sri Ramana, =E2=80=9CHe is the robber chief. He has taken three =E2=80=
=93 my body, my mind and life itself =E2=80=93 and given in return one only=
, that One, Indivisible Supreme!=E2=80=9D<br>
<br>In 1932, M.A. Piggot was=

the first Western woman to visit him. More Westerners followed, such as Ma=
urice Frydman and the famous film star Mercedes De Acosta. In 1938 Mercedes=
De Acosta spoke with Sri Ramana about the spiritual Heart. He pointed to t=
he right side of her chest and said, =E2=80=9CHere lies the Heart=E2=80=9D.=
This made such a deep impression on her that she gave her autobiography th=
e title =E2=80=98Here lies the Heart=E2=80=99.<br>
<br>Paramahansa Yoganan=
da and Swami Ramdas were also among the visitors. A meeting with Mahatma Ga=
ndhi almost took place, when one day Gandhi gave a talk in Tiruvannamalai. =
But as his car drove past the Ashram gate, his companion gave a sign to the=
driver to drive on and so it did not happen. Later Krishnaswami visited Ma=
hatma Gandhi in Madras. When he introduced himself as a resident of Ramanas=
hram, the Mahatma replied, =E2=80=9CI would love to come and see Bhagavan b=
ut I don=E2=80=99t know when the time will come.=E2=80=9D<br>
<br><span st=
yle=3D"font-style:italic">When a devotee brought a nice walking stick with =
a silver handle for Sri Ramana he said jokingly, =E2=80=9CGood. It is very =
nice. Please use it carefully.=E2=80=9D The disciple replied, =E2=80=9CBut =
it is not for my use. I have brought it thinking that Bhagavan would use it=
.=E2=80=9D =E2=80=9CWhat an idea!=E2=80=9D, said Ramana. =E2=80=9CA nice wa=
lking stick with a silver handle should be used only by officials like you.=
Why for me? Look, I have my own walking stick. That is enough.=E2=80=9D</s=
pan><br>
<br><span style=3D"font-style:italic">At the beginning of the for=

ties a devotee brought an electric table fan for Ramana. The answer was as =
usual, =E2=80=9CWhy this fan? The ordinary fan is there. We have hands. I w=
ill fan myself with it whenever necessary. Why do I require all these thing=
s?=E2=80=9D But the devotee would not leave it at that and argued, =E2=80=
=9CIs it not some trouble? If the electric fan is used there is no trouble =
whatsoever.=E2=80=9D But Ramana replied, =E2=80=9CWhat is the trouble? If t=
he ordinary fan is used we get just as much breeze as we want. The electric=
fan blows too much breeze and with a whizzing noise. Moreover, some electr=
ic current is consumed. For that, there will be a bill. Why should we make =
the office bear that expense on our account?=E2=80=9D</span><br>
<br>Sri R=
amana repeatedly complained about the many things which were offered to him=
and which he did not actually need, =E2=80=9CI am a poor man. For my statu=
s, even what I now have is too much. This sofa, these mattresses, these pil=
lows =E2=80=93 why all these? You people<br>
do not agree, but how happy w=

ould it be if I could spread out this towel and sit on the floor!=E2=80=9D =
Mudaliar replied, =E2=80=9CYou say even that towel should be no bigger than=
the present one!=E2=80=9D Ramana replied,=E2=80=9D Why a bigger one? It is=
half-a-yard broad and three-quarters of a yard long. It is sufficient for =
drying the body after bath, for spreading over the head if you walk in the =
sun, for tying round the neck if it is cold and for spreading on the floor =
to sit on. What more could we do with a bigger one?=E2=80=9D<br>
<br><span=
style=3D"font-weight:bold">All his life Sri Ramana resisted being venerate=
d as a Guru. The disciple shows his veneration, for example, by touching th=
e feet of the master. However this was strictly forbidden at Ramanashram.</=
span><br>
<br>When Roda McIver felt a deep longing to touch Sri Ramana=E2=

=80=99s feet,he answered, =E2=80=9CWhy do you want to touch these feet? Bha=
gavan=E2=80=99s feet are over your head.=E2=80=9D=C2=A0<span style=3D"font-=
weight:bold">And to another devotee who expressed the desire, to lay his he=
ad on his feet, he put the question, =E2=80=9CWhich is the foot and which i=
s the head?=E2=80=9D The devotee knew not what to answer. After a while Mah=
arshi said, =E2=80=9CWhere the self merges, that is the foot. It is in one=
=E2=80=99s own self. The feeling =E2=80=98I=E2=80=99 =E2=80=98I=E2=80=99, t=
he ego, is the head. Where that ego dissolves, that is the foot of the Guru=
.=E2=80=9D</span><br>
<br>Prostration (namaskaram) is also widely used as =

an expression of veneration for Guru and God. With hands folded above the h=
ead the devotee throws himself flat on the ground, face downwards.When devo=
tees entered the Hall, they used to do namaskaram to Sri Ramana and occasio=
nally they also overdid it.=C2=A0<span style=3D"font-weight:bold">But the M=
aharshi repeatedly stressed that the real namaskaram is in the heart. When =
a man prostrated innumerable times to him, he said, =E2=80=9CWhere is the n=
eed for all these gymnastics? It is better to show your devotion by keeping=
quiet!=E2=80=9D</span><br>
<br>Likewise the water with which he washed hi=

s hands after meals was sought after. Not even his bath water was safe from=
devotees.It is again Suri Nagamma who reports the following fantastic inci=
dent,=E2=80=9CIn the room where Bhagavan takes his bath, there is a hole th=
rough which the water that is used drains out. Below that, a gutter was con=
structed to drain off the water. At the time of his bathing,some devotees u=
sed to gather at that place, sprinkle on their heads the water that came ou=
t of the room, wipe their eyes and even use it for achamaniyam (sipping dro=
ps of water for religious<br>
purpose). That was going on quietly and unob=

served for some time. But in due course people began bringing vessels and b=
uckets to gather that water and soon there was a regular queue. That natura=
lly resulted in some noise which reached Bhagavan=E2=80=99s ears. He enquir=
ed and found out the facts. Addressing the attendants, he said, =E2=80=98=
=E2=80=A6 What nonsense! Will you get this stopped or shall I bathe at the =
tap outside? If that is done, you will be saved the trouble of heating wate=
r for me, and there will be no trouble for them either,to watch and wait fo=
r that tirtha [holy water]. What do I want? Only two things, a towel and a =
koupina. I can bathe and then rinse them at the tap and that completes the =
job. If not the tap, you have the hill streams and the tanks. Why this both=
er? What do you say?=E2=80=99=E2=80=9D As a result, Chinnaswami immediately=
put an end to these practices.<br>
<br><span style=3D"font-weight:bold">O=
nce a devotee from the West was clearing away the leaf plates in front of t=
he dining hall, which was a completely useless occupation,as the used leave=
s were in any case meant to be thrown away.When Ramana saw him, he asked hi=
m why he was doing it. The devotee answered that he had not found any means=
to be of service since his arrival at the Ashram, so he wanted to do this =
work.But Ramana replied indignantly, =E2=80=9CIs sweeping the used leaf pla=
tes the means to get salvation? Is it to perform this tapas that you have c=
ome here all the way from abroad. Go! Go! Enough of doing this kind of serv=
ice! Go inside, sit to one side, turn your mind inward and find out he who =
wants to be saved. The service of purifying your heart is alone the highest=
service. That alone can truly redeem you.=E2=80=9D</span><br>
<br><span s=
tyle=3D"font-weight:bold">Sri Ramana</span>=C2=A0made no distinctions betwe=
en his devotees. Whether they lived with him, came to visit now and then or=
even if they never saw him at all in the body, his grace flowed and contin=
ues to flow for all of them. He=C2=A0<span style=3D"font-weight:bold">would=
say, =E2=80=9CTo me there is no distinction.Grace is flowing like the ocea=
n ever full. Every one draws from it according to his capacity. How can one=
who brings only a tumbler complain that he is not able to take as much as =
another who has brought a jar?=E2=80=9D</span><br>
<br><span style=3D"font=
-weight:bold">Source</span>: Ramana Maharshi: His Life A biography by Gabri=
ele Ebert<br></span><br>-- <br>=E0=B0=93=E0=B0=82 =C2=A0=E0=B0=A8=E0=B0=AE=
=E0=B1=8B =C2=A0=E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =C2=A0=E0=B0=
=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =C2=A0=E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=
=E0=B0=AF =C2=A0 <br>=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=
=E0=B0=A4=E0=B1=8D =C2=A0=E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=E0=
=B1=8D=E0=B0=B0=E0=B0=82 <br>=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=B0=AE=
=E0=B1=81 =C2=A0<br><br>
--000e0cd182a4bacad704800011c2--

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Subject: Incidents Related To Sri Ramana Maharshi and his association with
Animals And Plants
X-Yahoo-Group-Post: member; u=313309882; y=mmcaCNRh1yFRYmJnEBf3-
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--000e0cd13a5a462672048018b9f3
One day a female leopard came to the watering place near the Virupaksha
Cav=
e. The frightened devotees beat upon their plates and drums to drive her
aw=
ay. But she quenched her thirst unconcerned and then went on her way with
a=
roar. Ramana said astonished,=E2=80=9CWhy do you worry so much? The leopar=
d
intimated to me by the first roar that she was coming here. After drinkin=
g
water she told me by another roar that she was going. She went her own wa=
y.She
never meddled with your affairs. Why are you so scared? This mountain=
is the
home of these wild animals, and we are their guests. That being so,=
is it
right on your part to drive them away?=E2=80=9D
Ramana was equally =

fearless with regard to scorpions. Vasudeva Sastri
recounts, =E2=80=9COne d=
ay, when we were at Skandashram, I was aghast to find a
scorpion climbing u=
p over Bhagavan=E2=80=99s body in the front and another at the
same time cl=
imbing down his back. I was terrified and wanted to do
something. But Bhaga=
van remained calm, as if nothing happened, and the two
scorpions, after cra=
wling over his body as if over a wall, eventually left
him. After they left=
,Bhagavan explained to us, =E2=80=98They crawl over you just as
they would =
crawl on the floor or a wall or tree. Do they crawl over
these,stinging as =
they go? It is only because you fear them and do
something,that they fear y=
ou and do something in return=E2=80=99.=E2=80=9D
However, in so far as con=

cerns insects which were a nuisance to people, Sri
Ramana did not object to=
killing them. When once a whole army of black ants
invaded the Hall throug=
h the water drain,he told Annamalai Swami to detect
where they were coming =
from and to put an end to it. The hole was cemented
over without further ad=
o. He also used to pluck blood-sucking insects out of
the coats of the dogs=
and throw them into the gleaming coals. Similarly he
did not object if dev=
otees killed mosquitoes or used insecticide in the
cowshed.
Maharshi had t=
he same compassionate attitude towards plants as towards
animals. One day w=
orkers had been deputed to gather mangoes from one of the
trees. But instea=
d of climbing up the tree and picking them one by one, they
knocked them do=
wn with
sticks. In this way a large number of leaves were knocked down alon=
g with
the fruit. Ramana, who was as usual sitting in the Hall,heard the be=
ating
and sent a message via his attendants that it should stop at once. Wh=
en he
later passed by the tree and saw the mango leaves in heaps on the flo=
or, he
cried out harshly, =E2=80=9CIn return for giving us fruit, is the tr=
ee to be beaten
with sticks? Who gave you this work? Instead of beating the=
tree, you might
as well cut it to the roots. You need not gather the fruit=
. Go away!=E2=80=9D
When one of the attendants beat the monkeys, because t=

hey had stolen nuts,
Bhagavan rebuked him, =E2=80=9CYou are not beating the=
monkeys, you are beating me.
The pain is mine.=E2=80=9D
The monkeys often=

stole the fruit which devotees had brought as a food
offering, if the latt=
er were not careful or were meditating.One of the
attendants was entrusted =
with the task of receiving the fruit from the
visitors. One day he was sitt=
ing with eyes closed, a basket full of fruit at
his side, listening to the =
radio. In the mean
time the monkeys were freely helping themselves to the c=
ontents of the
basket. When people in the Hall tried to chase the monkeys a=
way, Ramana
joked, =E2=80=9CWhen these attendants are immersed in deep medi=
tation, the monkeys
come and see to the work of the attendants. Someone has=
to look after the
work! The attendants put the fruit into the basket, the =
monkeys put the
fruit into their stomachs; that is all the difference. Whil=
e people forget
themselves while listening to the music over the radio the =
monkeys busy
themselves in enjoying the sweet juice of the fruit. That is g=
ood, isn=E2=80=99t
it!=E2=80=9D
The monkey mothers liked to come with thei=

r babies, to show them to Ramana
full of pride. Suri Nagamma reports, =E2=
=80=9CYesterday a monkey with her baby stood
in the window by the side of B=
hagavan=E2=80=99s sofa. Bhagavan was reading something
and so did not notic=
e
it. After a while, the monkey screeched and one of the attendants tried t=
o
drive her away by shouting, but she would not go.Bhagavan then looked up =
and
said, =E2=80=98Wait! She has come here to show her baby to Bhagavan; do=
not all the
people bring their children to show them? For her, her child i=
s equally
dear. Look how young that child is.=E2=80=99 So saying, Bhagavan =
turned towards her,
and said in an endearing tone, =E2=80=98Hullo! So you h=
ave brought your child? That
is good!=E2=80=99 And, giving her a plantain, =
he sent her away.=E2=80=9D
Sri Ramana felt a deep admiration for the monke=

y tribes and was convinced
that tapas was not unknown to them. Once he said=
, =E2=80=9CI have known something
about their organisation, their kings, la=
ws,regulations. Everything is so
perfect and well-organised. So much intell=
igence behind it all. I even know
that tapas is not unknown to monkeys. A m=
onkey whom we used to call
=E2=80=98Mottaipaiyan=E2=80=99 was once oppresse=
d and ill-treated by a gang. He went away
into the forest for a few days, d=
id tapas, acquired strength and returned.
When he came and sat on a bough =

and shook it, all the rest of the monkeys,
who had previously ill-treated h=
im and of whom he was previously mortally
afraid, were now quaking before h=
im. Yes, I am clear that tapas is well
known to monkeys.=E2=80=9D
One day =
when Ramana inadvertently bumped against a sparrow=E2=80=99s nest, an egg
f=
ell out and cracked. He was dismayed and cried out to his attendant
Madhava=
, =E2=80=9CLook, look what I have done today! Oh,the poor mother will be so=
sorrow-stricken, perhaps angry with me also, at my causing the destruction=
of her expected little one! Can the cracked eggshell be pieced together
ag=
ain? Let us try!=E2=80=9D
So saying he took a piece of wet cloth, wrapped =

it around the broken egg and
laid it back into its nest. Each third hour he=
took it out again, removed
the cloth, took it in his hand and glanced at i=
t for a few minutes. Seven
days later, after taking the egg from its nest, =
he announced with the
astonishment of a schoolboy, =E2=80=9CLook what a
won=
der! The crack has closed.=E2=80=9D Some days later he found the egg hatche=
d out,
the little bird had come out. With a face beaming with joy he took t=
he
nestling into his hand, stroked and caressed it and handed it to the oth=
ers,
that they could also admire it.
One day some new born squirrels had f=

allen out of their nest and landed on
Ramana=E2=80=99s couch. Their eyes we=
re still closed and they were very tiny. The
mother, however, did not take =
them back. But how should one feed such tiny
things? The squirrels laid in =
Ramana=E2=80=99s palm. His face was glowing with love
and affection towards=
them. The devotees looked on helplessly, but he was
happy and cheerful. He=
asked for some cotton and made a soft bed for
them.Then he took a piece of=
the cotton, rolled it up so that the end looked
like a sharp needle, dippe=
d it into some milk and trickled it in their tiny
mouths. This he did repea=
tedly. He looked after them with great care and
love until they grew up and=
started running around. They did not run away,
however, but always ran aro=
und their =E2=80=98mother=E2=80=99.
Something similar happened, when a cat=

ate the mother of some young
squirrels. Again Ramana took on the task of c=
aring for the young. As he
liked to use daily events to teach his devotees =
he said to them, =E2=80=9CThese
little ones do not know that wisdom lies in=
remaining in their nest. They
keep attempting to come out. All trouble lie=
s outside but they cannot remain
within. Similarly if the mind is not exter=
nalised, but remains sunk in the
Heart then there would only be happiness. =
But the mind keeps moving out.=E2=80=9D
When Rangaswami asked, =E2=80=9CWha=
t is the path for keeping it inward?=E2=80=9D, Bhagavan
said, =E2=80=9CIt i=
s exactly the same as what I am doing now. Each time a young
squirrel comes=
out, I keep putting it back into its nest. When I go on doing
it, it learn=
s the happiness of staying in the nest.=E2=80=9D
Shantamma reports, =E2=80=

=9COnce Lakshmi came into the Hall. She was pregnant at
that time. It was a=
fter lunch time, when Bhagavan was reading the
newspapers. Lakshmi came nea=
r and started licking the papers. Bhagavan
looked up and said: =E2=80=98Wai=
t a little, Lakshmi.=E2=80=99 But Lakshmi went on licking.
Bhagavan laid hi=
s paper aside, put his hands behind Lakshmi=E2=80=99s horns and his
head ag=
ainst hers. Like this they stayed for quite a long time. I stood
nearby loo=
king at the wonderful scene. After some ten minutes or so,
Bhagavan turned =
to me and said: =E2=80=98Do you know what Lakshmi is doing? She is
in
samad=
hi.=E2=80=99 I looked at her and tears were flowing in streams down her bro=
ad
cheeks. Her breathing had stopped and her eyes were fixed on Bhagavan. A=
fter
some time Bhagavan changed his position and asked: =E2=80=98Lakshmi, h=
ow do you feel
now?=E2=80=99 Lakshmi moved backwards, as if reluctant to tu=
rn her tail towards
Bhagavan,walked round the Hall and went out.=E2=80=9D
=
Several dogs lived in the Ashram. The most famous was Jackie,who was later
=
buried in the Ashram compound alongside the deer Valli and a crow. He did
n=
ot much like playing and did not join the other dogs, but would sit in
fron=
t of Sri Ramana, fixing his gaze on his eyes incessantly. He would also
not=
start eating until Ramana had taken a mouthful of food. One day when a
str=
ay dog entered the Ashram through the back door, Jackie started barking.
Ra=
mana calmed him saying, =E2=80=9CYou just close your eyes. You just close y=
our
eyes. You just close your eyes. If you do this you will not be able to =
see
the dog.=E2=80=9D At once Jackie closed his eyes.
One day Jackie was a=

ttacked by a ferocious pig and was seriously injured.
His stomach was torn =
open and the intestines came out. It required a lot of
stitches to close it=
up and afterwards Jackie was carried to a mantapam
opposite the Ashram to =
recover. At the same time Kunju Swami was suffering
from a severe abscess o=
n his foot and was also staying in the same mantapam.
When Sri Ramana came =
to visit them, Kunju Swami was crying out in pain and
fell at Maharshi=E2=
=80=99s feet. But Ramana said to him, =E2=80=9CSee, how Jackie is
silently =
bearing his pain after such a major operation, without so much as a
whimper=
!=E2=80=9D This was helpful to Kunju Swami and his pain became bearable for=
him. Ramana stroked Jackie and enquired if the meal had been brought and
t=
hen left both patients.
Source: Ramana Maharshi: His Life A biography by G=

abriele Ebert
--
=E0=B0=93=E0=B0=82 =E0=B0=A8=E0=B0=AE=E0=B1=8B =E0=B0=
=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=
=80 =E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF
=E0=B0=AA=E0=B1=8D=E0=B0=
=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=8D =E0=B0=9C=E0=B0=B2=E0=B0=
=B8=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82
=E0=B0=AA=E0=B1=8D=E0=B0=
=B0=E0=B1=87=E0=B0=AE=E0=B1=87 =E0=B0=B6=E0=B0=BE=E0=B0=B6=E0=B1=8D=E0=B0=
=B5=E0=B0=A4=E0=B0=AE=E0=B1=81
--000e0cd13a5a462672048018b9f3

<span style=3D"font-weight:bold">One day a female leopard came to the water=
ing place near the Virupaksha Cave. The frightened devotees beat upon their=
plates and drums to drive her away. But she quenched her thirst unconcerne=
d and then went on her way with a roar. Ramana said astonished,=E2=80=9CWhy=
do you worry so much? The leopard intimated to me by the first roar that s=
he was coming here. After drinking water she told me by another roar that s=
he was going. She went her own way.</span>She never meddled with your affai=
rs. Why are you so scared? This mountain is the home of these wild animals,=
and we are their guests. That being so, is it right on your part to drive =
them away?=E2=80=9D<br>
<br>Ramana was equally fearless with regard to sco=

rpions.<span style=3D"font-style:italic">=C2=A0Vasudeva Sastri recounts, =
=E2=80=9COne day, when we were at Skandashram, I was aghast to find a scorp=
ion climbing up over Bhagavan=E2=80=99s body in the front and another at th=
e same time climbing down his back. I was terrified and wanted to do someth=
ing. But Bhagavan remained calm, as if nothing happened, and the two scorpi=
ons, after crawling over his body as if over a wall, eventually left him. A=
fter they left,Bhagavan explained to us, =E2=80=98They crawl over you just =
as they would crawl on the floor or a wall or tree. Do they crawl over thes=
e,stinging as they go? It is only because you fear them and do something,th=
at they fear you and do something in return=E2=80=99.=E2=80=9D</span><br>
=
<br><span style=3D"font-weight:bold">However, in so far as concerns insects=
which were a nuisance to people, Sri Ramana did not object to killing them=
. When once a whole army of black ants invaded the Hall through the water d=
rain,he told Annamalai Swami to detect where they were coming from and to p=
ut an end to it. The hole was cemented over without further ado. He also us=
ed to pluck blood-sucking insects out of the coats of the dogs and throw th=
em into the gleaming coals. Similarly he did not object if devotees killed =
mosquitoes or used insecticide in the cowshed.</span><br>
<br>Maharshi had=
the same compassionate attitude towards plants as towards animals. One day=
workers had been deputed to gather mangoes from one of the trees. But inst=
ead of climbing up the tree and picking them one by one, they knocked them =
down with<br>
sticks. In this way a large number of leaves were knocked do=

wn along with the fruit. Ramana, who was as usual sitting in the Hall,heard=
the beating and sent a message via his attendants that it should stop at o=
nce. When he later passed by the tree and saw the mango leaves in heaps on =
the floor, he cried out harshly,=C2=A0<span style=3D"font-weight:bold">=E2=
=80=9CIn return for giving us fruit, is the tree to be beaten with sticks? =
Who gave you this work? Instead of beating the tree, you might as well cut =
it to the roots. You need not gather the fruit. Go away!=E2=80=9D</span><br=
>
<br>When one of the attendants beat the monkeys, because they had stolen=
nuts, Bhagavan rebuked him, =E2=80=9CYou are not beating the monkeys, you =
are beating me. The pain is mine.=E2=80=9D<br><br>The monkeys often stole t=
he fruit which devotees had brought as a food offering, if the latter were =
not careful or were meditating.One of the attendants was entrusted with the=
task of receiving the fruit from the visitors. One day he was sitting with=
eyes closed, a basket full of fruit at his side, listening to the radio. I=
n the mean<br>
time the monkeys were freely helping themselves to the cont=

ents of the basket. When people in the Hall tried to chase the monkeys away=
,=C2=A0<span style=3D"font-style:italic">Ramana joked, =E2=80=9CWhen these =
attendants are immersed in deep meditation, the monkeys come and see to the=
work of the attendants. Someone has to look after the work! The attendants=
put the fruit into the basket, the monkeys put the fruit into their stomac=
hs; that is all the difference. While people forget themselves while listen=
ing to the music over the radio the monkeys busy themselves in enjoying the=
sweet juice of the fruit. That is good, isn=E2=80=99t it!=E2=80=9D</span><=
br>
<br>The monkey mothers liked to come with their babies, to show them t=
o Ramana full of pride. Suri Nagamma reports, =E2=80=9CYesterday a monkey w=
ith her baby stood in the window by the side of Bhagavan=E2=80=99s sofa. Bh=
agavan was reading something and so did not notice<br>
it. After a while, =

the monkey screeched and one of the attendants tried to drive her away by s=
houting, but she would not go.<span style=3D"font-weight:bold">Bhagavan the=
n looked up and said, =E2=80=98Wait! She has come here to show her baby to =
Bhagavan; do not all the people bring their children to show them? For her,=
her child is equally dear. Look how young that child is.=E2=80=99 So sayin=
g, Bhagavan turned towards her, and said in an endearing tone, =E2=80=98Hul=
lo! So you have brought your child? That is good!=E2=80=99 And, giving her =
a plantain, he sent her away.=E2=80=9D</span><br>
<br>Sri Ramana felt a de=

ep admiration for the monkey tribes and was convinced that tapas was not un=
known to them. Once he said, =E2=80=9CI have known something about their or=
ganisation, their kings, laws,regulations. Everything is so perfect and wel=
l-organised. So much intelligence behind it all. I even know that tapas is =
not unknown to monkeys. A monkey whom we used to call =E2=80=98Mottaipaiyan=
=E2=80=99 was once oppressed and ill-treated by a gang. He went away into t=
he forest for a few days, did tapas, acquired strength and returned.<br>
<=
br>When he came and sat on a bough and shook it, all the rest of the monkey=
s, who had previously ill-treated him and of whom he was previously mortall=
y afraid, were now quaking before him.=C2=A0<span style=3D"font-weight:bold=
">Yes, I am clear that tapas is well known to monkeys.</span>=E2=80=9D<br>
=
<br><span style=3D"font-style:italic">One day when Ramana inadvertently bu=

mped against a sparrow=E2=80=99s nest, an egg fell out and cracked. He was =
dismayed and cried out to his attendant Madhava, =E2=80=9CLook, look what I=
have done today! Oh,the poor mother will be so sorrow-stricken, perhaps an=
gry with me also, at my causing the destruction of her expected little one!=
Can the cracked eggshell be pieced together again? Let us try!=E2=80=9D<br=
>
<br>So saying he took a piece of wet cloth, wrapped it around the broken=
egg and laid it back into its nest. Each third hour he took it out again, =
removed the cloth, took it in his hand and glanced at it for a few minutes.=
Seven days later, after taking the egg from its nest, he announced with th=
e astonishment of a schoolboy, =E2=80=9CLook what a<br>
wonder! The crack =

has closed.=E2=80=9D Some days later he found the egg hatched out, the litt=
le bird had come out. With a face beaming with joy he took the nestling int=
o his hand, stroked and caressed it and handed it to the others, that they =
could also admire it.</span><br>
<br>One day some new born squirrels had f=

allen out of their nest and landed on Ramana=E2=80=99s couch. Their eyes we=
re still closed and they were very tiny. The mother, however, did not take =
them back. But how should one feed such tiny things?=C2=A0<span style=3D"fo=
nt-style:italic">The squirrels laid in Ramana=E2=80=99s palm. His face was =
glowing with love and affection towards them. The devotees looked on helple=
ssly, but he was happy and cheerful. He asked for some cotton and made a so=
ft bed for them.Then he took a piece of the cotton, rolled it up so that th=
e end looked like a sharp needle, dipped it into some milk and trickled it =
in their tiny mouths. This he did repeatedly. He looked after them with gre=
at care and love until they grew up and started running around. They did no=
t run away, however, but always ran around their =E2=80=98mother=E2=80=99.<=
/span><br>
<br><span style=3D"font-weight:bold">Something similar happened=

, when a cat ate the mother of some young squirrels. Again Ramana took on t=
he task of caring for the young. As he liked to use daily events to teach h=
is devotees he said to them, =E2=80=9CThese little ones do not know that wi=
sdom lies in remaining in their nest. They keep attempting to come out. All=
trouble lies outside but they cannot remain within. Similarly if the mind =
is not externalised, but remains sunk in the Heart then there would only be=
happiness. But the mind keeps moving out.=E2=80=9D When Rangaswami asked, =
=E2=80=9CWhat is the path for keeping it inward?=E2=80=9D, Bhagavan said, =
=E2=80=9CIt is exactly the same as what I am doing now. Each time a young s=
quirrel comes out, I keep putting it back into its nest. When I go on doing=
it, it learns the happiness of staying in the nest.=E2=80=9D</span><br>
<=
br>Shantamma reports, =E2=80=9COnce Lakshmi came into the Hall. She was pre=
gnant at that time. It was after lunch time, when Bhagavan was reading the =
newspapers. Lakshmi came near and started licking the papers. Bhagavan look=
ed up and said: =E2=80=98Wait a little, Lakshmi.=E2=80=99 But Lakshmi went =
on licking. Bhagavan laid his paper aside, put his hands behind Lakshmi=E2=
=80=99s horns and his head against hers. Like this they stayed for quite a =
long time. I stood nearby looking at the wonderful scene. After some ten mi=
nutes or so, Bhagavan turned to me and said: =E2=80=98Do you know what Laks=
hmi is doing? She is in<br>
samadhi.=E2=80=99 I looked at her and tears we=

re flowing in streams down her broad cheeks. Her breathing had stopped and =
her eyes were fixed on Bhagavan. After some time Bhagavan changed his posit=
ion and asked: =E2=80=98Lakshmi, how do you feel now?=E2=80=99 Lakshmi move=
d backwards, as if reluctant to turn her tail towards Bhagavan,walked round=
the Hall and went out.=E2=80=9D<br>
<br>Several dogs lived in the Ashram.=

The most famous was Jackie,who was later buried in the Ashram compound alo=
ngside the deer Valli and a crow. He did not much like playing and did not =
join the other dogs, but would sit in front of Sri Ramana, fixing his gaze =
on his eyes incessantly. He would also not start eating until Ramana had ta=
ken a mouthful of food.=C2=A0<span style=3D"font-weight:bold">One day when =
a stray dog entered the Ashram through the back door, Jackie started barkin=
g. Ramana calmed him saying, =E2=80=9CYou just close your eyes. You just cl=
ose your eyes. You just close your eyes. If you do this you will not be abl=
e to see the dog.=E2=80=9D At once Jackie closed his eyes.</span><br>
<br>=
<span style=3D"font-style:italic">One day Jackie was attacked by a ferociou=
s pig and was seriously injured. His stomach was torn open and the intestin=
es came out. It required a lot of stitches to close it up and afterwards Ja=
ckie was carried to a mantapam opposite the Ashram to recover. At the same =
time Kunju Swami was suffering from a severe abscess on his foot and was al=
so staying in the same mantapam. When Sri Ramana came to visit them, Kunju =
Swami was crying out in pain and fell at Maharshi=E2=80=99s feet. But Raman=
a said to him, =E2=80=9CSee, how Jackie is silently bearing his pain after =
such a major operation, without so much as a whimper!=E2=80=9D This was hel=
pful to Kunju Swami and his pain became bearable for him. Ramana stroked Ja=
ckie and enquired if the meal had been brought and then left both patients.=
</span><br>
<br><span style=3D"font-weight:bold">Source</span>: Ramana Mah=

arshi: His Life A biography by Gabriele Ebert<br></span><br>-- <br>=E0=B0=
=93=E0=B0=82 =C2=A0=E0=B0=A8=E0=B0=AE=E0=B1=8B =C2=A0=E0=B0=AD=E0=B0=97=E0=
=B0=B5=E0=B0=A4=E0=B1=87 =C2=A0=E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =C2=A0=
=E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF =C2=A0 <br>=E0=B0=AA=E0=B1=8D=
=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=E0=B1=8D =C2=A0=E0=B0=9C=E0=
=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82 <br>=E0=B0=AA=
=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=B0=AE=E0=B1=87 =E0=B0=B6=E0=B0=BE=E0=B0=B6=
=E0=B1=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81 =C2=A0<br><br>
--000e0cd13a5a462672048018b9f3--

Feb 2010 17:05:04 -0000
2010 17:05:04 -0000
Date: Sun, 21 Feb 2010 17:05:03 -0000
Message-ID: <hlrp3v+dgoq@...>
In-Reply-To: <410045.30824.qm@...>
MIME-Version: 1.0
Subject: Re: Chandi Homam and Sri Vidya
y=kan_6szCmSXIy3MjI49O1H76BC__j_8eNFBCVoQYAkJuzvc
Namaste Nagraj,
All the best on your spiritual endevaours as you embark on=

learning the Saptashati and eventually performing homam with it. One thing=
that I thought might be of great use in your journey is a powerful narrati=
ve from Narasimha on the deeper meaning of the Chandi Saptashati in his ina=
ugural post to this group. I reproduce it here so that it may help you and =
the legions of devotees who are performing
or getting ready to perform Chan=
di Homam.
On the surface it seems like a simple story of Mother Goddesses'=

valour and battlefield exploits over fierce and seemingly unvanquishable d=
emons. When I first read the Chandi (and I'm not ready yet to perform the h=
omam) I was stricken by self-doubt by what seemed a simplistic narrative - =
demons arise and Mother kills them, some more demons arise and Mother conqu=
ers them and so on it went...but Narasimhaji's powerful synthesis of the de=
eper meaning and some other material that I read on Shreema's website dispe=
lled all doubts as to what this extremely potent and powerful text is all a=
bout. I faithfully reproduce it below (later on I will reproduce some of th=
e comments of Satyananda Saraswati from Shreema's ashram on the great Sapta=
shati).
Herewith:
- - - - - - - - - - - - - - - - - - - - - - - - - - - - =
- - - - - -
Some people mistakenly think that Chandi Saptashati is merely =

an account of the exploits of Durgaa and her slaying of demons Mahisha, Cha=
nda, Munda, Raktabeeja, Shumbha, Nishumbha etc. They view it as a collectio=
n of stories. But, IMHO, that is a very limited view. Devi mahatmyam is muc=
h more than a collection of stories. After all, Vedas are its swaroopam! Ri=
gveda, Yajurveda and Saamaveda are the swaroopam (form/essence/a different =
manifestation) of the three parts of Chandi Saptashati. The purpose of Veda=
s is self-knowledge. How can something with Vedas as its swaroopam be about=
something other than self-knowledge?
* * *
Though Devi =
Mahatmyam looks like stories, there are very valuable lessons on Her nature=
in it. The deeper you go, the more you can understand and appreciate the l=
essons in the stories. Let me give a couple of examples.
(1) When various=

Mothers are going to war with demons, this is how it is described (8-14): =
"Whatever form, decoration, weapons and vehicle each god has, his shakti (e=
nergy) came in the same form, decoration, weapons and vehicle." The next 9 =
verses describe how Brahmaani etc came. For example, Brahmaani came on a sw=
an with aksha sutra and kamandalu (worn by Brahma), Maaheswari came on a gr=
eat bull with a Trishoola and She wore a big snake and Moon. And so on.
W=
hat is the message hidden in the above description? The normal imagery pain=
ted elsewhere is of female deities with a separate form. Here, they are dep=
icted differently.
The fact that these female deities are identical to th=

e male counterparts in form, decoration, weapons and vehicles suggests, to =
me, that they are not really separate from the male counterparts. Brahma an=
d Brahmaani are not separate. Maheswara and Maaheswari are not separate. Vi=
shnu and Vaishnavi are not separate. And so on. Brahmaani is simply the sha=
kti (vitality/energy) of Brahma. Maaheswari is simply the shakti (vitality/=
energy) of Maheswara. And so on.
If Vaishnavi went on Garuda vehicle and =

killed a demon, it actually means that Vishnu went on a Garuda vehicle and =
killed the demon. Vaishanvi is the personification of Vishnu's energy, whic=
h makes Vishnu be, think, desire, move and act. Vaishnavi is not separate f=
rom Vishnu.
Of course, if you imagine Vaishnavi (Lakshmi) as a separate p=

erson with certain attributes, She may manifest limited by your imagination=
and even give you a darshan in that form. However, that is a limited form =
and Her true nature is beyond that. Her true and highest nature is that She=
is an inseparable part of Vishnu and represents the energy of Vishnu. She =
is the part of Vishnu that makes Vishnu think, desire, act etc. Vaishnavi i=
s basically Chetana (animated consciousness) of Vishnu.
Thus, contemplati=
on on these verses will make you understand the true nature of male devatas=
and female devatas and their relationship better. It will enable you to ap=
preciate the highest nature of Shakti.
Puranas personify everything to ma=

ke things interesting and understandable by laymen. However, it is more fun=
to explore the deeper meanings.
(2) Take Raktabeeja's slaying. Raktabeej=

a is a demon with a special ability. If a drop of blood falls from his body=
on the ground, another demon will be born from it and will be of the same =
size, age and strength as the original Raktabeeja even at birth. As Vaishna=
vi, Maaheswari, Aindri etc were hurting Raktabeeja in the fight, more and m=
ore demons were being born and all the gods were scared. Then Chandikaa tol=
d Kaali to expand her face and eat all the demons as they are born. Chandik=
a goes around the war ground eating all the demons as they are born and eve=
ntually Raktabeeja runs out of blood.
This looks like a nice story. But, =

is there is a deeper meaning in it that helps you in self-realization? Why =
was Kaali the chosen one and not Vaishnavi or Naarasimhi or Aindri?
The w=
ord rakta means blood. Another meaning is "desire/passion". The word comes =
from the root ranj/rang, which means "to color". Desire/passion/attachment =
colors and conditions the mind. Beeja means seed.
Raktabeeja means "the s=

eed of desire". Raktabeeja fighting with gods symbolizes desires taking the=
better of our good judgment and good qualities. Each human being is a micr=
ocosm of the macrocosm that the universe is. All devatas reside in us as va=
rious good qualities and all demons reside in us as various undesirable qua=
lities. When we are overcome by desires and do bad deeds, the Raktabeeja wi=
thin us is defeating the gods within us.
The thing is that desires are di=

fficult to get rid of. You get rid of one desire and another desire is born=
. That is what Raktabeeja's special ability means. The "seed of desires" (i=
.e. basic attachment that is the nature of mind) within us will keep produc=
ing more and more desires. It is very resourceful.
Then, why Kaali to des=

troy Him?
In astrology, we associate Mahaakaala and Mahaakaali with Satur=

n. Kaali shows detachment and vairaagyam. She wears a garland of skulls, sy=
mbolizing that there is an endless cycle (garland) of births a material for=
m (skull) goes thru. The way Kaali shows to overcome the cycle is vairaagya=
m and detachment. She shows meaningful and highest level of vairaagyam that=
comes with a deep understanding of the cycle of material forms.
To fully=
cut off the "seed of desires" so that one does not get any more desires, o=
ne needs to develop vairaagyam and detachment and keep on destroying desire=
s as they are born and persist like that. After persisting for a long time,=
the "seed of desires" will run out of desires and the basic attachment of =
mind will vanish.
Thus, simple stories have deep meanings. This particula=

r story celebrates the value of detachment, vairaagyam and persistence - Sa=
turnine qualities.
* * *
Merely chanting Chandi saptashat=

i without understanding the meaning is also excellent and produces results.=
Understanding the meaning and marvelling at the power of the Mother makes =
one fearless and energetic and also give material benefits. Understanding t=
he deeper meanings and appreciating the True Nature of the Mother makes one=
realize one's own true nature. It has various benefits at various levels o=
f sadhana. It is tough to exactly say what benefit it gives, as that depend=
s on the evolution level of sadhaka and his attitude. But, there is somethi=
ng in Chandipath for everyone!
However, the highest purpose is self-knowl=

edge and that is why Vedas are its swaroopam.
* * *
Towar=
ds the end, the 11th chapter (titled "Naaraayani Stuti") describes gods pra=
ying to the Divine Mother after slaying all the demons. They address Her as=
"Naaraayani". Trimurthis symbolize the purest aspects of the three gunas. =
Vishnu is one of them. He is of Sattva guna and sustains the creation. Howe=
ver, Narayana is different. He is not Vishnu (contrast Narayana sooktam wit=
h Vishnu sooktam!). He is gunaateeta (above gunas/attributes). He is the Sa=
hasraseersha and Parama Purusha (Supreme Cosmic Being). Some people may val=
idly describe the same as Samba Sada Shiva also, but let us not argue about=
names. When we are essentially speaking about an entity that is beyond att=
ributes, it is foolish to argue about the name. After all, name too is an a=
ttribute that intends to describe other attributes! Though great people gav=
e different names to Parama Purusha, the names essentially capture the natu=
re of the *path* those people took to experience the Parama Purusha rather =
than the nature of Parama Purusha, which is beyond names and attributes.
=
The bottomline is that there is a Parama Purusha above the Trimurthis (Brah=
ma, Vishnu and Shiva). IF we call him Narayana, then Narayani is His energy=
and She is the root cause of all manifested creation.
Saptashati is abou=
t Narayani. It is about the inseparable root energy of the Supreme Cosmic B=
eing who is the source of this entire universe. A small part of that root e=
nergy lies within us too. Because I said "small part", don't think it is sm=
all. Even a small percentage of infinity is still infinity. Though each of =
us is a microcosm of the macrocosm that the entire universe is, each of us =
is a complete and accurate replica of the entire universe. Think "poornamad=
ah poornamidam" in Vedic spirit! The purpose of all spiritual sadhana is re=
alizing the true nature of self. Chandipath can also be viewed from that pe=
rspective.
-----------------------------------------------------
Someo=
ne queried a while back on the meaning behind the story of Madhu Kaitabha. =
Here is a quick reply based on my limited understanding.
* * =
*
Madhu means honey. "Madhu keeta" means an insect of honey, i.e. honey=
bee. Madhu kaita means belonging to honey bees. It can be the qualities or=
nature of honey bees. One of the meanings of "bha" is "having a similarity=
to". Thus, in my judgment, "Madhu Kaitabha" means "having a semblance to t=
he nature of honey bees".
* * *
Like I keep saying, Sansk=

rit is a fantastic language. Sanskrit names selected by Rishis for expressi=
ng various concepts and stories are very thoughtful. Depending on how deep =
one goes, there are many meanings of the same word. Thus, Rishis expressed =
concepts that may have one meaning to a layman and a different meaning to o=
ne who is ready to understand the deeper meaning! I salute to the wisdom of=
our Rishis!
I was saying the same thing at Arsha Vidya Gurukulam last we=
ekend. When somebody said at an open discussion that the idea is important =
and not the name, as there are many names of the same thing in many languag=
es, I made a quick point about the value of Sanskrit names. I said that San=
skrit names have not one meaning, but layers of meanings that can be unders=
tood based on the capability of the reader. Rishis used this to hide some s=
pecial meanings and to keep some higher knowledge as secret, even though it=
is very much out there! The example I gave was of bhava and pada. Parasara=
described bhavas (houses) and how to find their respective padas (arudha p=
adas of houses) and said that a bhava and its pada should be judged to see =
the matters of a house. Though he did not explain the difference between a =
bhava and its pada further and did not elucidate when to use which one, I s=
aid that the very choice of names is a huge clue! Bhava, which is usually t=
ranslated as a house, also means "a thought/concept/feeling" and pada means=
"a symbol/word" used to express a thought/concept. Thus, houses are to the=
ir arudha padas what thoughts (bhavas) are to the words (padas) that attemp=
t to express them. For example, if the 4th house shows one's happiness from=
vehicles, the pada of 4th house shows the tangible articles that attempt t=
o throw light on one's happiness from vehicles (e.g. the physical vehicle o=
wned by one). Houses (bhavas) show intangible/internal aspects of a matter =
(just like thoughts inside one's head), while their arudha padas show tangi=
ble/external aspects of a matter (just like the external words spoken that =
attempt to express the thoughts in the head). If you use the English words =
to translate Parasara, this hidden meaning may be lost! So, I argued that S=
anskrit names used by Rishis are not like words in any language.
* =
* *
Anyway, let us come back to the Madhu Kaitabha story. As I sa=

id, Madhu Kaitabha means "having a semblance to the quality of honeybees". =
What is the quality of honey bees? Well, they keep working hard to accumula=
te the sweet honey! They are not intelligent enough to think about any high=
er things in life. Thus, Madhu Kaitabha are an allegory to the quality with=
in us which makes us work hard, like honeybees, with a single-minded focus =
on accumulating material comforts. Like honeybees accumulate honey, we accu=
mulate material objects and spend whole life working hard doing just that.
=
Vishnu is a personification of the sattwa guna of the Parama Purusha (Uni=

versal/Absolute Being). Within us, Vishnu is an allegory to the sattwa guna=
within us. Madhu Kaitabha were born from Vishnu's earwax when He was alsee=
p. The ability to work hard like a bee is not really a terrible thing. This=
ability is essentially born from the sattwa guna within us, when it is in =
deep slumber (i.e. sattwa guna covered by taamasi shakti, i.e. sattwa guna =
that "manifests" in a taamasik way).
There are so many good people in thi=

s world, who just spend their entire lives in honest labor like the honeybe=
es and accumulate things for themselves and others around them. Their sattw=
a is in deep sleep and Madhu Kaitabha born from that asleep sattva are very=
much active.
The problem with this focus on hard work and accumulation o=

f material objects is that it keeps us away from supreme bliss. Madhu Kaita=
bha's attack on Brahma and Vedas is symbolic of that. Vedas symbolize the s=
upreme and liberating knowledge of self and Brahma, the carrier of Vedas, s=
ymbolizes the sadhana to achieve the supreme knowledge. The focus on workin=
g like honeybees and accumulating material objects tries to kills one's abi=
lity to do sadhana and obtain supreme knowledge of self.
Vishnu battles M=
adhu Kaitabha for 5,000 years. Devi Bhagavatam even describes that Vishnu w=
ondered in the middle how to defeat Madhu Kaitabha, as He finds them quite =
formidable! Even when the sattva in us awakens, it is difficult for it to o=
vercome the formidable instinct to lead the life of a honeybee and to accum=
ulate the material objects for oneself and others.
According to Parasara,=
thighs are seen from the 9th house of dharma. The earthy element symbolize=
s the commitment and stability. The fact that earthy element came from the =
thighs of Vishnu shows that it is the dharma of sattwa guna sustaining this=
universe that ensures that there is commitment and stability in this creat=
ion.
Moreover, it is apt that someone born in the ears (3rd house) of Vis=
hnu found end in the thighs (9th house, i.e. 7th house of death from the 3r=
d house) of Vishnu! Similarly, Brahma, who is born from the navel (6th hous=
e) of Vishnu should naturally find His end in the 12th house of Vishnu (fee=
t/sleep), which is the 7th house of death from the 6th house! That may be w=
hy Vishnu goes to sleep, when there is a change of Brahma.
Anyway, the in=

stinct within us to keep accumulating material objects like honey bees accu=
mulate honey finds its end in the dharma of the sattwa guna, i.e. when the =
sattwa guna within us follows its dharma. Then we are fully awake spiritual=
ly. Naturally, the path to self-knowledge becomes open then and Brahma beco=
mes elated.
Thus, the story of Madhu-Kaitabha refers, allegorically, to t=

he instinct most of us have towards leading a "regular" life, working hard =
like honeybees and accumulating objects for self and others and how that in=
stinct needs to be defeated by waking up the sattwa guna and allowing it to=
perform its dharma.
* * *
Lest I am misunderstood, I nee=

d to clarify one thing. I am not saying that these stories are not real. Th=
ese stories ARE very much real. In fact, when a Yogi is able to transport c=
onsciousness (Kundalini) to a particular plane (chakra), He/She can vividly=
see these stories actually happening. The stories are as real as our own e=
xistence as beings made of flesh and blood is, in the normal plane of consc=
iousness.
What I am saying is that there is an allegorical link between v=

arious planes of consciousness. What is real in one plane of consciousness =
is an allegory in another plane of consciousness. If one is atleast capable=
of understanding a story as an allegory, that will serve a valuable purpos=
e!
--- In vedic-wisdom@yahoogroups.com, Nagraj Kota <nagraj_um@...> wrot=

e:
>
> Dear Narasimhagaru,
> =C2=A0
> Thank you for your reply.
> =C2=A0
>=
I understand that Chandi and Lalita are two different forms of the Univers=
al Mother.=C2=A0But what I am trying to understand=C2=A0is that how to wors=
hip both forms simultaneously. For=C2=A0instance, Sri Muththuswamy Diskshit=
ar, was a great composer (one of the Divine Trinity of Carnatic Music along=
with Thyagaraja and Shyama Sastry), who was a self-realized Sri Vidyopasak=
a. His Kamalamba Navavarna Krithis=C2=A0mention=C2=A0great details about al=
l the=C2=A0nine avaranas and different forms of the divine mother as one go=
es through each avarana.=C2=A0In the Dhyana Krithi=C2=A0of those, in the ve=
ry=C2=A0first line he says, 'Kamalambike, AsRta kalpalatike, ChanDike'.=C2=
=A0That line tells me that=C2=A0even through Sri Vidya one can worship Chan=
di Ma, in that form.=C2=A0
> =C2=A0
> So my question was in that perspectiv=
e. Anyway, your reply was a great one in which you mentioned how the Self i=
s surrounded by layers of duality! I never thought in those terms.
> =C2=
=A0
> I have started reading Durga Saptashati, just to get practise of read=
ing it fluently, before I start to do chandi homam, which I plan to do duri=
ng navaratri of 2010. I really cannot wait to get comfortable reading the s=
aptashati! Have to see how mother will help me achieve my target.
> =C2=A0=
> Also, I have started to read the Aghora series books by Dr. Robert Svobo=
dha. For now I have very mixed feelings on the subject. Perhaps I need to r=
ead more!
> =C2=A0
> Nagraj
>
> --- On Fri, 2/12/10, Narasimha PVR Rao <p=
vr@...> wrote:
>
>
> From: Narasimha PVR Rao <pvr@...>
> Subject: [vedic-=
wisdom] Re: Chandi Homam and Sri Vidya
>=
>
>
> =C2=A0
>
>
>
> Namas=
te,
>
> Sanskrit is almost like a mother tongue to me. My performing a Cha=
ndi homam everyday should hardly be awe-inspiring. On the other hand, there=
are some people who do not know Sanskrit at all and took 4 hours to read C=
handipath with great difficulty in their first attempt. THEY are doing Chan=
di homam everyday and it takes them 1.5 hours now. THAT is awe-inspiring.
>=
> Integrating various sadhanas is a personal problem that needs a persona=

l solution. In general, it is a good idea to pick one or two sadhanas and m=
aximize the time spent on them, instead of splitting the time between ten t=
hings. As Ramakrishna Paramahamsa said, it is better to dig 10 metres in on=
e place rather than dig one metre in ten places, if one wants to find water=
.
>
> One possibility is to do a homam and then meditate at the end after =
poornaahuti with various mantras one is attached to.
>
> I am not that kno=
wledgeable about Sri Vidya. However, from the little I have been exposed to=
, Sree chakra is a symblic representation of the layers of duality surround=
ing Self. Its purpose, too, is to unravel the layer of duality and realize =
Self.
>
> Lalita means gentle one and Chandi means the fierce one. If you =
have a mother who teaches you gently, you will learn slowly. If you have a =
mother who is stern and strict, you will learn fast (provided you can face =
the strictness). Both are valid paths.
>
> Best regards,
> Narasimha
> ---=
--------- --------- --------- --------- --------- --------- -
> Free Jyotis=
h Software, Free Jyotish Lessons, Jyotish Writings,
> "Do It Yourself" ritu=
al manuals for short Homam and Pitri Tarpana:
> http://www.VedicAst rologer=
.org
> Spiritual=
ity: http://groups. yahoo.com/ group/vedic- wisdom
> Jyotish writings: http=
://groups. yahoo.com/ group/JyotishWri tings
> ------------ --------- -----=
---- --------- --------- --------- -
>
> --- On Fri, 2/5/10, nagraj@sbcglo=
bal. net <nagraj_um@yahoo. com> wrote:
>
> From: nagraj@sbcglobal. net <na=
graj_um@yahoo. com>
> Subject: [vedic-wisdom] Chandi Homam and Sri Vidya
> =
> Date: Friday, February 5, 2010, 11:51 =
PM
>
> Dear Sri Narasimharao garu,
>
> I am very much in awe after I lear=
nt that you do chandi homam everyday. You also wrote that it takes about 1.=
25 hours to 1.5 hours to do your chandi homam. How can you accomplish that =
feat with 700 ahutis in such a short time? Also, in my case, I do sandhyava=
ndanam with 108 Gayatri (20 minutes)+ganapathi mantra japam 108 times(10 mi=
nutes), a short rudra Abhishekam with pachakshari, a deeparadhana etc. (5-1=
0 minutes) totalling to about 35 - 40 minutes daily ritual. Plus I sometime=
s do special rituals several times a week, that takes about 1 to 1.5 hours =
in all. How to integrate these along with homam? Is Sri vidyopasana differe=
nt from Chandi homam? Could you please explain what is sri Vidya and how it=
is to be learnt? I am very motivated to learn what the Devi Mahatmayam is =
all about but I also have keen interest in Sri Vidya, because I am a musici=
an also and learnt all the nava-avarna krithis of Great Muththuswami Dikshi=
tar recently.
>
> Nagraj Kota
>

Message-ID: <879061.25336.qm@...>
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Date: Sun, 21 Feb 2010 09:56:19 -0800 (PST)
In-Reply-To: <hlrp3v+dgoq@...>
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--0-703848077-1266774979=:25336
Dear All,
=C2=A0
Please find some more such insightful information on Chand=
i Path / Devi Mahatyam by Sro Swami Krishnananda @ http://www.sivanandadlsh=
q.org/religions/devi_mahatmya.htm
=C2=A0
Some Excerts below"
=C2=A0
"Now, =
this Devi-Mahatmya is not merely an esoteric Epic. It is not only a great s=
piritual text in the form of occult lessons, occult teachings of which I ha=
ve given you an outline. But, it is also a great Mantra-Sastra. Every sloka=
, every verse of the Devi-Mahatmya is a Mantra by itself. I will tell you h=
ow it is a Mantra, by giving only one instance, that is the first sloka its=
elf. 'Savarnih suryatanayo yo manuh Kathyate-shtamah. This is the first slo=
ka, Savarnih Surya-Tanayah. It is all a Tantric interpretation and a very d=
ifficult thing to understand. But I am giving you only an idea as to what i=
t is all like. Surya represents fire, the fire-principle. 'Surya-Tanaya' me=
ans that which is born of the fire-principle. What is it that is born of th=
e fire-principle? It is the seed 'Ra'. According to Tantric esoteric psycho=
logy, 'Ram' is the Bija Mantra of Agni. In the word Savarnih, 'varni' means=
a hook; so add one hook to 'Ram'. Yo Manuh Kathyate,
ashtamah. Eighth let=
ter--What is Manu? It is a letter in Sanskrit. Eight letters are Ya, Ra, La=
, Va, Sya, Sha, Sa, Ha. The eighth is Ha. Add Ha to it. Ha, Ra and one hook=
, make 'Hreem'. Savarnih Suryo-Tanayo Yo Manuh Kathyateshtamah, Nisamaya Ta=
dutpattim,--you hear the glory of that, the sage says. So, the first verse =
means: "Now, I shall describe to you the glory of 'Hreem'." This Hreem is t=
he Bija of Devi. But, outwardly it means, "Listen to the story of the king =
so and so, who is the eighth Manu" and all that. Thus in addition to the ou=
ter meaning, there is an inner significance of the Mantra. I am giving you =
only the case of one Mantra. Like this, every Mantra is full of inner signi=
ficance. And every Mantra is repeated by devotees for some purpose or the o=
ther. Especially, the Devi-Mahatmya is recited for averting calamities in l=
ife. Catastrophies, calamities and tensions, personal or outward, whatever =
they be, all these are averted by a regular
daily recital of the Devi-Maha=
tmya. When there is war threatening a country, for example, or pestilence o=
r epidemic spreading everywhere, or any internal tension or anxiety of any =
kind, the Devi-Mahatmya is to be studied and it is a very potent remedy pre=
scribed by seers of yore, not only for temporal terrestrial prosperity, but=
also for the glory of the hereafter, for illumination, for the destruction=
of Avidya or Ajnana, for overcoming Mala, Vikshepa and Avarana, and to be =
a fit recipient of the grace of the Almighty. Thus is the outer significanc=
e and the inner significance of the Devi-Mahatmya and the special meaning t=
hat it has in the life of spiritual seekers or Sadhakas. Glory to God! Glor=
y to Sadhana! Glory to the integral character of spiritual practice! May we=
be blessed with this illumination, with this wisdom, with the strength to =
tread the path of the Spirit, to our ultimate Freedom! "
--- On Sun, 2/21/=

10, alokbhat <alokbhat@...> wrote:
From: alokbhat <alokbhat@yahoo.c=

om>
Subject: [vedic-wisdom] Re: Chandi Homam and Sri Vidya
To: vedic-wisdom=
@yahoogroups.com
Date: Sunday, February 21, 2010, 10:35 PM
=C2=A0
Nam=
aste Nagraj,
All the best on your spiritual endevaours as you embark on le=

arning the Saptashati and eventually performing homam with it. One thing th=
at I thought might be of great use in your journey is a powerful narrative =
from Narasimha on the deeper meaning of the Chandi Saptashati in his inaugu=
ral post to this group. I reproduce it here so that it may help you and the=
legions of devotees who are performing
or getting ready to perform Chandi =
Homam.
On the surface it seems like a simple story of Mother Goddesses' va=

lour and battlefield exploits over fierce and seemingly unvanquishable demo=
ns. When I first read the Chandi (and I'm not ready yet to perform the homa=
m) I was stricken by self-doubt by what seemed a simplistic narrative - dem=
ons arise and Mother kills them, some more demons arise and Mother conquers=
them and so on it went...but Narasimhaji' s powerful synthesis of the deep=
er meaning and some other material that I read on Shreema's website dispell=
ed all doubts as to what this extremely potent and powerful text is all abo=
ut. I faithfully reproduce it below (later on I will reproduce some of the =
comments of Satyananda Saraswati from Shreema's ashram on the great Saptash=
ati).
Herewith:
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - =
- - - - -
Some people mistakenly think that Chandi Saptashati is merely an=

account of the exploits of Durgaa and her slaying of demons Mahisha, Chand=
a, Munda, Raktabeeja, Shumbha, Nishumbha etc. They view it as a collection =
of stories. But, IMHO, that is a very limited view. Devi mahatmyam is much =
more than a collection of stories. After all, Vedas are its swaroopam! Rigv=
eda, Yajurveda and Saamaveda are the swaroopam (form/essence/ a different m=
anifestation) of the three parts of Chandi Saptashati. The purpose of Vedas=
is self-knowledge. How can something with Vedas as its swaroopam be about =
something other than self-knowledge?
* * *
Though Devi Mahatmyam looks l=

ike stories, there are very valuable lessons on Her nature in it. The deepe=
r you go, the more you can understand and appreciate the lessons in the sto=
ries. Let me give a couple of examples.
(1) When various Mothers are going=

to war with demons, this is how it is described (8-14): "Whatever form, de=
coration, weapons and vehicle each god has, his shakti (energy) came in the=
same form, decoration, weapons and vehicle." The next 9 verses describe ho=
w Brahmaani etc came. For example, Brahmaani came on a swan with aksha sutr=
a and kamandalu (worn by Brahma), Maaheswari came on a great bull with a Tr=
ishoola and She wore a big snake and Moon. And so on.
What is the message =

hidden in the above description? The normal imagery painted elsewhere is of=
female deities with a separate form. Here, they are depicted differently.
=
The fact that these female deities are identical to the male counterparts =
in form, decoration, weapons and vehicles suggests, to me, that they are no=
t really separate from the male counterparts. Brahma and Brahmaani are not =
separate. Maheswara and Maaheswari are not separate. Vishnu and Vaishnavi a=
re not separate. And so on. Brahmaani is simply the shakti (vitality/energy=
) of Brahma. Maaheswari is simply the shakti (vitality/energy) of Maheswara=
. And so on.
If Vaishnavi went on Garuda vehicle and killed a demon, it ac=
tually means that Vishnu went on a Garuda vehicle and killed the demon. Vai=
shanvi is the personification of Vishnu's energy, which makes Vishnu be, th=
ink, desire, move and act. Vaishnavi is not separate from Vishnu.
Of cours=
e, if you imagine Vaishnavi (Lakshmi) as a separate person with certain att=
ributes, She may manifest limited by your imagination and even give you a d=
arshan in that form. However, that is a limited form and Her true nature is=
beyond that. Her true and highest nature is that She is an inseparable par=
t of Vishnu and represents the energy of Vishnu. She is the part of Vishnu =
that makes Vishnu think, desire, act etc. Vaishnavi is basically Chetana (a=
nimated consciousness) of Vishnu.
Thus, contemplation on these verses will=

make you understand the true nature of male devatas and female devatas and=
their relationship better. It will enable you to appreciate the highest na=
ture of Shakti.
Puranas personify everything to make things interesting an=

d understandable by laymen. However, it is more fun to explore the deeper m=
eanings.
(2) Take Raktabeeja's slaying. Raktabeeja is a demon with a speci=

al ability. If a drop of blood falls from his body on the ground, another d=
emon will be born from it and will be of the same size, age and strength as=
the original Raktabeeja even at birth. As Vaishnavi, Maaheswari, Aindri et=
c were hurting Raktabeeja in the fight, more and more demons were being bor=
n and all the gods were scared. Then Chandikaa told Kaali to expand her fac=
e and eat all the demons as they are born. Chandika goes around the war gro=
und eating all the demons as they are born and eventually Raktabeeja runs o=
ut of blood.
This looks like a nice story. But, is there is a deeper meani=

ng in it that helps you in self-realization? Why was Kaali the chosen one a=
nd not Vaishnavi or Naarasimhi or Aindri?
The word rakta means blood. Anot=

her meaning is "desire/passion" . The word comes from the root ranj/rang, w=
hich means "to color". Desire/passion/ attachment colors and conditions the=
mind. Beeja means seed.
Raktabeeja means "the seed of desire". Raktabeeja=

fighting with gods symbolizes desires taking the better of our good judgme=
nt and good qualities. Each human being is a microcosm of the macrocosm tha=
t the universe is. All devatas reside in us as various good qualities and a=
ll demons reside in us as various undesirable qualities. When we are overco=
me by desires and do bad deeds, the Raktabeeja within us is defeating the g=
ods within us.
The thing is that desires are difficult to get rid of. You =
get rid of one desire and another desire is born. That is what Raktabeeja's=
special ability means. The "seed of desires" (i.e. basic attachment that i=
s the nature of mind) within us will keep producing more and more desires. =
It is very resourceful.
Then, why Kaali to destroy Him?

In astrology, we =
associate Mahaakaala and Mahaakaali with Saturn. Kaali shows detachment and=
vairaagyam. She wears a garland of skulls, symbolizing that there is an en=
dless cycle (garland) of births a material form (skull) goes thru. The way =
Kaali shows to overcome the cycle is vairaagyam and detachment. She shows m=
eaningful and highest level of vairaagyam that comes with a deep understand=
ing of the cycle of material forms.
To fully cut off the "seed of desires"=

so that one does not get any more desires, one needs to develop vairaagyam=
and detachment and keep on destroying desires as they are born and persist=
like that. After persisting for a long time, the "seed of desires" will ru=
n out of desires and the basic attachment of mind will vanish.
Thus, simpl=
e stories have deep meanings. This particular story celebrates the value of=
detachment, vairaagyam and persistence - Saturnine qualities.
* * *
Mere=
ly chanting Chandi saptashati without understanding the meaning is also exc=
ellent and produces results. Understanding the meaning and marvelling at th=
e power of the Mother makes one fearless and energetic and also give materi=
al benefits. Understanding the deeper meanings and appreciating the True Na=
ture of the Mother makes one realize one's own true nature. It has various =
benefits at various levels of sadhana. It is tough to exactly say what bene=
fit it gives, as that depends on the evolution level of sadhaka and his att=
itude. But, there is something in Chandipath for everyone!
However, the hi=

ghest purpose is self-knowledge and that is why Vedas are its swaroopam.
*=
* *
Towards the end, the 11th chapter (titled "Naaraayani Stuti") describ=
es gods praying to the Divine Mother after slaying all the demons. They add=
ress Her as "Naaraayani" . Trimurthis symbolize the purest aspects of the t=
hree gunas. Vishnu is one of them. He is of Sattva guna and sustains the cr=
eation. However, Narayana is different. He is not Vishnu (contrast Narayana=
sooktam with Vishnu sooktam!). He is gunaateeta (above gunas/attributes) .=
He is the Sahasraseersha and Parama Purusha (Supreme Cosmic Being). Some p=
eople may validly describe the same as Samba Sada Shiva also, but let us no=
t argue about names. When we are essentially speaking about an entity that =
is beyond attributes, it is foolish to argue about the name. After all, nam=
e too is an attribute that intends to describe other attributes! Though gre=
at people gave different names to Parama Purusha, the names essentially cap=
ture the nature of the *path* those people took to experience the Parama
P=
urusha rather than the nature of Parama Purusha, which is beyond names and =
attributes.
The bottomline is that there is a Parama Purusha above the Tri=

murthis (Brahma, Vishnu and Shiva). IF we call him Narayana, then Narayani =
is His energy and She is the root cause of all manifested creation.
Saptas=
hati is about Narayani. It is about the inseparable root energy of the Supr=
eme Cosmic Being who is the source of this entire universe. A small part of=
that root energy lies within us too. Because I said "small part", don't th=
ink it is small. Even a small percentage of infinity is still infinity. Tho=
ugh each of us is a microcosm of the macrocosm that the entire universe is,=
each of us is a complete and accurate replica of the entire universe. Thin=
k "poornamadah poornamidam" in Vedic spirit! The purpose of all spiritual s=
adhana is realizing the true nature of self. Chandipath can also be viewed =
from that perspective.
------------ --------- --------- --------- --------=

- -----
Someone queried a while back on the meaning behind the story of M=

adhu Kaitabha. Here is a quick reply based on my limited understanding.
* =
* *
Madhu means honey. "Madhu keeta" means an insect of honey, i.e. honey =
bee. Madhu kaita means belonging to honey bees. It can be the qualities or =
nature of honey bees. One of the meanings of "bha" is "having a similarity =
to". Thus, in my judgment, "Madhu Kaitabha" means "having a semblance to th=
e nature of honey bees".
* * *
Like I keep saying, Sanskrit is a fantasti=

c language. Sanskrit names selected by Rishis for expressing various concep=
ts and stories are very thoughtful. Depending on how deep one goes, there a=
re many meanings of the same word. Thus, Rishis expressed concepts that may=
have one meaning to a layman and a different meaning to one who is ready t=
o understand the deeper meaning! I salute to the wisdom of our Rishis!
I w=
as saying the same thing at Arsha Vidya Gurukulam last weekend. When somebo=
dy said at an open discussion that the idea is important and not the name, =
as there are many names of the same thing in many languages, I made a quick=
point about the value of Sanskrit names. I said that Sanskrit names have n=
ot one meaning, but layers of meanings that can be understood based on the =
capability of the reader. Rishis used this to hide some special meanings an=
d to keep some higher knowledge as secret, even though it is very much out =
there! The example I gave was of bhava and pada. Parasara described bhavas =
(houses) and how to find their respective padas (arudha padas of houses) an=
d said that a bhava and its pada should be judged to see the matters of a h=
ouse. Though he did not explain the difference between a bhava and its pada=
further and did not elucidate when to use which one, I said that the very =
choice of names is a huge clue! Bhava, which is usually
translated as a ho=
use, also means "a thought/concept/ feeling" and pada means "a symbol/word"=
used to express a thought/concept. Thus, houses are to their arudha padas =
what thoughts (bhavas) are to the words (padas) that attempt to express the=
m. For example, if the 4th house shows one's happiness from vehicles, the p=
ada of 4th house shows the tangible articles that attempt to throw light on=
one's happiness from vehicles (e.g. the physical vehicle owned by one). Ho=
uses (bhavas) show intangible/internal aspects of a matter (just like thoug=
hts inside one's head), while their arudha padas show tangible/external asp=
ects of a matter (just like the external words spoken that attempt to expre=
ss the thoughts in the head). If you use the English words to translate Par=
asara, this hidden meaning may be lost! So, I argued that Sanskrit names us=
ed by Rishis are not like words in any language.
* * *
Anyway, let us com=

e back to the Madhu Kaitabha story. As I said, Madhu Kaitabha means "having=
a semblance to the quality of honeybees". What is the quality of honey bee=
s? Well, they keep working hard to accumulate the sweet honey! They are not=
intelligent enough to think about any higher things in life. Thus, Madhu K=
aitabha are an allegory to the quality within us which makes us work hard, =
like honeybees, with a single-minded focus on accumulating material comfort=
s. Like honeybees accumulate honey, we accumulate material objects and spen=
d whole life working hard doing just that.
Vishnu is a personification of =
the sattwa guna of the Parama Purusha (Universal/Absolute Being). Within us=
, Vishnu is an allegory to the sattwa guna within us. Madhu Kaitabha were b=
orn from Vishnu's earwax when He was alseep. The ability to work hard like =
a bee is not really a terrible thing. This ability is essentially born from=
the sattwa guna within us, when it is in deep slumber (i.e. sattwa guna co=
vered by taamasi shakti, i.e. sattwa guna that "manifests" in a taamasik wa=
y).
There are so many good people in this world, who just spend their enti=
re lives in honest labor like the honeybees and accumulate things for thems=
elves and others around them. Their sattwa is in deep sleep and Madhu Kaita=
bha born from that asleep sattva are very much active.
The problem with th=

is focus on hard work and accumulation of material objects is that it keeps=
us away from supreme bliss. Madhu Kaitabha's attack on Brahma and Vedas is=
symbolic of that. Vedas symbolize the supreme and liberating knowledge of =
self and Brahma, the carrier of Vedas, symbolizes the sadhana to achieve th=
e supreme knowledge. The focus on working like honeybees and accumulating m=
aterial objects tries to kills one's ability to do sadhana and obtain supre=
me knowledge of self.
Vishnu battles Madhu Kaitabha for 5,000 years. Devi =

Bhagavatam even describes that Vishnu wondered in the middle how to defeat =
Madhu Kaitabha, as He finds them quite formidable! Even when the sattva in =
us awakens, it is difficult for it to overcome the formidable instinct to l=
ead the life of a honeybee and to accumulate the material objects for onese=
lf and others.
According to Parasara, thighs are seen from the 9th house o=

f dharma. The earthy element symbolizes the commitment and stability. The f=
act that earthy element came from the thighs of Vishnu shows that it is the=
dharma of sattwa guna sustaining this universe that ensures that there is =
commitment and stability in this creation.
Moreover, it is apt that someon=

e born in the ears (3rd house) of Vishnu found end in the thighs (9th house=
, i.e. 7th house of death from the 3rd house) of Vishnu! Similarly, Brahma,=
who is born from the navel (6th house) of Vishnu should naturally find His=
end in the 12th house of Vishnu (feet/sleep) , which is the 7th house of d=
eath from the 6th house! That may be why Vishnu goes to sleep, when there i=
s a change of Brahma.
Anyway, the instinct within us to keep accumulating =
material objects like honey bees accumulate honey finds its end in the dhar=
ma of the sattwa guna, i.e. when the sattwa guna within us follows its dhar=
ma. Then we are fully awake spiritually. Naturally, the path to self-knowle=
dge becomes open then and Brahma becomes elated.
Thus, the story of Madhu-=

Kaitabha refers, allegorically, to the instinct most of us have towards lea=
ding a "regular" life, working hard like honeybees and accumulating objects=
for self and others and how that instinct needs to be defeated by waking u=
p the sattwa guna and allowing it to perform its dharma.
* * *
Lest I am =
misunderstood, I need to clarify one thing. I am not saying that these stor=
ies are not real. These stories ARE very much real. In fact, when a Yogi is=
able to transport consciousness (Kundalini) to a particular plane (chakra)=
, He/She can vividly see these stories actually happening. The stories are =
as real as our own existence as beings made of flesh and blood is, in the n=
ormal plane of consciousness.
What I am saying is that there is an allegor=

ical link between various planes of consciousness. What is real in one plan=
e of consciousness is an allegory in another plane of consciousness. If one=
is atleast capable of understanding a story as an allegory, that will serv=
e a valuable purpose!
--- In vedic-wisdom@ yahoogroups. com, Nagraj Kota =

<nagraj_um@. ..> wrote:
>
> =C3=82=C2=A0
> Thank you =
for your reply.
> =C3=82=C2=A0
> I understand that Chandi and Lalita are t=
wo different forms of the Universal Mother.=C3=82=C2=A0But what I am trying=
to understand=C3=82=C2=A0is that how to worship both forms simultaneously.=
For=C3=82=C2=A0instance, Sri Muththuswamy Diskshitar, was a great composer=
(one of the Divine Trinity of Carnatic Music along with Thyagaraja and Shy=
ama Sastry), who was a self-realized Sri Vidyopasaka. His Kamalamba Navavar=
na Krithis=C3=82=C2=A0mention=C3=82=C2=A0 great details about all the=C3=82=
=C2=A0nine avaranas and different forms of the divine mother as one goes th=
rough each avarana.=C3=82=C2=A0In the Dhyana Krithi=C3=82=C2=A0of those, in=
the very=C3=82=C2=A0first line he says, 'Kamalambike, AsRta kalpalatike, C=
hanDike'.=C3=82=C2=A0That line tells me that=C3=82=C2=A0even through Sri Vi=
dya one can worship Chandi Ma, in that form.=C3=82=C2=A0
> =C3=82=C2=A0
> S=
o my question was in that perspective. Anyway, your reply was a great one i=
n which you mentioned how the Self is surrounded by layers of duality! I ne=
ver thought in those terms.
> =C3=82=C2=A0
> I have started reading Durga =
Saptashati, just to get practise of reading it fluently, before I start to =
do chandi homam, which I plan to do during navaratri of 2010. I really cann=
ot wait to get comfortable reading the saptashati! Have to see how mother w=
ill help me achieve my target.
> =C3=82=C2=A0
> Also, I have started to re=
ad the Aghora series books by Dr. Robert Svobodha. For now I have very mixe=
d feelings on the subject. Perhaps I need to read more!
> =C3=82=C2=A0
> N=
agraj
>
> --- On Fri, 2/12/10, Narasimha PVR Rao <pvr@...> wrote:
>
>
> =
> Subject: [vedic-wisdom] Re: Chandi Homa=
m and Sri Vidya
> Date: Friday, Februa=
ry 12, 2010, 11:31 PM
>
>
> =C3=82=C2=A0
>
>
>
> Namaste,
>
> Sanskr=
it is almost like a mother tongue to me. My performing a Chandi homam every=
day should hardly be awe-inspiring. On the other hand, there are some peopl=
e who do not know Sanskrit at all and took 4 hours to read Chandipath with =
great difficulty in their first attempt. THEY are doing Chandi homam everyd=
ay and it takes them 1.5 hours now. THAT is awe-inspiring.
>
> Integrating=
various sadhanas is a personal problem that needs a personal solution. In =
general, it is a good idea to pick one or two sadhanas and maximize the tim=
e spent on them, instead of splitting the time between ten things. As Ramak=
rishna Paramahamsa said, it is better to dig 10 metres in one place rather =
than dig one metre in ten places, if one wants to find water.
>
> One poss=
ibility is to do a homam and then meditate at the end after poornaahuti wit=
h various mantras one is attached to.
>
> I am not that knowledgeable abou=
t Sri Vidya. However, from the little I have been exposed to, Sree chakra i=
s a symblic representation of the layers of duality surrounding Self. Its p=
urpose, too, is to unravel the layer of duality and realize Self.
>
> Lali=
ta means gentle one and Chandi means the fierce one. If you have a mother w=
ho teaches you gently, you will learn slowly. If you have a mother who is s=
tern and strict, you will learn fast (provided you can face the strictness)=
. Both are valid paths.
>
> Best regards,
> Narasimha
> ------------ -----=
---- --------- --------- --------- --------- -
> Free Jyotish Software, Fre=
> "Do It Yourself" ritual manuals for =
> Films th=
> Spirituality: http://gro=
ups. yahoo.com/ group/vedic- wisdom
> Jyotish writings: http://groups. yaho=
o.com/ group/JyotishWri tings
> ------------ --------- --------- --------- =
--------- --------- -
>
> --- On Fri, 2/5/10, nagraj@sbcglobal. net <nagra=
j_um@yahoo. com> wrote:
>
> From: nagraj@sbcglobal. net <nagraj_um@yahoo. =
com>
> Subject: [vedic-wisdom] Chandi Homam and Sri Vidya
> To: vedic-wisdo=
m@ yahoogroups. com
>
> Dear Sr=
i Narasimharao garu,
>
> I am very much in awe after I learnt that you do =
chandi homam everyday. You also wrote that it takes about 1.25 hours to 1.5=
hours to do your chandi homam. How can you accomplish that feat with 700 a=
hutis in such a short time? Also, in my case, I do sandhyavandanam with 108=
Gayatri (20 minutes)+ganapathi mantra japam 108 times(10 minutes), a short=
rudra Abhishekam with pachakshari, a deeparadhana etc. (5-10 minutes) tota=
lling to about 35 - 40 minutes daily ritual. Plus I sometimes do special ri=
tuals several times a week, that takes about 1 to 1.5 hours in all. How to =
integrate these along with homam? Is Sri vidyopasana different from Chandi =
homam? Could you please explain what is sri Vidya and how it is to be learn=
t? I am very motivated to learn what the Devi Mahatmayam is all about but I=
also have keen interest in Sri Vidya, because I am a musician also and lea=
rnt all the nava-avarna krithis of Great Muththuswami Dikshitar recently.
>=
> Nagraj Kota

>
--0-703848077-1266774979=:25336
top" style=3D"font: inherit;"><DIV>Dear All,</DIV>
<DIV> </DIV>
<DIV>P=
lease find some more such insightful information on Chandi Path / Devi Maha=
tyam by Sro Swami Krishnananda @ <A href=3D"http://www.sivanandadlshq.org/r=
eligions/devi_mahatmya.htm">http://www.sivanandadlshq.org/religions/devi_ma=
hatmya.htm</A></DIV>
<DIV> </DIV>
<DIV>Some Excerts below"</DIV>
<DIV>=
</DIV>
<DIV>
<DIV>"Now, this Devi-Mahatmya is not merely an esoteric =
Epic. It is not only a great spiritual text in the form of occult lessons, =
occult teachings of which I have given you an outline. But, it is also a gr=
eat <I>Mantra-Sastra</I>. Every <I>sloka</I>, every verse of the Devi-Mahat=
mya is a Mantra by itself. I will tell you how it is a Mantra, by giving on=
ly one instance, that is the first sloka itself. <I>'Savarnih suryatanayo y=
o manuh Kathyate-shtamah</I>. This is the first sloka, <I>Savarnih Surya-Ta=
nayah</I>. It is all a Tantric interpretation and a very difficult thing to=
understand. But I am giving you only an idea as to what it is all like. <I=
>Surya</I> represents fire, the fire-principle. <I>'Surya-Tanaya'</I> means=
that which is born of the fire-principle. What is it that is born of the f=
ire-principle? It is the seed <I>'Ra'</I>. According to Tantric esoteric ps=
ychology, <I>'Ram'</I> is the Bija Mantra of Agni. In the word <I>Savarnih,=
'varni'</I>
means a hook; so add one hook to <I>'Ram'. Yo Manuh Kathyate,=
ashtamah</I>. Eighth letter--What is <I>Manu</I>? It is a letter in Sanskr=
it. Eight letters are <I>Ya, Ra, La, Va, Sya, Sha, Sa, Ha</I>. The eighth i=
s <I>Ha</I>. Add Ha to it. <I>Ha, Ra</I> and one hook, make <I>'Hreem'</I>.=
<I>Savarnih Suryo-Tanayo Yo Manuh Kathyateshtamah, Nisamaya Tadutpattim</I=
>,--you hear the glory of that, the sage says. So, the first verse means: "=
Now, I shall describe to you the glory of <I>'Hreem'</I>." This <I>Hreem</I=
> is the Bija of Devi. But, outwardly it means, "Listen to the story of the=
king so and so, who is the eighth Manu" and all that. Thus in addition to =
the outer meaning, there is an inner significance of the Mantra. I am givin=
g you only the case of one Mantra. Like this, every Mantra is full of inner=
significance. And every Mantra is repeated by devotees for some purpose or=
the other. Especially, the Devi-Mahatmya is recited for averting calamitie=
s in
life. Catastrophies, calamities and tensions, personal or outward, wh=
atever they be, all these are averted by a regular daily recital of the Dev=
i-Mahatmya. When there is war threatening a country, for example, or pestil=
ence or epidemic spreading everywhere, or any internal tension or anxiety o=
f any kind, the Devi-Mahatmya is to be studied and it is a very potent reme=
dy prescribed by seers of yore, not only for temporal terrestrial prosperit=
y, but also for the glory of the hereafter, for illumination, for the destr=
uction of <I>Avidya</I> or <I>Ajnana</I>, for overcoming <I>Mala, Vikshepa<=
/I> and <I>Avarana</I>, and to be a fit recipient of the grace of the Almig=
hty. Thus is the outer significance and the inner significance of the Devi-=
Mahatmya and the special meaning that it has in the life of spiritual seeke=
rs or Sadhakas. Glory to God! Glory to Sadhana! Glory to the integral chara=
cter of spiritual practice! May we be blessed with this illumination,
with=
this wisdom, with the strength to tread the path of the Spirit, to our ult=
imate Freedom! "</DIV></DIV><BR><BR>--- On <B>Sun, 2/21/10, alokbhat <I><=
;alokbhat@...></I></B> wrote:<BR>
alokbhat <alokbhat@...><BR>Subject: [vedic-wisdom] Re: Chandi H=
omam and Sri Vidya<BR>To: vedic-wisdom@yahoogroups.com<BR>Date: Sunday, Feb=
ruary 21, 2010, 10:35 PM<BR><BR>
<DIV id=3Dyiv854250704><SPAN style=3D"DISP=
LAY: none"> </SPAN>
<DIV>Namaste Nagraj,<BR><BR>=
All the best on your spiritual endevaours as you embark on learning the Sap=
tashati and eventually performing homam with it. One thing that I thought m=
ight be of great use in your journey is a powerful narrative from Narasimha=
on the deeper meaning of the Chandi Saptashati in his inaugural post to th=
is group. I reproduce it here so that it may help you and the legions of de=
votees who are performing<BR>or getting ready to perform Chandi Homam.<BR><=
BR>On the surface it seems like a simple story of Mother Goddesses' valour =
and battlefield exploits over fierce and seemingly unvanquishable demons. W=
hen I first read the Chandi (and I'm not ready yet to perform the homam) I =
was stricken by self-doubt by what seemed a simplistic narrative - demons a=
rise and Mother kills them, some more demons arise and Mother conquers them=
and so on it went...but Narasimhaji' s powerful synthesis of the deeper me=
aning and some other material that I
read on Shreema's website dispelled a=
ll doubts as to what this extremely potent and powerful text is all about. =
I faithfully reproduce it below (later on I will reproduce some of the comm=
ents of Satyananda Saraswati from Shreema's ashram on the great Saptashati)=
.<BR><BR>Herewith:<BR>- - - - - - - - - - - - - - - - - - - - - - - - - - -=
- - - - - - -<BR><BR>Some people mistakenly think that Chandi Saptashati i=
s merely an account of the exploits of Durgaa and her slaying of demons Mah=
isha, Chanda, Munda, Raktabeeja, Shumbha, Nishumbha etc. They view it as a =
collection of stories. But, IMHO, that is a very limited view. Devi mahatmy=
am is much more than a collection of stories. After all, Vedas are its swar=
oopam! Rigveda, Yajurveda and Saamaveda are the swaroopam (form/essence/ a =
different manifestation) of the three parts of Chandi Saptashati. The purpo=
se of Vedas is self-knowledge. How can something with Vedas as its swaroopa=
m be about something other
than self-knowledge? <BR><BR>* * *<BR><BR>Thoug=
h Devi Mahatmyam looks like stories, there are very valuable lessons on Her=
nature in it. The deeper you go, the more you can understand and appreciat=
e the lessons in the stories. Let me give a couple of examples.<BR><BR>(1) =
When various Mothers are going to war with demons, this is how it is descri=
bed (8-14): "Whatever form, decoration, weapons and vehicle each god has, h=
is shakti (energy) came in the same form, decoration, weapons and vehicle."=
The next 9 verses describe how Brahmaani etc came. For example, Brahmaani =
came on a swan with aksha sutra and kamandalu (worn by Brahma), Maaheswari =
came on a great bull with a Trishoola and She wore a big snake and Moon. An=
d so on.<BR><BR>What is the message hidden in the above description? The no=
rmal imagery painted elsewhere is of female deities with a separate form. H=
ere, they are depicted differently.<BR><BR>The fact that these female deiti=
es are identical to
the male counterparts in form, decoration, weapons and=
vehicles suggests, to me, that they are not really separate from the male =
counterparts. Brahma and Brahmaani are not separate. Maheswara and Maaheswa=
ri are not separate. Vishnu and Vaishnavi are not separate. And so on. Brah=
maani is simply the shakti (vitality/energy) of Brahma. Maaheswari is simpl=
y the shakti (vitality/energy) of Maheswara. And so on.<BR><BR>If Vaishnavi=
went on Garuda vehicle and killed a demon, it actually means that Vishnu w=
ent on a Garuda vehicle and killed the demon. Vaishanvi is the personificat=
ion of Vishnu's energy, which makes Vishnu be, think, desire, move and act.=
Vaishnavi is not separate from Vishnu.<BR><BR>Of course, if you imagine Va=
ishnavi (Lakshmi) as a separate person with certain attributes, She may man=
ifest limited by your imagination and even give you a darshan in that form.=
However, that is a limited form and Her true nature is beyond that. Her tr=
ue and
highest nature is that She is an inseparable part of Vishnu and rep=
resents the energy of Vishnu. She is the part of Vishnu that makes Vishnu t=
hink, desire, act etc. Vaishnavi is basically Chetana (animated consciousne=
ss) of Vishnu.<BR><BR>Thus, contemplation on these verses will make you und=
erstand the true nature of male devatas and female devatas and their relati=
onship better. It will enable you to appreciate the highest nature of Shakt=
i.<BR><BR>Puranas personify everything to make things interesting and under=
standable by laymen. However, it is more fun to explore the deeper meanings=
.<BR><BR>(2) Take Raktabeeja's slaying. Raktabeeja is a demon with a specia=
l ability. If a drop of blood falls from his body on the ground, another de=
mon will be born from it and will be of the same size, age and strength as =
the original Raktabeeja even at birth. As Vaishnavi, Maaheswari, Aindri etc=
were hurting Raktabeeja in the fight, more and more demons were being born=
and all the gods were scared. Then Chandikaa told Kaali to expand her fac=
e and eat all the demons as they are born. Chandika goes around the war gro=
und eating all the demons as they are born and eventually Raktabeeja runs o=
ut of blood.<BR><BR>This looks like a nice story. But, is there is a deeper=
meaning in it that helps you in self-realization? Why was Kaali the chosen=
one and not Vaishnavi or Naarasimhi or Aindri?<BR><BR>The word rakta means=
blood. Another meaning is "desire/passion" . The word comes from the root =
ranj/rang, which means "to color". Desire/passion/ attachment colors and co=
nditions the mind. Beeja means seed.<BR><BR>Raktabeeja means "the seed of d=
esire". Raktabeeja fighting with gods symbolizes desires taking the better =
of our good judgment and good qualities. Each human being is a microcosm of=
the macrocosm that the universe is. All devatas reside in us as various go=
od qualities and all demons reside in us as various undesirable
qualities.=
When we are overcome by desires and do bad deeds, the Raktabeeja within us=
is defeating the gods within us.<BR><BR>The thing is that desires are diff=
icult to get rid of. You get rid of one desire and another desire is born. =
That is what Raktabeeja's special ability means. The "seed of desires" (i.e=
. basic attachment that is the nature of mind) within us will keep producin=
g more and more desires. It is very resourceful.<BR><BR>Then, why Kaali to =
destroy Him?<BR><BR>In astrology, we associate Mahaakaala and Mahaakaali wi=
th Saturn. Kaali shows detachment and vairaagyam. She wears a garland of sk=
ulls, symbolizing that there is an endless cycle (garland) of births a mate=
rial form (skull) goes thru. The way Kaali shows to overcome the cycle is v=
airaagyam and detachment. She shows meaningful and highest level of vairaag=
yam that comes with a deep understanding of the cycle of material forms.<BR=
><BR>To fully cut off the "seed of desires" so that one
does not get any m=
ore desires, one needs to develop vairaagyam and detachment and keep on des=
troying desires as they are born and persist like that. After persisting fo=
r a long time, the "seed of desires" will run out of desires and the basic =
attachment of mind will vanish.<BR><BR>Thus, simple stories have deep meani=
ngs. This particular story celebrates the value of detachment, vairaagyam a=
nd persistence - Saturnine qualities.<BR><BR>* * *<BR><BR>Merely chanting C=
handi saptashati without understanding the meaning is also excellent and pr=
oduces results. Understanding the meaning and marvelling at the power of th=
e Mother makes one fearless and energetic and also give material benefits. =
Understanding the deeper meanings and appreciating the True Nature of the M=
other makes one realize one's own true nature. It has various benefits at v=
arious levels of sadhana. It is tough to exactly say what benefit it gives,=
as that depends on the evolution level of
sadhaka and his attitude. But, =
there is something in Chandipath for everyone!<BR><BR>However, the highest =
purpose is self-knowledge and that is why Vedas are its swaroopam.<BR><BR>*=
* *<BR><BR>Towards the end, the 11th chapter (titled "Naaraayani Stuti") d=
escribes gods praying to the Divine Mother after slaying all the demons. Th=
ey address Her as "Naaraayani" . Trimurthis symbolize the purest aspects of=
the three gunas. Vishnu is one of them. He is of Sattva guna and sustains =
the creation. However, Narayana is different. He is not Vishnu (contrast Na=
rayana sooktam with Vishnu sooktam!). He is gunaateeta (above gunas/attribu=
tes) . He is the Sahasraseersha and Parama Purusha (Supreme Cosmic Being). =
Some people may validly describe the same as Samba Sada Shiva also, but let=
us not argue about names. When we are essentially speaking about an entity=
that is beyond attributes, it is foolish to argue about the name. After al=
l, name too is an attribute that
intends to describe other attributes! Tho=
ugh great people gave different names to Parama Purusha, the names essentia=
lly capture the nature of the *path* those people took to experience the Pa=
rama Purusha rather than the nature of Parama Purusha, which is beyond name=
s and attributes.<BR><BR>The bottomline is that there is a Parama Purusha a=
bove the Trimurthis (Brahma, Vishnu and Shiva). IF we call him Narayana, th=
en Narayani is His energy and She is the root cause of all manifested creat=
ion.<BR><BR>Saptashati is about Narayani. It is about the inseparable root =
energy of the Supreme Cosmic Being who is the source of this entire univers=
e. A small part of that root energy lies within us too. Because I said "sma=
ll part", don't think it is small. Even a small percentage of infinity is s=
till infinity. Though each of us is a microcosm of the macrocosm that the e=
ntire universe is, each of us is a complete and accurate replica of the ent=
ire universe. Think
"poornamadah poornamidam" in Vedic spirit! The purpose=
of all spiritual sadhana is realizing the true nature of self. Chandipath =
can also be viewed from that perspective.<BR><BR>------------ --------- ---=
------ --------- --------- -----<BR><BR><BR>Someone queried a while back on=
the meaning behind the story of Madhu Kaitabha. Here is a quick reply base=
d on my limited understanding.<BR><BR>* * *<BR><BR>Madhu means honey. "Madh=
u keeta" means an insect of honey, i.e. honey bee. Madhu kaita means belong=
ing to honey bees. It can be the qualities or nature of honey bees. One of =
the meanings of "bha" is "having a similarity to". Thus, in my judgment, "M=
adhu Kaitabha" means "having a semblance to the nature of honey bees".<BR><=
BR>* * *<BR><BR>Like I keep saying, Sanskrit is a fantastic language. Sansk=
rit names selected by Rishis for expressing various concepts and stories ar=
e very thoughtful. Depending on how deep one goes, there are many meanings =
of the same
word. Thus, Rishis expressed concepts that may have one meanin=
g to a layman and a different meaning to one who is ready to understand the=
deeper meaning! I salute to the wisdom of our Rishis!<BR><BR>I was saying =
the same thing at Arsha Vidya Gurukulam last weekend. When somebody said at=
an open discussion that the idea is important and not the name, as there a=
re many names of the same thing in many languages, I made a quick point abo=
ut the value of Sanskrit names. I said that Sanskrit names have not one mea=
ning, but layers of meanings that can be understood based on the capability=
of the reader. Rishis used this to hide some special meanings and to keep =
some higher knowledge as secret, even though it is very much out there! The=
example I gave was of bhava and pada. Parasara described bhavas (houses) a=
nd how to find their respective padas (arudha padas of houses) and said tha=
t a bhava and its pada should be judged to see the matters of a house. Thou=
gh he
did not explain the difference between a bhava and its pada further =
and did not elucidate when to use which one, I said that the very choice of=
names is a huge clue! Bhava, which is usually translated as a house, also =
means "a thought/concept/ feeling" and pada means "a symbol/word" used to e=
xpress a thought/concept. Thus, houses are to their arudha padas what thoug=
hts (bhavas) are to the words (padas) that attempt to express them. For exa=
mple, if the 4th house shows one's happiness from vehicles, the pada of 4th=
house shows the tangible articles that attempt to throw light on one's hap=
piness from vehicles (e.g. the physical vehicle owned by one). Houses (bhav=
as) show intangible/internal aspects of a matter (just like thoughts inside=
one's head), while their arudha padas show tangible/external aspects of a =
matter (just like the external words spoken that attempt to express the tho=
ughts in the head). If you use the English words to translate Parasara,
th=
is hidden meaning may be lost! So, I argued that Sanskrit names used by Ris=
his are not like words in any language.<BR><BR>* * *<BR><BR>Anyway, let us =
come back to the Madhu Kaitabha story. As I said, Madhu Kaitabha means "hav=
ing a semblance to the quality of honeybees". What is the quality of honey =
bees? Well, they keep working hard to accumulate the sweet honey! They are =
not intelligent enough to think about any higher things in life. Thus, Madh=
u Kaitabha are an allegory to the quality within us which makes us work har=
d, like honeybees, with a single-minded focus on accumulating material comf=
orts. Like honeybees accumulate honey, we accumulate material objects and s=
pend whole life working hard doing just that.<BR><BR>Vishnu is a personific=
ation of the sattwa guna of the Parama Purusha (Universal/Absolute Being). =
Within us, Vishnu is an allegory to the sattwa guna within us. Madhu Kaitab=
ha were born from Vishnu's earwax when He was alseep. The ability
to work =
hard like a bee is not really a terrible thing. This ability is essentially=
born from the sattwa guna within us, when it is in deep slumber (i.e. satt=
wa guna covered by taamasi shakti, i.e. sattwa guna that "manifests" in a t=
aamasik way).<BR><BR>There are so many good people in this world, who just =
spend their entire lives in honest labor like the honeybees and accumulate =
things for themselves and others around them. Their sattwa is in deep sleep=
and Madhu Kaitabha born from that asleep sattva are very much active.<BR><=
BR>The problem with this focus on hard work and accumulation of material ob=
jects is that it keeps us away from supreme bliss. Madhu Kaitabha's attack =
on Brahma and Vedas is symbolic of that. Vedas symbolize the supreme and li=
berating knowledge of self and Brahma, the carrier of Vedas, symbolizes the=
sadhana to achieve the supreme knowledge. The focus on working like honeyb=
ees and accumulating material objects tries to kills one's
ability to do s=
adhana and obtain supreme knowledge of self.<BR><BR>Vishnu battles Madhu Ka=
itabha for 5,000 years. Devi Bhagavatam even describes that Vishnu wondered=
in the middle how to defeat Madhu Kaitabha, as He finds them quite formida=
ble! Even when the sattva in us awakens, it is difficult for it to overcome=
the formidable instinct to lead the life of a honeybee and to accumulate t=
he material objects for oneself and others.<BR><BR>According to Parasara, t=
highs are seen from the 9th house of dharma. The earthy element symbolizes =
the commitment and stability. The fact that earthy element came from the th=
ighs of Vishnu shows that it is the dharma of sattwa guna sustaining this u=
niverse that ensures that there is commitment and stability in this creatio=
n.<BR><BR>Moreover, it is apt that someone born in the ears (3rd house) of =
Vishnu found end in the thighs (9th house, i.e. 7th house of death from the=
3rd house) of Vishnu! Similarly, Brahma, who is
born from the navel (6th =
house) of Vishnu should naturally find His end in the 12th house of Vishnu =
(feet/sleep) , which is the 7th house of death from the 6th house! That may=
be why Vishnu goes to sleep, when there is a change of Brahma.<BR><BR>Anyw=
ay, the instinct within us to keep accumulating material objects like honey=
bees accumulate honey finds its end in the dharma of the sattwa guna, i.e.=
when the sattwa guna within us follows its dharma. Then we are fully awake=
spiritually. Naturally, the path to self-knowledge becomes open then and B=
rahma becomes elated.<BR><BR>Thus, the story of Madhu-Kaitabha refers, alle=
gorically, to the instinct most of us have towards leading a "regular" life=
, working hard like honeybees and accumulating objects for self and others =
and how that instinct needs to be defeated by waking up the sattwa guna and=
allowing it to perform its dharma.<BR><BR>* * *<BR><BR>Lest I am misunders=
tood, I need to clarify one thing. I am
not saying that these stories are =
not real. These stories ARE very much real. In fact, when a Yogi is able to=
transport consciousness (Kundalini) to a particular plane (chakra), He/She=
can vividly see these stories actually happening. The stories are as real =
as our own existence as beings made of flesh and blood is, in the normal pl=
ane of consciousness.<BR><BR>What I am saying is that there is an allegoric=
al link between various planes of consciousness. What is real in one plane =
of consciousness is an allegory in another plane of consciousness. If one i=
s atleast capable of understanding a story as an allegory, that will serve =
a valuable purpose!<BR><BR><BR>--- In <A href=3D"http://us.mc504.mail.yahoo=
.com/mc/compose?to=3Dvedic-wisdom%40yahoogroups.com" target=3D_blank rel=3D=
nofollow ymailto=3D"mailto:vedic-wisdom%40yahoogroups.com">vedic-wisdom@ ya=
hoogroups. com</A>, Nagraj Kota <nagraj_um@. ..> wrote:<BR>><BR>&g=
t; Dear Narasimhagaru,<BR>>
=C3=82 <BR>> Thank you for your rep=
ly. <BR>> =C3=82 <BR>> I understand that Chandi and Lalita are t=
wo different forms of the Universal Mother.=C3=82 But what I am trying=
to understand=C3=82 is that how to worship both forms simultaneously.=
For=C3=82 instance, Sri Muththuswamy Diskshitar, was a great composer=
(one of the Divine Trinity of Carnatic Music along with Thyagaraja and Shy=
ama Sastry), who was a self-realized Sri Vidyopasaka. His Kamalamba Navavar=
na Krithis=C3=82 mention=C3=82 great details about all the=C3=82=
nine avaranas and different forms of the divine mother as one goes th=
rough each avarana.=C3=82 In the Dhyana Krithi=C3=82 of those, in=
the very=C3=82 first line he says, 'Kamalambike, AsRta kalpalatike, C=
hanDike'.=C3=82 That line tells me that=C3=82 even through Sri Vi=
dya one can worship Chandi Ma, in that form.=C3=82 <BR>> =C3=82&nbs=
p;<BR>> So my question was in that perspective. Anyway, your reply was a=
great
one in which you mentioned how the Self is surrounded by layers of =
duality! I never thought in those terms. <BR>> =C3=82 <BR>> I ha=
ve started reading Durga Saptashati, just to get practise of reading it flu=
ently, before I start to do chandi homam, which I plan to do during navarat=
ri of 2010. I really cannot wait to get comfortable reading the saptashati!=
Have to see how mother will help me achieve my target. <BR>> =C3=82&nbs=
p;<BR>> Also, I have started to read the Aghora series books by Dr. Robe=
rt Svobodha. For now I have very mixed feelings on the subject. Perhaps I n=
eed to read more! <BR>> =C3=82 <BR>> Nagraj<BR>> <BR>> ---=
On Fri, 2/12/10, Narasimha PVR Rao <pvr@...> wrote:<BR>> <BR>>=
<BR>> From: Narasimha PVR Rao <pvr@...><BR>> Subject: [vedic-w=
isdom] Re: Chandi Homam and Sri Vidya<BR>> To: <A href=3D"http://us.mc50=
4.mail.yahoo.com/mc/compose?to=3Dvedic-wisdom%40yahoogroups.com" target=3D_=
blank rel=3Dnofollow
ymailto=3D"mailto:vedic-wisdom%40yahoogroups.com">ved=
ic-wisdom@ yahoogroups. com</A><BR>> Date: Friday, February 12, 2010, 11=
:31 PM<BR>> <BR>> <BR>> =C3=82 <BR>> <BR>> <BR>> <B=
R>> Namaste,<BR>> <BR>> Sanskrit is almost like a mother tongue to=
me. My performing a Chandi homam everyday should hardly be awe-inspiring. =
On the other hand, there are some people who do not know Sanskrit at all an=
d took 4 hours to read Chandipath with great difficulty in their first atte=
mpt. THEY are doing Chandi homam everyday and it takes them 1.5 hours now. =
THAT is awe-inspiring.<BR>> <BR>> Integrating various sadhanas is a p=
ersonal problem that needs a personal solution. In general, it is a good id=
ea to pick one or two sadhanas and maximize the time spent on them, instead=
of splitting the time between ten things. As Ramakrishna Paramahamsa said,=
it is better to dig 10 metres in one place rather than dig one metre in te=
n places, if one
wants to find water.<BR>> <BR>> One possibility is =
to do a homam and then meditate at the end after poornaahuti with various m=
antras one is attached to.<BR>> <BR>> I am not that knowledgeable abo=
ut Sri Vidya. However, from the little I have been exposed to, Sree chakra =
is a symblic representation of the layers of duality surrounding Self. Its =
purpose, too, is to unravel the layer of duality and realize Self.<BR>> =
<BR>> Lalita means gentle one and Chandi means the fierce one. If you ha=
ve a mother who teaches you gently, you will learn slowly. If you have a mo=
ther who is stern and strict, you will learn fast (provided you can face th=
e strictness). Both are valid paths.<BR>> <BR>> Best regards,<BR>>=
Narasimha<BR>> ------------ --------- --------- --------- --------- ---=
------ -<BR>> Free Jyotish Software, Free Jyotish Lessons, Jyotish Writi=
ngs,<BR>> "Do It Yourself" ritual manuals for short Homam and Pitri
Tar=
pana:<BR>> <A href=3D"http://www.vedicast/" target=3D_blank rel=3Dnofoll=
ow>http://www.VedicAst</A> rologer.org<BR>> Films that make a difference=
: <A href=3D"http://saraswatifil/" target=3D_blank rel=3Dnofollow>http://Sa=
raswatiFil</A> ms.org<BR>> Spirituality: <A href=3D"http://groups./" tar=
get=3D_blank rel=3Dnofollow>http://groups.</A> yahoo.com/ group/vedic- wisd=
om<BR>> Jyotish writings: <A href=3D"http://groups./" target=3D_blank re=
l=3Dnofollow>http://groups.</A> yahoo.com/ group/JyotishWri tings<BR>> -=
----------- --------- --------- --------- --------- --------- -<BR>> <BR=
>> --- On Fri, 2/5/10, nagraj@sbcglobal. net <nagraj_um@yahoo. com>=
; wrote:<BR>> <BR>> From: nagraj@sbcglobal. net <nagraj_um@yahoo. =
com><BR>> Subject: [vedic-wisdom] Chandi Homam and Sri Vidya<BR>> =
To: vedic-wisdom@ yahoogroups. com<BR>> Date: Friday, February 5, 2010, =
11:51 PM<BR>> <BR>> Dear Sri Narasimharao garu,<BR>> <BR>> I am=
very much in
awe after I learnt that you do chandi homam everyday. You al=
so wrote that it takes about 1.25 hours to 1.5 hours to do your chandi homa=
m. How can you accomplish that feat with 700 ahutis in such a short time? A=
lso, in my case, I do sandhyavandanam with 108 Gayatri (20 minutes)+ganapat=
hi mantra japam 108 times(10 minutes), a short rudra Abhishekam with pachak=
shari, a deeparadhana etc. (5-10 minutes) totalling to about 35 - 40 minute=
s daily ritual. Plus I sometimes do special rituals several times a week, t=
hat takes about 1 to 1.5 hours in all. How to integrate these along with ho=
mam? Is Sri vidyopasana different from Chandi homam? Could you please expla=
in what is sri Vidya and how it is to be learnt? I am very motivated to lea=
rn what the Devi Mahatmayam is all about but I also have keen interest in S=
ri Vidya, because I am a musician also and learnt all the nava-avarna krith=
is of Great Muththuswami Dikshitar recently.<BR>> <BR>> Nagraj
Kota<=
BR>><BR><BR></DIV></DIV></DIV></BLOCKQUOTE></td></tr></table><br>
--0-703848077-1266774979=:25336--

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Feb 2010 10:49:22 IST
Date: Mon, 22 Feb 2010 10:49:22 +0530 (IST)
MIME-Version: 1.0
y=EpjUkrC4MypsEXUgI69NbjYfD07eaJps2HgAa6UpBQIjvy4EjfbXUMI
--0-967088637-1266815962=:22034
Guruji Pranam,
=A0
=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0 At first =
I would like to thank all of=A0you who has helped me a lot to gather the in=
formations before doing chandi homam,
=A0
I would like to know like can I d=
o the puja ( with all the puja matra=A0and reading Durga Sapthasati)=A0of A=
ll the God, Ma Durga and then do the homam seperately with only " Om Aim Hr=
im Klim Chamundai Vijay".
=A0
The reason behind is that my place of putting=
the Idol is on a little bit upper platform and while doing homam it may be=
a bit difficult to offer all services to both Agni and Devi Photo.
=A0
Tha=
nks & Regards
=A0
Shreya.
Your Mail works best with the New Yahoo =

Optimized IE8. Get it NOW! http://downloads.yahoo.com/in/internetexplorer/
--0-967088637-1266815962=:22034
top" style=3D"font: inherit;"><DIV><BR>Guruji Pranam,</DIV>
<DIV> </DI=
V>
<DIV> &=
nbsp; At first I would like to thank all of you who =
has helped me a lot to gather the informations before doing chandi homam,</=
DIV>
<DIV> </DIV>
<DIV>I would like to know like can I do the puja ( w=
ith all the puja matra and reading Durga Sapthasati) of All the G=
od, Ma Durga and then do the homam seperately with only " Om Aim Hrim Klim =
Chamundai Vijay".</DIV>
<DIV> </DIV>
<DIV>The reason behind is that my=
place of putting the Idol is on a little bit upper platform and while doin=
g homam it may be a bit difficult to offer all services to both Agni and De=
vi Photo.</DIV>
<DIV> </DIV>
<DIV>&nbs=
p;</DIV>
<DIV>Shreya.<BR></DIV></td></tr></table><br>
<hr =
size=3D1></hr>
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Feb 2010 07:17:07 -0000
2010 07:17:07 -0000
Date: Mon, 22 Feb 2010 07:17:06 -0000
Message-ID: <hltb1i+kuta@...>
In-Reply-To: <90bdd2131002210113rcbe7719r502685b6bd108d8e@...>
MIME-Version: 1.0
Subject: Re: Incidents Related To Sri Ramana Maharshi and his association with
Animals And Plants
X-Yahoo-Group-Post: member; u=420436479; y=_Tth17kEa0ewXSKp-2_VFNzJNH5ddDY-
BMnfhBYIDJJSr08
Hello prasanth,
Thanks for these daily mails.
Regards
--- In vedic-wis=
dom@yahoogroups.com, Prasanth Jalasutram <jvrsprasanth@...> wrote:
>
> One =
day a female leopard came to the watering place near the Virupaksha
> Cave.=
The frightened devotees beat upon their plates and drums to drive her
> aw=
ay. But she quenched her thirst unconcerned and then went on her way with
>=
a roar. Ramana said astonished,=E2=80=9CWhy do you worry so much? The leop=
ard
> intimated to me by the first roar that she was coming here. After dri=
nking
> water she told me by another roar that she was going. She went her =
own way.She
> never meddled with your affairs. Why are you so scared? This =
mountain is the
> home of these wild animals, and we are their guests. That=
being so, is it
> right on your part to drive them away?=E2=80=9D
>
> Ram=
ana was equally fearless with regard to scorpions. Vasudeva Sastri
> recoun=
ts, =E2=80=9COne day, when we were at Skandashram, I was aghast to find a
>=
scorpion climbing up over Bhagavan=E2=80=99s body in the front and another=
at the
> same time climbing down his back. I was terrified and wanted to d=
o
> something. But Bhagavan remained calm, as if nothing happened, and the =
two
> scorpions, after crawling over his body as if over a wall, eventually=
left
> him. After they left,Bhagavan explained to us, =E2=80=98They crawl =
over you just as
> they would crawl on the floor or a wall or tree. Do they=
crawl over
> these,stinging as they go? It is only because you fear them a=
nd do
> something,that they fear you and do something in return=E2=80=99.=
=E2=80=9D
>
> However, in so far as concerns insects which were a nuisance=
to people, Sri
> Ramana did not object to killing them. When once a whole =
army of black ants
> invaded the Hall through the water drain,he told Annam=
alai Swami to detect
> where they were coming from and to put an end to it.=
The hole was cemented
> over without further ado. He also used to pluck bl=
ood-sucking insects out of
> the coats of the dogs and throw them into the =
gleaming coals. Similarly he
> did not object if devotees killed mosquitoes=
or used insecticide in the
> cowshed.
>
> Maharshi had the same compassio=
nate attitude towards plants as towards
> animals. One day workers had been=
deputed to gather mangoes from one of the
> trees. But instead of climbing=
up the tree and picking them one by one, they
> knocked them down with
> s=
ticks. In this way a large number of leaves were knocked down along with
> =
the fruit. Ramana, who was as usual sitting in the Hall,heard the beating
>=
and sent a message via his attendants that it should stop at once. When he=
> later passed by the tree and saw the mango leaves in heaps on the floor,=
he
> cried out harshly, =E2=80=9CIn return for giving us fruit, is the tre=
e to be beaten
> with sticks? Who gave you this work? Instead of beating th=
e tree, you might
> as well cut it to the roots. You need not gather the fr=
uit. Go away!=E2=80=9D
>
> When one of the attendants beat the monkeys, be=
cause they had stolen nuts,
> Bhagavan rebuked him, =E2=80=9CYou are not be=
ating the monkeys, you are beating me.
> The pain is mine.=E2=80=9D
>
> Th=
e monkeys often stole the fruit which devotees had brought as a food
> offe=
ring, if the latter were not careful or were meditating.One of the
> attend=
ants was entrusted with the task of receiving the fruit from the
> visitors=
. One day he was sitting with eyes closed, a basket full of fruit at
> his =
side, listening to the radio. In the mean
> time the monkeys were freely he=
lping themselves to the contents of the
> basket. When people in the Hall t=
ried to chase the monkeys away, Ramana
> joked, =E2=80=9CWhen these attenda=
nts are immersed in deep meditation, the monkeys
> come and see to the work=
of the attendants. Someone has to look after the
> work! The attendants pu=
t the fruit into the basket, the monkeys put the
> fruit into their stomach=
s; that is all the difference. While people forget
> themselves while liste=
ning to the music over the radio the monkeys busy
> themselves in enjoying =
the sweet juice of the fruit. That is good, isn=E2=80=99t
> it!=E2=80=9D
> =
> The monkey mothers liked to come with their babies, to show them to Rama=
na
> full of pride. Suri Nagamma reports, =E2=80=9CYesterday a monkey with =
her baby stood
> in the window by the side of Bhagavan=E2=80=99s sofa. Bhag=
avan was reading something
> and so did not notice
> it. After a while, the=
monkey screeched and one of the attendants tried to
> drive her away by sh=
outing, but she would not go.Bhagavan then looked up and
> said, =E2=80=98W=
ait! She has come here to show her baby to Bhagavan; do not all the
> peopl=
e bring their children to show them? For her, her child is equally
> dear. =
Look how young that child is.=E2=80=99 So saying, Bhagavan turned towards h=
er,
> and said in an endearing tone, =E2=80=98Hullo! So you have brought yo=
ur child? That
> is good!=E2=80=99 And, giving her a plantain, he sent her =
away.=E2=80=9D
>
> Sri Ramana felt a deep admiration for the monkey tribes=
and was convinced
> that tapas was not unknown to them. Once he said, =E2=
=80=9CI have known something
> about their organisation, their kings, laws,=
regulations. Everything is so
> perfect and well-organised. So much intelli=
gence behind it all. I even know
> that tapas is not unknown to monkeys. A =
monkey whom we used to call
> =E2=80=98Mottaipaiyan=E2=80=99 was once oppre=
ssed and ill-treated by a gang. He went away
> into the forest for a few da=
ys, did tapas, acquired strength and returned.
>
> When he came and sat on=
a bough and shook it, all the rest of the monkeys,
> who had previously il=
l-treated him and of whom he was previously mortally
> afraid, were now qua=
king before him. Yes, I am clear that tapas is well
> known to monkeys.=E2=
=80=9D
>
> One day when Ramana inadvertently bumped against a sparrow=E2=
=80=99s nest, an egg
> fell out and cracked. He was dismayed and cried out =
to his attendant
> Madhava, =E2=80=9CLook, look what I have done today! Oh,=
the poor mother will be so
> sorrow-stricken, perhaps angry with me also, a=
t my causing the destruction
> of her expected little one! Can the cracked =
eggshell be pieced together
> again? Let us try!=E2=80=9D
>
> So saying he=
took a piece of wet cloth, wrapped it around the broken egg and
> laid it =
back into its nest. Each third hour he took it out again, removed
> the clo=
th, took it in his hand and glanced at it for a few minutes. Seven
> days l=
ater, after taking the egg from its nest, he announced with the
> astonishm=
ent of a schoolboy, =E2=80=9CLook what a
> wonder! The crack has closed.=E2=
=80=9D Some days later he found the egg hatched out,
> the little bird had =
come out. With a face beaming with joy he took the
> nestling into his hand=
, stroked and caressed it and handed it to the others,
> that they could al=
so admire it.
>
> One day some new born squirrels had fallen out of their =
nest and landed on
> Ramana=E2=80=99s couch. Their eyes were still closed a=
nd they were very tiny. The
> mother, however, did not take them back. But =
how should one feed such tiny
> things? The squirrels laid in Ramana=E2=80=
=99s palm. His face was glowing with love
> and affection towards them. The=
devotees looked on helplessly, but he was
> happy and cheerful. He asked f=
or some cotton and made a soft bed for
> them.Then he took a piece of the c=
otton, rolled it up so that the end looked
> like a sharp needle, dipped it=
into some milk and trickled it in their tiny
> mouths. This he did repeate=
dly. He looked after them with great care and
> love until they grew up and=
started running around. They did not run away,
> however, but always ran a=
round their =E2=80=98mother=E2=80=99.
>
> Something similar happened, when=
a cat ate the mother of some young
> squirrels. Again Ramana took on the t=
ask of caring for the young. As he
> liked to use daily events to teach his=
devotees he said to them, =E2=80=9CThese
> little ones do not know that wi=
sdom lies in remaining in their nest. They
> keep attempting to come out. A=
ll trouble lies outside but they cannot remain
> within. Similarly if the m=
ind is not externalised, but remains sunk in the
> Heart then there would o=
nly be happiness. But the mind keeps moving out.=E2=80=9D
> When Rangaswami=
asked, =E2=80=9CWhat is the path for keeping it inward?=E2=80=9D, Bhagavan=
> said, =E2=80=9CIt is exactly the same as what I am doing now. Each time =
a young
> squirrel comes out, I keep putting it back into its nest. When I =
go on doing
> it, it learns the happiness of staying in the nest.=E2=80=9D
=
>
> Shantamma reports, =E2=80=9COnce Lakshmi came into the Hall. She was p=
regnant at
> that time. It was after lunch time, when Bhagavan was reading =
the
> newspapers. Lakshmi came near and started licking the papers. Bhagava=
n
> looked up and said: =E2=80=98Wait a little, Lakshmi.=E2=80=99 But Laksh=
mi went on licking.
> Bhagavan laid his paper aside, put his hands behind L=
akshmi=E2=80=99s horns and his
> head against hers. Like this they stayed f=
or quite a long time. I stood
> nearby looking at the wonderful scene. Afte=
r some ten minutes or so,
> Bhagavan turned to me and said: =E2=80=98Do you=
know what Lakshmi is doing? She is
> in
> samadhi.=E2=80=99 I looked at he=
r and tears were flowing in streams down her broad
> cheeks. Her breathing =
had stopped and her eyes were fixed on Bhagavan. After
> some time Bhagavan=
changed his position and asked: =E2=80=98Lakshmi, how do you feel
> now?=
=E2=80=99 Lakshmi moved backwards, as if reluctant to turn her tail towards=
> Bhagavan,walked round the Hall and went out.=E2=80=9D

>
> Several dogs =
lived in the Ashram. The most famous was Jackie,who was later
> buried in t=
he Ashram compound alongside the deer Valli and a crow. He did
> not much l=
ike playing and did not join the other dogs, but would sit in
> front of Sr=
i Ramana, fixing his gaze on his eyes incessantly. He would also
> not star=
t eating until Ramana had taken a mouthful of food. One day when a
> stray =
dog entered the Ashram through the back door, Jackie started barking.
> Ram=
ana calmed him saying, =E2=80=9CYou just close your eyes. You just close yo=
ur
> eyes. You just close your eyes. If you do this you will not be able to=
see
> the dog.=E2=80=9D At once Jackie closed his eyes.
>
> One day Jacki=
e was attacked by a ferocious pig and was seriously injured.
> His stomach =
was torn open and the intestines came out. It required a lot of
> stitches =
to close it up and afterwards Jackie was carried to a mantapam
> opposite t=
he Ashram to recover. At the same time Kunju Swami was suffering
> from a s=
evere abscess on his foot and was also staying in the same mantapam.
> When=
Sri Ramana came to visit them, Kunju Swami was crying out in pain and
> fe=
ll at Maharshi=E2=80=99s feet. But Ramana said to him, =E2=80=9CSee, how Ja=
ckie is
> silently bearing his pain after such a major operation, without s=
o much as a
> whimper!=E2=80=9D This was helpful to Kunju Swami and his pai=
n became bearable for
> him. Ramana stroked Jackie and enquired if the meal=
had been brought and
> then left both patients.
>
> Source: Ramana Mahars=
hi: His Life A biography by Gabriele Ebert
>
> --
> =E0=B0"=E0=B0=82 =E0=
=B0=A8=E0=B0=AE=E0=B1=8B =E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =
=E0=B0=AF
> =E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=B0=A4=
=E0=B0=82
> =E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B1=87=E0=B0=AE=E0=B1=87 =E0=B0=
=B6=E0=B0=BE=E0=B0=B6=E0=B1=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81
>

MIME-Version: 1.0
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Mon, 22 Feb 2010 00:06:02 -0800 (PST)
Date: Mon, 22 Feb 2010 08:06:02 +0000
Message-ID: <90bdd2131002220006h7f493221xbdfac8dcd891c417@...>
Content-Type: multipart/alternative; boundary=000e0cd13a328edfbc04802be7a1
Subject: Incidents Related To Ramana Maharshi during His Final Years
y=4pm9mKlCFQB5uDpiwm2sMw8dxr48yYn6_UeRjTK1pO5Y-Z8ETttJJw
--000e0cd13a328edfbc04802be7a1
Ramachandra Rao, an ayurvedic healer and devotee, wanted to prepare a

speci=
al tonic for him and wrote a long list with all the ingredients and
present=
ed it to Ramana. The Maharshi went through it with interest, but then
said =
that he had not the money to buy such expensive things. =E2=80=9CIf that
me=
dicine is good for me, it must necessarily be good for all the others
here.=
Can you give it to them also as well as to me? If people who do
physical w=
ork don=E2=80=99t need a body-building tonic, how do I who merely sits
here=
and eats? No, no, that can=E2=80=99t be!=E2=80=9D
In 1942 Ramana had a ba=

d fall. A dog was chasing a squirrel and he wanted to
hold the dog back and=
so stretched out his walking stick, as a result he
slipped and broke his c=
ollarbone.
Sri Ramana always read the newspapers and he and his devotees l=
istened to
the news on the radio. Occasionally politics were discussed in t=
he
Hall. Professor
Subbaramayya reports the following interesting conversat=
ion, =E2=80=9CIt was June
10, 1940. The radio announced the fall of Paris t=
o Germany and the entry of
Italy into the war against the Allies. =E2=80=A6=
I had just heard a rumour that to
counteract the action of Italy, Turkey h=
ad declared war on the side of the
Allies. I asked Narayana Iyer, who was t=
he latest arrival from the town
whether he had heard any such announcement =
on the radio. Before Narayana
Iyer could reply, Sri Bhagavan Himself said =
=E2=80=98No, it cannot be true.=E2=80=99
Narayana Iyer confirmed this rare =
reply of Sri Bhagavan, and turning to me,
observed =E2=80=98France, a first=
-rate Power has fallen in three days, Then do you
think our Britain can hol=
d out longer than three weeks at the most?=E2=80=99 Upon
this, Sri Bhagavan=
again observed =E2=80=98Um! =E2=80=93 but Russia =E2=80=93 =E2=80=98 Abrup=
tly Sri
Bhagavan cut short his speech and resumed silence. Neither of us ha=
d the
courage to ask Sri Bhagavan what Russia was going to do, though it ap=
peared
strange that Sri Bhagavan should mention Russia who was at that time=
friendly to Germany. It will be remembered that war broke out between

Germ=
any and Russia only one year afterwards,and it was in fact Germany=E2=80=99=
s
attack on Russia that turned the tide of fortune in favour of the Allies.=
=E2=80=9D
When on 30th January 1948 Mahatma Gandhi was assassinated in New=

Delhi, the
whole of India went into mourning. A newspaper reporter came to=
the Ashram
to ask the Maharshi his opinion about the tragedy. Ramana said =
with a
shaking voice, =E2=80=9CFor the Mahatma=E2=80=99s death in this trag=
ic manner, every
person=E2=80=99s heart is mourning.What is there in partic=
ular that I could say? Who
is there who is not grieved? If I say anything, =
you will publish it and
then, one after another, people will come and ask m=
e. What is the good of
it?=E2=80=9D With these words he sent the reporter a=
way and went for his walk. At
half past four the women sang =E2=80=98Raghup=
ati Raghava Rajaram=E2=80=99 (one of Mahatma
Gandhi=E2=80=99s favourite son=
gs). With tears in his eyes Ramana indicated that they
should continue with=
the singing.At 5 p.m. a conch was blown and an
arati-celebration (waving o=
f lights) was held in the Mother=E2=80=99s Temple for the
death of the Maha=
tma.
After Gandhi's assassination the whole country was plunged into turmo=
il.
There were arson attacks and murders everywhere. The radio in the Hall
=
reported that the situation was very serious. In Tiruvannamalai too people
=
were worried and the town was placed under police guard. Sri Ramana=E2=80=
=99s grand
nephew V. Ganesan reports,=E2=80=9CIt was 9.30 in the morning. S=
uddenly loud cries
of =E2=80=98Catch them, kill them=E2=80=99 were heard. O=
ne mad crowd was chasing another and
all of them entered the Ashram from th=
e hill-side. There was panic inside
the Ashram. A devotee in the Old Hall r=
ushed to the doors and bolted them;
the meditating devotees were naturally =
disturbed. In the midst of all the
tense commotion, Bhagavan was unperturbe=
d, a picture of attention,
correcting some proof.=E2=80=9D
The first signs=

of Ramana=E2=80=99s illness appeared in early 1949, when he would
often ru=
b his left elbow. An attendant who examined the spot found a boil
the size =
of a pea, which rapidly grew and was soon as big as a marble. Although
it s=
eemed to be harmless it was nevertheless removed on 9th February by the
Ash=
ram doctor Dr. Shankar Rao and the retired surgeon Dr. Srinivasa Rao,
witho=
ut consulting any other doctors. The operation was performed in the
bathroo=
m before breakfast.
After the operation Ramana did his best to hide the wo=
und with his towel.
When people asked what he had on his arm, he joked, =E2=
=80=9CI am wearing a
bracelet=E2=80=9D or =E2=80=9CA lingam is born.=E2=80=
=9D The wound took about ten days to heal.
It was not long, however, befor=

e another, larger and more painful growth
appeared. Renowned doctors from M=
adras were consulted and they diagnosed it
as a malignant tumour.
On 1st M=
ay Dr. Raghavachari declared that amputation of the arm was
unavoidable. Bu=
t Ramana refused, =E2=80=9CThere is no need for alarm. The body is
itself a=
disease. Let it have its natural end. Why mutilate it? Simple
dressing of =
the affected part is enough.=E2=80=9D
The doctors also thought that the su=

n would be beneficial for the sick arm.
So they would arrange a seat for Ra=
mana outside behind the cow shed, remove
the bandage there and clean the wo=
und. The affected part was then exposed to
the sun=E2=80=99s rays for some =
time. On one occasion devotees again expressed their
worries and fears, but=
he merely joked about his bleeding ulcer, =E2=80=9CSee how
nice it is! It =
is like a precious ruby. It has become an ornament to my arm.
See how red i=
t is! It is glowing brilliantly with the sun=E2=80=99s rays falling on
it. =
Look at it!=E2=80=9D
The ayurvedic healer who had successfully treated Ram=

ana=E2=80=99s broken
collarbone, tried a treatment using a poultice of heal=
ing green leaves. One
evening Ramana returned from his walk shivering with =
fever and, walking with
an extremely unsteady gait, was barely able to reac=
h his couch. Shantamma,
who could not control her grief at this sight, crie=
d out, =E2=80=9COh! Your body=E2=80=A6.=E2=80=9D,
but before she was able t=
o complete the sentence the Maharshi interrupted
her, =E2=80=9COho! The bod=
y? What about it? What has happened? Shivering? What if it
is shivering? Wh=
at you want is that there should be life in this body.Life
is in it. Are yo=
u satisfied?=E2=80=9D Finally he managed to control the shivering,
and look=
ing at the people around him, said, =E2=80=9CThis is Nataraja=E2=80=99s dan=
ce. Daily
it is a stationary darshan. Today it is tandava darshan [dancing =
darshan].
Why should there be any worry on that account?=E2=80=9D Then he k=
ept silent. The
suspicion was that the shivering was caused by an infection=
brought on by
the green leaves. So this treatment was stopped.
Sri Ramana=
found it increasingly difficult to climb the steps of the eastern
entrance=
of the New Hall. When it was suggested that he should use the
northern ent=
rance, where the steps were not so high, he refused, as the
northern part o=
f the Hall was the women=E2=80=99s area and he did not want to
disturb them=
by entering there. But from now on, whenever he was not giving
darshan, he=
remained in the small room on the eastern side of the New Hall,
which had =
its own bath. This room became known as the =E2=80=98Nirvana room=E2=80=99,=
as it
was here that he died.
On 19th March, the Telugu New Year, Sri Rama=
na had a bad accident.When he
entered his bathroom in the morning, he stumb=
led over the threshold and
fell. A devotee wanted to help him up, but he re=
fused and stood up by
himself, albeit with difficulty. His koupina and his =
towel were covered in
blood. He probably had a fracture, but his attendant =
was not allowed to make
it public. The part of his body on which he had fal=
len, started to suppurate
and was very painful, but this too was concealed.=
That day Ramana sat as
usual from 9 a.m. onwards on the veranda of the lit=
tle room to give darshan.
On the night before the 14th April Sri Ramana as=

ked everyone to go to bed or
to meditate and leave him alone. Even his atte=
ndants he sent away. The next
morning he said in English to his attendant R=
angaswami, who had just
finished massaging him, =E2=80=9Cthanks=E2=80=9D. R=
angaswami, who knew no English, looked
astonished, so Sri Ramana smiled and=
explained the meaning to him, =E2=80=9CThe
English have a word =E2=80=98th=
anks=E2=80=99, but we only say =E2=80=98santosham=E2=80=99 (I am pleased).=
=E2=80=9D
Until the last Sri Ramana showed his concern for the animals.Som=
e hours
before his death he asked if the peacocks, whom he heard screeching=
, had had
their food. The animals reacted to his approaching end. The peaco=
cks walked
round his room, the cows,dogs, monkeys, birds, all showed their =
affection in
their own way.But the white peacock stood on the roof of the N=
irvana room
screeching uninterruptedly.
On 14th April 1950 At 8.47 p.m., w=

ithout any struggle, his breathing
stopped. There was no other sign of deat=
h,only that the next breath did not
come.
The French photographer Henri Ca=

rtier-Bresson,who had been staying at the
Ashram for two weeks, rushed into=
the Nirvana room shortly after the moment
of the Maharshi=E2=80=99s
death =
and asked those present for the exact minute of his death.He later
reported=
, =E2=80=9CI was in the open space in front of my house,when my friends dre=
w
my attention to the sky, where I saw a vividly-luminous shooting star wit=
h a
luminous tail, unlike any shooting star I had before seen, coming from =
the
South, moving slowly across the sky and, reaching the top of Arunachala=
,
disappeared behind it. Because of its singularity we all guessed its impo=
rt
and immediately looked at our watches =E2=80=93 it was 8.47 =E2=80=93 an=
d then raced to the
Ashram only to find that our premonition had been only
=
too sadly true: the Master had passed into mahanirvana at that very minute.=
=E2=80=9D
This unusual phenomenon was witnessed by large numbers of people=

over a wide
area. On 16th April all English and Tamil newspapers published=
reports on
the death of the Maharshi and also about the appearance of the =
shooting
star.
The crowd of people was so large that the twenty policemen =

were barely able
to keep them under control. Cohen reports that about 40,00=
0 people came
during the day to pay their last respects to Sri Ramana.
But=
as the Maharshi spent 54 years of his life in Tiruvannamalai and 28 of
the=
m at Ramanashram,his presence is felt there with special intensity.
It is,=
nevertheless, very important to point out that the true experience of
the =
presence of Ramana and Arunachala must be in the Heart, it is not bound
by =
time or place, and everything else has only the limited value of a
manifest=
ation. =E2=80=9CWhere could I go? I am here=E2=80=9D means that he is the H=
eart of
all living beings, the Self, as it states in Chapter X, verse 20 of=
the
Bhagavad Gita, his favourite verse, =E2=80=9CI am the Self, Oh Gudakes=
a, dwelling in
the Heart of every being; I am the beginning, the middle and=
also the end of
all living beings.=E2=80=9D
Ramana describes Realization =

of the Self as follows, =E2=80=9CIn a pinhole camera,
when the hole is smal=
l, you see shapes and colours. When the hole is made
big, the images disapp=
ear and one sees only clear light. Similarly when the
mind is small and nar=
row, it is full of shapes and words. When it broadens,
it sees pure light. =
When the box is destroyed altogether, only the light
remains.=E2=80=9D
So=
urce: Ramana Maharshi: His Life A biography by Gabriele Ebert
--
=E0=B0=
=93=E0=B0=82 =E0=B0=A8=E0=B0=AE=E0=B1=8B =E0=B0=AD=E0=B0=97=E0=B0=B5=E0=
=B0=A4=E0=B1=87 =E0=B0=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =E0=B0=B0=E0=B0=AE=
=E0=B0=A3=E0=B0=BE=E0=B0=AF
=E0=B0=82=E0=B0=A4=E0=B1=8D =E0=B0=9C=E0=B0=B2=E0=B0=B8=E0=B1=82=E0=B0=A4=
=E0=B1=8D=E0=B0=B0=E0=B0=82
=E0=B1=81
--000e0cd13a328edfbc04802be7a1

Ramachandra Rao, an ayurvedic healer and devotee, wanted to prepare a speci=
al tonic for him and wrote a long list with all the ingredients and present=
ed it to Ramana. The Maharshi went through it with interest, but then said =
that he had not the money to buy such expensive things.=C2=A0<span style=3D=
"font-weight:bold">=E2=80=9CIf that medicine is good for me, it must necess=
arily be good for all the others here. Can you give it to them also as well=
as to me? If people who do physical work don=E2=80=99t need a body-buildin=
g tonic, how do I who merely sits here and eats? No, no, that can=E2=80=99t=
be!=E2=80=9D</span><br>
<br>In 1942 Ramana had a bad fall. A dog was chas=

ing a squirrel and he wanted to hold the dog back and so stretched out his =
walking stick, as a result he slipped and broke his collarbone.<br><br><spa=
n style=3D"font-weight:bold">Sri Ramana always read the newspapers and he a=
nd his devotees listened to the news on the radio. Occasionally politics we=
re discussed in the Hall.</span>=C2=A0Professor Subbaramayya reports the fo=
llowing interesting conversation, =E2=80=9CIt was June 10, 1940. The radio =
announced the fall of Paris to Germany and the entry of Italy into the war =
against the Allies. =E2=80=A6 I had just heard a rumour that to counteract =
the action of Italy, Turkey had declared war on the side of the Allies. I a=
sked Narayana Iyer, who was the latest arrival from the town whether he had=
heard any such announcement on the radio. Before Narayana Iyer could reply=
, Sri Bhagavan Himself said =E2=80=98No, it cannot be true.=E2=80=99 Naraya=
na Iyer confirmed this rare reply of Sri Bhagavan, and turning to me, obser=
ved =E2=80=98France, a first-rate Power has fallen in three days, Then do y=
ou think our Britain can hold out longer than three weeks at the most?=E2=
=80=99 Upon this, Sri Bhagavan again observed =E2=80=98Um! =E2=80=93 but Ru=
ssia =E2=80=93 =E2=80=98 Abruptly Sri Bhagavan cut short his speech and res=
umed silence. Neither of us had the courage to ask Sri Bhagavan what Russia=
was going to do, though it appeared strange that Sri Bhagavan should menti=
on Russia who was at that time friendly to Germany. It will be remembered t=
hat war broke out between Germany and Russia only one year afterwards,and i=
t was in fact Germany=E2=80=99s attack on Russia that turned the tide of fo=
rtune in favour of the Allies.=E2=80=9D<br>
<br><span style=3D"font-style:=
italic">When on 30th January 1948 Mahatma Gandhi was assassinated in New De=
lhi, the whole of India went into mourning. A newspaper reporter came to th=
e Ashram to ask the Maharshi his opinion about the tragedy. Ramana said wit=
h a shaking voice, =E2=80=9CFor the Mahatma=E2=80=99s death in this tragic =
manner, every person=E2=80=99s heart is mourning.What is there in particula=
r that I could say? Who is there who is not grieved? If I say anything, you=
will publish it and then, one after another, people will come and ask me. =
What is the good of it?=E2=80=9D</span>=C2=A0With these words he sent the r=
eporter away and went for his walk. At half past four the women sang =E2=80=
=98Raghupati Raghava Rajaram=E2=80=99 (one of Mahatma Gandhi=E2=80=99s favo=
urite songs). With tears in his eyes Ramana indicated that they should cont=
inue with the singing.At 5 p.m. a conch was blown and an arati-celebration =
(waving of lights) was held in the Mother=E2=80=99s Temple for the death of=
the Mahatma.<br>
<br><span style=3D"font-weight:bold">After Gandhi's =

assassination the whole country was plunged into turmoil. There were arson =
attacks and murders everywhere. The radio in the Hall reported that the sit=
uation was very serious. In Tiruvannamalai too people were worried and the =
town was placed under police guard. Sri Ramana=E2=80=99s grand nephew V. Ga=
nesan reports,=E2=80=9CIt was 9.30 in the morning. Suddenly loud cries of =
=E2=80=98Catch them, kill them=E2=80=99 were heard. One mad crowd was chasi=
ng another and all of them entered the Ashram from the hill-side. There was=
panic inside the Ashram. A devotee in the Old Hall rushed to the doors and=
bolted them; the meditating devotees were naturally disturbed. In the mids=
t of all the tense commotion, Bhagavan was unperturbed, a picture of attent=
ion, correcting some proof.=E2=80=9D</span><br>
ight:bold">The first signs of Ramana=E2=80=99s illness appeared in early 19=
49, when he would often rub his left elbow. An attendant who examined the s=
pot found a boil the size of a pea, which rapidly grew and was soon as big =
as a marble.</span>=C2=A0Although it seemed to be harmless it was neverthel=
ess removed on 9th February by the Ashram doctor Dr. Shankar Rao and the re=
tired surgeon Dr. Srinivasa Rao, without consulting any other doctors. The =
operation was performed in the bathroom before breakfast.<br>
<br><span st=
yle=3D"font-weight:bold">After the operation Ramana did his best to hide th=
e wound with his towel. When people asked what he had on his arm, he joked,=
=E2=80=9CI am wearing a bracelet=E2=80=9D or =E2=80=9CA lingam is born.=E2=
=80=9D The wound took about ten days to heal.</span><br>
<br>It was not lo=

ng, however, before another, larger and more painful growth appeared. Renow=
ned doctors from Madras were consulted and they diagnosed it as a malignant=
tumour.<br><br>On 1st May Dr. Raghavachari declared that amputation of the=
arm was unavoidable. But Ramana refused, =E2=80=9CThere is no need for ala=
rm. The body is itself a disease. Let it have its natural end. Why mutilate=
it? Simple dressing of the affected part is enough.=E2=80=9D<br>
<br>The =
doctors also thought that the sun would be beneficial for the sick arm. So =
they would arrange a seat for Ramana outside behind the cow shed, remove th=
e bandage there and clean the wound. The affected part was then exposed to =
the sun=E2=80=99s rays for some time.=C2=A0<span style=3D"font-weight:bold"=
>On one occasion devotees again expressed their worries and fears, but he m=
erely joked about his bleeding ulcer, =E2=80=9CSee how nice it is! It is li=
ke a precious ruby. It has become an ornament to my arm. See how red it is!=
It is glowing brilliantly with the sun=E2=80=99s rays falling on it. Look =
at it!=E2=80=9D</span><br>
<br>The ayurvedic healer who had successfully t=

reated Ramana=E2=80=99s broken collarbone, tried a treatment using a poulti=
ce of healing green leaves. One evening Ramana returned from his walk shive=
ring with fever and, walking with an extremely unsteady gait, was barely ab=
le to reach his couch.=C2=A0<span style=3D"font-weight:bold">Shantamma, who=
could not control her grief at this sight, cried out, =E2=80=9COh! Your bo=
dy=E2=80=A6.=E2=80=9D, but before she was able to complete the sentence the=
Maharshi interrupted her, =E2=80=9COho! The body? What about it? What has =
happened? Shivering? What if it is shivering? What you want is that there s=
hould be life in this body.Life is in it. Are you satisfied?=E2=80=9D Final=
ly he managed to control the shivering, and looking at the people around hi=
m, said, =E2=80=9CThis is Nataraja=E2=80=99s dance. Daily it is a stationar=
y darshan. Today it is tandava darshan [dancing darshan]. Why should there =
be any worry on that account?=E2=80=9D</span>=C2=A0Then he kept silent. The=
suspicion was that the shivering was caused by an infection brought on by =
the green leaves. So this treatment was stopped.<br>
<br>Sri Ramana found =

it increasingly difficult to climb the steps of the eastern entrance of the=
New Hall. When it was suggested that he should use the northern entrance, =
where the steps were not so high, he refused, as the northern part of the H=
all was the women=E2=80=99s area and he did not want to disturb them by ent=
ering there. But from now on, whenever he was not giving darshan, he remain=
ed in the small room on the eastern side of the New Hall, which had its own=
bath. This room became known as the =E2=80=98Nirvana room=E2=80=99, as it =
was here that he died.<br>
<br><span style=3D"font-weight:bold">On 19th Ma=

rch, the Telugu New Year, Sri Ramana had a bad accident.When he entered his=
bathroom in the morning, he stumbled over the threshold and fell. A devote=
e wanted to help him up, but he refused and stood up by himself, albeit wit=
h difficulty. His koupina and his towel were covered in blood. He probably =
had a fracture, but his attendant was not allowed to make it public. The pa=
rt of his body on which he had fallen, started to suppurate and was very pa=
inful, but this too was concealed. That day Ramana sat as usual from 9 a.m.=
onwards on the veranda of the little room to give darshan.</span><br>
<br=
>On the night before the 14th April Sri Ramana asked everyone to go to bed =
or to meditate and leave him alone. Even his attendants he sent away. The n=
ext morning he said in English to his attendant Rangaswami, who had just fi=
nished massaging him, =E2=80=9Cthanks=E2=80=9D. Rangaswami, who knew no Eng=
lish, looked astonished, so Sri Ramana smiled and explained the meaning to =
him, =E2=80=9CThe English have a word =E2=80=98thanks=E2=80=99, but we only=
say =E2=80=98santosham=E2=80=99 (I am pleased).=E2=80=9D<br>
<br><span st=
yle=3D"font-weight:bold">Until the last Sri Ramana showed his concern for t=
he animals.Some hours before his death he asked if the peacocks, whom he he=
ard screeching, had had their food. The animals reacted to his approaching =
end. The peacocks walked round his room, the cows,dogs, monkeys, birds, all=
showed their affection in their own way.But the white peacock stood on the=
roof of the Nirvana room screeching uninterruptedly.</span><br>
<br>On 14=
th April 1950 At 8.47 p.m., without any struggle, his breathing stopped. Th=
ere was no other sign of death,only that the next breath did not come.<br><=
br>The French photographer Henri Cartier-Bresson,who had been staying at th=
e Ashram for two weeks, rushed into the Nirvana room shortly after the mome=
nt of the Maharshi=E2=80=99s<br>
death and asked those present for the exa=

ct minute of his death.He later reported, =E2=80=9CI was in the open space =
in front of my house,when my friends drew my attention to the sky, where I =
saw a vividly-luminous shooting star with a luminous tail, unlike any shoot=
ing star I had before seen, coming from the South, moving slowly across the=
sky and, reaching the top of Arunachala, disappeared behind it. Because of=
its singularity we all guessed its import and immediately looked at our wa=
tches =E2=80=93 it was 8.47 =E2=80=93 and then raced to the Ashram only to =
find that our premonition had been only<br>
too sadly true: the Master had=

passed into mahanirvana at that very minute.=E2=80=9D<br><br>This unusual =
phenomenon was witnessed by large numbers of people over a wide area. On 16=
th April all English and Tamil newspapers published reports on the death of=
the Maharshi and also about the appearance of the shooting star.<br>
<br>=
The crowd of people was so large that the twenty policemen were barely able=
to keep them under control. Cohen reports that about 40,000 people came du=
ring the day to pay their last respects to Sri Ramana.<br><br>But as the Ma=
harshi spent 54 years of his life in Tiruvannamalai and 28 of them at Raman=
ashram,his presence is felt there with special intensity.<br>
<br>It is, n=
evertheless, very important to point out that the true experience of the pr=
esence of Ramana and Arunachala must be in the Heart, it is not bound by ti=
me or place, and everything else has only the limited value of a manifestat=
ion. =E2=80=9CWhere could I go? I am here=E2=80=9D means that he is the Hea=
rt of all living beings, the Self, as it states in Chapter X, verse 20 of t=
he Bhagavad Gita, his favourite verse, =E2=80=9CI am the Self, Oh Gudakesa,=
dwelling in the Heart of every being; I am the beginning, the middle and a=
lso the end of all living beings.=E2=80=9D<br>
ght:bold">Ramana describes Realization of the Self as follows, =E2=80=9CIn =
a pinhole camera, when the hole is small, you see shapes and colours. When =
the hole is made big, the images disappear and one sees only clear light. S=
imilarly when the mind is small and narrow, it is full of shapes and words.=
When it broadens, it sees pure light. When the box is destroyed altogether=
, only the light remains.=E2=80=9D</span><br>
<br><br><span style=3D"font-=
weight:bold">Source</span>: Ramana Maharshi: His Life A biography by Gabrie=
le Ebert<br></span><br>-- <br>=E0=B0=93=E0=B0=82 =C2=A0=E0=B0=A8=E0=B0=AE=
=E0=B1=8B =C2=A0=E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =C2=A0=E0=B0=
=B6=E0=B1=8D=E0=B0=B0=E0=B1=80 =C2=A0=E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=
=E0=B0=AF =C2=A0 <br>=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=
=E0=B1=81 =C2=A0<br><br>
--000e0cd13a328edfbc04802be7a1--

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Subject: yes mana guru meeda bhakti vokadiki penchaamu adi chalu :-)
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--000e0cd1b124a6400504802bfad2
On Mon, Feb 22, 2010 at 5:20 AM, Girish <girishsv@...> wrote:
Dear P=
rasanth,
Thank you very much for posting this series.

I visited Arunachala=
m in October and after reading this, have a greater
appreciation for the pl=
ace and the Maharishi.
-Girish
On Mon, Feb 22, 2010 at 7:17 AM, Dr. A. B=

hatla <astrologytree@...>
wrote:
Hello prasanth,
Thanks for these d=

aily mails.
Regards
On Mon, Feb 22, 2010 at 7:17 AM, Dr. A. Bhatla <astr=
ologytree@...>wrote:
>
>
> Hello prasanth,
>
> Thanks for these dail=
y mails.
>
> Regards
>
>
> --- In vedic-wisdom@yahoogroups.com <vedic-wisdo=
m%40yahoogroups.com>,
> Prasanth Jalasutram <jvrsprasanth@...> wrote:
> >
>=
> One day a female leopard came to the watering place near the Virupaksha
=
> > Cave. The frightened devotees beat upon their plates and drums to drive=
> her
> > away. But she quenched her thirst unconcerned and then went on h=
er way
> with
> > a roar. Ramana said astonished,=C3=A2=E2=82=AC=C5=93Why d=
o you worry so much? The leopard
>
> > intimated to me by the first roar th=
at she was coming here. After
> drinking
> > water she told me by another r=
oar that she was going. She went her own
> way.She
> > never meddled with y=
our affairs. Why are you so scared? This mountain is
> the
> > home of thes=
e wild animals, and we are their guests. That being so, is it
> > right on =
your part to drive them away?=C3=A2=E2=82=AC
> >
> > Ramana was equally fea=
rless with regard to scorpions. Vasudeva Sastri
> > recounts, =C3=A2=E2=82=
=AC=C5=93One day, when we were at Skandashram, I was aghast to find a
> > s=
corpion climbing up over Bhagavan=C3=A2=E2=82=AC=E2=84=A2s body in the fron=
t and another at
> the
>
> > same time climbing down his back. I was terrif=
ied and wanted to do
> > something. But Bhagavan remained calm, as if nothi=
ng happened, and the
> two
> > scorpions, after crawling over his body as i=
f over a wall, eventually
> left
> > him. After they left,Bhagavan explaine=
d to us, =C3=A2=E2=82=AC=CB=9CThey crawl over you
> just as
>
> > they woul=
d crawl on the floor or a wall or tree. Do they crawl over
> > these,stingi=
ng as they go? It is only because you fear them and do
> > something,that t=
hey fear you and do something in return=C3=A2=E2=82=AC=E2=84=A2.=C3=A2=E2=
=82=AC
> >
> > However, in so far as concerns insects which were a nuisance=
to people,
> Sri
> > Ramana did not object to killing them. When once a wh=
ole army of black
> ants
> > invaded the Hall through the water drain,he to=
ld Annamalai Swami to
> detect
> > where they were coming from and to put a=
n end to it. The hole was
> cemented
> > over without further ado. He also =
used to pluck blood-sucking insects out
> of
> > the coats of the dogs and =
throw them into the gleaming coals. Similarly
> he
> > did not object if de=
votees killed mosquitoes or used insecticide in the
> > cowshed.
> >
> > Ma=
harshi had the same compassionate attitude towards plants as towards
> > an=
imals. One day workers had been deputed to gather mangoes from one of
> the=
> > trees. But instead of climbing up the tree and picking them one by one=
,
> they
> > knocked them down with
> > sticks. In this way a large number =
of leaves were knocked down along with
> > the fruit. Ramana, who was as us=
ual sitting in the Hall,heard the beating
> > and sent a message via his at=
tendants that it should stop at once. When
> he
> > later passed by the tre=
e and saw the mango leaves in heaps on the floor,
> he
> > cried out harshl=
y, =C3=A2=E2=82=AC=C5=93In return for giving us fruit, is the tree to be
> =
beaten
>
> > with sticks? Who gave you this work? Instead of beating the tr=
ee, you
> might
> > as well cut it to the roots. You need not gather the fr=
uit. Go away!=C3=A2=E2=82=AC
> >
> > When one of the attendants beat the mo=
nkeys, because they had stolen
> nuts,
> > Bhagavan rebuked him, =C3=A2=E2=
=82=AC=C5=93You are not beating the monkeys, you are beating
> me.
> > The =
pain is mine.=C3=A2=E2=82=AC
> >
> > The monkeys often stole the fruit whic=
h devotees had brought as a food
> > offering, if the latter were not caref=
ul or were meditating.One of the
> > attendants was entrusted with the task=
of receiving the fruit from the
> > visitors. One day he was sitting with =
eyes closed, a basket full of fruit
> at
> > his side, listening to the rad=
io. In the mean
> > time the monkeys were freely helping themselves to the =
contents of the
> > basket. When people in the Hall tried to chase the monk=
eys away, Ramana
> > joked, =C3=A2=E2=82=AC=C5=93When these attendants are =
immersed in deep meditation, the
> monkeys
>
> > come and see to the work o=
f the attendants. Someone has to look after the
> > work! The attendants pu=
t the fruit into the basket, the monkeys put the
> > fruit into their stoma=
chs; that is all the difference. While people
> forget
> > themselves while=
listening to the music over the radio the monkeys busy
> > themselves in e=
njoying the sweet juice of the fruit. That is good,
> isn=C3=A2=E2=82=AC=E2=
=84=A2t
> > it!=C3=A2=E2=82=AC
> >
> > The monkey mothers liked to come wit=
h their babies, to show them to
> Ramana
> > full of pride. Suri Nagamma re=
ports, =C3=A2=E2=82=AC=C5=93Yesterday a monkey with her baby
> stood
> > in=
the window by the side of Bhagavan=C3=A2=E2=82=AC=E2=84=A2s sofa. Bhagavan=
was reading
> something
>
> > and so did not notice
> > it. After a while,=
the monkey screeched and one of the attendants tried
> to
> > drive her aw=
ay by shouting, but she would not go.Bhagavan then looked up
> and
> > said=
, =C3=A2=E2=82=AC=CB=9CWait! She has come here to show her baby to Bhagavan=
; do not all
> the
>
> > people bring their children to show them? For her,=
her child is equally
> > dear. Look how young that child is.=C3=A2=E2=82=
=AC=E2=84=A2 So saying, Bhagavan turned towards
> her,
> > and said in an e=
ndearing tone, =C3=A2=E2=82=AC=CB=9CHullo! So you have brought your child?
=
> That
> > is good!=C3=A2=E2=82=AC=E2=84=A2 And, giving her a plantain, he =
sent her away.=C3=A2=E2=82=AC
> >
> > Sri Ramana felt a deep admiration for=
the monkey tribes and was convinced
> > that tapas was not unknown to them=
. Once he said, =C3=A2=E2=82=AC=C5=93I have known
> something
>
> > about t=
heir organisation, their kings, laws,regulations. Everything is so
> > perf=
ect and well-organised. So much intelligence behind it all. I even
> know
>=
> that tapas is not unknown to monkeys. A monkey whom we used to call
> > =
=C3=A2=E2=82=AC=CB=9CMottaipaiyan=C3=A2=E2=82=AC=E2=84=A2 was once oppresse=
d and ill-treated by a gang. He went
> away
>
> > into the forest for a few=
days, did tapas, acquired strength and
> returned.
> >
> > When he came an=
d sat on a bough and shook it, all the rest of the
> monkeys,
> > who had p=
reviously ill-treated him and of whom he was previously mortally
> > afraid=
, were now quaking before him. Yes, I am clear that tapas is well
> > known=
to monkeys.=C3=A2=E2=82=AC
> >
> > One day when Ramana inadvertently bumpe=
d against a sparrow=C3=A2=E2=82=AC=E2=84=A2s nest, an
> egg
>
> > fell out =
and cracked. He was dismayed and cried out to his attendant
> > Madhava, =
=C3=A2=E2=82=AC=C5=93Look, look what I have done today! Oh,the poor mother =
will be
> so
>
> > sorrow-stricken, perhaps angry with me also, at my causi=
ng the
> destruction
> > of her expected little one! Can the cracked eggshe=
ll be pieced together
> > again? Let us try!=C3=A2=E2=82=AC
> >
> > So sayi=
ng he took a piece of wet cloth, wrapped it around the broken egg
> and
> >=
laid it back into its nest. Each third hour he took it out again, removed
=
> > the cloth, took it in his hand and glanced at it for a few minutes. Sev=
en
> > days later, after taking the egg from its nest, he announced with th=
e
> > astonishment of a schoolboy, =C3=A2=E2=82=AC=C5=93Look what a
> > won=
der! The crack has closed.=C3=A2=E2=82=AC Some days later he found the egg =
hatched
> out,
>
> > the little bird had come out. With a face beaming with=
joy he took the
> > nestling into his hand, stroked and caressed it and ha=
nded it to the
> others,
> > that they could also admire it.
> >
> > One da=
y some new born squirrels had fallen out of their nest and landed
> on
> > =
Ramana=C3=A2=E2=82=AC=E2=84=A2s couch. Their eyes were still closed and the=
y were very tiny.
> The
>
> > mother, however, did not take them back. But =
how should one feed such
> tiny
> > things? The squirrels laid in Ramana=C3=
=A2=E2=82=AC=E2=84=A2s palm. His face was glowing with
> love
>
> > and aff=
ection towards them. The devotees looked on helplessly, but he was
> > happ=
y and cheerful. He asked for some cotton and made a soft bed for
> > them.T=
hen he took a piece of the cotton, rolled it up so that the end
> looked
> =
> like a sharp needle, dipped it into some milk and trickled it in their
> =
tiny
> > mouths. This he did repeatedly. He looked after them with great ca=
re and
> > love until they grew up and started running around. They did not=
run
> away,
> > however, but always ran around their =C3=A2=E2=82=AC=CB=9C=
mother=C3=A2=E2=82=AC=E2=84=A2.
>
> >
> > Something similar happened, when =
a cat ate the mother of some young
> > squirrels. Again Ramana took on the =
task of caring for the young. As he
> > liked to use daily events to teach =
his devotees he said to them, =C3=A2=E2=82=AC=C5=93These
>
> > little ones =
do not know that wisdom lies in remaining in their nest. They
> > keep atte=
mpting to come out. All trouble lies outside but they cannot
> remain
> > w=
ithin. Similarly if the mind is not externalised, but remains sunk in
> the=
> > Heart then there would only be happiness. But the mind keeps moving
> =
out.=C3=A2=E2=82=AC
> > When Rangaswami asked, =C3=A2=E2=82=AC=C5=93What is=
the path for keeping it inward?=C3=A2=E2=82=AC ,
> Bhagavan
> > said, =C3=
=A2=E2=82=AC=C5=93It is exactly the same as what I am doing now. Each time =
a young
>
> > squirrel comes out, I keep putting it back into its nest. Whe=
n I go on
> doing
> > it, it learns the happiness of staying in the nest.=
=C3=A2=E2=82=AC
> >
> > Shantamma reports, =C3=A2=E2=82=AC=C5=93Once Lakshm=
i came into the Hall. She was pregnant
> at
>
> > that time. It was after l=
unch time, when Bhagavan was reading the
> > newspapers. Lakshmi came near =
and started licking the papers. Bhagavan
> > looked up and said: =C3=A2=E2=
=82=AC=CB=9CWait a little, Lakshmi.=C3=A2=E2=82=AC=E2=84=A2 But Lakshmi wen=
t on
> licking.
> > Bhagavan laid his paper aside, put his hands behind Lak=
shmi=C3=A2=E2=82=AC=E2=84=A2s horns and
> his
>
> > head against hers. Like=
this they stayed for quite a long time. I stood
> > nearby looking at the =
wonderful scene. After some ten minutes or so,
> > Bhagavan turned to me an=
d said: =C3=A2=E2=82=AC=CB=9CDo you know what Lakshmi is doing? She
> is
> =
> in
> > samadhi.=C3=A2=E2=82=AC=E2=84=A2 I looked at her and tears were fl=
owing in streams down her
> broad
>
> > cheeks. Her breathing had stopped a=
nd her eyes were fixed on Bhagavan.
> After
> > some time Bhagavan changed =
his position and asked: =C3=A2=E2=82=AC=CB=9CLakshmi, how do you
> feel
> >=
now?=C3=A2=E2=82=AC=E2=84=A2 Lakshmi moved backwards, as if reluctant to t=
urn her tail towards
> > Bhagavan,walked round the Hall and went out.=C3=A2=
=E2=82=AC
> >
> > Several dogs lived in the Ashram. The most famous was Jac=
kie,who was
> later
> > buried in the Ashram compound alongside the deer Va=
lli and a crow. He did
> > not much like playing and did not join the other=
dogs, but would sit in
> > front of Sri Ramana, fixing his gaze on his eye=
s incessantly. He would
> also
> > not start eating until Ramana had taken =
a mouthful of food. One day when
> a
> > stray dog entered the Ashram throu=
gh the back door, Jackie started
> barking.
> > Ramana calmed him saying, =
=C3=A2=E2=82=AC=C5=93You just close your eyes. You just close
> your
>
> > =
eyes. You just close your eyes. If you do this you will not be able to
> se=
e
> > the dog.=C3=A2=E2=82=AC At once Jackie closed his eyes.
>
> >
> > One=
day Jackie was attacked by a ferocious pig and was seriously injured.
> > =
His stomach was torn open and the intestines came out. It required a lot
> =
of
> > stitches to close it up and afterwards Jackie was carried to a manta=
pam
> > opposite the Ashram to recover. At the same time Kunju Swami was
> =
suffering
> > from a severe abscess on his foot and was also staying in the=
same
> mantapam.
> > When Sri Ramana came to visit them, Kunju Swami was c=
rying out in pain
> and
> > fell at Maharshi=C3=A2=E2=82=AC=E2=84=A2s feet.=
But Ramana said to him, =C3=A2=E2=82=AC=C5=93See, how Jackie is
>
> > sile=
ntly bearing his pain after such a major operation, without so much
> as a
=
> > whimper!=C3=A2=E2=82=AC This was helpful to Kunju Swami and his pain be=
came bearable
> for
>
> > him. Ramana stroked Jackie and enquired if the me=
al had been brought and
> > then left both patients.
> >
> > Source: Ramana=
> >
> > --
> > =C3=A0=C2=
=B0"=C3=A0=C2=B0=E2=80=9A =C3=A0=C2=B0=C2=A8=C3=A0=C2=B0=C2=AE=C3=A0=C2=B1=
=E2=80=B9 =C3=A0=C2=B0=C2=AD=C3=A0=C2=B0=E2=80=94=C3=A0=C2=B0=C2=B5=C3=A0=
=C2=B0=C2=A4=C3=A0=C2=B1=E2=80=A1 =C3=A0=C2=B0=C2=B6=C3=A0=C2=B1 =C3=A0=C2=
=B0=C2=B0=C3=A0=C2=B1=E2=82=AC =C3=A0=C2=B0=C2=B0=C3=A0=C2=B0=C2=AE=C3=A0=
=C2=B0=C2=A3=C3=A0=C2=B0=C2=BE=C3=A0=C2=B0=C2=AF
> > =C3=A0=C2=B0=C2=AA=C3=
=A0=C2=B1 =C3=A0=C2=B0=C2=B0=C3=A0=C2=B0=C2=B6=C3=A0=C2=B0=C2=BE=C3=A0=C2=
=B0=E2=80=9A=C3=A0=C2=B0=C2=A4=C3=A0=C2=B1 =C3=A0=C2=B0=C5=93=C3=A0=C2=B0=
=C2=B2=C3=A0=C2=B0=C2=B8=C3=A0=C2=B1=E2=80=9A=C3=A0=C2=B0=C2=A4=C3=A0=C2=B1=
=C3=A0=C2=B0=C2=B0=C3=A0=C2=B0=E2=80=9A
> > =C3=A0=C2=B0=C2=AA=C3=A0=C2=B1=
=C3=A0=C2=B0=C2=B0=C3=A0=C2=B1=E2=80=A1=C3=A0=C2=B0=C2=AE=C3=A0=C2=B1=E2=
=80=A1 =C3=A0=C2=B0=C2=B6=C3=A0=C2=B0=C2=BE=C3=A0=C2=B0=C2=B6=C3=A0=C2=B1 =
=C3=A0=C2=B0=C2=B5=C3=A0=C2=B0=C2=A4=C3=A0=C2=B0=C2=AE=C3=A0=C2=B1
> >
>
> =
>
--
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=
=B1=82=E0=B0=A4=E0=B1=8D=E0=B0=B0=E0=B0=82
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=
=B0=A4=E0=B0=AE=E0=B1=81
--000e0cd1b124a6400504802bfad2
<div><br></div><div><br></div><div><br></div><div>On Mon, Feb 22, 2010 at 5=

:20 AM, Girish <<a href=3D"mailto:girishsv@...">girishsv@...=
</a>> wrote:</div><div><br></div><div>Dear Prasanth,</div><div><br></div=
>
<div>Thank you very much for posting this series.</div><div>I visited Aru=
nachalam in October and after reading this, have a greater appreciation for=
the place and the Maharishi.</div><div><br></div><div>-Girish</div><div>
<=
br></div><div><br></div><div>On Mon, Feb 22, 2010 at 7:17 AM, Dr. A. Bhatla=
<<a href=3D"mailto:astrologytree@...">astrologytree@...</a>=
> wrote:</div><div>=C2=A0</div><div>Hello prasanth,</div><div><br></div>=
<div>
Thanks for these daily mails.=C2=A0</div><div><br></div><div>Regards<=
/div><div><br></div><br><div class=3D"gmail_quote">On Mon, Feb 22, 2010 at =
7:17 AM, Dr. A. Bhatla <span dir=3D"ltr"><<a href=3D"mailto:astrologytre=
e@...">astrologytree@...</a>></span> wrote:<br>
<blockquote =
class=3D"gmail_quote" style=3D"margin:0 0 0 .8ex;border-left:1px #ccc solid=
;padding-left:1ex;">
<sp=
an>=C2=A0</span>
<div>
<div>
<div>
<p>Hello p=
rasanth,<br>
<br>
Thanks for these daily mails. <br>
<br>
Regards</p><div c=
lass=3D"im"><br>
<br>
--- In <a href=3D"mailto:vedic-wisdom%40yahoogroups.c=
om" target=3D"_blank">vedic-wisdom@yahoogroups.com</a>, Prasanth Jalasutram=
<jvrsprasanth@...> wrote:<br>
><br>
> One day a female leopard=
came to the watering place near the Virupaksha<br>
> Cave. The frighten=
ed devotees beat upon their plates and drums to drive her<br>
> away. Bu=
t she quenched her thirst unconcerned and then went on her way with<br></di=
v>
> a roar. Ramana said astonished,=C3=A2=E2=82=AC=C5=93Why do you worr=
y so much? The leopard<div class=3D"im"><br>
> intimated to me by the fi=
rst roar that she was coming here. After drinking<br>
> water she told m=
e by another roar that she was going. She went her own way.She<br>
> nev=
er meddled with your affairs. Why are you so scared? This mountain is the<b=
r>
> home of these wild animals, and we are their guests. That being so,=
is it<br></div>
> right on your part to drive them away?=C3=A2=E2=82=AC=
<br><div class=3D"im">
> <br>
> Ramana was equally fearless with reg=
ard to scorpions. Vasudeva Sastri<br></div>
> recounts, =C3=A2=E2=82=AC=
=C5=93One day, when we were at Skandashram, I was aghast to find a<br>
>=
scorpion climbing up over Bhagavan=C3=A2=E2=82=AC=E2=84=A2s body in the fr=
ont and another at the<div class=3D"im"><br>
> same time climbing down h=
is back. I was terrified and wanted to do<br>
> something. But Bhagavan =
remained calm, as if nothing happened, and the two<br>
> scorpions, afte=
r crawling over his body as if over a wall, eventually left<br></div>
> =
him. After they left,Bhagavan explained to us, =C3=A2=E2=82=AC=CB=9CThey cr=
awl over you just as<div class=3D"im"><br>
> they would crawl on the flo=
or or a wall or tree. Do they crawl over<br>
> these,stinging as they go=
? It is only because you fear them and do<br></div>
> something,that the=
y fear you and do something in return=C3=A2=E2=82=AC=E2=84=A2.=C3=A2=E2=82=
=AC <br><div class=3D"im">
> <br>
> However, in so far as concerns in=
sects which were a nuisance to people, Sri<br>
> Ramana did not object t=
o killing them. When once a whole army of black ants<br>
> invaded the H=
all through the water drain,he told Annamalai Swami to detect<br>
> wher=
e they were coming from and to put an end to it. The hole was cemented<br>
=
> over without further ado. He also used to pluck blood-sucking insects =
out of<br>
> the coats of the dogs and throw them into the gleaming coal=
s. Similarly he<br>
> did not object if devotees killed mosquitoes or us=
ed insecticide in the<br>
> cowshed.<br>
> <br>
> Maharshi had the=
same compassionate attitude towards plants as towards<br>
> animals. On=
e day workers had been deputed to gather mangoes from one of the<br>
> t=
rees. But instead of climbing up the tree and picking them one by one, they=
<br>
> knocked them down with<br>
> sticks. In this way a large numbe=
r of leaves were knocked down along with<br>
> the fruit. Ramana, who wa=
s as usual sitting in the Hall,heard the beating<br>
> and sent a messag=
e via his attendants that it should stop at once. When he<br>
> later pa=
ssed by the tree and saw the mango leaves in heaps on the floor, he<br></di=
v>
> cried out harshly, =C3=A2=E2=82=AC=C5=93In return for giving us fru=
it, is the tree to be beaten<div class=3D"im"><br>
> with sticks? Who ga=
ve you this work? Instead of beating the tree, you might<br></div>
> as =
well cut it to the roots. You need not gather the fruit. Go away!=C3=A2=E2=
=82=AC <br><div class=3D"im">
> <br>
> When one of the attendants bea=
t the monkeys, because they had stolen nuts,<br></div>
> Bhagavan rebuke=
d him, =C3=A2=E2=82=AC=C5=93You are not beating the monkeys, you are beatin=
g me.<br>
> The pain is mine.=C3=A2=E2=82=AC <br><div class=3D"im">
>=
<br>
> The monkeys often stole the fruit which devotees had brought as =
a food<br>
> offering, if the latter were not careful or were meditating=
.One of the<br>
> attendants was entrusted with the task of receiving th=
e fruit from the<br>
> visitors. One day he was sitting with eyes closed=
, a basket full of fruit at<br>
> his side, listening to the radio. In t=
he mean<br>
> time the monkeys were freely helping themselves to the con=
tents of the<br>
> basket. When people in the Hall tried to chase the mo=
nkeys away, Ramana<br></div>
> joked, =C3=A2=E2=82=AC=C5=93When these at=
tendants are immersed in deep meditation, the monkeys<div class=3D"im"><br>=
> come and see to the work of the attendants. Someone has to look after=
the<br>
> work! The attendants put the fruit into the basket, the monke=
ys put the<br>
> fruit into their stomachs; that is all the difference. =
While people forget<br>
> themselves while listening to the music over t=
he radio the monkeys busy<br></div>
> themselves in enjoying the sweet j=
uice of the fruit. That is good, isn=C3=A2=E2=82=AC=E2=84=A2t<br>
> it!=
=C3=A2=E2=82=AC <br><div class=3D"im">
> <br>
> The monkey mothers li=
ked to come with their babies, to show them to Ramana<br></div>
> full o=
f pride. Suri Nagamma reports, =C3=A2=E2=82=AC=C5=93Yesterday a monkey with=
her baby stood<br>
> in the window by the side of Bhagavan=C3=A2=E2=82=
=AC=E2=84=A2s sofa. Bhagavan was reading something<div class=3D"im"><br>
&g=
t; and so did not notice<br>
> it. After a while, the monkey screeched a=
nd one of the attendants tried to<br>
> drive her away by shouting, but =
she would not go.Bhagavan then looked up and<br></div>
> said, =C3=A2=E2=
=82=AC=CB=9CWait! She has come here to show her baby to Bhagavan; do not al=
l the<div class=3D"im"><br>
> people bring their children to show them? =
For her, her child is equally<br></div>
> dear. Look how young that chil=
d is.=C3=A2=E2=82=AC=E2=84=A2 So saying, Bhagavan turned towards her,<br>
&=
gt; and said in an endearing tone, =C3=A2=E2=82=AC=CB=9CHullo! So you have =
brought your child? That<br>
> is good!=C3=A2=E2=82=AC=E2=84=A2 And, giv=
ing her a plantain, he sent her away.=C3=A2=E2=82=AC <br><div class=3D"im">=
> <br>
> Sri Ramana felt a deep admiration for the monkey tribes and=
was convinced<br></div>
> that tapas was not unknown to them. Once he s=
aid, =C3=A2=E2=82=AC=C5=93I have known something<div class=3D"im"><br>
>=
about their organisation, their kings, laws,regulations. Everything is so<=
br>
> perfect and well-organised. So much intelligence behind it all. I =
even know<br>
> that tapas is not unknown to monkeys. A monkey whom we u=
sed to call<br></div>
> =C3=A2=E2=82=AC=CB=9CMottaipaiyan=C3=A2=E2=82=AC=
=E2=84=A2 was once oppressed and ill-treated by a gang. He went away<div cl=
ass=3D"im"><br>
> into the forest for a few days, did tapas, acquired st=
rength and returned.<br>
> <br>
> When he came and sat on a bough and=
shook it, all the rest of the monkeys,<br>
> who had previously ill-tre=
ated him and of whom he was previously mortally<br>
> afraid, were now q=
uaking before him. Yes, I am clear that tapas is well<br></div>
> known =
to monkeys.=C3=A2=E2=82=AC <br>
> <br>
> One day when Ramana inadvert=
ently bumped against a sparrow=C3=A2=E2=82=AC=E2=84=A2s nest, an egg<div cl=
ass=3D"im"><br>
> fell out and cracked. He was dismayed and cried out to=
his attendant<br></div>
> Madhava, =C3=A2=E2=82=AC=C5=93Look, look what=
I have done today! Oh,the poor mother will be so<div class=3D"im"><br>
>=
; sorrow-stricken, perhaps angry with me also, at my causing the destructio=
n<br>
> of her expected little one! Can the cracked eggshell be pieced t=
ogether<br></div>
> again? Let us try!=C3=A2=E2=82=AC <br><div class=3D"=
im">
> <br>
> So saying he took a piece of wet cloth, wrapped it arou=
nd the broken egg and<br>
> laid it back into its nest. Each third hour =
he took it out again, removed<br>
> the cloth, took it in his hand and g=
lanced at it for a few minutes. Seven<br>
> days later, after taking the=
egg from its nest, he announced with the<br></div>
> astonishment of a =
schoolboy, =C3=A2=E2=82=AC=C5=93Look what a<br>
> wonder! The crack has =
closed.=C3=A2=E2=82=AC Some days later he found the egg hatched out,<div c=
lass=3D"im"><br>
> the little bird had come out. With a face beaming wit=
h joy he took the<br>
> nestling into his hand, stroked and caressed it =
and handed it to the others,<br>
> that they could also admire it.<br>
&=
gt; <br>
> One day some new born squirrels had fallen out of their nest =
and landed on<br></div>
> Ramana=C3=A2=E2=82=AC=E2=84=A2s couch. Their e=
yes were still closed and they were very tiny. The<div class=3D"im"><br>
&g=
t; mother, however, did not take them back. But how should one feed such ti=
ny<br></div>
> things? The squirrels laid in Ramana=C3=A2=E2=82=AC=E2=84=
=A2s palm. His face was glowing with love<div class=3D"im"><br>
> and af=
fection towards them. The devotees looked on helplessly, but he was<br>
>=
; happy and cheerful. He asked for some cotton and made a soft bed for<br>
=
> them.Then he took a piece of the cotton, rolled it up so that the end =
looked<br>
> like a sharp needle, dipped it into some milk and trickled =
it in their tiny<br>
> mouths. This he did repeatedly. He looked after t=
hem with great care and<br>
> love until they grew up and started runnin=
g around. They did not run away,<br></div>
> however, but always ran aro=
und their =C3=A2=E2=82=AC=CB=9Cmother=C3=A2=E2=82=AC=E2=84=A2.<div class=3D=
"im"><br>
> <br>
> Something similar happened, when a cat ate the mot=
her of some young<br>
> squirrels. Again Ramana took on the task of cari=
ng for the young. As he<br></div>
> liked to use daily events to teach h=
is devotees he said to them, =C3=A2=E2=82=AC=C5=93These<div class=3D"im"><b=
r>
> little ones do not know that wisdom lies in remaining in their nest=
. They<br>
> keep attempting to come out. All trouble lies outside but t=
hey cannot remain<br>
> within. Similarly if the mind is not externalise=
d, but remains sunk in the<br></div>
> Heart then there would only be ha=
ppiness. But the mind keeps moving out.=C3=A2=E2=82=AC <br>
> When Ranga=
swami asked, =C3=A2=E2=82=AC=C5=93What is the path for keeping it inward?=
=C3=A2=E2=82=AC , Bhagavan<br>
> said, =C3=A2=E2=82=AC=C5=93It is exactl=
y the same as what I am doing now. Each time a young<div class=3D"im"><br>
=
> squirrel comes out, I keep putting it back into its nest. When I go on=
doing<br></div>
> it, it learns the happiness of staying in the nest.=
=C3=A2=E2=82=AC <br>
> <br>
> Shantamma reports, =C3=A2=E2=82=AC=C5=
=93Once Lakshmi came into the Hall. She was pregnant at<div class=3D"im"><b=
r>
> that time. It was after lunch time, when Bhagavan was reading the<b=
r>
> newspapers. Lakshmi came near and started licking the papers. Bhaga=
van<br></div>
> looked up and said: =C3=A2=E2=82=AC=CB=9CWait a little, =
Lakshmi.=C3=A2=E2=82=AC=E2=84=A2 But Lakshmi went on licking.<br>
> Bhag=
avan laid his paper aside, put his hands behind Lakshmi=C3=A2=E2=82=AC=E2=
=84=A2s horns and his<div class=3D"im"><br>
> head against hers. Like th=
is they stayed for quite a long time. I stood<br>
> nearby looking at th=
e wonderful scene. After some ten minutes or so,<br></div>
> Bhagavan tu=
rned to me and said: =C3=A2=E2=82=AC=CB=9CDo you know what Lakshmi is doing=
? She is<br>
> in<br>
> samadhi.=C3=A2=E2=82=AC=E2=84=A2 I looked at =
her and tears were flowing in streams down her broad<div class=3D"im"><br>
=
> cheeks. Her breathing had stopped and her eyes were fixed on Bhagavan.=
After<br></div>
> some time Bhagavan changed his position and asked: =
=C3=A2=E2=82=AC=CB=9CLakshmi, how do you feel<br>
> now?=C3=A2=E2=82=AC=
=E2=84=A2 Lakshmi moved backwards, as if reluctant to turn her tail towards=
<br>
> Bhagavan,walked round the Hall and went out.=C3=A2=E2=82=AC <br><=
div class=3D"im">
> <br>
> Several dogs lived in the Ashram. The most=
famous was Jackie,who was later<br>
> buried in the Ashram compound alo=
ngside the deer Valli and a crow. He did<br>
> not much like playing and=
did not join the other dogs, but would sit in<br>
> front of Sri Ramana=
, fixing his gaze on his eyes incessantly. He would also<br>
> not start=
eating until Ramana had taken a mouthful of food. One day when a<br>
> =
stray dog entered the Ashram through the back door, Jackie started barking.=
<br></div>
> Ramana calmed him saying, =C3=A2=E2=82=AC=C5=93You just clo=
se your eyes. You just close your<div class=3D"im"><br>
> eyes. You just=
close your eyes. If you do this you will not be able to see<br></div>
>=
the dog.=C3=A2=E2=82=AC At once Jackie closed his eyes.<div class=3D"im">=
<br>
> <br>
> One day Jackie was attacked by a ferocious pig and was =
seriously injured.<br>
> His stomach was torn open and the intestines ca=
me out. It required a lot of<br>
> stitches to close it up and afterward=
s Jackie was carried to a mantapam<br>
> opposite the Ashram to recover.=
At the same time Kunju Swami was suffering<br>
> from a severe abscess =
on his foot and was also staying in the same mantapam.<br>
> When Sri Ra=
mana came to visit them, Kunju Swami was crying out in pain and<br></div>
&=
gt; fell at Maharshi=C3=A2=E2=82=AC=E2=84=A2s feet. But Ramana said to him,=
=C3=A2=E2=82=AC=C5=93See, how Jackie is<div class=3D"im"><br>
> silentl=
y bearing his pain after such a major operation, without so much as a<br></=
div>
> whimper!=C3=A2=E2=82=AC This was helpful to Kunju Swami and his =
pain became bearable for<div class=3D"im"><br>
> him. Ramana stroked Jac=
kie and enquired if the meal had been brought and<br>
> then left both p=
atients.<br>
> <br>
> Source: Ramana Maharshi: His Life A biography b=
y Gabriele Ebert<br>
> <br>
> -- <br></div>
> =C3=A0=C2=B0"=
=C3=A0=C2=B0=E2=80=9A =C3=A0=C2=B0=C2=A8=C3=A0=C2=B0=C2=AE=C3=A0=C2=B1=E2=
=80=B9 =C3=A0=C2=B0=C2=AD=C3=A0=C2=B0=E2=80=94=C3=A0=C2=B0=C2=B5=C3=A0=C2=
=B0=C2=A4=C3=A0=C2=B1=E2=80=A1 =C3=A0=C2=B0=C2=B6=C3=A0=C2=B1 =C3=A0=C2=B0=
=C2=B0=C3=A0=C2=B1=E2=82=AC =C3=A0=C2=B0=C2=B0=C3=A0=C2=B0=C2=AE=C3=A0=C2=
=B0=C2=A3=C3=A0=C2=B0=C2=BE=C3=A0=C2=B0=C2=AF<br>
> =C3=A0=C2=B0=C2=AA=
=C3=A0=C2=B1 =C3=A0=C2=B0=C2=B0=C3=A0=C2=B0=C2=B6=C3=A0=C2=B0=C2=BE=C3=A0=
=C2=B0=E2=80=9A=C3=A0=C2=B0=C2=A4=C3=A0=C2=B1 =C3=A0=C2=B0=C5=93=C3=A0=C2=
=B0=C2=B2=C3=A0=C2=B0=C2=B8=C3=A0=C2=B1=E2=80=9A=C3=A0=C2=B0=C2=A4=C3=A0=C2=
=B1 =C3=A0=C2=B0=C2=B0=C3=A0=C2=B0=E2=80=9A<br>
> =C3=A0=C2=B0=C2=AA=C3=
=A0=C2=B1 =C3=A0=C2=B0=C2=B0=C3=A0=C2=B1=E2=80=A1=C3=A0=C2=B0=C2=AE=C3=A0=
=C2=B1=E2=80=A1 =C3=A0=C2=B0=C2=B6=C3=A0=C2=B0=C2=BE=C3=A0=C2=B0=C2=B6=C3=
=A0=C2=B1 =C3=A0=C2=B0=C2=B5=C3=A0=C2=B0=C2=A4=C3=A0=C2=B0=C2=AE=C3=A0=C2=
=B1 <br>
><br>
<br>
<p></p>
</div>
<div style=3D"co=
lor:#fff;min-height:0"></div>
</div>
</blockquote></div><br><=
br clear=3D"all"><br>-- <br>=E0=B0=93=E0=B0=82 =C2=A0=E0=B0=A8=E0=B0=AE=E0=
=B0=AF =C2=A0 <br>=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=E0=
=B1=81 =C2=A0<br><br>
--000e0cd1b124a6400504802bfad2--
From pvr@... Wed Feb 17 11:08:42 2016

X-Sender: pvr@...
id <20100222183754.LFMM2629.mta41.charter.net@imp11>;
Mon, 22 Feb 2010 13:37:54 -0500
id l6du1d00P55ZMQZ056duPH; Mon, 22 Feb 2010 13:37:54 -0500
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a=rSEblGBJAAAA:8 a=ptzhPbG9AAAA:20 a=bpdE5YhFAAAA:20 a=KnokKXXST6qvXI3V2-kA:9
a=9iKtsSlzdwXAmoEzfSYA:7 a=zklW-JAQsIKhcQ6CnSIVT7lRqYcA:4
Message-ID: <20100222133754.KWSVV.1800963.root@mp06>
Date: Mon, 22 Feb 2010 13:37:54 -0500
To: sivacharya@yahoogroups.com, vedic-wisdom@yahoogroups.com
Cc: Bhupendra Jamnadas <b_jamnadas@...>
In-Reply-To: <292081.19170.qm@...>
MIME-Version: 1.0
Sensitivity: Normal
Subject: Specific materials in homam (To Narasimha Rao Ji - Siva Homa
Question)
X-Yahoo-Group-Post: member; u=77848939; y=IdQmT-
Rv0kMwpr6Ra0y2YvfUfngOKTvAJ6CXqqiZq-uS
Namaste,
Two points:
(1) A mother may sense that a child is about to catch cold and she may prepare a
bitter medicine for the child to suppess cold in the early stage. Unaware of
Mother's thinking, child may ask for Kaju katli and may suffer with cold and cough
for several days.
Instead of trying to get specific results, the best approach is to leave it to

Him/Her and do homam/japam without any specific desires. Instead of being an older
child who knows a lot of things and has to fend for himself, be a small child who
does not know much and who depends on parents.
This simple approach will optimize the results you get from your sadhana. Sometimes
(many times) what you want may not be the right thing for you. God is the Director
with the full script of the movie in hand, while we are two cent actors who act in
one or two scenes and know nothing about the rest of the movie. Why not leave it to
the Director, instead of taking charge and trying to dictate how a particular scene
should be handled, when we know nothing about the whole movie and how our character
fits in the whole script?
(2) Shastras do prescribe specific materials for specific results. However, I

suggest that it is not so simple as offering a specific material. Offering a
specific material is only one aspect in getting a result.
Just for reference, I will mention a few things given in shastras.
* * *
For getting money, use the leaves of bilva (bel) tree. To extend longevity, use
darbhas (sacred grass). For getting physical strength, use the canes of vetas
(rattan palm or Calamus rotang) tree. For getting married and marital bliss, use
parched rice. For getting a child, use the seeds of shaali tree (also known as
kaalonji or krishna jeera or black cumene seeds). For cattle and well-being, use
ghee. For knowledge, use the wood of Palaasha tree (palash/modugu/Butea
monosperma). For success in agriculture, use barley grains. For overcoming enemies,
use guggul (a resin with anti-cholesterol properties in ayurveda). For good health,
use sesame seeds - white for mental (and spiritual) health and black for physical.
For general happiness and prosperity, use various grains such as rice, juwar dhani
etc. For good relations and attracting others, use the flowers or seeds of daadimi
(anaar/daanimma/pomegranate).
Similarly, Shiva taught Parvati specific materials for the six activities: shaanti
(peace-making), stambhana (paralyzing), maarana (killing), uchchaatana (explusion),
vashikarana (creating attraction between people) and vidveshana (creating hatred
between people). For example, one can use darbha (sacred grass) dipped in ghee made
with cow's milk for shanti (peace-making). These activities (other than peace-
making) entail bad karma and not for normal sadhakas. These activities are
justified only when a highly elevated sadhaka performs them for the greater good of
the world. So I will not even mention those specific materials.
* * *
The art of getting specific results through rituals has almost disappeared and will
become more extinct as time passes. Within Kali yuga, we are entering a
renewal/redefinition phase where knowledge will be re-established for the upcoming
phase of further decay of dharma. There will be re-establishment of dharma in the
next 200-400 years, but with focus on setting rules and procedures that will be the
guiding light for the next 1-2 thousand years when dharma will decay more. In that
upcoming phase of decay, this art will become even more extinct and the ground will
be (is being) set.
Best regards,
Narasimha
-------------------------------------------------------------------
-------------------------------------------------------------------
---- Bhupendra Jamnadas <b_jamnadas@...> wrote:

> Namaste,
>
> I have been performing the Siva homa based on the methods you have mentioned. I
have been trying to do this on a weekly basis regular unless circumstances do not
permit me. I thank you very much for making this simple procedure available so that
persons like me could perform the homa.
>
> I would like to ask though if there is any sginificance to the materials used for
offering in the homa? Essentially, what I am asking is that is there any offerings
that we may offer based on what we would like to achieve through this homa such as
if there is any materials more suitable for homa being performed for health reasons
or if the homa is being performed for hapiness or knowledge or financial
prosperity/security? If there is none, then it doesn't matter, however if there is
just to much for you to list them out, then I would request if you could point me
to some resource maybe on the internet from where I may obtain this information.
>
> Thanks,
> Bhupendra.
From pvr@... Wed Feb 17 11:08:42 2016

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Date: Mon, 22 Feb 2010 19:29:23 -0500
To: sivacharya@yahoogroups.com, vedic-wisdom@yahoogroups.com
In-Reply-To: <418069.58039.qm@...>
MIME-Version: 1.0
Sensitivity: Normal
Subject: Re: Specific materials in homam (To Narasimha Rao Ji - Siva Homa
Question)
X-Yahoo-Group-Post: member; u=77848939; y=Z3G8zRBndVP_2J9BfBBeJ20EqTzl-
EATMOSU3NPaCVwt
Namaste,
> I do share your viewpoint. But does the Lord give without asking?
Let us go back to the analogy I gave. Let us say a master director is making an
epic movie and you have a small role in the movie. Only the director knows the
entire script and you only know your scene. Instead of telling the director how
your scane should be, you should just leave it to the director.
At the same time, it does not hurt to tell the director, "I am willing to work
hard, rehearse well and do the best job I can. If possible, please give me a good
role". Exactly what that "good role" should be is better left to the director.
Similarly, one can ask god to make one's life meaningful and worthwhile, enable one
to pay off one's kaarmik debts, help increase dharma in the world and make progress
towards liberation. Other specific requests may not be helpful. However, I realize
that many people will find the need to make other specific requests.
* * *
> I have learnt from experience that the art of getting specific
> results from rituals is simply not there or lost forever.
I will put it slightly differently. That art is *nearly* extinct, but not fully
extinct. Nevertheless, for all practical purposes, it is extinct.
Best regards,
Narasimha
-------------------------------------------------------------------
-------------------------------------------------------------------
---- Bhupendra Jamnadas <b_jamnadas@...> wrote:

> Namaste Narasimha Rao Ji,
>
> You are correct. The Lord has complete knolwedge while we can only guess or
assume what we want will make us happy or satisfied.Sometimes we really do not know
what we want but think that we want this or that. I do share your viewpoint. But
does the Lord give without asking? There was a time when I was so hardpressed for
money so I had to ask. I anticipated the problem arising so tried my best to avoid
the situation coming to that point. But I never asked the Lord until it reached a
point when I was completely mentally cornered. It tootk me over 3 yrs of applying
for jobs before I got something that improved my situation. It was truly a mental
torture for me.
>
> One think I have learnt is that never ask for something specific. But I do ask
for him to do whetever it takes to relieve my stress without asking for specifics
which I think will relieve my stress. Probably if I were a more confident person, I
might not be doing that...I would not have to ask. So I never ask until I see
myself in a tight position becuase I do not know what to do in that case.
>
> I have learnt from experience that the art of getting specific results from
rituals is simply not there or lost forever. You have reminded me again and put me
back to present reality so I have to thank you for that.
>
> Thanks,
> Bhupendra
>
> ________________________________
> To: sivacharya@yahoogroups.com; vedic-wisdom@yahoogroups.com
> Cc: Bhupendra Jamnadas <b_jamnadas@...>
> Sent: Mon, February 22, 2010 1:37:54 PM
> Subject: [sivacharya] Specific materials in homam (To Narasimha Rao Ji - Siva
Homa Question)
>
>
> Namaste,
>
> Two points:
>
> (1) A mother may sense that a child is about to catch cold and she may prepare a
bitter medicine for the child to suppess cold in the early stage. Unaware of
Mother's thinking, child may ask for Kaju katli and may suffer with cold and cough
for several days.
>
> Instead of trying to get specific results, the best approach is to leave it to
Him/Her and do homam/japam without any specific desires. Instead of being an older
child who knows a lot of things and has to fend for himself, be a small child who
does not know much and who depends on parents.
>
> This simple approach will optimize the results you get from your sadhana.
Sometimes (many times) what you want may not be the right thing for you. God is the
Director with the full script of the movie in hand, while we are two cent actors
who act in one or two scenes and know nothing about the rest of the movie. Why not
leave it to the Director, instead of taking charge and trying to dictate how a
particular scene should be handled, when we know nothing about the whole movie and
how our character fits in the whole script?
>
> (2) Shastras do prescribe specific materials for specific results. However, I
suggest that it is not so simple as offering a specific material. Offering a
specific material is only one aspect in getting a result.
>
> Just for reference, I will mention a few things given in shastras.
>
> * * *
>
> For getting money, use the leaves of bilva (bel) tree. To extend longevity, use
darbhas (sacred grass). For getting physical strength, use the canes of vetas
(rattan palm or Calamus rotang) tree. For getting married and marital bliss, use
parched rice. For getting a child, use the seeds of shaali tree (also known as
kaalonji or krishna jeera or black cumene seeds). For cattle and well-being, use
ghee. For knowledge, use the wood of Palaasha tree (palash/modugu/ Butea
monosperma). For success in agriculture, use barley grains. For overcoming enemies,
use guggul (a resin with anti-cholesterol properties in ayurveda). For good health,
use sesame seeds - white for mental (and spiritual) health and black for physical.
For general happiness and prosperity, use various grains such as rice, juwar dhani
etc. For good relations and attracting others, use the flowers or seeds of daadimi
(anaar/daanimma/ pomegranate) .
>
> Similarly, Shiva taught Parvati specific materials for the six activities:
shaanti (peace-making) , stambhana (paralyzing) , maarana (killing), uchchaatana
(explusion), vashikarana (creating attraction between people) and vidveshana
(creating hatred between people). For example, one can use darbha (sacred grass)
dipped in ghee made with cow's milk for shanti (peace-making) . These activities
(other than peace-making) entail bad karma and not for normal sadhakas. These
activities are justified only when a highly elevated sadhaka performs them for the
greater good of the world. So I will not even mention those specific materials.
>
> * * *
>
> The art of getting specific results through rituals has almost disappeared and
will become more extinct as time passes. Within Kali yuga, we are entering a
renewal/redefinitio n phase where knowledge will be re-established for the upcoming
phase of further decay of dharma. There will be re-establishment of dharma in the
next 200-400 years, but with focus on setting rules and procedures that will be the
guiding light for the next 1-2 thousand years when dharma will decay more. In that
upcoming phase of decay, this art will become even more extinct and the ground will
be (is being) set.
>
> Best regards,
> Narasimha
> ------------ --------- --------- --------- --------- --------- -
> Spirituality: http://groups. yahoo.com/ group/vedic- wisdom
> Jyotish writings: http://groups. yahoo.com/ group/JyotishWri tings
> ------------ --------- --------- --------- --------- --------- -
>
> ---- Bhupendra Jamnadas <b_jamnadas@yahoo. ca> wrote:
> > Namaste,
> >
> > I have been performing the Siva homa based on the methods you have mentioned. I
have been trying to do this on a weekly basis regular unless circumstances do not
permit me. I thank you very much for making this simple procedure available so that
persons like me could perform the homa.
> >
> > I would like to ask though if there is any sginificance to the materials used
for offering in the homa? Essentially, what I am asking is that is there any
offerings that we may offer based on what we would like to achieve through this
homa such as if there is any materials more suitable for homa being performed for
health reasons or if the homa is being performed for hapiness or knowledge or
financial prosperity/security ? If there is none, then it doesn't matter, however
if there is just to much for you to list them out, then I would request if you
could point me to some resource maybe on the internet from where I may obtain this
information.
> >
> > Thanks,
> > Bhupendra.
From mbavishal@... Wed Feb 17 11:08:42 2016

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From: vishal sharma <mbavishal@...>
Subject: [vedic-wisdom] homam (To Narasimha Rao Ji - Devi Homa Question)
X-Yahoo-Group-Post: member; u=230351542; y=2si_21uknrFCwBER30qD7kELqDq-
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--000e0cd1a5b604577d04803a32eb
Namaste Charan Sparash PVR JI
I am doing GaneshJi and Vishnu Ji Homam from=

last one year. On Sunday Rath
saptami
I got a desire to do devi/chandika h=
omam including above ones.but as I am
not good at reading durga saptasati
s=
o I decided to read the ratri devi suktakm [ as in chapter 5 of durga sapta=
sati] and also given in the end of gita press book. and I am putting savah=
a
with each of that mantra.
Please guide me is this OK.
Regards
Vishal S=
harma
On Tue, Feb 23, 2010 at 12:07 AM, Narasimha PVR Rao <pvr@charter=
.net> wrote:
>
>
> Namaste,
>
> Two points:
>
> (1) A mother may sense tha=
t a child is about to catch cold and she may
> prepare a bitter medicine fo=
r the child to suppess cold in the early stage.
> Unaware of Mother's think=
ing, child may ask for Kaju katli and may suffer
> with cold and cough for =
several days.
>
> Instead of trying to get specific results, the best appro=
ach is to leave it
> to Him/Her and do homam/japam without any specific des=
ires. Instead of being
> an older child who knows a lot of things and has t=
o fend for himself, be a
> small child who does not know much and who depen=
ds on parents.
>
> This simple approach will optimize the results you get f=
rom your sadhana.
> Sometimes (many times) what you want may not be the rig=
ht thing for you. God
> is the Director with the full script of the movie i=
n hand, while we are two
> cent actors who act in one or two scenes and kno=
w nothing about the rest of
> the movie. Why not leave it to the Director, =
instead of taking charge and
> trying to dictate how a particular scene sho=
uld be handled, when we know
> nothing about the whole movie and how our ch=
aracter fits in the whole
> script?
>
> (2) Shastras do prescribe specific =
materials for specific results. However,
> I suggest that it is not so simp=
le as offering a specific material. Offering
> a specific material is only =
one aspect in getting a result.
>
> Just for reference, I will mention a fe=
w things given in shastras.
>
> * * *
>
> For getting money, use the leaves=
of bilva (bel) tree. To extend longevity,
> use darbhas (sacred grass). Fo=
r getting physical strength, use the canes of
> vetas (rattan palm or Calam=
us rotang) tree. For getting married and marital
> bliss, use parched rice.=
For getting a child, use the seeds of shaali tree
> (also known as kaalonj=
i or krishna jeera or black cumene seeds). For cattle
> and well-being, use=
ghee. For knowledge, use the wood of Palaasha tree
> (palash/modugu/Butea =
monosperma). For success in agriculture, use barley
> grains. For overcomin=
g enemies, use guggul (a resin with anti-cholesterol
> properties in ayurve=
da). For good health, use sesame seeds - white for
> mental (and spiritual)=
health and black for physical. For general happiness
> and prosperity, use=
various grains such as rice, juwar dhani etc. For good
> relations and att=
racting others, use the flowers or seeds of daadimi
> (anaar/daanimma/pomeg=
ranate).
>
> Similarly, Shiva taught Parvati specific materials for the six=
activities:
> shaanti (peace-making), stambhana (paralyzing), maarana (kil=
ling),
> uchchaatana (explusion), vashikarana (creating attraction between =
people)
> and vidveshana (creating hatred between people). For example, one=
can use
> darbha (sacred grass) dipped in ghee made with cow's milk for sh=
anti
> (peace-making). These activities (other than peace-making) entail ba=
d karma
> and not for normal sadhakas. These activities are justified only =
when a
> highly elevated sadhaka performs them for the greater good of the =
world. So
> I will not even mention those specific materials.
>
> * * *
>
>=
The art of getting specific results through rituals has almost disappeared=
> and will become more extinct as time passes. Within Kali yuga, we are
> =
entering a renewal/redefinition phase where knowledge will be re-establishe=
d
> for the upcoming phase of further decay of dharma. There will be
> re-e=
stablishment of dharma in the next 200-400 years, but with focus on
> setti=
ng rules and procedures that will be the guiding light for the next 1-2
> t=
housand years when dharma will decay more. In that upcoming phase of decay,=
> this art will become even more extinct and the ground will be (is being)=
> set.
>
> Best regards,
> Narasimha
> -----------------------------------=
-----------------------
> Free Jyotish Software, Free Jyotish Lessons, Jyot=
ish Writings,
> "Do It Yourself" ritual manuals for short Homam and Pitri T=
arpana:
> http://www.VedicAstrologer.org <http://www.vedicastrologer.org/>
=
> Films that make a difference: http://SaraswatiFilms.org<http://saraswatif=
ilms.org/>
> Jyo=
tish writings: http://groups.yahoo.com/group/JyotishWritings
> ------------=
----------------------------------------------
>
> ---- Bhupendra Jamnadas =
<b_jamnadas@... <b_jamnadas%40yahoo.ca>>
> wrote:
> > Namaste,
> >
> >=
I have been performing the Siva homa based on the methods you have
> menti=
oned. I have been trying to do this on a weekly basis regular unless
> circ=
umstances do not permit me. I thank you very much for making this simple
> =
procedure available so that persons like me could perform the homa.
> >
> >=
I would like to ask though if there is any sginificance to the materials
>=
used for offering in the homa? Essentially, what I am asking is that is
> =
there any offerings that we may offer based on what we would like to achiev=
e
> through this homa such as if there is any materials more suitable for h=
oma
> being performed for health reasons or if the homa is being performed =
for
> hapiness or knowledge or financial prosperity/security? If there is n=
one,
> then it doesn't matter, however if there is just to much for you to =
list
> them out, then I would request if you could point me to some resourc=
e maybe
> on the internet from where I may obtain this information.
> >
> >=
Thanks,
> > Bhupendra.
>
>
>
--000e0cd1a5b604577d04803a32eb
<div>Namaste Charan Sparash PVR JI </div>

<div>=A0</div>
<div>I am doing Ga=
neshJi and Vishnu Ji Homam from last one year. On Sunday Rath saptami=A0</d=
iv>
<div>I got a desire to do devi/chandika homam including above ones.but =
as I am not good at reading durga saptasati=A0</div>
<div>so I decided to r=
ead the ratri devi suktakm [ as in chapter 5 of durga sapta sati] and also =
given in the end of gita press book. and I am putting savaha with each of t=
hat mantra.</div>
<div>=A0</div>
<div>Please guide me is this OK.</div>
<di=
v>=A0</div>
<div>=A0</div>
<div>Regards</div>
<div>Vishal Sharma</div>
<div=
>=A0</div>
<div>=A0=A0<br></div>
<div>=A0</div>
<div><br>=A0</div>
<div cla=
ss=3D"gmail_quote">On Tue, Feb 23, 2010 at 12:07 AM, Narasimha PVR Rao <spa=
n dir=3D"ltr"><<a href=3D"mailto:pvr@...">pvr@...</a>>=
;</span> wrote:<br>
<blockquote class=3D"gmail_quote" style=3D"PADDING-LEFT=
: 1ex; MARGIN: 0px 0px 0px 0.8ex; BORDER-LEFT: #ccc 1px solid">
<div style=
=3D"BACKGROUND-COLOR: #fff"><span>=A0</span>
<div>
<div>
<div>
<p>Namaste,=
<br><br>Two points:<br><br>(1) A mother may sense that a child is about to =
catch cold and she may prepare a bitter medicine for the child to suppess c=
old in the early stage. Unaware of Mother's thinking, child may ask for=
Kaju katli and may suffer with cold and cough for several days.<br>
<br>In=
stead of trying to get specific results, the best approach is to leave it t=
o Him/Her and do homam/japam without any specific desires. Instead of being=
an older child who knows a lot of things and has to fend for himself, be a=
small child who does not know much and who depends on parents.<br>
<br>Thi=
s simple approach will optimize the results you get from your sadhana. Some=
times (many times) what you want may not be the right thing for you. God is=
the Director with the full script of the movie in hand, while we are two c=
ent actors who act in one or two scenes and know nothing about the rest of =
the movie. Why not leave it to the Director, instead of taking charge and t=
rying to dictate how a particular scene should be handled, when we know not=
hing about the whole movie and how our character fits in the whole script?<=
br>
<br>(2) Shastras do prescribe specific materials for specific results. =
However, I suggest that it is not so simple as offering a specific material=
. Offering a specific material is only one aspect in getting a result.<br><=
br>
Just for reference, I will mention a few things given in shastras.<br><=
br>* * *<br><br>For getting money, use the leaves of bilva (bel) tree. To e=
xtend longevity, use darbhas (sacred grass). For getting physical strength,=
use the canes of vetas (rattan palm or Calamus rotang) tree. For getting m=
arried and marital bliss, use parched rice. For getting a child, use the se=
eds of shaali tree (also known as kaalonji or krishna jeera or black cumene=
seeds). For cattle and well-being, use ghee. For knowledge, use the wood o=
f Palaasha tree (palash/modugu/Butea monosperma). For success in agricultur=
e, use barley grains. For overcoming enemies, use guggul (a resin with anti=
-cholesterol properties in ayurveda). For good health, use sesame seeds - w=
hite for mental (and spiritual) health and black for physical. For general =
happiness and prosperity, use various grains such as rice, juwar dhani etc.=
For good relations and attracting others, use the flowers or seeds of daad=
imi (anaar/daanimma/pomegranate).<br>
<br>Similarly, Shiva taught Parvati s=
pecific materials for the six activities: shaanti (peace-making), stambhana=
(paralyzing), maarana (killing), uchchaatana (explusion), vashikarana (cre=
ating attraction between people) and vidveshana (creating hatred between pe=
ople). For example, one can use darbha (sacred grass) dipped in ghee made w=
ith cow's milk for shanti (peace-making). These activities (other than =
peace-making) entail bad karma and not for normal sadhakas. These activitie=
s are justified only when a highly elevated sadhaka performs them for the g=
reater good of the world. So I will not even mention those specific materia=
ls.<br>
<br>* * *<br><br>The art of getting specific results through ritual=
s has almost disappeared and will become more extinct as time passes. Withi=
n Kali yuga, we are entering a renewal/redefinition phase where knowledge w=
ill be re-established for the upcoming phase of further decay of dharma. Th=
ere will be re-establishment of dharma in the next 200-400 years, but with =
focus on setting rules and procedures that will be the guiding light for th=
e next 1-2 thousand years when dharma will decay more. In that upcoming pha=
se of decay, this art will become even more extinct and the ground will be =
(is being) set. <br>
<br>Best regards,<br>Narasimha<br>--------------------=
--------------------------------------<br>Free Jyotish Software, Free Jyoti=
sh Lessons, Jyotish Writings,<br>"Do It Yourself" ritual manuals =
for short Homam and Pitri Tarpana:<br>
<a href=3D"http://www.vedicastrologe=
r.org/" target=3D"_blank">http://www.VedicAstrologer.org</a><br>Films that =
make a difference: <a href=3D"http://saraswatifilms.org/" target=3D"_blank"=
>http://SaraswatiFilms.org</a><br>Spirituality: <a href=3D"http://groups.ya=
hoo.com/group/vedic-wisdom" target=3D"_blank">http://groups.yahoo.com/group=
/vedic-wisdom</a><br>
Jyotish writings: <a href=3D"http://groups.yahoo.com/=
group/JyotishWritings" target=3D"_blank">http://groups.yahoo.com/group/Jyot=
ishWritings</a><br>--------------------------------------------------------=
--<br><br>---- Bhupendra Jamnadas <<a href=3D"mailto:b_jamnadas%40yahoo.=
ca" target=3D"_blank">b_jamnadas@...</a>> wrote: <br>
> Namaste,=
<br>> <br>> I have been performing the Siva homa based on the methods=
you have mentioned. I have been trying to do this on a weekly basis regula=
r unless circumstances do not permit me. I thank you very much for making t=
his simple procedure available so that persons like me could perform the ho=
ma.<br>
> <br>> I would like to ask though if there is any sginifican=
ce to the materials used for offering in the homa? Essentially, what I am a=
sking is that is there any offerings that we may offer based on what we wou=
ld like to achieve through this homa such as if there is any materials more=
suitable for homa being performed for health reasons or if the homa is bei=
ng performed for hapiness or knowledge or financial prosperity/security? If=
there is none, then it doesn't matter, however if there is just to muc=
h for you to list them out, then I would request if you could point me to s=
ome resource maybe on the internet from where I may obtain this information=
.<br>
> <br>> Thanks,<br>> Bhupendra.<br><br></p></div>
<div style=
=3D"MIN-HEIGHT: 0px; COLOR: #fff"></div></div></blockquote></div><br>
--000e0cd1a5b604577d04803a32eb--
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Date: Tue, 23 Feb 2010 08:37:29 +0000
Message-ID: <90bdd2131002230037s7ef240d6w72ef686a980fb74@...>
Content-Type: multipart/alternative; boundary=000e0cd13956796a3b048040df1b
Subject: Sri RamaKrishna suggests How to recognize a saint
X-Yahoo-Group-Post: member; u=313309882; y=UsWHLjvCZsLT9aJMNVNbUfOM1SGkCj3-
bdPN_C9F_nWAW0RWo0GFLQ
--000e0cd13956796a3b048040df1b
Householder: Revered Sir, how can we know or recognize a saint?
Ramakrishna: He is a saint whose heart, soul, and inner nature have turned
towards God; he who has renounced woman and wealth. A saint does not look at
women with the eye of desire; if he comes near a woman, he sees the Divine
Mother in her and worships her. His thoughts are always on God and his words
are of Him.
He sees God everywhere and knows that by serving others, he serves Him.
These are some of the outward signs of a saint.Householder: Revered Sir, is
it necessary to remain long in solitude? Ramakrishna: Until right
discrimination is acquired.[p. 77 & 78]
--
Prasanth Jalasutram
Love And Love Alone
--000e0cd13956796a3b048040df1b

ht:1.3em">
Householder: Revered Sir, how can we know or recognize a saint?<=
br><br><span style=3D"font-weight:bold">Ramakrishna: He is a saint whose he=
art, soul, and inner nature have turned towards God; he who has renounced w=
oman and wealth. A saint does not look at women with the eye of desire; if =
he comes near a woman, he sees the Divine Mother in her and worships her.</=
span>=A0His thoughts are always on God and his words are of Him.=A0<br>
<b=
r>He sees God everywhere and knows that by serving others, he serves Him. T=
hese are some of the outward signs of a saint.<span style=3D"font-weight:bo=
ld">Householder: Revered Sir, is it necessary to remain long in solitude? R=
amakrishna: Until right discrimination is acquired.[p. 77 & 78]</span><=
br>
<br><span style=3D"font-weight:bold">Source</span>: THE GOSPEL OF RAMA=

KRISHNA Revised by SWAMI ABHEDANANDA<div style=3D"clear:both;margin-top:0px=
=
</div></div><div style=3D"color:rgb(51, 51, 51);font-size:87%;margin-top:0p=
x;margin-right:0px;margin-bottom:0.75em;margin-left:0px;line-height:1.3em">=
</div></span><br>-- <br>Om Namo Bhagavate Sri Ramanaya<br>
Prasanth Jalasut=
ram<br><br>Love And Love Alone<br><br>
--000e0cd13956796a3b048040df1b--

Feb 2010 16:41:16 -0000
2010 16:41:16 -0000
Date: Tue, 23 Feb 2010 16:41:14 -0000
Message-ID: <hm10fa+r9kp@...>
MIME-Version: 1.0
Subject: Chaitri Navaraatri and Akshay Tritiya !
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15vAYnIPNAXlIc
Pranaam Narasimha,
When will be Starting day of Chaitri Navaraatri and Aks=
hay Tritiya of the current year?
What is the your (Or Manish's) opinion on=

that?
Best Regards,
Utpal

Feb 2010 20:26:22 -0000
2010 20:26:21 -0000
Feb 2010 20:26:21 -0000
Date: Tue, 23 Feb 2010 20:26:21 -0000
Message-ID: <hm1dld+6unb@...>
MIME-Version: 1.0
X-Yahoo-Post-IP: 117.194.224.128
Subject: Obstacles of Spiritual life(KN Rao,yogis destiny and wheel of time)
y=BX8_uk1WTqoZO4dKFaOb3fmSmIfHqubu2yCkucNvquLel9-DCo83g9FvDjKVMpo
--7-1422486835-0504675412=:4
ObstaclesThe obstacles to spiritual life given in the Patanjali Yoga

Sutras=
are being given here briefly:
Physical Obstacles1. Ailments, sickness, dis=
ease or terrible physical
handicaps148This often is the result of some terr=
ible karma of past
life. In such conditions a great guru askshis disciple n=
ot to be
disappointed but continue doing sadhana inspite of this handicap. =
I
havegiven instances in the book how some good sadhaks have done it.2.
Unh=
appinessIn the case of Indians it is caused by all their worries with
their=
families while this is not the casein the USA where family ties do
not exi=
st except in some sections of orthodox Christians. In theUSA the
problem is=
very complex. It starts with the story of a broken home,
premarital sex,un=
happy relationships and finally the damage done by
psychiatrists whose roar=
ing businessthrives in 'discovering' complexes
in their patients and keepin=
g them rooted in childhoodabuses.3. Physical
Unsteadiness (resembling Parki=
nson's disease)The result of consumption
of intoxicants and wild habits lik=
e drug addiction leads to thissometime
or the other.4. Difficulties in Inha=
lationIt can be caused by asthma or
some other ailments. It definitely dest=
roys the rhythm of japamand
pranayam.5. Difficulties in Exhalation Same as =
number 4 above.
Psychological/Mental Obstacles6. Frustration Caused by Non =
Fulfilment of
DesiresIn the case of most disciples, whether Indians or pers=
ons of any
country, one's own frustrationsregarding wishes, desires related=
to
their wordly, physical, sexual, material, career or family lifeis alway=
s
the most common obstacle. It is not easy to be non attached which I know
=
is God'sgreatest gift to a spiritual aspirant, yet it has to be
cultivated =
intelligently. All the knocks of lifeteach this valuable
lesson which we fo=
rget.7. Doubts It can be called the most common
obstacle of educated Indian=
s and most of theAmericans I have met. In the
USA they switch gurus as soon=
as they do not find an instant pillfor
illumination. These days when there=
is so much character assassination
of some of thesegurus in the USA, wheth=
er Indian or American, through
mischievous publicity, a disciple's doubtin =
his own guru can assail him
constantly. It is not necessary to treat it as =
an obstacle. Even ifthe
guru is a very ordinary person, that a sincere disc=
iple has to be
rewarded by God is wellknown to us in India. Losing faith in=
one's own
guru, expecting quick supernormal powers(siddhis), or even illum=
ination,
the disciple cannot progress.8. Material/Sensual/Sexual
Obsessions=
Indians are familiar with the stories of their great rishis,
Vishwamitra, D=
urvasa and Naradafalling into temptations, suffering their
agonies but doin=
g their sadhana with greater intensity andzeal. There
can be no sadhak who =
does not fall into such temptations. The wiser
forget them,overcome those t=
emptations and regain their spiritual
splendour. Most of such stories are n=
otrecorded. In my talks with
hundreds of yogis, I learnt from them that the=
se temptations have
to149come, a sadhak, must fall into them. The wiser sad=
hak does not
despair. He decides not to fallinto those traps again and is e=
ver
cautious. In the USA somehow it has not been possible toconvince people=
that these could not be combined with spiritual demands of life. It

would =
be farbetter to be an honestly married man doing sadhana rather
than imagin=
ing fancifully that onecould have many relationships and also
a good spirit=
ual life.Spiritual Obstacles9. Illusory Spiritual
ExperiencesLike the wish =
fulfilment Freud talked of, every sadhak has
many spiritual experiences. Th=
ey canbe very damaging when the sadhak
mistakes them for real spiritual pro=
gress. I have written inthe book
that my own Guruji's instruction was to te=
st these experiences again and
again beforeaccepting them as genuine ones. =
I know of thousands of such
experiences of hundreds ofsadhaks and sadhikas =
which did damage to them
because it inflated their ego.10. Not Making Expec=
ted Spiritual
ProgressIt is very natural for a sadhak to feel that he has n=
ot made
adequate or expected spiritualprogress. It creates deepest frustrat=
ion.
I know of sadhaks who gave up their sadhana and tookto violent, vulgar=
or grossly materialistic life after such frustrations. To know spiritual

p=
rogress isbeing made and when not, is most confusing. It is well
explained =
in the fifteenth chapter of theGita which should be read
repeatedly.11. Not=
Remaining Steady in Spiritual ProgressSome sadhaks
attain early success in=
spiritual life but fail to remain steady. They
lose patienceand even give =
up their sadhana. This is the worst mistake
one can commit. After attaining=
somereal tangible progress, there should
be no need to feel frustrated at =
all or panic.12. Neglecting SadhanaThis
need not be elaborated. The meaning=
is crystal clear.13. CarelessnessIt
is the most common fault. Every good g=
uru instructs his disciple in some
do's and somedon'ts. They should always =
be remembered.14. LazinessIt
need not be explained. It is a common fault. I=
have been a victim of
this repeatedly whenduring my office work and later =
load of astrological
research, I made no attempt to squeeze outsome time fo=
r my own sadhana.
Ways of Overcoming Frustration in Spiritual Life
The reme=
dies which work most miraculously in overcoming frustrations in
spiritual l=
ife are four:1501. Company of Happy PersonsA person who has
least attachmen=
ts, desires and frustrations in life is a happy man. He
hastranscended dual=
ities of life, if not totally, sufficiently well, to
be happy mostly. In hi=
s companythe astral vibrations of his personality
create a diffuse sense of=
happiness. We have many suchpersons in India
among good Sadhakas. Remember=
not to become a nuisance for them.2.
Showing Kindness to Unhappy PersonsIt=
need not be elaborated. The
unconscious blessings of an unhappy person who=
m you havehelped will
always help you overcome your miserable spiritual con=
dition.3. Keeping
Alive Your Sense of Sacredness for the VirtuousDo not bec=
ome judgmental.
A virtuous man may stray from the path of virtue in a bad m=
oment.But he
will come back to his sacred state very easily. If you lose yo=
ur own
faith in thesacredness of his life, it does damage to you spirituall=
y.4.
Indifference to the Non-VirtuousIn the world we live in, a majority ar=
e
non-virtuous. Remain indifferent to them. Do not hatethem. Hatred is a
ba=
d and very damaging emotion, spiritually.
III Additions
To all the above, l=
et me add, what great yogis have told their
disciples.1. Do Not Invite a Yo=
gi to Your House FrequentlyA yogi leads a
life which is a total reversal of=
the life you lead. If you begin to
invite him to yourhouse, you give him a=
chance to go astray and get
attracted to sex and money. Then youyourself b=
egin to lose faith in him.
If he comes once in a while, uninvited serve him=
properly butdo not
allow him to stay long in your house, for your own sake=
.(Instruction of
the great Yogi, Devraha Baba)2. Do Not Read Too Many Booh =
on Supposedly
Spiritual SubjectsIt is better to do your own sadhana as you =
have been
instructed. Reading too many books cancause more confusion. Write=
rs of
books on spiritual subjects may themselves be very confusedpersons bu=
t
with a gift for writing. Reading those books can create avoidable
conflic=
ts in yourmind.(Instruction of the great Vaishnava Guru, Prabhu
Bejoy Krish=
na Goswami)3. Keep Alive a Sense of Sacredness when it comes
to Money and S=
ex151A person obsessed with sex and money slips fastest
from spiritual path=
. I have met more cheatswho pretended to be
spiritual, tried to promote spi=
ritual, religious, ayurvedic and
astrologicalseminars, cheated others and a=
ccumulated money or promoted
themselves.Extend these tendencies to all the =
activities of your life.
Without this precaution your spiritual lifewill de=
teriorate very
fast.(Ramakrishna Paramhamsa)4. Take Bath at Least Twice a D=
ayA clean
body and a clean mind are necessary for sadhana. In my childhood =
I
remembermeeting white men coming to India with their stinking bodies and
=
thick yellowish layers on theirteeth resembling paint. The reason why
India=
ns were forbidden to go abroad became clear tome then. But it seems
that th=
e westerners have discovered the virtues of daily bath in the
recenttwo or =
three decades and from an Indian point of view, some
glimmerings of civiliz=
ations haveappeared in the west which we have
always associated with plunde=
ring imperialisms.(All yogis advise)5.
Avoid Carnivorous VegetarianismThe f=
ood you consume should be pure and
vegetarian. It should be known to you th=
at asstressed in the Gita and
the Chandogya Upanishad, the strongest spirit=
ual base of any sadhanais
pure food. For better spiritual life, do not cons=
ume even the milk of
cows fed on nonvegetarian fodder. The mad cow disease =
of England must be
taken as a warning. It is difficult toget pure and unadu=
lterated food in
India. But India's adulterated stuff is better than thecar=
nivorous
vegetarianism of Europe and the USA. The dangerously adulterated f=
ood of
Indiacan ruin health. Our incompetent governments can take no action=
against this inspite of theAnti-Adulteration Laws.(All yogis advise)6.

Tri=
ple Fires of LifeVishnu Purana states in clearest terms that it is
after se=
eing, suffering and realizing that no mancan escape the triple
fires of lif=
e, that one develops detachment and divine knowledge.
Theyare: the physical=
ones likes sickness and psychological problems:the
natural ones like victi=
mization by fellow human beings and fear from
animal (accidents etc.in mode=
rn life): the spiritual ones as given in
the Patanjali Yoga Sutras.(Vishnu =
Purana)7. Signs of Spiritual
ProgressThe Gita gives some clear indications =
which can be used to see
how much spiritual progressanyone has made:1. To f=
eel that you are not a
significant person.2. To not be haughty.3. Forgivene=
ss.4.
Non-violence.5. Simple and honest speech.6. Serving the Guru.7. Inner=
and outer cleanliness.8. Inner stability.9. Self control.10. To be

non-att=
ached to life's enjoyments.11. Lack of pride.12. To think about
the world f=
ull of grief.13. Doing the duties of a householder without
any sense of att=
achment.14. Equanimity.15. Unconditional devotion to the
Lord.16. Love of s=
equestered life.17. Not to be attached to persons
immersed in worldliness.1=
8. Loving always the knowledge of the
divine.19. Experience of cosmic secre=
ts.(The Gita)
--7-1422486835-0504675412=:4
<div><b>Obstacles</b></div><div>The obstacles to spiritual life given in th=

e Patanjali Yoga Sutras are being given here briefly:</div><div><br></div><=
div><b>Physical Obstacles</b></div><div>1. <b>Ailments, sickness, disease o=
r terrible physical handicaps</b></div><div>148</div><div>This often is the=
result of some terrible karma of past life. In such conditions a great gur=
u asks</div><div>his disciple not to be disappointed but continue doing sad=
hana inspite of this handicap. I have</div><div>given instances in the book=
how some good sadhaks have done it.</div><div>2. <b>Unhappiness</b></div><=
div>In the case of Indians it is caused by all their worries with their fam=
ilies while this is not the case</div><div>in the USA where family ties do =
not exist except in some sections of orthodox Christians. In the</div><div>=
USA the problem is very complex. It starts with the story of a broken home,=
premarital sex,</div><div>unhappy relationships and finally the damage don=
e by psychiatrists whose roaring business</div><div>thrives in 'discovering=
' complexes in their patients and keeping them rooted in childhood</div><di=
v>abuses.</div><div>3. <b>Physical Unsteadiness (resembling Parkinson's dis=
ease)</b></div><div>The result of consumption of intoxicants and wild habit=
s like drug addiction leads to this</div><div>sometime or the other.</div><=
div>4. <b>Difficulties in Inhalation</b></div><div>It can be caused by asth=
ma or some other ailments. It definitely destroys the rhythm of japam</div>=
<div>and pranayam.</div><div>5. <b>Difficulties in Exhalation Same as numbe=
r 4 above.</b> Psychological/Mental Obstacles</div><div>6. <b>Frustration C=
aused by Non Fulfilment of Desires</b></div><div>In the case of most discip=
les, whether Indians or persons of any country, one's own frustrations</div=
><div>regarding wishes, desires related to their wordly, physical, sexual, =
material, career or family life</div><div>is always the most common obstacl=
e. It is not easy to be non attached which I know is God's</div><div>greate=
st gift to a spiritual aspirant, yet it has to be cultivated intelligently.=
All the knocks of life</div><div>teach this valuable lesson which we forge=
t.</div><div>7. <b>Doubts</b> It can be called the most common obstacle of =
educated Indians and most of the</div><div>Americans I have met. In the USA=
they switch gurus as soon as they do not find an instant pill</div><div>fo=
r illumination. These days when there is so much character assassination of=
some of these</div><div>gurus in the USA, whether Indian or American, thro=
ugh mischievous publicity, a disciple's doubt</div><div>in his own guru can=
assail him constantly. It is not necessary to treat it as an obstacle. Eve=
n if</div><div>the guru is a very ordinary person, that a sincere disciple =
has to be rewarded by God is well</div><div>known to us in India. Losing fa=
ith in one's own guru, expecting quick supernormal powers</div><div>(siddhi=
s), or even illumination, the disciple cannot progress.</div><div>8. <b>Mat=
erial/Sensual/Sexual Obsessions</b></div><div>Indians are familiar with the=
stories of their great rishis, Vishwamitra, Durvasa and Narada</div><div>f=
alling into temptations, suffering their agonies but doing their sadhana wi=
th greater intensity and</div><div>zeal. There can be no sadhak who does no=
t fall into such temptations. The wiser forget them,</div><div>overcome tho=
se temptations and regain their spiritual splendour. Most of such stories a=
re not</div><div>recorded. In my talks with hundreds of yogis, I learnt fro=
m them that these temptations have to</div><div>149</div><div>come, a sadha=
k, must fall into them. The wiser sadhak does not despair. He decides not t=
o fall</div><div>into those traps again and is ever cautious. In the USA so=
mehow it has not been possible to</div><div>convince people that these coul=
d not be combined with spiritual demands of life. It would be far</div><div=
>better to be an honestly married man doing sadhana rather than imagining f=
ancifully that one</div><div>could have many relationships and also a good =
spiritual life.</div><div>Spiritual Obstacles</div><div>9. <b>Illusory Spir=
itual Experiences</b></div><div>Like the wish fulfilment Freud talked of, e=
very sadhak has many spiritual experiences. They can</div><div>be very dama=
ging when the sadhak mistakes them for real spiritual progress. I have writ=
ten in</div><div>the book that my own Guruji's instruction was to test thes=
e experiences again and again before</div><div>accepting them as genuine on=
es. I know of thousands of such experiences of hundreds of</div><div>sadhak=
s and sadhikas which did damage to them because it inflated their ego.</div=
><div>10. <b>Not Making Expected Spiritual Progress</b></div><div>It is ver=
y natural for a sadhak to feel that he has not made adequate or expected sp=
iritual</div><div>progress. It creates deepest frustration. I know of sadha=
ks who gave up their sadhana and took</div><div>to violent, vulgar or gross=
ly materialistic life after such frustrations. To know spiritual progress i=
s</div><div>being made and when not, is most confusing. It is well explaine=
d in the fifteenth chapter of the</div><div>Gita which should be read repea=
tedly.</div><div>11. <b>Not Remaining Steady in Spiritual Progress</b></div=
><div>Some sadhaks attain early success in spiritual life but fail to remai=
n steady. They lose patience</div><div>and even give up their sadhana. This=
is the worst mistake one can commit. After attaining some</div><div>real t=
angible progress, there should be no need to feel frustrated at all or pani=
c.</div><div>12. <b>Neglecting Sadhana</b></div><div>This need not be elabo=
rated. The meaning is crystal clear.</div><div>13. <b>Carelessness</b></div=
><div>It is the most common fault. Every good guru instructs his disciple i=
n some do's and some</div><div>don'ts. They should always be remembered.</d=
iv><div>14.<b> Laziness</b></div><div>It need not be explained. It is a com=
mon fault. I have been a victim of this repeatedly when</div><div>during my=
office work and later load of astrological research, I made no attempt to =
squeeze out</div><div>some time for my own sadhana.</div><div><br></div><di=
v><b>Ways of Overcoming Frustration in Spiritual Life</b></div><div><b><br>=
</b></div><div>The remedies which work most miraculously in overcoming frus=
trations in spiritual life are four:</div><div>150</div><div>1. <b>Company =
of Happy Persons</b></div><div>A person who has least attachments, desires =
and frustrations in life is a happy man. He has</div><div>transcended duali=
ties of life, if not totally, sufficiently well, to be happy mostly. In his=
company</div><div>the astral vibrations of his personality create a diffus=
e sense of happiness. We have many such</div><div>persons in India among go=
od Sadhakas. Remember not to become a nuisance for them.</div><div>2. <b>Sh=
owing Kindness to Unhappy Persons</b></div><div>It need not be elaborated. =
The unconscious blessings of an unhappy person whom you have</div><div>help=
ed will always help you overcome your miserable spiritual condition.</div><=
div>3. <b>Keeping Alive Your Sense of Sacredness for the Virtuous</b></div>=
<div>Do not become judgmental. A virtuous man may stray from the path of vi=
rtue in a bad moment.</div><div>But he will come back to his sacred state v=
ery easily. If you lose your own faith in the</div><div>sacredness of his l=
ife, it does damage to you spiritually.</div><div>4. <b>Indifference to the=
Non-Virtuous</b></div><div>In the world we live in, a majority are non-vir=
tuous. Remain indifferent to them. Do not hate</div><div>them. Hatred is a =
bad and very damaging emotion, spiritually.</div><div><br></div><div><b>III=
Additions</b></div><div><b><br></b></div><div>To all the above, let me add=
, what great yogis have told their disciples.</div><div>1. <b>Do Not Invite=
a Yogi to Your House Frequently</b></div><div>A yogi leads a life which is=
a total reversal of the life you lead. If you begin to invite him to your<=
/div><div>house, you give him a chance to go astray and get attracted to se=
x and money. Then you</div><div>yourself begin to lose faith in him. If he =
comes once in a while, uninvited serve him properly but</div><div>do not al=
low him to stay long in your house, for your own sake.</div><div>(Instructi=
on of the great Yogi, Devraha Baba)</div><div>2. <b>Do Not Read Too Many Bo=
oh on Supposedly Spiritual Subjects</b></div><div>It is better to do your o=
wn sadhana as you have been instructed. Reading too many books can</div><di=
v>cause more confusion. Writers of books on spiritual subjects may themselv=
es be very confused</div><div>persons but with a gift for writing. Reading =
those books can create avoidable conflicts in your</div><div>mind.</div><di=
v>(Instruction of the great Vaishnava Guru, Prabhu Bejoy Krishna Goswami)</=
div><div>3. <b>Keep Alive a Sense of Sacredness when it comes to Money and =
Sex</b></div><div>151</div><div>A person obsessed with sex and money slips =
fastest from spiritual path. I have met more cheats</div><div>who pretended=
to be spiritual, tried to promote spiritual, religious, ayurvedic and astr=
ological</div><div>seminars, cheated others and accumulated money or promot=
ed themselves.</div><div>Extend these tendencies to all the activities of y=
our life. Without this precaution your spiritual life</div><div>will deteri=
orate very fast.</div><div>(Ramakrishna Paramhamsa)</div><div>4. <b>Take Ba=
th at Least Twice a Day</b></div><div>A clean body and a clean mind are nec=
essary for sadhana. In my childhood I remember</div><div>meeting white men =
coming to India with their stinking bodies and thick yellowish layers on th=
eir</div><div>teeth resembling paint. The reason why Indians were forbidden=
to go abroad became clear to</div><div>me then. But it seems that the west=
erners have discovered the virtues of daily bath in the recent</div><div>tw=
o or three decades and from an Indian point of view, some glimmerings of ci=
vilizations have</div><div>appeared in the west which we have always associ=
ated with plundering imperialisms.</div><div>(All yogis advise)</div><div>5=
. <b>Avoid Carnivorous Vegetarianism</b></div><div>The food you consume sho=
uld be pure and vegetarian. It should be known to you that as</div><div>str=
essed in the Gita and the Chandogya Upanishad, the strongest spiritual base=
of any sadhana</div><div>is pure food. For better spiritual life, do not c=
onsume even the milk of cows fed on non</div><div>vegetarian fodder. The ma=
d cow disease of England must be taken as a warning. It is difficult to</di=
v><div>get pure and unadulterated food in India. But India's adulterated st=
uff is better than the</div><div>carnivorous vegetarianism of Europe and th=
e USA. The dangerously adulterated food of India</div><div>can ruin health.=
Our incompetent governments can take no action against this inspite of the=
</div><div>Anti-Adulteration Laws.</div><div>(All yogis advise)</div><div>6=
. <b>Triple Fires of Life</b></div><div>Vishnu Purana states in clearest te=
rms that it is after seeing, suffering and realizing that no man</div><div>=
can escape the triple fires of life, that one develops detachment and divin=
e knowledge. They</div><div>are: the physical ones likes sickness and psych=
ological problems:</div><div>the natural ones like victimization by fellow =
human beings and fear from animal (accidents etc.</div><div>in modern life)=
: the spiritual ones as given in the Patanjali Yoga Sutras.</div><div>(Vish=
nu Purana)</div><div>7. <b>Signs of Spiritual Progress</b></div><div>The Gi=
ta gives some clear indications which can be used to see how much spiritual=
progress</div><div>anyone has made:</div><div>1. To feel that you are not =
a significant person.</div><div>2. To not be haughty.</div><div>3. Forgiven=
ess.</div><div>4. Non-violence.</div><div>5. Simple and honest speech.</div=
><div>6. Serving the Guru.</div><div>7. Inner and outer cleanliness.</div><=
div>8. Inner stability.</div><div>9. Self control.</div><div>10. To be non-=
attached to life's enjoyments.</div><div>11. Lack of pride.</div><div>12. T=
o think about the world full of grief.</div><div>13. Doing the duties of a =
householder without any sense of attachment.</div><div>14. Equanimity.</div=
><div>15. Unconditional devotion to the Lord.</div><div>16. Love of sequest=
ered life.</div><div>17. Not to be attached to persons immersed in worldlin=
ess.</div><div>18. Loving always the knowledge of the divine.</div><div>19.=
Experience of cosmic secrets.</div><div>(The Gita)</div>
--7-1422486835-0504675412=:4--

Message-ID: <509953.93907.qm@...>
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0yIXuedmjl5nmXaA8HVYGVk7YN7l7Lef6
Feb 2010 09:14:00 IST
Date: Wed, 24 Feb 2010 09:13:59 +0530 (IST)
Cc: Chithrai Homam <chithraihomam@...>
MIME-Version: 1.0
Subject: Fw: chithrai homam (nrusimha sudharsana homam)
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--0-2139451047-1266983040=:93907
--0-1140489464-1266983040=:93907
FYI

From: varadhan desikan <chithraihomam@g=
mail.com>
Sent: Tue, 23 February, 2010 5:53:46 PM
Subject: chithrai homam (=
nrusimha sudharsana homam)
dear bhagavathas
the next chithrai homam (Nr=

usimha sudharsana homam) will be held on 4th March 2010 at 8.30 AM at Sri O=
ppiliappan Pattabisheka Ramar Koil, Srinivasan Salai, Ramnagar (North), Mad=
ippakkam, Puzhudhivakkam, Chennai.=A0 All are invited.
dasan
varadhachar=
y
PS: Homam list for 2010 is attached
Your Mail works best with t=

netexplorer/
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<=
PAN style=3D"FONT-WEIGHT: bold">From:</SPAN></B> varadhan desikan <chith=
raihomam@...><BR><B><SPAN style=3D"FONT-WEIGHT: bold">Sent:</SPAN>=
</B> Tue, 23 February, 2010 5:53:46 PM<BR><B><SPAN style=3D"FONT-WEIGHT: bo=
ld">Subject:</SPAN></B> chithrai homam (nrusimha sudharsana homam)<BR></FON=
T><BR>dear bhagavathas <BR><BR><BR>the next chithrai homam (Nrusimha sudhar=
sana homam) will be held on 4th March 2010 at 8.30 AM at Sri Oppiliappan Pa=
ttabisheka Ramar Koil, Srinivasan Salai, Ramnagar (North), Madippakkam, Puz=
hudhivakkam, Chennai. All are invited.<BR><BR>dasan<BR><BR><BR>varadh=
achary<BR><BR>PS: Homam list for 2010 is attached<BR></DIV></DIV></div><br>=
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2010 07:09:53 -0000
07:09:48 -0000
07:09:48 -0000
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pjTiQYSZzc8z0BgF1ZpuCVIffiZSXJ4Ic3Lu60bhilFrCUTbXuTiolptPtKN
hEi.SNtxJWyUf3XqgFfqLtbfk2DiZT4X9j58J69OmwfmLCSqOBiL4lBUYy1G
aYvUDlwyS5BaB3E0yOl.7OYhyMi8oI8N5
Feb 2010 09:09:19 IST
Date: Wed, 24 Feb 2010 09:09:18 +0530 (IST)
Cc: srisukthahomam@...
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Subject: Fw: srisukthahomam (uthram nakshatram)
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FYI

From: varadhan desikan <srisukthahomam@=
gmail.com>
Sent: Tue, 23 February, 2010 5:35:56 PM
Subject: srisukthahomam =
(uthram nakshatram)
dear bhagavathas
the uthra nakshatra homam (Srisuktha=

homam) will be held on 2nd March 2010 at 8.30 AM at Sri Padmavathy Sametha=
Prasanna Venkatesa Perumal Koil, Gangai Konda Chozhan Street, 15th Street,=
MGR Nagar, Chennai - 600 078 (near Ajantha Bus Stop).=A0 All are welcome.
=
dasan
velianallur Varadhachary
PS: Homam dates for 2010 is attached

=
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<=
PAN style=3D"FONT-WEIGHT: bold">From:</SPAN></B> varadhan desikan <srisu=
kthahomam@...><BR><B><SPAN style=3D"FONT-WEIGHT: bold">Sent:</SPAN=
></B> Tue, 23 February, 2010 5:35:56 PM<BR><B><SPAN style=3D"FONT-WEIGHT: b=
old">Subject:</SPAN></B> srisukthahomam (uthram nakshatram)<BR></FONT><BR>d=
ear bhagavathas<BR><BR>the uthra nakshatra homam (Srisuktha homam) will be =
held on 2nd March 2010 at 8.30 AM at Sri Padmavathy Sametha Prasanna Venkat=
esa Perumal Koil, Gangai Konda Chozhan Street, 15th Street, MGR Nagar, Chen=
nai - 600 078 (near Ajantha Bus Stop). All are welcome.<BR><BR><BR>da=
san <BR><BR>velianallur Varadhachary<BR><BR>PS: Homam dates for 2010 is att=
ached<BR></DIV></DIV></div><br>
<hr size=3D1></hr>
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works best with the New Yahoo Optimized IE8. <a href=3D"http://in.rd.yahoo=
.com/tagline_ie8_new/*http://downloads.yahoo.com/in/internetexplorer/" targ=
et=3D"_blank">Get it NOW!</a>.</body></html>
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Subject: Sri Ramakrishna Says With Devotion TO God Mind Will Stand Apart From
The World
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--000e0cd1398a80143704805451bf
If you want butter, you must curdle the milk and set it in a place where no
one can disturb it; otherwise the curd will not stand. Then churn it and the
butter will rise. Similarly the neophyte should sit in solitude and not be
disturbed by worldly-minded people; then through the churning of the settled
mind by the practice of meditation the butter of Divine Love will be
acquired.
If you give your mind to God in solitude, you will obtain the spirit of true
renunciation and absolute devotion. If you give the same mind to the world,
it will grow worldly and think of woman and gold. The world may be likened
to water, and the mind to milk. Pure milk once mixed with water cannot be
separated from it; but if it is first turned into butter and then placed in
water, it can remain separate.
Let the milk of your mind be turned into the butter of Divine Love by means
of religious practices in solitude. The mind then will never get mixed with
the water of worldliness, but will rise above and remain unattached to the
world. Having attained true knowledge and devotion the mind will stand apart
from the world.
--
Prasanth Jalasutram
Love And Love Alone
--000e0cd1398a80143704805451bf

ht:1.3em">
If you want butter, you must curdle the milk and set it in a pla=
ce where no one can disturb it; otherwise the curd will not stand. Then chu=
rn it and the butter will rise. Similarly the neophyte should sit in solitu=
de and not be disturbed by worldly-minded people; then through the churning=
of the settled mind by the practice of meditation the butter of Divine Lov=
e will be acquired.=A0<br>
<br><span style=3D"font-weight:bold">If you giv=

e your mind to God in solitude, you will obtain the spirit of true renuncia=
tion and absolute devotion. If you give the same mind to the world, it will=
grow worldly and think of woman and gold.</span>=A0<span style=3D"font-sty=
le:italic">The world may be likened to water, and the mind to milk. Pure mi=
lk once mixed with water cannot be separated from it; but if it is first tu=
rned into butter and then placed in water, it can remain separate.=A0</span=
><br>
<br><span style=3D"font-weight:bold">Let the milk of your mind be tu=

rned into the butter of Divine Love by means of religious practices in soli=
tude. The mind then will never get mixed with the water of worldliness, but=
will rise above and remain unattached to the world. Having attained true k=
nowledge and devotion the mind will stand apart from the world.</span><br>
=
<br><span style=3D"font-weight:bold">Source</span>: THE GOSPEL OF RAMAKRIS=

HNA Revised by SWAMI ABHEDANANDA<div style=3D"clear:both;margin-top:0px;mar=
gin-right:0px;margin-bottom:0.75em;margin-left:0px;line-height:1.3em">
</di=
v></div><div style=3D"color:rgb(51, 51, 51);font-size:87%;margin-top:0px;ma=
rgin-right:0px;margin-bottom:0.75em;margin-left:0px;line-height:1.3em"></di=
v></span><br>-- <br>Om Namo Bhagavate Sri Ramanaya<br>
Prasanth Jalasutram<=
br><br>Love And Love Alone<br><br>
--000e0cd1398a80143704805451bf--

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Feb 2010 14:46:38 IST
Date: Wed, 24 Feb 2010 14:46:38 +0530 (IST)
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--0-307711950-1267002998=:18780
Respected Guruji Pranam,

=A0
=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0 I have one =
last doubt before finally starting the Homam, I would be doing the havan wi=
th woods so would=A0like to know how to blow of the fire after the total ha=
van process is over.
=A0
I have seen in one place that after total havan is=
over the agni is blowed off with milk and curd mixture.
=A0
Is it right to=
do that? Let me know what to follow.
Waiting for your valuable reply
Shre=
yaa Sampathy
Your Mail works best with the New Yahoo Optimized IE=
8. Get it NOW! http://downloads.yahoo.com/in/internetexplorer/
--0-307711950-1267002998=:18780

top" style=3D"font: inherit;"><DIV>Respected Guruji Pranam,</DIV>
<DIV>&nbs=
p;</DIV>
<DIV> &=
nbsp; &nbs=
p; &=
nbsp; I have one last doubt before finally starting the Homam, I would be d=
oing the havan with woods so would like to know how to blow of the fir=
e after the total havan process is over.</DIV>
<DIV> </DIV>
<DIV>I hav=
e seen in one place that after total havan is over the agni is blowed off w=
ith milk and curd mixture.</DIV>
<DIV> </DIV>
<DIV>Is it right to do t=
hat? Let me know what to follow.</DIV>
<DIV>Waiting for your valuable reply=
<BR><BR><STRONG>Shreyaa Sampathy <BR></STRONG></DIV></td></tr></table><br>
=
<hr size=3D1></hr>
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Subject: Incidents Related To Early Days Of Ramana Maharshi During His Stay At
Ramana Ashramam
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--000e0cd1b3c8a8b055047fb367ac
Puja was performed regularly each day at Alagammal=E2=80=99s tomb (samadhi=

), ending
at midday. As it was too hot to return to Skandashram a small hut=
was built
which was used for cooking and the return journey to the Ashram =
was delayed
until the evening. Eventually Chinnaswami decided to stay there=
permanently
and lived in the hut along with Dandapaniswami.Due to the fact=
that some of
the food now had to be brought here, there was at times not e=
nough to eat in
Skandashram. This led to differences of opinion,which Sri R=
amana settled
with his usual diplomacy.
Sri Ramana=E2=80=99s followers soo=

n noticed that he visited his mother=E2=80=99s samadhi
each day. They there=
fore started to wait for him there. One day he was
invited to a lavish meal=
by a devotee. A large number of townspeople also
turned up and the meal tu=
rned into a feast which continued into the evening.
As nightfall had set in=
, Ramana was unable to return to Skandashram, so he
remained at the foot of=
the hill overnight. The following day the same thing
happened again. In ad=
dition, Ganapati Muni had joined them and gave an
enthralling lecture which=
lasted late into the night. Over the days that
followed Sri Ramana was alw=
ays detained for some reason until it was too
late to return to Skandashram=
.
Finally Kunju Swami and Gopal Rao were asked to look after Skandashram. =
For
a week they waited for Ramana=E2=80=99s return in vain.As they did not =
like to stay
up there without their master they came back down and from tha=
t time on the
Ashram was left empty. A short time later the deserted Ashram=
was broken
into.Amongst other things the thieves removed a clock and a woo=
den plank
which Ramana had used. When he heard about it, he said,=E2=80=9CI=
t is good. Nobody
need go there to look after the place anymore.=E2=80=9D
=
This marked the beginning of Ramanashram. Sri Ramana once expressed it thus=
,
=E2=80=9CThe same shakti (power) that had brought me from Madurai to Tiru=
vannamalai
brought me down here from the hill.=E2=80=9D
In the early years=

Ramanashram consisted of just a few huts. The so-called
Old Hall, in which=
Sri Ramana lived day and night until 1949, was built in
1928. It was here =
that the many meetings with visitors and devotees took
place. The Old Hall,=
which measures 40 feet by 15, is not very spacious and
contains only Raman=
a=E2=80=99s sofa and some bookcases.
The impression which is sometimes giv=

en, that the Ashram came into being
around the Maharshi without his partici=
pation, is therefore absolutely
wrong, as Annamalai testified, =E2=80=9CIt =
was Bhagavan, and Bhagavan alone, who
decided when buildings should be buil=
t, where they should be built, on what
scale they should be constructed,wha=
t materials should be used, and who
should be in charge of the construction=
.=E2=80=9D
Sri Ramana not only took great interest in the various building=
works, gave
advice and instructions and each evening asked for a progress =
report from
Annamalai Swami, he also liked to participate in the work himse=
lf. He
evidently felt more comfortable on the building site outside, than o=
n his
couch. He would have liked to have participated more fully in this ph=
ysical
work, if only his devotees had allowed him. But they thought it
inap=
propriate for him to do strenuous physical labour. In addition, he also
had=
to care for the increasing numbers of visitors, who often came from afar
f=
or the sole purpose of having his darshan. Once when he was visiting the
bu=
ilding site, his attendant Madhava Swami announced the arrival of new
visit=
ors, Sri Ramana replied jokingly that a new warrant had been issued for
his=
arrest and it was now time for him to return to jail.
One of the most imp=

ortant and lengthy building projects was the erection of
the new temple ove=
r the mother=E2=80=99s samadhi. The project was started on 1st
September 19=
39, exactly 43 years after Sri Ramana=E2=80=99s arrival at
Tiruvannamalai. =
Again he showed great interest in the construction work.
Exceptionally it w=
as not he who did the drawings but a master temple
builder, who brought wit=
h him several stonemasons experienced in temple
construction.
The temple b=
uilding placed an enormous strain on the Ashram finances.
Chinnaswami obtai=
ned the best teak wood from Burma and wanted to use only
the highest qualit=
y material. At times there was not enough money to pay the
workers, but the=
n, unexpectedly,donations would be received.
Feroza Taleyarkhan, a member =

of an aristocratic Parsi family,reports how she
raised considerable funds f=
or the mother=E2=80=99s temple and the New Hall on behalf
of Chinnaswami. R=
amana, however,was insistent that the collections should
not be done in his=
name.
Feroza Taleyarkhan also played an important role in the renovation =

of the
Patala Lingam and in the purchase of Ramana=E2=80=99s birth house in=
Tiruchuli
(Sundaram Mandiram) and the house in Madurai (Ramana Mandiram) t=
hrough
Ramanashram.
The construction of the temple took nearly 10 years. I=

t was called
Mathrubhuteswara (God in the form of the mother) and was cerem=
onially opened
in March 1949. The official ceremony (kumbhabhishekam) laste=
d for four days.
On the last evening but one before the feast, the Sri Chak=
ra Meru was
installed in the inner shrine.
Major Chadwick reports how Rama=

na himself supervised the installation,=E2=80=9CIt
was an extremely hot nig=
ht and with three charcoal retorts for melting the
cement adding to the hea=
t, it must have been intolerable inside the airless
cave of the inner shrin=
e, but for about an hour and a half Bhagavan sat
there telling the workmen =
what to do. On the last night of the function he
went in procession,opening=
the doors of the New Hall and temple and passing
straight up into the Inne=
r Shrine, where he stood for some five minutes with
both hands laid on the =
Sri Chakra in blessing.=E2=80=9D
Source: Ramana Maharshi: His Life A biogr=

aphy by Gabriele Ebert
--
=E0=B0=93=E0=B0=82 =E0=B0=A8=E0=B0=AE=E0=B1=8B=
=E0=B0=AD=E0=B0=97=E0=B0=B5=E0=B0=A4=E0=B1=87 =E0=B0=B6=E0=B1=8D=E0=B0=
=B0=E0=B1=80 =E0=B0=B0=E0=B0=AE=E0=B0=A3=E0=B0=BE=E0=B0=AF
=E0=B0=AA=E0=B1=
=E0=B0=AA=E0=B1=
=8D=E0=B0=B5=E0=B0=A4=E0=B0=AE=E0=B1=81
--000e0cd1b3c8a8b055047fb367ac

ht:1.3em">
<span style=3D"font-weight:bold">Puja was performed regularly ea=
ch day at Alagammal=E2=80=99s tomb (samadhi), ending at midday. As it was t=
oo hot to return to Skandashram a small hut was built which was used for co=
oking and the return journey to the Ashram was delayed until the evening. E=
ventually Chinnaswami decided to stay there permanently and lived in the hu=
t along with Dandapaniswami.</span>Due to the fact that some of the food no=
w had to be brought here, there was at times not enough to eat in Skandashr=
am. This led to differences of opinion,which Sri Ramana settled with his us=
ual diplomacy.<br>
<br><span style=3D"font-style:italic">Sri Ramana=E2=80=

=99s followers soon noticed that he visited his mother=E2=80=99s samadhi ea=
ch day. They therefore started to wait for him there. One day he was invite=
d to a lavish meal by a devotee. A large number of townspeople also turned =
up and the meal turned into a feast which continued into the evening. As ni=
ghtfall had set in, Ramana was unable to return to Skandashram, so he remai=
ned at the foot of the hill overnight. The following day the same thing hap=
pened again. In addition, Ganapati Muni had joined them and gave an enthral=
ling lecture which lasted late into the night. Over the days that followed =
Sri Ramana was always detained for some reason until it was too late to ret=
urn to Skandashram.</span><br>
<br><span style=3D"font-weight:bold">Finall=
y Kunju Swami and Gopal Rao were asked to look after Skandashram. For a wee=
k they waited for Ramana=E2=80=99s return in vain.As they did not like to s=
tay up there without their master they came back down and from that time on=
the Ashram was left empty. A short time later the deserted Ashram was brok=
en into.Amongst other things the thieves removed a clock and a wooden plank=
which Ramana had used. When he heard about it, he said,=E2=80=9CIt is good=
.=C2=A0<span style=3D"font-weight:bold">Nobody need go there to look after =
the place anymore.</span>=E2=80=9D</span><br>
ht:bold">This marked the beginning of Ramanashram. Sri Ramana once expresse=
d it thus, =E2=80=9CThe same shakti (power) that had brought me from Madura=
i to Tiruvannamalai brought me down here from the hill.=E2=80=9D</span><br>=
<br><span style=3D"font-weight:bold">In the early years Ramanashram consi=

sted of just a few huts. The so-called Old Hall, in which Sri Ramana lived =
day and night until 1949, was built in 1928.</span>=C2=A0It was here that t=
he many meetings with visitors and devotees took place. The Old Hall, which=
measures 40 feet by 15, is not very spacious and contains only Ramana=E2=
=80=99s sofa and some bookcases.<br>
<br>The impression which is sometimes=

given, that the Ashram came into being around the Maharshi without his par=
ticipation, is therefore absolutely wrong, as Annamalai testified, =E2=80=
=9CIt was Bhagavan, and Bhagavan alone, who decided when buildings should b=
e built, where they should be built, on what scale they should be construct=
ed,what materials should be used, and who should be in charge of the constr=
uction.=E2=80=9D<br>
<br>Sri Ramana not only took great interest in the va=

rious building works, gave advice and instructions and each evening asked f=
or a progress report from Annamalai Swami, he also liked to participate in =
the work himself. He evidently felt more comfortable on the building site o=
utside, than on his couch. He would have liked to have participated more fu=
lly in this physical work, if only his devotees had allowed him. But they t=
hought it inappropriate for him to do strenuous physical labour. In additio=
n, he also had to care for the increasing numbers of visitors, who often ca=
me from afar for the sole purpose of having his darshan. Once when he was v=
isiting the building site, his attendant Madhava Swami announced the arriva=
l of new visitors, Sri Ramana replied jokingly that a new warrant had been =
issued for his arrest and it was now time for him to return to jail.<br>
<=
br><span style=3D"font-weight:bold">One of the most important and lengthy b=
uilding projects was the erection of the new temple over the mother=E2=80=
=99s samadhi. The project was started on 1st September 1939, exactly 43 yea=
rs after Sri Ramana=E2=80=99s arrival at Tiruvannamalai.</span>=C2=A0Again =
he showed great interest in the construction work. Exceptionally it was not=
he who did the drawings but a master temple builder, who brought with him =
several stonemasons experienced in temple construction.<br>
<br><span styl=
e=3D"font-weight:bold">The temple building placed an enormous strain on the=
Ashram finances. Chinnaswami obtained the best teak wood from Burma and wa=
nted to use only the highest quality material.</span>=C2=A0At times there w=
as not enough money to pay the workers, but then, unexpectedly,donations wo=
uld be received.<br>
<br><span style=3D"font-weight:bold">Feroza Taleyarkh=

an, a member of an aristocratic Parsi family,reports how she raised conside=
rable funds for the mother=E2=80=99s temple and the New Hall on behalf of C=
hinnaswami. Ramana, however,was insistent that the collections should not b=
e done in his name.<br>
<br>Feroza Taleyarkhan also played an important ro=

le in the renovation of the Patala Lingam and in the purchase of Ramana=E2=
=80=99s birth house in Tiruchuli (Sundaram Mandiram) and the house in Madur=
ai (Ramana Mandiram) through Ramanashram.</span><br>
<br>The construction =
of the temple took nearly 10 years. It was called Mathrubhuteswara (God in =
the form of the mother) and was ceremonially opened in March 1949. The offi=
cial ceremony (kumbhabhishekam) lasted for four days. On the last evening b=
ut one before the feast, the Sri Chakra Meru was installed in the inner shr=
ine.<br>
<br>Major Chadwick reports how Ramana himself supervised the inst=

allation,=E2=80=9CIt was an extremely hot night and with three charcoal ret=
orts for melting the cement adding to the heat, it must have been intolerab=
le inside the airless cave of the inner shrine, but for about an hour and a=
half Bhagavan sat there telling the workmen what to do. On the last night =
of the function he went in procession,opening the doors of the New Hall and=
temple and passing straight up into the Inner Shrine, where he stood for s=
ome five minutes with both hands laid on the Sri Chakra in blessing.=E2=80=
=9D<br>
<br><span style=3D"font-weight:bold">Source</span>: Ramana Maharsh=

i: His Life A biography by Gabriele Ebert<div style=3D"clear:both;margin-to=
em">
</div></div><div style=3D"color:rgb(51, 51, 51);font-size:87%;margin-t=
op:0px;margin-right:0px;margin-bottom:0.75em;margin-left:0px;line-height:1.=
3em"></div></span><br>-- <br>=E0=B0=93=E0=B0=82 =C2=A0=E0=B0=A8=E0=B0=AE=E0=
=B0=AF =C2=A0 <br>
=E0=B0=AA=E0=B1=8D=E0=B0=B0=E0=B0=B6=E0=B0=BE=E0=B0=82=
=E0=B1=81 =C2=A0<br><br>
--000e0cd1b3c8a8b055047fb367ac--

Feb 2010 17:58:29 -0000
2010 17:58:29 -0000
Date: Wed, 24 Feb 2010 17:58:28 -0000
Message-ID: <hm3pc4+moib@...>
In-Reply-To: <18126.18780.qm@...>
MIME-Version: 1.0
y=bL1ACRhLkqS9gfU7_n4xWZSDwmBjkFmD2PYYg3Es7b0Eh2szeiyt
Namaste Shreya,
Narasimha says that it's not proper to extinguish the Agni=

forcefully once the Homa is over but one should let the Agni get extinguis=
hed by itself.
Best Regards,
Utpal
--- In vedic-wisdom@yahoogroups.com, =
shreya sampathy <shreyasampathy@...> wrote:
>
> Respected Guruji Pranam,
> =
=A0
> =A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=
=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0 I have one last doubt before finall=
y starting the Homam, I would be doing the havan with woods so would=A0like=
to know how to blow of the fire after the total havan process is over.
> =
=A0
> I have seen in one place that after total havan is over the agni is b=
lowed off with milk and curd mixture.
> =A0
> Is it right to do that? Let m=
e know what to follow.
> Waiting for your valuable reply
>
> Shreyaa Sampa=
thy
>
>
>
> Your Mail works best with the New Yahoo Optimized IE8=
. Get it NOW! http://downloads.yahoo.com/in/internetexplorer/
>

Feb 2010 19:48:00 -0000
2010 19:48:00 -0000
Date: Wed, 24 Feb 2010 19:48:00 -0000
Message-ID: <hm3vpg+eibr@...>
In-Reply-To: <hm3pc4+moib@...>
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If you want the fire to go off soon, while the fire is on, you may turn the=
log/coconut half so that the side which is already burn is upside. If the =
upside is not burn the fire will last longer. Covering the unburnt portions=
with other material burn well will also make the fire last shorter.
Best =
regards,
Vijay
--- In vedic-wisdom@yahoogroups.com, "vedic_pathak" <vedic_=

pathak@...> wrote:
>
> Namaste Shreya,
>
> Narasimha says that it's not pr=
oper to extinguish the Agni forcefully once the Homa is over but one should=
let the Agni get extinguished by itself.
>
> Best Regards,
>
> Utpal
>
=
> --- In vedic-wisdom@yahoogroups.com, shreya sampathy <shreyasampathy@> wr=
ote:
> >
> > Respected Guruji Pranam,
> > =A0
> > =A0=A0=A0=A0=A0=A0=A0=A0=
=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=A0=
=A0=A0=A0 I have one last doubt before finally starting the Homam, I would =
be doing the havan with woods so would=A0like to know how to blow of the fi=
re after the total havan process is over.
> > =A0
> > I have seen in one pl=
ace that after total havan is over the agni is blowed off with milk and cur=
d mixture.
> > =A0
> > Is it right to do that? Let me know what to follow.
=
> > Waiting for your valuable reply
> >
> > Shreyaa Sampathy
> >
> >
> =
>
> > Your Mail works best with the New Yahoo Optimized IE8. Get it =
NOW! http://downloads.yahoo.com/in/internetexplorer/
> >
>
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From: "Narasimha P.V.R. Rao" <pvr@...>
Subject: Aghora books by Svoboda (Re: Chandi Homam and Sri Vidya)
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Namaste,
It is perfectly fine to combine the sadhanas of different aspect=

s of the Mother, including Lalita and Chandi.
Sri Vidya consists of symbo=

lic practices that eventually enable one to understand various layers of Ma=
ayaa surrounding true Self. The idea is that one is not bound by Maayaa onc=
e one *fully* understands and appreciates it.
Chandipath consists of symb=

olic stories of wars that the divine Mother fought, which explain how one c=
an fight and overcome various weaknesses that typically bind one in Maayaa.=
Reciting these stories on a regular basis will promote the fighting spirit=
within one that fights these weaknesses.
There is nothing wrong in under=

standing Maayaa and trying to fight/overcome it at the same time. One aspec=
t of the Mother creates Maayaa. One aspect of the Mother makes you experien=
ce good and bad in that Maayaa. One aspect of the Mother makes you understa=
nd Maayaa to overcome it. One aspect of the Mother makes you fight and over=
come it. When one realizes Self at the end, irrespective of the path taken,=
one finally sees that all these are aspects of a Single Mother who is also=
essentially true Self.
* * *
> Also, I have started to r=

ead the Aghora series books by Dr. Robert
> Svobodha. For now I have very m=
ixed feelings on the subject.
> Perhaps I need to read more!
Aghora seri=
es books by Svoboda are good, but Aghora is not everyone's cup of tea. It i=
s normal to have mixed feelings.
Ghora means terrible. Aghora means "not =

terrible". One of the names of Lord Shiva is Aghora. A true Aghora (aghori)=
does not see anything as terrible or bad or impure and sees all as imperma=
nent manifestations of god and tries to focus the thinking of the mind on w=
hat is permanent (god) always, instead of impermanent manifestations of god=
.
When someone dies, north Indians chant "Raama naam satya hai" while car=
rying the dead body to the funeral. It means "only the name of Lord Rama is=
true and everything else is an illusion". The idea is to remind oneself th=
at life and death are just a temporary illusion and only the Lord is real. =
But the question is: why should we remind ourselves of this ultimate truth =
only when someone dies? When someone praises us for a supposedly great thin=
g we have done and we are about to feel proud and happy, can't we tell ours=
elves "Raama naam satya hai. This thing we did and the praises are temporar=
y illusions. Only the Lord is real. Let the mind not dwell on temporary ill=
usions"? When we feel attracted to something beautiful and want to get it, =
can't we tell ourselves "Raama naam satya hai. This thing that seems beauti=
ful and other things that seem not so beautiful are temporary illusions. On=
ly the Lord is real. Let the mind not dwell on temporary illusions"? When s=
omeone attacks and abuses us and we are about to feel sad or angry, can't w=
e tell ourselves "Raama naam satya hai. These abuses are temporary illusion=
s. Only the Lord is real. Let the mind not dwell on temporary illusions"?"
=
A true Aghora's mind thinks "Raama naam satya hai" always. His mind rejec=
ts all *impermanent manifestations* of Lord (instead of *dwelling* on them =
by classifying them as pure and impure, good and bad etc and thinking about=
them with attraction/aversion) and tries to find and focus on what is perm=
anent. But he takes it to extremes.
* * *
Vedanta says "a=

ll is Self. The variety we perceive is an illusion". An aghora pursues it p=
ractically. If feces and fruit are both impermenant illusions and the only =
permanent reality within them is the Self, he questions why he can eat frui=
t but not feces. So he may try a ritual where feces is eaten. But, please r=
emember that eating feces is not the main point. Perceiving Self in the foo=
d being consumed and not perceiving an impermanent manifestation of Self (f=
eces, fruit etc), is the main point. For example, eating feces with disgust=
serves no purpose, for such a person's mind is dwelling on the impermenant=
manifestation of Self ("feces") while eating it. A successful Aghora may b=
e eating feces, but the mind will not be dwelling on the fact that he is ea=
ting "feces" with certain properties and will not feel any kind of disgust.=
He will be thinking that he is Self and he is eating Self.
Of course, a =
vedantin also has the same notions really. He chants vedic verses when eati=
ng food, which essentially mean "I am Self and I am consuming Self". Nevert=
heless, such chanting may merely be a ritual and not be fully absorbed in o=
ne's thinking. As he eats, his mind may dwell on the impermanant manifestat=
ions of Self ("a tasty laddu", "a badly cooked brinjal curry", "a overly sa=
lty cracker" etc) and waver from the focus on the permanent (Self).
Thus,=
a vedantin and an aghora are telling themselves the same truth and trying =
to absorb that truth into every thought and impulse. But aghora is putting =
himself in an extreme situation where failure results in a very bad dual ex=
perience. That can in fact work as an incentive in forcing one to transcend=
duality! In the case of a person who chants a Vedic verse that says "I am =
Self and I am consuming Self" and eats tasty laddus and nicely made food, t=
he fallout from failing to absorb the mind in Self while eating is not too =
bad. If the mind dwells on the nice (or even not-so-nice) taste of a laddu =
or other food, what is the big deal? On the other hand, if the mind fails t=
o absorb in Self and dwells on the taste of feces, it will be so disgusting=
. Thus, the fact that failure results in a very bad dual experience may act=
as an incentive in succeeding quickly.
However, difficult tasks cannot n=

ecessarily be accomplished by everyone merely because of an incentive. Not =
everyone trying Aghora sadhanas succeeds.
* * *
Take anot=
her simple example. Suppose someone is doing a lot of sadhana, like japam a=
nd homam, and yet having a weakness for sex. Suppose one's mind is dwelling=
on sex or getting sexual thoughts in the middle of sadhana and that is cau=
sing guilt and blocking one's sadhana.
A regular person will try to enfor=

ce celibacy and keep the mind away from sexual thoughts. But that is nor a =
formula for overcoming such thoughts. After all, such thoughts may still co=
me and distract one. Even if one keeps celibacy for 10 years, there is no g=
uarantee that the fascination in the mind does not return to bite one after=
that. But, how to overcome the fascination some minds may have for sex?
=
An aghora will take it to an extreme. He will try to fix the root cause and=
remove fascination from the mind. Instead of keeping sadhana and sex as tw=
o different activities (one pure and the other impure), he may combine them=
into one without such distinctions of pure vs impure. Suppose an aghora si=
ts naked with his partner sitting naked on his lap and then does his japam.=
In the beginning, this may titillate and result in sex. He may think that =
his sadhana is being made impure. But, suppose he persists to do japam like=
that for several months/years. Eventually, mind may be reprogrammed. He ma=
y no longer feel that he is doing something impure. He may no longer feel t=
itillation. The association in his mind between nakedness and sex may be br=
oken down. Seeing naked pictures physically or mentally may no longer evoke=
thoughts of sex, but evoke thoughts of meditation. Any small thoughts rela=
ted to sex that suddenly rise in the head may not lead to denser and denser=
thoughts relating to sex and distraction in sadhana, but they may now take=
the mind back to meditation. After spending so much time in meditation whi=
le sitting naked intimately, the attraction and thrill mind may feel for na=
kedness or intimacy may be broken down. Overall, the person's fascination a=
nd weakness for sex may be gone largely.
Mind has a lot of conditioning b=

ased on prior experiences and the thoughts we are exposed to. Aghora someti=
mes tries to break down some of these structures by engaging in certain pra=
ctices that undermine those structures.
However, is this a fool-proof met=

hod? Not really. It is also possible that the person keeps on engaging in t=
he practice merely for sex and thinks of sex everytime he sits for meditati=
on (instead of thinking of meditation everytime he sees naked partner), if =
one was not serious/sincere/ready to start with.
* * *
Bo=
ttomline is that an aghora takes problems and weaknesses head on and sets u=
p a high stakes fight with them, whereas a normal person may push the probl=
ems under the carpet and fight slowly and with low stakes. Such a risky str=
ategy is not applicable to all.
* * *
Like Manish said in=

a mail earlier, "what is Vedanta and what is Aghora"? Aghora is merely a p=
ractical way to understand and absorb Vedanta in one's thought process, by =
setting up a high stakes war plan. However, it is certainly not suitable fo=
r all and many may feel aversion. More dangerously, some people may feel at=
traction for it based on a wrong understanding and the thrill such an under=
standing brings. Aghora stands for neither thrills nor perversion, though i=
t *may* attract some people pursuing thrills and/or perversion. The basic t=
enets of Aghora and Vedanta/Upanishads are the same, but Aghora tries to ac=
celerates how one absorbs the truth into one's thinking by making failure v=
ery unpleasant.
BTW, the following mail gives a good analogy for various =

spiritual paths and explains the basic reality. It may be interesting to re=
ad in the context of aghora.
http://groups.yahoo.com/group/vedic-wisdom/m=
essage/361
Best regards,
Narasimha
--------------------------------------=
-----------------------------
Free Jyotish Software, Free Jyotish Lessons=
, Jyotish Writings,
"Do It Yourself" ritual manuals for short Homam and Pit=
ri Tarpana:
Films tha=
t make a difference: http://SaraswatiFilms.org
Spirituality: http://g=
roups.yahoo.com/group/vedic-wisdom
Jyotish writings: http://groups.yahoo.=
com/group/JyotishWritings
-------------------------------------------------=
------------------
----- Original Message -----

From: Nagraj Kota
=
Sent: Thursday, February 18, 2010 11:5=
8 AM
=
Dear Narasimhagaru,
I understa=
nd that Chandi and Lalita are two different forms of the Universal Mother. =
But what I am trying to understand is that how to worship both forms simult=
aneously. For instance, Sri Muththuswamy Diskshitar, was a great composer (=
one of the Divine Trinity of Carnatic Music along with Thyagaraja and Shyam=
a Sastry), who was a self-realized Sri Vidyopasaka. His Kamalamba Navavarna=
Krithis mention great details about all the nine avaranas and different fo=
rms of the divine mother as one goes through each avarana. In the Dhyana Kr=
ithi of those, in the very first line he says, 'Kamalambike, AsRta kalpalat=
ike, ChanDike'. That line tells me that even through Sri Vidya one can wors=
hip Chandi Ma, in that form.
So my question was in that perspecti=

ve. Anyway, your reply was a great one in which you mentioned how the Self =
is surrounded by layers of duality! I never thought in those terms.
=
I have started reading Durga Saptashati, just to get practise of reading=
it fluently, before I start to do chandi homam, which I plan to do during =
navaratri of 2010. I really cannot wait to get comfortable reading the sapt=
ashati! Have to see how mother will help me achieve my target.
Al=
so, I have started to read the Aghora series books by Dr. Robert Svobodha. =
For now I have very mixed feelings on the subject. Perhaps I need to read m=
ore!
Nagraj
--- On Fri, 2/12/10, Narasimha PVR Rao <pvr@=

charter.net> wrote:

=
T=
Date: Friday, February 12, 2010, =
11:31 PM
Namaste,
Sanskrit is almost li=

ke a mother tongue to me. My performing a Chandi homam everyday should hard=
ly be awe-inspiring. On the other hand, there are some people who do not kn=
ow Sanskrit at all and took 4 hours to read Chandipath with great difficult=
y in their first attempt. THEY are doing Chandi homam everyday and it takes=
them 1.5 hours now. THAT is awe-inspiring.
Integrating various =
sadhanas is a personal problem that needs a personal solution. In general, =
it is a good idea to pick one or two sadhanas and maximize the time spent o=
n them, instead of splitting the time between ten things. As Ramakrishna Pa=
ramahamsa said, it is better to dig 10 metres in one place rather than dig =
one metre in ten places, if one wants to find water.
One possibi=
lity is to do a homam and then meditate at the end after poornaahuti with v=
arious mantras one is attached to.
I am not that knowledgeable a=

bout Sri Vidya. However, from the little I have been exposed to, Sree chakr=
a is a symblic representation of the layers of duality surrounding Self. It=
s purpose, too, is to unravel the layer of duality and realize Self.
=
Lalita means gentle one and Chandi means the fierce one. If you have a=
mother who teaches you gently, you will learn slowly. If you have a mother=
who is stern and strict, you will learn fast (provided you can face the st=
rictness). Both are valid paths.
Best regards,
Narasim=
ha
------------ --------- --------- --------- --------- ---------=
-
Free Jyotish Software, Free Jyotish Lessons, Jyotish Writings,=
"Do It Yourself" ritual manuals for short Homam and Pitri Tarpan=
a:
Films that make a di=
fference: http://SaraswatiFil ms.org
Spirituality: http://groups.=
yahoo.com/ group/vedic- wisdom
Jyotish writings: http://groups. =
yahoo.com/ group/JyotishWri tings
------------ --------- --------=
- --------- --------- --------- -
--- On Fri, 2/5/10, nagraj@sbc=

global. net <nagraj_um@yahoo. com> wrote:
From: nagraj@sbcglobal=
. net <nagraj_um@yahoo. com>
Subject: [vedic-wisdom] Chandi Homam=
and Sri Vidya
Date:=
Friday, February 5, 2010, 11:51 PM

=
I am very much in awe after I learnt that you do chandi homam ev=
eryday. You also wrote that it takes about 1.25 hours to 1.5 hours to do yo=
ur chandi homam. How can you accomplish that feat with 700 ahutis in such a=
short time? Also, in my case, I do sandhyavandanam with 108 Gayatri (20 mi=
nutes)+ganapathi mantra japam 108 times(10 minutes), a short rudra Abhishek=
am with pachakshari, a deeparadhana etc. (5-10 minutes) totalling to about =
35 - 40 minutes daily ritual. Plus I sometimes do special rituals several t=
imes a week, that takes about 1 to 1.5 hours in all. How to integrate these=
along with homam? Is Sri vidyopasana different from Chandi homam? Could yo=
u please explain what is sri Vidya and how it is to be learnt? I am very mo=
tivated to learn what the Devi Mahatmayam is all about but I also have keen=
interest in Sri Vidya, because I am a musician also and learnt all the nav=
a-avarna krithis of Great Muththuswami Dikshitar recently.
Nagra=
j Kota
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</HEAD>
<BODY bgColor=3D#ffffff>
<DIV><FONT face=3DArial size=3D2>Namaste=
,</FONT></DIV>
<DIV><FONT face=3DArial size=3D2> </FONT></DIV>
<DIV><F=
ONT face=3DArial size=3D2>It is perfectly fine to combine the sadhanas of
=
different aspects of the Mother, including Lalita and Chandi.</FONT></DIV>
=
<DIV><FONT face=3DAria=
l size=3D2>Sri Vidya consists of symbolic practices that
eventually enable=
one to understand various layers of Maayaa surrounding true
Self. The ide=
a is that one is not bound by Maayaa once one *fully* understands
and appr=
eciates it.</FONT></DIV>
<DIV><FONT face=3DArial size=3D2> </FONT></DI=
V>
<DIV><FONT face=3DArial size=3D2>Chandipath consists of symbolic stories=
of wars
that the divine Mother fought, which explain how one can fight an=
d overcome
various weaknesses that typically bind one in Maayaa. Reciting =
these stories on
a regular basis will promote the fighting spirit within o=
ne that fights these
weaknesses.</FONT></DIV>
<DIV><FONT face=3DArial size=
=3D2> </FONT></DIV>
<DIV><FONT face=3DArial size=3D2>There is nothing =
wrong in understanding Maayaa and
trying to fight/overcome it at the same =
time. One aspect of the Mother creates
Maayaa. One aspect of the Mother ma=
kes you experience good and bad in that
Maayaa. One aspect of the Mother m=
akes you understand Maayaa to overcome it. One
aspect of the Mother makes =
you fight and overcome it. When one realizes Self at
the end, irrespective=
of the path taken, one finally sees that all these are
aspects of a Singl=
e Mother who is also essentially true Self.</FONT></DIV>
<DIV><FONT face=3D=
Arial size=3D2> </FONT></DIV>
<DIV><FONT face=3DArial size=3D2>* =

* =
*</FONT></DIV>
=
<DIV><FONT face=3DArial size=3D2>> Also, I have started to read the Agho=
ra series
books by Dr. Robert</FONT></DIV>
<DIV><FONT face=3DArial size=3D=
2>> Svobodha. For now I have very mixed feelings
on the subject.</FONT>=
</DIV>
<DIV><FONT face=3DArial size=3D2>> Perhaps I need to read more! <=
/FONT></DIV>
<DIV><FON=
T face=3DArial size=3D2>Aghora series books by Svoboda are good, but Aghora=
is not everyone's cup of tea. It is normal to have mixed feelings.</FONT>=

</DIV>
<DIV><FONT face=
=3DArial size=3D2>Ghora means terrible. Aghora means "not terrible".
One o=
f the names of Lord Shiva is Aghora. A true Aghora (aghori) does not
=
see anything as terrible or bad or impure and sees all as impermanent
mani=
festations of god and tries to focus the thinking of the mind on what is
p=
ermanent (god) always, instead of impermanent manifestations of
god.</FONT=
></DIV>
<DIV><FONT fac=
e=3DArial size=3D2>When someone dies, north Indians chant "Raama naam
saty=
a hai" while carrying the dead body to the funeral. It means "only the name=
of Lord Rama is true and everything else is an illusion". The idea is to =

remind
oneself that life and death are just a temporary illusion and only =
the Lord is
real. But the question is: why should we remind ourselves of t=
his ultimate truth
only when someone dies? When someone praises us for a s=
upposedly great thing we
have done and we are about to feel proud and happ=
y, can't we tell ourselves
"Raama naam satya hai. This thing we did and th=
e praises are temporary
illusions. Only the Lord is real. Let the mind not=
dwell on temporary
illusions"? When we feel attracted to something beauti=
ful and want to get it,
can't we tell ourselves "Raama naam satya hai. Thi=
s thing that seems beautiful
and other things that seem not so beautiful a=
re temporary illusions. Only the
Lord is real. Let the mind not dwell on t=
emporary illusions"? When someone
attacks and abuses us and we are about t=
o feel sad or angry, can't we tell
ourselves "Raama naam satya hai. These =
abuses are temporary illusions. Only the
Lord is real. Let the mind not dw=
ell on temporary illusions"?"</FONT></DIV>
<DIV><FONT face=3DArial size=3D2=
> </FONT></DIV>
<DIV><FONT face=3DArial size=3D2>A true Aghora's mind =
thinks "Raama naam satya hai"
always. His mind rejects all *impermanent ma=
nifestations* of Lord (instead of
*dwelling* on them by classifying them a=
s pure and impure, good and bad etc and
thinking about them with attractio=
n/aversion) and tries to find and focus on
what is permanent. But he takes=
it to extremes.</FONT></DIV>
<DIV><FONT face=3DArial size=3D2> </FONT=
></DIV>
<DIV><FONT face=3DArial size=3D2>* &nb=
sp;
* *</FONT></DIV>
<DIV>=
<FONT face=3DArial size=3D2> </FONT></DIV>
<DIV><FONT face=3DArial siz=
e=3D2>Vedanta says "all is Self. The variety we perceive
is an illusion". =
An aghora pursues it practically. If feces and fruit are both
impermenant =
illusions and the only permanent reality within them is the Self, he
quest=
ions why he can eat fruit but not feces. So he may try a ritual where feces=
is eaten. </FONT><FONT face=3DArial size=3D2>But, please remember th=

at eating
feces is not the main point. Perceiving Self in the food being c=
onsumed and not
perceiving an impermanent manifestation of Self (feces, fr=
uit etc), is the main
point. For example, eating feces with disgust serves=
no purpose, for such a
person's mind is dwelling on the impermenant manif=
estation of Self ("feces")
while eating it. A successful Aghora may be eat=
ing feces, but the mind will not
be dwelling on the fact that he is eating=
"feces" with certain properties and
will not feel any kind of disgust. He=
will be thinking that he is Self and he is
eating Self.</FONT></DIV>
<DIV=
><FONT face=3DArial size=3D2> </FONT></DIV>
<DIV><FONT face=3DArial si=
ze=3D2>Of course, a vedantin also has the same notions
really. He chants v=
edic verses when eating food, which essentially mean "I am
Self and I am c=
onsuming Self". Nevertheless, such chanting may merely be a
ritual and not=
be fully absorbed in one's thinking. As he eats, his mind may
dwell on th=
e impermanant manifestations of Self ("a tasty laddu", "a badly
cooked bri=
njal curry", "a overly salty cracker" etc) and waver from the focus on
the=
permanent (Self).</FONT></DIV>
<DIV><FONT face=3DArial size=3D2> </FO=
NT></DIV>
<DIV><FONT face=3DArial size=3D2>Thus, a vedantin and an aghora a=
re telling
themselves the same truth and trying to absorb that truth into =
every thought and
impulse. But aghora is putting himself in an extreme sit=
uation where failure
results in a very bad dual experience. That can in fa=
ct work as an incentive in
forcing one to transcend duality! In the case o=
f a person who chants a Vedic
verse that says "I am Self and I am consumin=
g Self" and eats tasty laddus and
nicely made food, the fallout from faili=
ng to absorb the mind in Self while
eating is not too bad. If the mind dwe=
lls on the nice (or even not-so-nice)
taste of a laddu or other food, what=
is the big deal? On the other hand, if the
mind fails to absorb in Self a=
nd dwells on the taste of feces, it will be so
disgusting. Thus, the fact =
that failure results in a very bad dual experience
may act as an incentive=
in succeeding quickly.</FONT></DIV>
<DIV><FONT face=3DArial size=3D2> =
;</FONT></DIV>
<DIV><FONT face=3DArial size=3D2>However, difficult tasks ca=
nnot necessarily be
accomplished by everyone merely because of an incentiv=
e. Not everyone trying
Aghora sadhanas succeeds.</FONT></DIV>
<DIV><FONT f=
ace=3DArial size=3D2> </FONT></DIV>
<DIV><FONT face=3DArial size=3D2>
=
;
* *</FONT></DIV>
<DIV> </=
DIV>
<DIV>Take another simple example. Suppose someone is doing a lot of sa=
dhana,
like japam and homam, and yet having a weakness for sex. Suppose on=
e's mind is
dwelling on sex or getting sexual thoughts in the middle of sa=
dhana and that is
causing guilt and blocking one's sadhana.</DIV>
<DIV>&nb=
sp;</DIV>
<DIV>A regular person will try to enforce celibacy and keep the m=
ind away from
sexual thoughts. But that is nor a formula for overcoming su=
ch thoughts. After
all, such thoughts may still come and distract one. Eve=
n if one keeps celibacy
for 10 years, there is no guarantee that the fasci=
nation in the mind does not
return to bite one after that. But, how to ove=
rcome the fascination some minds
may have for sex?</DIV>
<DIV> </DIV>=
<DIV>An aghora will take it to an extreme. He will try to fix the root cau=
se and
remove fascination from the mind. Instead of keeping sadhana and se=
x as two
different activities (one pure and the other impure), he may comb=
ine them into
one without such distinctions of pure vs impure. Suppose an =
aghora sits naked
with his partner sitting naked on his lap and then does =
his japam. In the
beginning, this may titillate and result in sex. He may =
think that his sadhana
is being made impure. But, suppose he persists to d=
o japam like that for several
months/years. Eventually, mind may be reprog=
rammed. He may no longer feel that
he is doing something impure. He may no=
longer feel titillation. The association
in his mind between nakedness an=
d sex may be broken down. Seeing naked pictures
physically or mentally may=
no longer evoke thoughts of sex, but evoke thoughts
of meditation. Any sm=
all thoughts related to sex that suddenly rise in the head
may not lead to=
denser and denser thoughts relating to sex and distraction in
sadhana, bu=
t they may now take the mind back to meditation. After spending so
much ti=
me in meditation while sitting naked intimately, the attraction and
thrill=
mind may feel for nakedness or intimacy may be broken down. Overall, the
=
person's fascination and weakness for sex may be gone largely.</DIV>
<DIV>&=
nbsp;</DIV>
<DIV>Mind has a lot of conditioning based on prior experiences =
and the thoughts
we are exposed to. Aghora sometimes tries to break down s=
ome of these structures
by engaging in certain practices that undermine th=
ose structures.</DIV>
<DIV> </DIV>
<DIV>However, is this a fool-proof =
method? Not really. It is also possible that
the person keeps on engaging =
in the practice merely for sex and thinks of sex
everytime he sits for med=
itation (instead of thinking of meditation everytime he
sees naked partner=
), if one was not serious/sincere/ready to start with.</DIV>
<DIV> </D=
IV>
<DIV>
<DIV><FONT face=3DArial size=3D2>* &=
nbsp;
* *</FONT></DIV>
<DI=
V> </DIV>Bottomline is that an aghora takes problems and weaknesses he=
ad
on and sets up a high stakes fight with them, whereas a normal person m=
ay push
the problems under the carpet and fight slowly and with low stakes=
. Such a risky
strategy is not applicable to all.</DIV>
<DIV><FONT face=3D=
Arial size=3D2> </FONT></DIV>
<DIV>
<DIV><FONT face=3DArial size=3D2>*=

* =
*</FONT></DIV>
<DIV> </DIV>Like Manish said in a mail ear=
lier, "what is Vedanta and what
is Aghora"? Aghora is merely a practical w=
ay to understand and absorb Vedanta in
one's thought process, by setting u=
p a high stakes war plan. However, it is
certainly not suitable for all an=
d many may feel aversion. More dangerously,
some people may feel attractio=
n for it based on a wrong understanding and the
thrill such an understandi=
ng brings. Aghora stands for neither thrills nor
perversion, though i=
t *may* attract some people pursuing thrills and/or
perversion. The basic =
tenets of Aghora and Vedanta/Upanishads are the same, but
Aghora tries to =
accelerates how one absorbs the truth into one's thinking by
making failur=
e very unpleasant.</DIV>
<DIV> </DIV>
<DIV>BTW, the following mail giv=
es a good analogy for various spiritual paths
and explains the basic reali=
ty. It may be interesting to read in the context of
aghora.</DIV>
<DIV>&nb=
sp;</DIV>
<DIV><A
href=3D"http://groups.yahoo.com/group/vedic-wisdom/messa=
ge/361">http://groups.yahoo.com/group/vedic-wisdom/message/361</A></DIV>
<D=
IV><FONT face=3DArial size=3D2> </FONT></DIV>Best
regards,<BR>Narasim=
ha<BR>-------------------------------------------------------------------<B=
R>
Free Jyotish Software, Free Jyotish Lessons, Jyotish Writings,<BR=
>"Do It
Yourself" ritual manuals for short Homam and Pitri
Tarpana:<BR>&n=
bsp; =
;
</FONT><A href=3D"http://www.VedicAstrologer.org=
"><FONT face=3DArial
size=3D2>http://www.VedicAstrologer.org</FONT></A><BR=
><FONT face=3DArial
size=3D2> Films that make a di=
fference: </FONT><A
href=3D"http://SaraswatiFilms.org"><FONT face=3DArial =
size=3D2>http://SaraswatiFilms.org</FONT></A><FONT face=3DArial size=3D2> =
<BR> Spirituality: </FONT><A

href=3D"http://group=
s.yahoo.com/group/vedic-wisdom"><FONT face=3DArial
size=3D2>http://groups.=
yahoo.com/group/vedic-wisdom</FONT></A><BR><FONT face=3DArial
size=3D2>&nb=
sp; Jyotish writings: </FONT><A
href=3D"http://groups.yahoo.com/group/Jyot=
ishWritings"><FONT face=3DArial
size=3D2>http://groups.yahoo.com/group/Jyo=
tishWritings</FONT></A><BR><FONT
face=3DArial
size=3D2>------------------=
-------------------------------------------------</FONT></DIV>
<DIV><FONT s=
ize=3D2><FONT face=3DArial> </FONT></FONT></DIV>
<BLOCKQUOTE
style=3D=
"PADDING-RIGHT: 0px; PADDING-LEFT: 5px; MARGIN-LEFT: 5px; BORDER-LEFT: #000=
000 2px solid; MARGIN-RIGHT: 0px">
<DIV style=3D"FONT: 10pt arial">----- =
Original Message ----- </DIV>
<DIV
style=3D"BACKGROUND: #e4e4e4; FONT:=
10pt arial; font-color: black"><B>From:</B>
<A title=3Dnagraj_um@yahoo.=
com href=3D"mailto:nagraj_um@...">Nagraj Kota</A>
</DIV>
<DIV st=
yle=3D"FONT: 10pt arial"><B>To:</B> <A title=3Dvedic-wisdom@yahoogroups.com=
href=3D"mailto:vedic-wisdom@yahoogroups.com">vedic-wisdom@yahoogroups.c=
om</A>
</DIV>
<DIV style=3D"FONT: 10pt arial"><B>Sent:</B> Thursday, F=
ebruary 18, 2010 11:58
AM</DIV>
<DIV style=3D"FONT: 10pt arial"><B>Sub=
ject:</B> Re: [vedic-wisdom] Re: Chandi
Homam and Sri Vidya</DIV>
<DIV=
><SPAN style=3D"DISPLAY: none"><FONT face=3DArial
size=3D2></FONT></SPAN=
> </DIV>
<DIV id=3Dygrp-mlmsg style=3D"POSITION: relative">
<DIV i=
d=3Dygrp-msg style=3D"Z-INDEX: 1">
<P>
<TABLE ce=
llSpacing=3D0 cellPadding=3D0 border=3D0>
<TBODY>
<TR>
<TD vA=
lign=3Dtop>
<DIV>Dear Narasimhagaru,</DIV>
<DIV><FONT face=
=3DArial size=3D2></FONT> </DIV>
<DIV>Thank you for your reply=
. </DIV>
<DIV><FONT face=3DArial></FONT> </DIV>
<DIV>I=
understand that Chandi and Lalita are two different forms of the
=
Universal Mother. But what I am trying to understand is that
=
how to worship both forms simultaneously. For instance, Sri
=
Muththuswamy Diskshitar, was a great composer (one of the Divine Trinit=
y
of Carnatic Music along with Thyagaraja and Shyama Sastry), who =
was a
self-realized Sri Vidyopasaka. His Kamalamba Navavarna
=
Krithis mention great details about all the nine avarana=
s
and different forms of the divine mother as one goes through eac=
h
avarana. In the Dhyana Krithi of those, in the very&nb=
sp;first
line he says, 'Kamalambike, AsRta kalpalatike, ChanDike'.=
That line
tells me that even through Sri Vidya one can =
worship Chandi Ma, in
that form. </DIV>
<DIV><FONT fa=
ce=3DArial></FONT> </DIV>
<DIV>So my question was in that pers=
pective. Anyway, your reply was a
great one in which you mentioned=
how the Self is surrounded by layers of
duality! I never thought =
in those terms. </DIV>
=
<DIV>I have started reading Durga Saptashati, just to get practise =
of
reading it fluently, before I start to do chandi homam, which I=
plan to
do during navaratri of 2010. I really cannot wait to get =
comfortable
reading the saptashati! Have to see how mother will he=
lp me achieve my
target. </DIV>
<DIV><FONT face=3DArial></=
FONT> </DIV>
<DIV>Also, I have started to read the Aghora seri=
es books by Dr. Robert
Svobodha. For now I have very mixed feeling=
s on the subject. Perhaps I
need to read more! </DIV>
<DIV=
><FONT face=3DArial></FONT> </DIV>
<DIV>Nagraj</DIV>
<=
DIV><FONT face=3DArial></FONT><FONT face=3DArial></FONT><FONT
face=
=3DArial></FONT><FONT face=3DArial></FONT><FONT face=3DArial></FONT><FONT
=
face=3DArial></FONT><FONT face=3DArial></FONT><BR>--- On <B>Fri, 2/=
12/10,
Narasimha PVR Rao <I><pvr@charter.<WBR>net></I></B>
=
wrote:<BR></DIV>
<BLOCKQUOTE style=3D"BORDER-LEFT: rgb(16,1=
6,255) 2px solid"><FONT
face=3DArial></FONT><FONT face=3DArial><=
/FONT><FONT
face=3DArial></FONT><FONT face=3DArial></FONT><FONT =
face=3DArial></FONT><BR>From: Narasimha PVR Rao

<p=
vr@charter.<WBR>net><BR>Subject: [vedic-wisdom] Re: Chandi
Ho=
mam and Sri Vidya<BR>To:
vedic-wisdom@<WBR>yahoogroups.<WBR>com<=
BR>Date: Friday, February 12,
2010, 11:31 PM<BR><BR>
<=
DIV id=3Dyiv540098920><SPAN> </SPAN>
=
<DIV>Namaste,<BR><BR>Sanskrit is almost like a mother tongue to me=
. My
performing a Chandi homam everyday should hardly be awe-ins=
piring. On
the other hand, there are some people who do not know=
Sanskrit at all
and took 4 hours to read Chandipath with great =
difficulty in their
first attempt. THEY are doing Chandi homam e=
veryday and it takes them
1.5 hours now. THAT is awe-inspiring.<=
BR><BR>Integrating various
sadhanas is a personal problem that n=
eeds a personal solution. In
general, it is a good idea to pick =
one or two sadhanas and maximize
the time spent on them, instead=
of splitting the time between ten
things. As Ramakrishna Parama=
hamsa said, it is better to dig 10 metres
in one place rather th=
an dig one metre in ten places, if one wants to
find water.<BR><=
BR>One possibility is to do a homam and then meditate
at the end=
after poornaahuti with various mantras one is attached
to.<BR><=
BR>I am not that knowledgeable about Sri Vidya. However, from
th=
e little I have been exposed to, Sree chakra is a symblic
repres=
entation of the layers of duality surrounding Self. Its purpose,
=
too, is to unravel the layer of duality and realize
Self.<BR><B=
R>Lalita means gentle one and Chandi means the fierce one.
If yo=
u have a mother who teaches you gently, you will learn slowly. If
=
you have a mother who is stern and strict, you will learn fast
=
(provided you can face the strictness). Both are valid
paths.<B=
R><BR>Best regards,<BR>Narasimha<BR>------------ ---------
-----=
---- --------- --------- --------- -<BR>Free Jyotish Software,
F=
ree Jyotish Lessons, Jyotish Writings,<BR>"Do It Yourself" ritual
=
manuals for short Homam and Pitri Tarpana:<BR><A
href=3D"http:=
//www.vedicastrologer.org/" target=3D_blank
rel=3Dnofollow>http:=
//www.VedicAst rologer.org</A><BR>Films that make a
difference: =
<A href=3D"http://saraswatifilms.org/" target=3D_blank
rel=3Dnof=
ollow>http://SaraswatiFil ms.org</A><BR>Spirituality: <A
href=3D=
"http://groups.yahoo.com/group/vedic-wisdom" target=3D_blank
rel=
=3Dnofollow>http://groups. yahoo.com/ group/vedic-
wisdom</A><BR=
>Jyotish writings: <A
href=3D"http://groups.yahoo.com/group/Jyot=
ishWritings" target=3D_blank
rel=3Dnofollow>http://groups. yahoo=
.com/ group/JyotishWri
tings</A><BR>------------ --------- -----=
---- --------- ---------
--------- -<BR><BR>--- On Fri, 2/5/10, =
<A
href=3D"http://us.mc819.mail.yahoo.com/mc/compose?to=3Dnagraj=
%40sbcglobal.net"
target=3D_blank rel=3Dnofollow
ymai=
lto=3D"mailto:nagraj%40sbcglobal.net">nagraj@sbcglobal. net</A>
=
<<A
href=3D"http://us.mc819.mail.yahoo.com/mc/compose?to=3Dna=
graj_um%40yahoo.com"
y=
mailto=3D"mailto:nagraj_um%40yahoo.com">nagraj_um@yahoo. com</A>>
=
wrote:<BR><BR>From: <A
href=3D"http://us.mc819.mail.yahoo.c=
om/mc/compose?to=3Dnagraj%40sbcglobal.net"
target=3D_blank rel=
=3Dnofollow
ymailto=3D"mailto:nagraj%40sbcglobal.net">nagraj@sbc=
global. net</A>
<<A
href=3D"http://us.mc819.mail.y=
ahoo.com/mc/compose?to=3Dnagraj_um%40yahoo.com"
target=3D_blank =
rel=3Dnofollow
ymailto=3D"mailto:nagraj_um%40yahoo.com">nagraj_u=
m@yahoo.
com</A>><BR>Subject: [vedic-wisdom] Chandi Homam and=
Sri
Vidya<BR>To: <A
href=3D"http://us.mc819.mail.yah=
oo.com/mc/compose?to=3Dvedic-wisdom%40yahoogroups.com"
target=3D=
_blank rel=3Dnofollow
ymailto=3D"mailto:vedic-wisdom%40yahoogrou=
ps.com">vedic-wisdom@
yahoogroups. com</A><BR>Date: Friday, Febr=
uary 5, 2010, 11:51
PM<BR><BR>Dear Sri Narasimharao garu,<BR><BR=
>I am very much in awe
after I learnt that you do chandi homam e=
veryday. You also wrote that
it takes about 1.25 hours to 1.5 ho=
urs to do your chandi homam. How
can you accomplish that feat wi=
th 700 ahutis in such a short time?
Also, in my case, I do sandh=
yavandanam with 108 Gayatri (20
minutes)+ganapathi mantra japam =
108 times(10 minutes), a short rudra
Abhishekam with pachakshari=
, a deeparadhana etc. (5-10 minutes)
totalling to about 35 - 40 =
minutes daily ritual. Plus I sometimes do
special rituals severa=
l times a week, that takes about 1 to 1.5 hours
in all. How to i=
ntegrate these along with homam? Is Sri vidyopasana
different fr=
om Chandi homam? Could you please explain what is sri
Vidya and =
how it is to be learnt? I am very motivated to learn what
the De=
vi Mahatmayam is all about but I also have keen interest in Sri
=
Vidya, because I am a musician also and learnt all the nava-avarna
=
krithis of Great Muththuswami Dikshitar recently.<BR><BR>Nagraj
=
Kota<BR><BR></DIV></DIV></DIV></BLOCKQUOTE></TD></TR></TBODY></TABLE></P=
></DIV></BODY></HTML>
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Feb 2010 23:58:34 -0800 (PST)
Date: Thu, 25 Feb 2010 07:58:34 +0000
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Content-Type: multipart/alternative; boundary=000e0cd11bb4569ccc048068263d
Subject: Sri RamaKrishna about Compassion and attachment
X-Yahoo-Group-Post: member; u=313309882; y=m133jRm3IT8i5fPEtlOfVxWg3jQ-
FeqhFtSFu6Xlze8OgLNkhfus9Q
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Whatever work Vidyasagara has done for others has been very good and
helpful. To be kind and compassionate is also good; but there is a
difference between compassion and attachment.Compassion is good, but
attachment is not. Attachment is love for wife, children, brother, sister,
father, mother and other relatives, while true compassion is equal love for
all living creatures.
Mahendra: Is compassion also a bondage?
Ramakrishna: This question is not for ordinary mortals.Compassion is the

result of the Sattwa quality. The Sattwa quality is protective, the Rajas
quality is creative, and Tamas is destructive: but Brahman the Absolute is
beyond these three qualities, Sattwa, Rajas, and Tamas. It is also beyond
Prakriti or nature. Where there is absolute Reality, no quality of nature
can reach. As a thief cannot go to the exact spot where the treasure is,
because he is afraid of being caught, so Sattwa, Rajas, and Tamas, like
thieves, cannot go to the realm where, is the treasure of the Absolute. [p.
253]
--
Prasanth Jalasutram
Love And Love Alone
--000e0cd11bb4569ccc048068263d

<span style=3D"line-height:nor=
mal"><h2 style=3D"margin-top:1.5em;margin-right:0px;margin-bottom:0px;margi=
n-left:0px;font-weight:normal;color:rgb(153, 153, 153);font-size:13px">
<sp=
an style=3D"color:rgb(51, 51, 51);line-height:16px">Whatever work Vidyasaga=
ra has done for others has been very good and helpful. To be kind and compa=
ssionate is also good; but there is a difference between compassion and att=
achment.<span style=3D"font-weight:bold">Compassion is good, but attachment=
is not. Attachment is love for wife, children, brother, sister, father, mo=
ther and other relatives, while true compassion is equal love for all livin=
g creatures.=A0</span></span></h2>
</span></div><div style=3D"margin-top:0=
><br>Mahendra: Is compassion also a bondage?=A0<br><br>Ramakrishna: This qu=
estion is not for ordinary mortals.<span style=3D"font-weight:bold">Compass=
ion is the result of the Sattwa quality. The Sattwa quality is protective, =
the Rajas quality is creative, and Tamas is destructive: but Brahman the Ab=
solute is beyond these three qualities, Sattwa, Rajas, and Tamas.</span>=A0=
It is also beyond Prakriti or nature. Where there is absolute Reality, no q=
uality of nature can reach. As a thief cannot go to the exact spot where th=
e treasure is, because he is afraid of being caught, so Sattwa, Rajas, and =
Tamas, like thieves, cannot go to the realm where, is the treasure of the A=
bsolute. [p. 253]<br>
<br><span style=3D"font-weight:bold">Source:</span>=
=A0THE GOSPEL OF RAMAKRISHNA Revised by SWAMI ABHEDANANDA<div style=3D"marg=
in-top:0px;margin-right:0px;margin-bottom:0.75em;margin-left:0px;line-heigh=
t:1.3em;clear:both">
</div></div><div style=3D"margin-top:0px;margin-right:=
0px;margin-bottom:0.75em;margin-left:0px;color:rgb(51, 51, 51);font-size:11=
px;line-height:1.3em"></div></span><br>-- <br>Om Namo Bhagavate Sri Ramanay=
a<br>
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Feb 2010 14:12:50 IST
Date: Thu, 25 Feb 2010 14:12:50 +0530 (IST)
MIME-Version: 1.0
From: Sheel Kumar <sheelbg@...>
Subject: Sanchit karma
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Respected Gurujans,
I request you to kindly suggest me HOMAM for getting rid of my previous life sins.
Thanks & regards,
sheel gurjar
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--></style></head><body><div style="font-family:times new roman, new york, times,
serif;font-size:12pt"><DIV> </DIV>
<DIV>Respected Gurujans,</DIV>
<DIV> </DIV>
<DIV>I request you to kindly suggest me HOMAM for getting rid of my previous life
sins. </DIV>
<DIV> </DIV>
<DIV>Thanks & regards,</DIV>
<DIV> </DIV>
<DIV>sheel gurjar</DIV></div><br>
</body></html>
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Subject: Re: Aghora books by Svoboda (Re: Chandi Homam and Sri Vidya)
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Namaste friends,
Swami Sathasivom who sent this mail is the priest I ment=

ioned earlier. If many people are doing homam by themselves today, he playe=
d an important role in it.
When Manish wanted to do Shata Chandi Homam, S=

wami Sathasivom invited us to do it at the Kaalikaambaal temple in Chennai =
where he is the head priest. When I asked how much it will cost, he said "I=
will arrange everything. You and Manish just come and sit for sankalpam". =
It was during the Shata Chandi homam that Manish had a darshan of the Mothe=
r, who commanded to spread homam and said She will arrange all the resource=
s needed. Swami Sathasivom had several books on homam gifted to us by a fri=
end of his on the next day, without Manish telling anything about the Mothe=
r's command to anyone. He also gifted a homa kundam to me enabling me to ex=
periment with homam and prepare myself for creating the manuals.
He is a =
priest in the Sivacharya tradition of Tamil Nadu and his father Sri Sambamu=
rthi Sivacharya was a very respected Sivacharya who trained a lot of priest=
s and consecrated many temples. Swami Sathasivom is one of the rare priests=
we find today, who is not only a priest but also a yogi and a sadhaka. He =
has childlike innocence, simplicty, rare humility and love for all. He cond=
ucts himself with detachment by seeking nothing and avoiding nothing. He co=
nducted some of the best homams and poojas I have witnessed. He has been on=
mouna vratam (vow of silence) for more than a year and communicates by wri=
ting (saying mantras in pooja/homam is an exception).
* * *=
I can give an analogy for the last point regarding an aghora's way to ov=
ercome any weakness for sex that may be left in the mind (which may make se=
xual thoughts arise in the mind now and then).
Suppose you are trying to =

read a book and a friend is distracting you and irritating you by talking a=
bout something else. You can try to ignore him and focus on the book. Alter=
natively, you can also try to get him interested in the book and call him t=
o read the book along with you. In the beginning, he may still distract you=
and make it more difficult to read. But, it is possible that he also likes=
the book and starts enjoying the book along with you and stops distracting=
you.
If meditation is like reading a book, weakness for sex is like the =

friend and sexual thoughts that arise in the mind are like the distractions=
caused by the friend, then aghora's sadhana I mentioned is like getting th=
e friend to read the book along with you.
However, as I said, there are n=

o guarantees. This friend may get interested in the book and stop distracti=
ng you, or he may continue to distract you and make it worse by being right=
next to you through the reading. It is tricky to know how long one should =
try before deciding that it is not working. That is why we say that aghora =
is not for everyone.
Best regards,
Narasimha
----------------------------=
---------------------------------------
Free Jyotish Software, Free Jyoti=
"Do It Yourself" ritual manuals for short Hom=
am and Pitri Tarpana:
=
Spirituality=
: http://groups.yahoo.com/group/vedic-wisdom
Jyotish writings: http://gro=
ups.yahoo.com/group/JyotishWritings
---------------------------------------=
----------------------------

From: swam=
isathasivom@...
Sent: Wed=
nesday, February 24, 2010 11:48 PM
Subject: Re: [vedic-wisdom] Aghora boo=
ks by Svoboda (Re: Chandi Homam and Sri Vidya)
Namaskarams
This repl=
y is amazing and true
Bow down to yr knowledge given by ma durga Mahalak=
shmi .
I was stunned by this answers ,its answers to many questions in ou=
r inner mind .
I stopped all and read this reply almost 5 th time .each t=
ime some new points I am catching from in it ,
Nandhi
Sent from my Bla=

ckBerry=AE smartphone
---------------------------------------------------=
---------------------------
From: "Narasimha P.V.R. Rao" <pvr@...=

t>
Date: Wed, 24 Feb 2010 23:19:59 -0500
To: <vedic-wisdom@yahoogroups=
.com>
Subject: [vedic-wisdom] Aghora books by Svoboda (Re: Chandi Homam a=
nd Sri Vidya)
Namaste,
It is perfectly fine to combine the sad=

hanas of different aspects of the Mother, including Lalita and Chandi.
S=
ri Vidya consists of symbolic practices that eventually enable one to under=
stand various layers of Maayaa surrounding true Self. The idea is that one =
is not bound by Maayaa once one *fully* understands and appreciates it.
=
Chandipath consists of symbolic stories of wars that the divine Mother foug=
ht, which explain how one can fight and overcome various weaknesses that ty=
pically bind one in Maayaa. Reciting these stories on a regular basis will =
promote the fighting spirit within one that fights these weaknesses.
The=
re is nothing wrong in understanding Maayaa and trying to fight/overcome it=
at the same time. One aspect of the Mother creates Maayaa. One aspect of t=
he Mother makes you experience good and bad in that Maayaa. One aspect of t=
he Mother makes you understand Maayaa to overcome it. One aspect of the Mot=
her makes you fight and overcome it. When one realizes Self at the end, irr=
espective of the path taken, one finally sees that all these are aspects of=
a Single Mother who is also essentially true Self.
* * *
=
> Also, I have started to read the Aghora series books by Dr. Robert
>=
Svobodha. For now I have very mixed feelings on the subject.
> Perhaps I=
need to read more!
Aghora series books by Svoboda are good, but Aghora=

is not everyone's cup of tea. It is normal to have mixed feelings.
Ghor=
a means terrible. Aghora means "not terrible". One of the names of Lord Shi=
va is Aghora. A true Aghora (aghori) does not see anything as terrible or b=
ad or impure and sees all as impermanent manifestations of god and tries to=
focus the thinking of the mind on what is permanent (god) always, instead =
of impermanent manifestations of god.
When someone dies, north Indians c=

hant "Raama naam satya hai" while carrying the dead body to the funeral. It=
means "only the name of Lord Rama is true and everything else is an illusi=
on". The idea is to remind oneself that life and death are just a temporary=
illusion and only the Lord is real. But the question is: why should we rem=
ind ourselves of this ultimate truth only when someone dies? When someone p=
raises us for a supposedly great thing we have done and we are about to fee=
l proud and happy, can't we tell ourselves "Raama naam satya hai. This thin=
g we did and the praises are temporary illusions. Only the Lord is real. Le=
t the mind not dwell on temporary illusions"? When we feel attracted to som=
ething beautiful and want to get it, can't we tell ourselves "Raama naam sa=
tya hai. This thing that seems beautiful and other things that seem not so =
beautiful are temporary illusions. Only the Lord is real. Let the mind not =
dwell on temporary illusions"? When someone attacks and abuses us and we ar=
e about to feel sad or angry, can't we tell ourselves "Raama naam satya hai=
. These abuses are temporary illusions. Only the Lord is real. Let the mind=
not dwell on temporary illusions"?"
A true Aghora's mind thinks "Raama =

naam satya hai" always. His mind rejects all *impermanent manifestations* o=
f Lord (instead of *dwelling* on them by classifying them as pure and impur=
e, good and bad etc and thinking about them with attraction/aversion) and t=
ries to find and focus on what is permanent. But he takes it to extremes.
=
* * *
Vedanta says "all is Self. The variety we perceive=

is an illusion". An aghora pursues it practically. If feces and fruit are =
both impermenant illusions and the only permanent reality within them is th=
e Self, he questions why he can eat fruit but not feces. So he may try a ri=
tual where feces is eaten. But, please remember that eating feces is not th=
e main point. Perceiving Self in the food being consumed and not perceiving=
an impermanent manifestation of Self (feces, fruit etc), is the main point=
. For example, eating feces with disgust serves no purpose, for such a pers=
on's mind is dwelling on the impermenant manifestation of Self ("feces") wh=
ile eating it. A successful Aghora may be eating feces, but the mind will n=
ot be dwelling on the fact that he is eating "feces" with certain propertie=
s and will not feel any kind of disgust. He will be thinking that he is Sel=
f and he is eating Self.
Of course, a vedantin also has the same notions=

really. He chants vedic verses when eating food, which essentially mean "I=
am Self and I am consuming Self". Nevertheless, such chanting may merely b=
e a ritual and not be fully absorbed in one's thinking. As he eats, his min=
d may dwell on the impermanant manifestations of Self ("a tasty laddu", "a =
badly cooked brinjal curry", "a overly salty cracker" etc) and waver from t=
he focus on the permanent (Self).
Thus, a vedantin and an aghora are tel=

ling themselves the same truth and trying to absorb that truth into every t=
hought and impulse. But aghora is putting himself in an extreme situation w=
here failure results in a very bad dual experience. That can in fact work a=
s an incentive in forcing one to transcend duality! In the case of a person=
who chants a Vedic verse that says "I am Self and I am consuming Self" and=
eats tasty laddus and nicely made food, the fallout from failing to absorb=
the mind in Self while eating is not too bad. If the mind dwells on the ni=
ce (or even not-so-nice) taste of a laddu or other food, what is the big de=
al? On the other hand, if the mind fails to absorb in Self and dwells on th=
e taste of feces, it will be so disgusting. Thus, the fact that failure res=
ults in a very bad dual experience may act as an incentive in succeeding qu=
ickly.
However, difficult tasks cannot necessarily be accomplished by ev=

eryone merely because of an incentive. Not everyone trying Aghora sadhanas =
succeeds.
* * *
Take another simple example. Suppose so=

meone is doing a lot of sadhana, like japam and homam, and yet having a wea=
kness for sex. Suppose one's mind is dwelling on sex or getting sexual thou=
ghts in the middle of sadhana and that is causing guilt and blocking one's =
sadhana.
A regular person will try to enforce celibacy and keep the mind=
away from sexual thoughts. But that is nor a formula for overcoming such t=
houghts. After all, such thoughts may still come and distract one. Even if =
one keeps celibacy for 10 years, there is no guarantee that the fascination=
in the mind does not return to bite one after that. But, how to overcome t=
he fascination some minds may have for sex?
An aghora will take it to an=

extreme. He will try to fix the root cause and remove fascination from the=
mind. Instead of keeping sadhana and sex as two different activities (one =
pure and the other impure), he may combine them into one without such disti=
nctions of pure vs impure. Suppose an aghora sits naked with his partner si=
tting naked on his lap and then does his japam. In the beginning, this may =
titillate and result in sex. He may think that his sadhana is being made im=
pure. But, suppose he persists to do japam like that for several months/yea=
rs. Eventually, mind may be reprogrammed. He may no longer feel that he is =
doing something impure. He may no longer feel titillation. The association =
in his mind between nakedness and sex may be broken down. Seeing naked pict=
ures physically or mentally may no longer evoke thoughts of sex, but evoke =
thoughts of meditation. Any small thoughts related to sex that suddenly ris=
e in the head may not lead to denser and denser thoughts relating to sex an=
d distraction in sadhana, but they may now take the mind back to meditation=
. After spending so much time in meditation while sitting naked intimately,=
the attraction and thrill mind may feel for nakedness or intimacy may be b=
roken down. Overall, the person's fascination and weakness for sex may be g=
one largely.
Mind has a lot of conditioning based on prior experiences a=

nd the thoughts we are exposed to. Aghora sometimes tries to break down som=
e of these structures by engaging in certain practices that undermine those=
structures.
However, is this a fool-proof method? Not really. It is als=

o possible that the person keeps on engaging in the practice merely for sex=
and thinks of sex everytime he sits for meditation (instead of thinking of=
meditation everytime he sees naked partner), if one was not serious/sincer=
e/ready to start with.
* * *
Bottomline is that an agho=

ra takes problems and weaknesses head on and sets up a high stakes fight wi=
th them, whereas a normal person may push the problems under the carpet and=
fight slowly and with low stakes. Such a risky strategy is not applicable =
to all.
* * *
Like Manish said in a mail earlier, "what=

is Vedanta and what is Aghora"? Aghora is merely a practical way to unders=
tand and absorb Vedanta in one's thought process, by setting up a high stak=
es war plan. However, it is certainly not suitable for all and many may fee=
l aversion. More dangerously, some people may feel attraction for it based =
on a wrong understanding and the thrill such an understanding brings. Aghor=
a stands for neither thrills nor perversion, though it *may* attract some p=
eople pursuing thrills and/or perversion. The basic tenets of Aghora and Ve=
danta/Upanishads are the same, but Aghora tries to accelerates how one abso=
rbs the truth into one's thinking by making failure very unpleasant.
BTW=
, the following mail gives a good analogy for various spiritual paths and e=
xplains the basic reality. It may be interesting to read in the context of =
aghora.
Best r=
egards,
Narasimha
-----------------------------------------------------=
--------------
Free Jyotish Software, Free Jyotish Lessons, Jyotish Wri=
tings,
"Do It Yourself" ritual manuals for short Homam and Pitri Tarpana:=
Films that make =
Spirituality: http://groups=
Jyotish writings: http://groups.yahoo.com=
--------------------------------------------------=
-----------------

From: Nagraj Kota =
Sent: Thursday, February 18, 201=
0 11:58 AM
=
Dear Narasimhagaru,
=
I understand that Chandi and Lalita are two different forms of the Univ=
ersal Mother. But what I am trying to understand is that how to worship bot=
h forms simultaneously. For instance, Sri Muththuswamy Diskshitar, was a gr=
eat composer (one of the Divine Trinity of Carnatic Music along with Thyaga=
raja and Shyama Sastry), who was a self-realized Sri Vidyopasaka. His Kamal=
amba Navavarna Krithis mention great details about all the nine avaranas an=
d different forms of the divine mother as one goes through each avarana. In=
the Dhyana Krithi of those, in the very first line he says, 'Kamalambike, =
AsRta kalpalatike, ChanDike'. That line tells me that even through Sri Vidy=
a one can worship Chandi Ma, in that form.
So my question was i=
n that perspective. Anyway, your reply was a great one in which you mention=
ed how the Self is surrounded by layers of duality! I never thought in thos=
e terms.
I have started reading Durga Saptashati, just to get p=

ractise of reading it fluently, before I start to do chandi homam, which I =
plan to do during navaratri of 2010. I really cannot wait to get comfortabl=
e reading the saptashati! Have to see how mother will help me achieve my ta=
rget.
Also, I have started to read the Aghora series books by D=

r. Robert Svobodha. For now I have very mixed feelings on the subject. Perh=
aps I need to read more!
Nagraj
--- On Fri, 2/12/10,=

Narasimha PVR Rao <pvr@...> wrote:
From: Narasimha P=
VR Rao <pvr@...>
Subject: [vedic-wisdom] Re: Chandi Hom=
am and Sri Vidya
D=
ate: Friday, February 12, 2010, 11:31 PM
Namas=
te,
Sanskrit is almost like a mother tongue to me. My performi=

ng a Chandi homam everyday should hardly be awe-inspiring. On the other han=
d, there are some people who do not know Sanskrit at all and took 4 hours t=
o read Chandipath with great difficulty in their first attempt. THEY are do=
ing Chandi homam everyday and it takes them 1.5 hours now. THAT is awe-insp=
iring.
Integrating various sadhanas is a personal problem that=

needs a personal solution. In general, it is a good idea to pick one or tw=
o sadhanas and maximize the time spent on them, instead of splitting the ti=
me between ten things. As Ramakrishna Paramahamsa said, it is better to dig=
10 metres in one place rather than dig one metre in ten places, if one wan=
ts to find water.
One possibility is to do a homam and then me=

ditate at the end after poornaahuti with various mantras one is attached to=
.
I am not that knowledgeable about Sri Vidya. However, from t=

he little I have been exposed to, Sree chakra is a symblic representation o=
f the layers of duality surrounding Self. Its purpose, too, is to unravel t=
he layer of duality and realize Self.
Lalita means gentle one =

and Chandi means the fierce one. If you have a mother who teaches you gentl=
y, you will learn slowly. If you have a mother who is stern and strict, you=
will learn fast (provided you can face the strictness). Both are valid pat=
hs.
Best regards,
Narasimha
----------=
-- --------- --------- --------- --------- --------- -
Free Jyo=
tish Software, Free Jyotish Lessons, Jyotish Writings,
"Do It Y=
http=
://www.VedicAst rologer.org
Films that make a difference: http:=
//SaraswatiFil ms.org
Spirituality: http://groups. yahoo.com/ g=
roup/vedic- wisdom
Jyotish writings: http://groups. yahoo.com/ =
group/JyotishWri tings
------------ --------- --------- -------=
-- --------- --------- -
--- On Fri, 2/5/10, nagraj@sbcglobal.=

net <nagraj_um@yahoo. com> wrote:
From: nagraj@sbcglobal. net=

<nagraj_um@yahoo. com>
Subject: [vedic-wisdom] Chandi Homam an=
d Sri Vidya
Date=
: Friday, February 5, 2010, 11:51 PM
Dear Sri Narasimharao gar=

u,
I am very much in awe after I learnt that you do chandi hom=

am everyday. You also wrote that it takes about 1.25 hours to 1.5 hours to =
do your chandi homam. How can you accomplish that feat with 700 ahutis in s=
uch a short time? Also, in my case, I do sandhyavandanam with 108 Gayatri (=
20 minutes)+ganapathi mantra japam 108 times(10 minutes), a short rudra Abh=
ishekam with pachakshari, a deeparadhana etc. (5-10 minutes) totalling to a=
bout 35 - 40 minutes daily ritual. Plus I sometimes do special rituals seve=
ral times a week, that takes about 1 to 1.5 hours in all. How to integrate =
these along with homam? Is Sri vidyopasana different from Chandi homam? Cou=
ld you please explain what is sri Vidya and how it is to be learnt? I am ve=
ry motivated to learn what the Devi Mahatmayam is all about but I also have=
keen interest in Sri Vidya, because I am a musician also and learnt all th=
e nava-avarna krithis of Great Muththuswami Dikshitar recently.
=
Nagraj Kota
------=_NextPart_000_00A0_01CAB5FC.4365C6D0
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w3c.org/TR/1999/REC-html401-19991224/loose.dtd">
<HTML><HEAD>
<META http-eq=
uiv=3DContent-Type content=3D"text/html; charset=3Dwindows-1252">
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tent=3D"MSHTML 6.00.2900.3660" name=3DGENERATOR>
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<B=
ODY style=3D"BACKGROUND-COLOR: #fff" bgColor=3D#ffffff>
<DIV><FONT face=3DA=
rial size=3D2>Namaste friends,</FONT></DIV>
2> </FONT></DIV>
<DIV><FONT face=3DArial size=3D2>Swami Sathasivom who=
sent this mail is the priest I
mentioned earlier. If many people are doin=
g homam by themselves today, he played
an important role in it.</FONT></DI=
V>
rial size=3D2>When Manish wanted to do Shata Chandi Homam, Swami
Sathasivo=
m invited us to do it at the Kaalikaambaal temple in Chennai where he
is t=
he head priest. When I asked how much it will cost, he said "I will arrange=
everything. You and Manish just come and sit for sankalpam". It was durin=
g the
Shata Chandi homam that Manish had a darshan of the Mother, who=
commanded
to spread homam and said She will arrange all the resource=
s needed. Swami
Sathasivom had several books on homam gifted to us by a fr=
iend of his on
the next day, without Manish telling anything about th=
e Mother's command to
anyone. He also gifted a homa kundam to me enabling =
me to experiment with homam
and prepare myself for creating the manuals.</=
FONT></DIV>
<DIV><FONT=
face=3DArial size=3D2>He is a priest in the Sivacharya tradition of Tamil =
Nadu and his father Sri Sambamurthi Sivacharya was a very respected
=
Sivacharya who trained a lot of priests and consecrated many temples. Swami=
Sathasivom is one of the rare priests we find today, who is not only a pr=
iest
but also a yogi and a sadhaka. He has childlike innocence, simplicty,=
rare
humility and love for all. He conducts himself with detachment =
by seeking
nothing and avoiding nothing. He conducted some of the best hom=
ams and poojas I
have witnessed. He has been on mouna vratam (vow of silen=
ce) for more than a
year and communicates by writing (saying mantras in po=
oja/homam is an
exception).</FONT></DIV>
<DIV><FONT face=3DArial size=3D2>=
</FONT></DIV>
sp;
* *</FONT>=
</DIV>
<DIV><FONT face=
=3DArial size=3D2>I can give an analogy for the last point regarding
an ag=
hora's way to overcome any weakness for sex that may be left in the
m=
ind (which may make sexual thoughts arise in the mind now and
then).<=
/FONT></DIV>
<DIV><FON=
T face=3DArial size=3D2>Suppose you are trying to read a book and a friend =
is distracting you and irritating you by talking about something else. You=
can
try to ignore him and focus on the book. Alternatively, you can also =
try to get
him interested in the book and call him to read the book along =
with you. In the
beginning, he may still distract you and make it more dif=
ficult to read. But, it
is possible that he also likes the book and starts=
enjoying the book along with
you and stops distracting you.</FONT></DIV>
=
l size=3D2>If meditation is like reading a book, weakness for
sex is like =
the friend and sexual thoughts that arise in the mind are like the
distrac=
tions caused by the friend, then aghora's sadhana I mentioned is like
gett=
ing the friend to read the book along with you.</FONT></DIV>
<DIV><FONT fac=
e=3DArial size=3D2> </FONT></DIV>
<DIV><FONT face=3DArial size=3D2>How=
ever, as I said, there are no guarantees. This
friend may get interested i=
n the book and stop distracting you, or he may
continue to distract you an=
d make it worse by being right next to you through
the reading. It is tric=
ky to know how long one should try before deciding that
it is not working.=
That is why we say that aghora is not for
everyone.</FONT></DIV>
<DIV><FO=
NT face=3DArial size=3D2> </FONT></DIV>
=3D2>Best
regards,<BR>Narasimha<BR>---------------------------------------=
----------------------------<BR>
Free Jyotish Software, Free Jyotish=
Lessons, Jyotish Writings,<BR>"Do It
Yourself" ritual manuals for short H=
omam and Pitri
Tarpana:<BR> =
;
<A
href=3D"http:/=
/www.VedicAstrologer.org">http://www.VedicAstrologer.org</A><BR> =
;
Films that make a difference: <A
href=3D"http://SaraswatiFi=
lms.org">http://SaraswatiFilms.org</A>
<BR> Spirit=
uality: <A
href=3D"http://groups.yahoo.com/group/vedic-wisdom">http://grou=
ps.yahoo.com/group/vedic-wisdom</A><BR>
Jyotish writings: <A
href=
=3D"http://groups.yahoo.com/group/JyotishWritings">http://groups.yahoo.com/=
group/JyotishWritings</A><BR>----------------------------------------------=
---------------------</FONT></DIV>
<DIV><FONT face=3DArial size=3D2> <=
/DIV></FONT>
<BLOCKQUOTE
style=3D"PADDING-RIGHT: 0px; PADDING-LEFT: 5px; M=
ARGIN-LEFT: 5px; BORDER-LEFT: #000000 2px solid; MARGIN-RIGHT: 0px">
<DIV=
style=3D"FONT: 10pt arial">----- Original Message ----- </DIV>
<DIV
s=
tyle=3D"BACKGROUND: #e4e4e4; FONT: 10pt arial; font-color: black"><B>From:<=
/B>
<A title=3Dswamisathasivom@...
href=3D"mailto:swamisat=
hasivom@...">swamisathasivom@...</A>
</DIV>
<DIV=
style=3D"FONT: 10pt arial"><B>To:</B> <A title=3Dvedic-wisdom@yahoogroups.=
com
href=3D"mailto:vedic-wisdom@yahoogroups.com">vedic-wisdom@yahoogroup=
s.com</A>
</DIV>
<DIV style=3D"FONT: 10pt arial"><B>Sent:</B> Wednesda=
y, February 24, 2010 11:48
PM</DIV>
<DIV style=3D"FONT: 10pt arial"><B=
>Subject:</B> Re: [vedic-wisdom] Aghora books
by Svoboda (Re: Chandi Hom=
am and Sri
Vidya)
<P>Namaskarams <BR><BR>=
This reply is amazing and true <BR>Bow down to yr
knowledge given by ma =
durga Mahalakshmi .<BR>I was stunned by this answers
,its answers to man=
y questions in our inner mind .<BR>I stopped all and read
this reply alm=
ost 5 th time .each time some new points I am catching from in
it ,<BR>N=
andhi
<P>Sent from my BlackBerry=AE smartphone</P>
<HR>
<DIV><B>From=
: </B>"Narasimha P.V.R. Rao" <pvr@charter.<WBR>net> </DIV>
<DIV><B>=
Date: </B>Wed, 24 Feb 2010 23:19:59 -0500</DIV>
<DIV><B>To: </B><vedic=
-wisdom@<WBR>yahoogroups.<WBR>com></DIV>
<DIV><B>Subject: </B>[vedic-w=
isdom] Aghora books by Svoboda (Re: Chandi Homam
and Sri Vidya)</DIV>
=
<DIV><FONT face=3DArial></FONT><FONT face=3DArial></FONT><FONT
face=3DAr=
ial></FONT><FONT face=3DArial></FONT><FONT face=3DArial></FONT><FONT
fac=
e=3DArial></FONT><FONT face=3DArial></FONT><FONT face=3DArial></FONT><FONT =
face=3DArial></FONT><FONT face=3DArial></FONT><FONT face=3DArial></FONT>=

<FONT
face=3DArial></FONT><FONT face=3DArial></FONT><FONT face=3DArial><=
/FONT><FONT
face=3DArial></FONT><FONT face=3DArial></FONT><BR></DIV><SPA=
N> </SPAN>
<P>
e=3D2>Namaste,</FONT></DIV>
<DIV><FONT face=3DArial size=3D2></FONT> =
;</DIV>
<DIV><FONT face=3DArial size=3D2>It is perfectly fine to combine =
the sadhanas of
different aspects of the Mother, including Lalita and Ch=
andi.</FONT></DIV>
<DIV><FONT face=3DArial size=3D2></FONT> </DIV>
=
<DIV><FONT face=3DArial size=3D2>Sri Vidya consists of symbolic practices =
that
eventually enable one to understand various layers of Maayaa surrou=
nding true
Self. The idea is that one is not bound by Maayaa once one *f=
ully* understands
and appreciates it.</FONT></DIV>
rial size=3D2></FONT> </DIV>
<DIV><FONT face=3DArial size=3D2>Chandi=
path consists of symbolic stories of wars
that the divine Mother fought,=
which explain how one can fight and overcome
various weaknesses that ty=
pically bind one in Maayaa. Reciting these stories
on a regular basis wi=
ll promote the fighting spirit within one that fights
these weaknesses.<=
/FONT></DIV>
<DIV>=
<FONT face=3DArial size=3D2>There is nothing wrong in understanding Maayaa =
and trying to fight/overcome it at the same time. One aspect of the Moth=
er
creates Maayaa. One aspect of the Mother makes you experience good an=
d bad in
that Maayaa. One aspect of the Mother makes you understand Maay=
aa to overcome
it. One aspect of the Mother makes you fight and overcome=
it. When one
realizes Self at the end, irrespective of the path taken, =
one finally sees
that all these are aspects of a Single Mother who is al=
so essentially true
Self.</FONT></DIV>
2></FONT> </DIV>
;
* *<=
/FONT></DIV>
<DIV>=
<FONT face=3DArial size=3D2>> Also, I have started to read the Aghora
=
series books by Dr. Robert</FONT></DIV>
>> Svobodha. For now I have very mixed feelings
on the subject.</FONT=
></DIV>
<DIV><FONT face=3DArial size=3D2>> Perhaps I need to read more=
! </FONT></DIV>
<D=
IV><FONT face=3DArial size=3D2>Aghora series books by Svoboda are good, but=
Aghora is not everyone's cup of tea. It is normal to have mixed

feel=
ings.</FONT></DIV>
=
<DIV><FONT face=3DArial size=3D2>Ghora means terrible. Aghora means "not
=
terrible". One of the names of Lord Shiva is Aghora. A true Aghora
=
(aghori) does not see anything as terrible or bad or impure and sees all =
as
impermanent manifestations of god and tries to focus the thinking of =
the mind
on what is permanent (god) always, instead of impermanent manif=
estations of
god.</FONT></DIV>
<DIV><FONT face=3DArial size=3D2></FONT=
> </DIV>
<DIV><FONT face=3DArial size=3D2>When someone dies, north I=
ndians chant "Raama
naam satya hai" while carrying the dead body to the =
funeral. It means "only
the name of Lord Rama is true and everything els=
e is an illusion". The idea is
to remind oneself that life and death are=
just a temporary illusion and only
the Lord is real. But the question i=
s: why should we remind ourselves of this
ultimate truth only when someo=
ne dies? When someone praises us for a
supposedly great thing we have do=
ne and we are about to feel proud and happy,
can't we tell ourselves "Ra=
ama naam satya hai. This thing we did and the
praises are temporary illu=
sions. Only the Lord is real. Let the mind not dwell
on temporary illusi=
ons"? When we feel attracted to something beautiful and
want to get it, =
can't we tell ourselves "Raama naam satya hai. This thing that
seems bea=
utiful and other things that seem not so beautiful are temporary
illusio=
ns. Only the Lord is real. Let the mind not dwell on temporary
illusions=
"? When someone attacks and abuses us and we are about to feel sad or
an=
gry, can't we tell ourselves "Raama naam satya hai. These abuses are
tem=
porary illusions. Only the Lord is real. Let the mind not dwell on
tempo=
rary illusions"?"</FONT></DIV>
<DIV><FONT face=3DArial size=3D2></FONT>&n=
bsp;</DIV>
<DIV><FONT face=3DArial size=3D2>A true Aghora's mind thinks "=
Raama naam satya
hai" always. His mind rejects all *impermanent manifest=
ations* of Lord
(instead of *dwelling* on them by classifying them as pu=
re and impure, good
and bad etc and thinking about them with attraction/=
aversion<WBR>) and tries
to find and focus on what is permanent. But he =
takes it to
extremes.</FONT></DIV>
<DIV><FONT face=3DArial size=3D2></=
FONT> </DIV>
sp;
* *</FON=
T></DIV>
<DIV><FON=
T face=3DArial size=3D2>Vedanta says "all is Self. The variety we
percei=
ve is an illusion". An aghora pursues it practically. If feces and fruit
=
are both impermenant illusions and the only permanent reality within them =
is
the Self, he questions why he can eat fruit but not feces. So he may =
try a
ritual where feces is eaten. </FONT><FONT face=3DArial size=
=3D2>But, please
remember that eating feces is not the main point. Perce=
iving Self in the food
being consumed and not perceiving an impermanent =
manifestation of Self (feces,
fruit etc), is the main point. For example=
, eating feces with disgust serves
no purpose, for such a person's mind =
is dwelling on the impermenant
manifestation of Self ("feces") while eat=
ing it. A successful Aghora may be
eating feces, but the mind will not b=
e dwelling on the fact that he is eating
"feces" with certain properties=
and will not feel any kind of disgust. He will
be thinking that he is S=
elf and he is eating Self.</FONT></DIV>
</FONT> </DIV>
<DIV><FONT face=3DArial size=3D2>Of course, a vedanti=
n also has the same notions
really. He chants vedic verses when eating f=
ood, which essentially mean "I am
Self and I am consuming Self". Neverth=
eless, such chanting may merely be a
ritual and not be fully absorbed in=
one's thinking. As he eats, his mind may
dwell on the impermanant manif=
estations of Self ("a tasty laddu", "a badly
cooked brinjal curry", "a o=
verly salty cracker" etc) and waver from the focus
on the permanent (Sel=
f).</FONT></DIV>
<=
DIV><FONT face=3DArial size=3D2>Thus, a vedantin and an aghora are telling =
themselves the same truth and trying to absorb that truth into every tho=
ught
and impulse. But aghora is putting himself in an extreme situation =
where
failure results in a very bad dual experience. That can in fact wo=
rk as an
incentive in forcing one to transcend duality! In the case of a=
person who
chants a Vedic verse that says "I am Self and I am consuming=
Self" and eats
tasty laddus and nicely made food, the fallout from fail=
ing to absorb the mind
in Self while eating is not too bad. If the mind =
dwells on the nice (or even
not-so-nice) taste of a laddu or other food,=
what is the big deal? On the
other hand, if the mind fails to absorb in=
Self and dwells on the taste of
feces, it will be so disgusting. Thus, =
the fact that failure results in a very
bad dual experience may act as a=
n incentive in succeeding
quickly.</FONT></DIV>
<DIV><FONT face=3DArial =
size=3D2></FONT> </DIV>
<DIV><FONT face=3DArial size=3D2>However, di=
fficult tasks cannot necessarily be
accomplished by everyone merely beca=
use of an incentive. Not everyone trying
Aghora sadhanas succeeds.</FONT=
></DIV>
<DIV><FONT=
face=3DArial size=3D2>
sp;
* =
*</FONT></DIV>
<DIV> </DIV>
<DIV>Take another simple example. Supp=
ose someone is doing a lot of sadhana,
like japam and homam, and yet hav=
ing a weakness for sex. Suppose one's mind is
dwelling on sex or getting=
sexual thoughts in the middle of sadhana and that
is causing guilt and =
blocking one's sadhana.</DIV>
<DIV> </DIV>
<DIV>A regular person w=
ill try to enforce celibacy and keep the mind away from
sexual thoughts.=
But that is nor a formula for overcoming such thoughts. After
all, such=
thoughts may still come and distract one. Even if one keeps celibacy
fo=
r 10 years, there is no guarantee that the fascination in the mind does not=
return to bite one after that. But, how to overcome the fascination som=
e minds
may have for sex?</DIV>
<DIV> </DIV>
<DIV>An aghora wil=
l take it to an extreme. He will try to fix the root cause
and remove fa=
scination from the mind. Instead of keeping sadhana and sex as
two diffe=
rent activities (one pure and the other impure), he may combine them
int=
o one without such distinctions of pure vs impure. Suppose an aghora sits
=
naked with his partner sitting naked on his lap and then does his japam. =
In
the beginning, this may titillate and result in sex. He may think tha=
t his
sadhana is being made impure. But, suppose he persists to do japam=
like that
for several months/years. Eventually, mind may be reprogramme=
d. He may no
longer feel that he is doing something impure. He may no lo=
nger feel
titillation. The association in his mind between nakedness and=
sex may be
broken down. Seeing naked pictures physically or mentally ma=
y no longer evoke
thoughts of sex, but evoke thoughts of meditation. Any=
small thoughts related
to sex that suddenly rise in the head may not le=
ad to denser and denser
thoughts relating to sex and distraction in sadh=
ana, but they may now take the
mind back to meditation. After spending s=
o much time in meditation while
sitting naked intimately, the attraction=
and thrill mind may feel for
nakedness or intimacy may be broken down. =
Overall, the person's fascination
and weakness for sex may be gone large=
ly.</DIV>
<DIV> </DIV>
<DIV>Mind has a lot of conditioning based o=
n prior experiences and the
thoughts we are exposed to. Aghora sometimes=
tries to break down some of these
structures by engaging in certain pra=
ctices that undermine those
structures.</DIV>
<DIV> </DIV>
<DIV=
>However, is this a fool-proof method? Not really. It is also possible
t=
hat the person keeps on engaging in the practice merely for sex and thinks =
of
sex everytime he sits for meditation (instead of thinking of meditati=
on
everytime he sees naked partner), if one was not serious/sincere/<WBR=
>ready to
start with.</DIV>
<DIV> </DIV>
<DIV>
<DIV><FONT fac=
e=3DArial size=3D2>*
* &n=
bsp; *</FONT></DIV>
<DIV> </DIV>Bottom=
line is that an aghora takes problems and weaknesses
head on and sets up=
a high stakes fight with them, whereas a normal person may
push the pro=
blems under the carpet and fight slowly and with low stakes. Such
a risk=
y strategy is not applicable to all.</DIV>
=3D2></FONT> </DIV>
<DIV>

* &nbs=
p; *</FONT></DIV>
<DIV> </DIV>Like Manish said in a mail earli=
er, "what is Vedanta and what
is Aghora"? Aghora is merely a practical w=
ay to understand and absorb Vedanta
in one's thought process, by setting=
up a high stakes war plan. However, it is
certainly not suitable for al=
l and many may feel aversion. More dangerously,
some people may feel att=
raction for it based on a wrong understanding and the
thrill such an und=
erstanding brings. Aghora stands for neither thrills
nor perversion=
, though it *may* attract some people pursuing thrills and/or
perversion=
. The basic tenets of Aghora and Vedanta/Upanishads are the same,
but Ag=
hora tries to accelerates how one absorbs the truth into one's thinking
=
by making failure very unpleasant.</DIV>
<DIV> </DIV>
<DIV>BTW, th=
e following mail gives a good analogy for various spiritual paths
and ex=
plains the basic reality. It may be interesting to read in the context
o=
f aghora.</DIV>
<DIV> </DIV>
<DIV><A
href=3D"http://groups.yaho=
o.com/group/vedic-wisdom/message/361">http://groups.<WBR>yahoo.com/<WBR>gro=
up/vedic-<WBR>wisdom/message/<WBR>361</A></DIV>
<DIV><FONT face=3DArial s=
ize=3D2></FONT> </DIV>Best
regards,<BR>Narasimha<BR>------------<WB=
R>---------<WBR>---------<WBR>---------<WBR>---------<WBR>---------<WBR>---=
------<WBR>-<BR>
Free Jyotish Software, Free Jyotish Lessons, Jyot=
ish Writings,<BR>"Do It
Yourself" ritual manuals for short Homam and Pit=
ri
Tarpana:<BR> &nb=
sp;
</FONT><A href=3D"http://w=
ww.VedicAstrologer.org"><FONT face=3DArial
size=3D2>http://www.VedicAst<=
WBR>rologer.org</FONT></A><BR><FONT face=3DArial
size=3D2> &n=
bsp; Films that make a difference: </FONT><A
href=3D"http://Sarasw=
atiFilms.org"><FONT face=3DArial
size=3D2>http://SaraswatiFil<WBR>ms.org=
</FONT></A><FONT face=3DArial size=3D2>
<BR> Spi=
rituality: </FONT><A
href=3D"http://groups.yahoo.com/group/vedic-wisdom"=
><FONT face=3DArial
size=3D2>http://groups.<WBR>yahoo.com/<WBR>group/ved=
ic-<WBR>wisdom</FONT></A><BR><FONT
face=3DArial size=3D2> Jyotish =
writings: </FONT><A
href=3D"http://groups.yahoo.com/group/JyotishWriting=
s"><FONT face=3DArial
size=3D2>http://groups.<WBR>yahoo.com/<WBR>group/J=
yotishWri<WBR>tings</FONT></A><BR><FONT
face=3DArial
size=3D2>-------=
-----<WBR>---------<WBR>---------<WBR>---------<WBR>---------<WBR>---------=
<WBR>---------<WBR>-</FONT></DIV>
<DIV><FONT size=3D2><FONT face=3DArial>=
</FONT></FONT> </DIV>
<BLOCKQUOTE style=3D"BORDER-LEFT: #000000 2px =
solid">
<DIV style=3D"FONT: 10pt arial">----- Original Message ----- </=
DIV>
<DIV style=3D"BACKGROUND: #e4e4e4; FONT: 10pt arial"><B>From:</B> =
<A
title=3Dnagraj_um@... href=3D"mailto:nagraj_um@...">Nag=
raj Kota</A>
</DIV>
<DIV style=3D"FONT: 10pt arial"><B>To:</B> <A =
title=3Dvedic-wisdom@yahoogroups.com
href=3D"mailto:vedic-wisdom@=
yahoogroups.com">vedic-wisdom@<WBR>yahoogroups.<WBR>com</A>
</DIV>
=
<DIV style=3D"FONT: 10pt arial"><B>Sent:</B> Thursday, February 18, 2010 1=
1:58
AM</DIV>
<DIV style=3D"FONT: 10pt arial"><B>Subject:</B> Re: =
[vedic-wisdom] Re: Chandi
<DIV><SPAN><FO=
NT face=3DArial size=3D2></FONT></SPAN> </DIV>
<DIV id=3Dygrp-mlms=
g>
<DIV id=3Dygrp-msg>
<P>
<TABLE cell=
Spacing=3D0 cellPadding=3D0 border=3D0>
<TBODY>
<TR>
<T=
D vAlign=3Dtop>
<DIV>Dear Narasimhagaru,</DIV>
<DIV><FO=
NT face=3DArial size=3D2></FONT> </DIV>
<DIV>Thank you for y=
our reply. </DIV>
=
<DIV>I understand that Chandi and Lalita are two different forms of =
the Universal Mother. But what I am trying to understand&nb=

sp;is
that how to worship both forms simultaneously. For in=
stance, Sri
Muththuswamy Diskshitar, was a great composer (one o=
f the Divine
Trinity of Carnatic Music along with Thyagaraja and=
Shyama Sastry),
who was a self-realized Sri Vidyopasaka. His Ka=
malamba Navavarna
Krithis mention great details about =
all the nine
avaranas and different forms of the divine mot=
her as one goes through
each avarana. In the Dhyana Krithi&=
nbsp;of those, in the
very first line he says, 'Kamalambike=
, AsRta kalpalatike,
ChanDike'. That line tells me that&nbs=
p;even through Sri Vidya
one can worship Chandi Ma, in that form=
. </DIV>
=
<DIV>So my question was in that perspective. Anyway, your reply was a
=
great one in which you mentioned how the Self is surrounded by lay=
ers
of duality! I never thought in those terms. </DIV>
=
<DIV>I have started =
reading Durga Saptashati, just to get practise of
reading it flu=
ently, before I start to do chandi homam, which I plan
to do dur=
ing navaratri of 2010. I really cannot wait to get
comfortable r=
eading the saptashati! Have to see how mother will help
me achie=
ve my target. </DIV>
=
<DIV>Also, I have started to read the Aghora series books by Dr. =
Robert Svobodha. For now I have very mixed feelings on the subje=
ct.
Perhaps I need to read more! </DIV>
<DIV><FONT fac=
e=3DArial></FONT> </DIV>
<DIV>Nagraj</DIV>
<DIV><F=
ONT face=3DArial></FONT><FONT face=3DArial></FONT><FONT
face=3DA=
rial></FONT><FONT face=3DArial></FONT><FONT
face=3DArial></FONT>=
<FONT face=3DArial></FONT><FONT
face=3DArial></FONT><BR>--- On <=
B>Fri, 2/12/10, Narasimha PVR Rao
<I><pvr@charter.<WBR>net>=
;</I></B> wrote:<BR></DIV>
<BLOCKQUOTE style=3D"BORDER-LEFT: rgb(=
16,16,255) 2px solid"><FONT
face=3DArial></FONT><FONT face=3DA=
rial></FONT><FONT
face=3DArial></FONT><FONT face=3DArial></FON=
T><FONT
face=3DArial></FONT><BR>From: Narasimha PVR Rao
=
<pvr@charter.<WBR>net><BR>Subject: [vedic-wisdom] Re: Chandi
=
Homam and Sri Vidya<BR>To:
vedic-wisdom@<WBR>yahoo=
groups.<WBR>com<BR>Date: Friday, February 12,
2010, 11:31 PM<B=
R><BR>
=
<DIV>Namaste,<BR><BR>Sanskrit is almost li=
ke a mother tongue to me.
My performing a Chandi homam everyda=
y should hardly be
awe-inspiring. On the other hand, there are=
some people who do not
know Sanskrit at all and took 4 hours =
to read Chandipath with great
difficulty in their first attemp=
t. THEY are doing Chandi homam
everyday and it takes them 1.5 =
hours now. THAT is
awe-inspiring.<BR><BR>Integrating various s=
adhanas is a personal
problem that needs a personal solution. =
In general, it is a good
idea to pick one or two sadhanas and =
maximize the time spent on
them, instead of splitting the time=
between ten things. As
Ramakrishna Paramahamsa said, it is be=
tter to dig 10 metres in one
place rather than dig one metre i=
n ten places, if one wants to find
water.<BR><BR>One possibili=
ty is to do a homam and then meditate at
the end after poornaa=
huti with various mantras one is attached
to.<BR><BR>I am not =
that knowledgeable about Sri Vidya. However,
from the little I=
have been exposed to, Sree chakra is a symblic
representation=
of the layers of duality surrounding Self. Its
purpose, too, =
is to unravel the layer of duality and realize
Self.<BR><BR>La=
lita means gentle one and Chandi means the fierce
one. If you =
have a mother who teaches you gently, you will learn
slowly. I=
f you have a mother who is stern and strict, you will learn
fa=
st (provided you can face the strictness). Both are valid
path=
s.<BR><BR>Best regards,<BR>Narasimha<BR>------------ ---------
=
--------- --------- --------- --------- -<BR>Free Jyotish Software,
=
Free Jyotish Lessons, Jyotish Writings,<BR>"Do It Yourself" ritual
=
manuals for short Homam and Pitri Tarpana:<BR><A
h=
ref=3D"http://www.vedicastrologer.org/" target=3D_blank
rel=3D=
nofollow>http://www.VedicAst rologer.org</A><BR>Films that make
=
a difference: <A href=3D"http://saraswatifilms.org/" target=3D_blank
=
rel=3Dnofollow>http://SaraswatiFil ms.org</A><BR>Spirituality: <A =
href=3D"http://groups.yahoo.com/group/vedic-wisdom" target=3D_=
blank
rel=3Dnofollow>http://groups. yahoo.com/ group/vedic-
=
wisdom</A><BR>Jyotish writings: <A
href=3D"http://g=
roups.yahoo.com/group/JyotishWritings" target=3D_blank
rel=3Dn=
ofollow>http://groups. yahoo.com/ group/JyotishWri
tings</A><B=
R>------------ --------- --------- --------- ---------
-------=
-- -<BR><BR>--- On Fri, 2/5/10, <A
href=3D"http://us.mc819.mai=
l.yahoo.com/mc/compose?to=3Dnagraj%40sbcglobal.net"
target=3D_=
blank rel=3Dnofollow
ymailto=3D"mailto:nagraj%40sbcglobal.net"=
>nagraj@sbcglobal. net</A>
<<A
href=3D"http://=
us.mc819.mail.yahoo.com/mc/compose?to=3Dnagraj_um%40yahoo.com"
=
ymailto=3D"mailto:nagraj_um%40=
yahoo.com">nagraj_um@yahoo. com</A>>
wrote:<BR><BR>From: <A=
href=3D"http://us.mc819.mail.yahoo.com/mc/compose?to=3Dnagraj=
%40sbcglobal.net"
=
ymailto=3D"mailto:nagraj%40sbcglobal.net">nagraj@sbcglobal. net</A>
=
<<A
href=3D"http://us.mc819.mail.yahoo.com/mc/compose=
?to=3Dnagraj_um%40yahoo.com"
=
ymailto=3D"mailto:nagraj_um%40yahoo.com">nagraj_um@yahoo.
=
com</A>><BR>Subject: [vedic-wisdom] Chandi Homam and Sri
=
Vidya<BR>To: <A
href=3D"http://us.mc819.mail.yahoo.com/mc=
/compose?to=3Dvedic-wisdom%40yahoogroups.com"
target=3D_blank =
rel=3Dnofollow
ymailto=3D"mailto:vedic-wisdom%40yahoogroups.co=
m">vedic-wisdom@
yahoogroups. com</A><BR>Date: Friday, Februar=
y 5, 2010, 11:51
PM<BR><BR>Dear Sri Narasimharao garu,<BR><BR>=
I am very much in awe
after I learnt that you do chandi homam =
everyday. You also wrote
that it takes about 1.25 hours to 1.5=
hours to do your chandi homam.
How can you accomplish that fe=
at with 700 ahutis in such a short
time? Also, in my case, I d=
o sandhyavandanam with 108 Gayatri (20
minutes)+ganapathi mant=
ra japam 108 times(10 minutes), a short rudra
Abhishekam with =
pachakshari, a deeparadhana etc. (5-10 minutes)
totalling to a=
bout 35 - 40 minutes daily ritual. Plus I sometimes do
special=
rituals several times a week, that takes about 1 to 1.5
hours=
in all. How to integrate these along with homam? Is Sri
vidyo=
pasana different from Chandi homam? Could you please explain
w=
hat is sri Vidya and how it is to be learnt? I am very motivated to
=
learn what the Devi Mahatmayam is all about but I also have keen
=
interest in Sri Vidya, because I am a musician also and learnt all=
the nava-avarna krithis of Great Muththuswami Dikshitar

=
recently.<BR><BR>Nagraj
Kota<BR><BR></DIV></DIV></DIV></BLOC=
KQUOTE></TD></TR></TBODY></TABLE>.</P></DIV></DIV></DIV></BLOCKQUOTE></DIV>=
</DIV></DIV></DIV></BLOCKQUOTE></BODY></HTML>
------=_NextPart_000_00A0_01CAB5FC.4365C6D0--
From pvr@... Wed Feb 17 11:08:43 2016

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------=_NextPart_000_00E9_01CAB65C.0DEBE3D0
Namaste friends,
Here is a comment from Manish on this topic. Though this=

topic may make some people uncomfortable, it may nevertheless be useful to=
some members.
Best regards,
Narasimha

Fr=
om: Manish Pandit
To: Narasimha P.V.R. Rao
Sent: Thursday, February 25, 2=
010 11:28 AM
Subject: Re: Aghora books by Svoboda (Re: Chandi Homam and Sri=
Vidya)

Just further to our conversation on t=
his topic last night,
If one looks into the mind, one finds that sex is ass=
ociated with naked men/women, etc. The mind perceives a woman or man of the=
opposite sex in a different way. This comes from millions of janmas and sa=
mskaras.
My spiritual father "Vimalananda" used to say in a slightly diff=

erent context that he believes in Sampradaha or incineration.
I applied it =
to this as well and it works quite well.
Two things are going to be useful=
,
1. Continue your mantra during the act and it will act as a continuation=
of your sadhana.
2. If your partner is willing, use Shiva lata and do not =
be disheartened by failure initially. As time goes on, the thing in your mi=
nd which thinks of sex is incinerated and slowly you find that a naked fema=
le(or male as may be the case) body is like a landscape picture just like a=
ny other picture made by Her of nature(like Niagara falls, or Angkor Wat, y=
ou need not be disturbed by it, you can certainly feel that the picture is =
very beautiful but you need not be aroused by it). In fact Striya Samasta S=
akala jagatsu, tyaikiya.......
Once this stage is reached then the mind cea=
ses to think of sex all the while.
Yes you may still encounter it, but that=
is another story.
Manish
On Thu, Feb 25, 2010 at 2:24 PM, Narasimh=

a P.V.R. Rao <pvr@...> wrote:
Namaste friends,
Swami Sathasiv=
om who sent this mail is the priest I mentioned earlier. If many people are=
doing homam by themselves today, he played an important role in it.
Whe=
n Manish wanted to do Shata Chandi Homam, Swami Sathasivom invited us to do=
it at the Kaalikaambaal temple in Chennai where he is the head priest. Whe=
n I asked how much it will cost, he said "I will arrange everything. You an=
d Manish just come and sit for sankalpam". It was during the Shata Chandi h=
omam that Manish had a darshan of the Mother, who commanded to spread homam=
and said She will arrange all the resources needed. Swami Sathasivom had s=
everal books on homam gifted to us by a friend of his on the next day, with=
out Manish telling anything about the Mother's command to anyone. He also g=
ifted a homa kundam to me enabling me to experiment with homam and prepare =
myself for creating the manuals.
He is a priest in the Sivacharya tradit=

ion of Tamil Nadu and his father Sri Sambamurthi Sivacharya was a very resp=
ected Sivacharya who trained a lot of priests and consecrated many temples.=
Swami Sathasivom is one of the rare priests we find today, who is not only=
a priest but also a yogi and a sadhaka. He has childlike innocence, simpli=
cty, rare humility and love for all. He conducts himself with detachment by=
seeking nothing and avoiding nothing. He conducted some of the best homams=
and poojas I have witnessed. He has been on mouna vratam (vow of silence) =
for more than a year and communicates by writing (saying mantras in pooja/h=
omam is an exception).
* * *
I can give an analogy for =

the last point regarding an aghora's way to overcome any weakness for sex t=
hat may be left in the mind (which may make sexual thoughts arise in the mi=
nd now and then).
Suppose you are trying to read a book and a friend is =

distracting you and irritating you by talking about something else. You can=
try to ignore him and focus on the book. Alternatively, you can also try t=
o get him interested in the book and call him to read the book along with y=
ou. In the beginning, he may still distract you and make it more difficult =
to read. But, it is possible that he also likes the book and starts enjoyin=
g the book along with you and stops distracting you.
If meditation is li=
ke reading a book, weakness for sex is like the friend and sexual thoughts =
that arise in the mind are like the distractions caused by the friend, then=
aghora's sadhana I mentioned is like getting the friend to read the book a=
long with you.
However, as I said, there are no guarantees. This friend =

may get interested in the book and stop distracting you, or he may continue=
to distract you and make it worse by being right next to you through the r=
eading. It is tricky to know how long one should try before deciding that i=
t is not working. That is why we say that aghora is not for everyone.
Be=
st regards,
Narasimha
-------------------------------------------------=
------------------
Free Jyotish Software, Free Jyotish Lessons, Jyotish=
Writings,
ana:
Films that m=
ake a difference: http://SaraswatiFilms.org
Spirituality: http://gr=
oups.yahoo.com/group/vedic-wisdom
Jyotish writings: http://groups.yahoo=
----------------------------------------------=
---------------------

From: swamisat=
hasivom@...
Sent: Wed=
nesday, February 24, 2010 11:48 PM
Subject: Re: [vedic-wisdom] Aghora b=
ooks by Svoboda (Re: Chandi Homam and Sri Vidya)
Namaskarams
Thi=
s reply is amazing and true
Bow down to yr knowledge given by ma durga=
Mahalakshmi .
I was stunned by this answers ,its answers to many quest=
ions in our inner mind .
I stopped all and read this reply almost 5 th =
time .each time some new points I am catching from in it ,
Nandhi
=
Sent from my BlackBerry=AE smartphone
----------------------------------=
------------------------------------------
From: "Narasimha P.V.R. Rao=

" <pvr@...>
Date: Wed, 24 Feb 2010 23:19:59 -0500
To: <ved=
ic-wisdom@yahoogroups.com>
Subject: [vedic-wisdom] Aghora books by Svob=
oda (Re: Chandi Homam and Sri Vidya)
Namaste,
It is perf=
ectly fine to combine the sadhanas of different aspects of the Mother, incl=
uding Lalita and Chandi.
Sri Vidya consists of symbolic practices that=

eventually enable one to understand various layers of Maayaa surrounding t=
rue Self. The idea is that one is not bound by Maayaa once one *fully* unde=
rstands and appreciates it.
Chandipath consists of symbolic stories of=

wars that the divine Mother fought, which explain how one can fight and ov=
ercome various weaknesses that typically bind one in Maayaa. Reciting these=
stories on a regular basis will promote the fighting spirit within one tha=
t fights these weaknesses.
There is nothing wrong in understanding Maa=

yaa and trying to fight/overcome it at the same time. One aspect of the Mot=
her creates Maayaa. One aspect of the Mother makes you experience good and =
bad in that Maayaa. One aspect of the Mother makes you understand Maayaa to=
overcome it. One aspect of the Mother makes you fight and overcome it. Whe=
n one realizes Self at the end, irrespective of the path taken, one finally=
sees that all these are aspects of a Single Mother who is also essentially=
true Self.
* * *
> Also, I have started to read th=

e Aghora series books by Dr. Robert
> Svobodha. For now I have very mix=
ed feelings on the subject.
> Perhaps I need to read more!
Aghora=
series books by Svoboda are good, but Aghora is not everyone's cup of tea.=
It is normal to have mixed feelings.
Ghora means terrible. Aghora mea=

ns "not terrible". One of the names of Lord Shiva is Aghora. A true Aghora =
(aghori) does not see anything as terrible or bad or impure and sees all as=
impermanent manifestations of god and tries to focus the thinking of the m=
ind on what is permanent (god) always, instead of impermanent manifestation=
s of god.
When someone dies, north Indians chant "Raama naam satya hai=
" while carrying the dead body to the funeral. It means "only the name of L=
ord Rama is true and everything else is an illusion". The idea is to remind=
oneself that life and death are just a temporary illusion and only the Lor=
d is real. But the question is: why should we remind ourselves of this ulti=
mate truth only when someone dies? When someone praises us for a supposedly=
great thing we have done and we are about to feel proud and happy, can't w=
e tell ourselves "Raama naam satya hai. This thing we did and the praises a=
re temporary illusions. Only the Lord is real. Let the mind not dwell on te=
mporary illusions"? When we feel attracted to something beautiful and want =
to get it, can't we tell ourselves "Raama naam satya hai. This thing that s=
eems beautiful and other things that seem not so beautiful are temporary il=
lusions. Only the Lord is real. Let the mind not dwell on temporary illusio=
ns"? When someone attacks and abuses us and we are about to feel sad or ang=
ry, can't we tell ourselves "Raama naam satya hai. These abuses are tempora=
ry illusions. Only the Lord is real. Let the mind not dwell on temporary il=
lusions"?"
A true Aghora's mind thinks "Raama naam satya hai" always. =

His mind rejects all *impermanent manifestations* of Lord (instead of *dwel=
ling* on them by classifying them as pure and impure, good and bad etc and =
thinking about them with attraction/aversion) and tries to find and focus o=
n what is permanent. But he takes it to extremes.
* * *
=
Vedanta says "all is Self. The variety we perceive is an illusion". An=

aghora pursues it practically. If feces and fruit are both impermenant ill=
usions and the only permanent reality within them is the Self, he questions=
why he can eat fruit but not feces. So he may try a ritual where feces is =
eaten. But, please remember that eating feces is not the main point. Percei=
ving Self in the food being consumed and not perceiving an impermanent mani=
festation of Self (feces, fruit etc), is the main point. For example, eatin=
g feces with disgust serves no purpose, for such a person's mind is dwellin=
g on the impermenant manifestation of Self ("feces") while eating it. A suc=
cessful Aghora may be eating feces, but the mind will not be dwelling on th=
e fact that he is eating "feces" with certain properties and will not feel =
any kind of disgust. He will be thinking that he is Self and he is eating S=
elf.
Of course, a vedantin also has the same notions really. He chants=
vedic verses when eating food, which essentially mean "I am Self and I am =
consuming Self". Nevertheless, such chanting may merely be a ritual and not=
be fully absorbed in one's thinking. As he eats, his mind may dwell on the=
impermanant manifestations of Self ("a tasty laddu", "a badly cooked brinj=
al curry", "a overly salty cracker" etc) and waver from the focus on the pe=
rmanent (Self).
Thus, a vedantin and an aghora are telling themselves =

the same truth and trying to absorb that truth into every thought and impul=
se. But aghora is putting himself in an extreme situation where failure res=
ults in a very bad dual experience. That can in fact work as an incentive i=
n forcing one to transcend duality! In the case of a person who chants a Ve=
dic verse that says "I am Self and I am consuming Self" and eats tasty ladd=
us and nicely made food, the fallout from failing to absorb the mind in Sel=
f while eating is not too bad. If the mind dwells on the nice (or even not-=
so-nice) taste of a laddu or other food, what is the big deal? On the other=
hand, if the mind fails to absorb in Self and dwells on the taste of feces=
, it will be so disgusting. Thus, the fact that failure results in a very b=
ad dual experience may act as an incentive in succeeding quickly.
Howe=
ver, difficult tasks cannot necessarily be accomplished by everyone merely =
because of an incentive. Not everyone trying Aghora sadhanas succeeds.
=
* * *
Take another simple example. Suppose someone is d=

oing a lot of sadhana, like japam and homam, and yet having a weakness for =
sex. Suppose one's mind is dwelling on sex or getting sexual thoughts in th=
e middle of sadhana and that is causing guilt and blocking one's sadhana.
=
A regular person will try to enforce celibacy and keep the mind away fr=
om sexual thoughts. But that is nor a formula for overcoming such thoughts.=
After all, such thoughts may still come and distract one. Even if one keep=
s celibacy for 10 years, there is no guarantee that the fascination in the =
mind does not return to bite one after that. But, how to overcome the fasci=
nation some minds may have for sex?
An aghora will take it to an extre=

me. He will try to fix the root cause and remove fascination from the mind.=
Instead of keeping sadhana and sex as two different activities (one pure a=
nd the other impure), he may combine them into one without such distinction=
s of pure vs impure. Suppose an aghora sits naked with his partner sitting =
naked on his lap and then does his japam. In the beginning, this may titill=
ate and result in sex. He may think that his sadhana is being made impure. =
But, suppose he persists to do japam like that for several months/years. Ev=
entually, mind may be reprogrammed. He may no longer feel that he is doing =
something impure. He may no longer feel titillation. The association in his=
mind between nakedness and sex may be broken down. Seeing naked pictures p=
hysically or mentally may no longer evoke thoughts of sex, but evoke though=
ts of meditation. Any small thoughts related to sex that suddenly rise in t=
he head may not lead to denser and denser thoughts relating to sex and dist=
raction in sadhana, but they may now take the mind back to meditation. Afte=
r spending so much time in meditation while sitting naked intimately, the a=
ttraction and thrill mind may feel for nakedness or intimacy may be broken =
down. Overall, the person's fascination and weakness for sex may be gone la=
rgely.
Mind has a lot of conditioning based on prior experiences and t=

he thoughts we are exposed to. Aghora sometimes tries to break down some of=
these structures by engaging in certain practices that undermine those str=
uctures.
However, is this a fool-proof method? Not really. It is also =

possible that the person keeps on engaging in the practice merely for sex a=
nd thinks of sex everytime he sits for meditation (instead of thinking of m=
editation everytime he sees naked partner), if one was not serious/sincere/=
ready to start with.
* * *
Bottomline is that an ag=

hora takes problems and weaknesses head on and sets up a high stakes fight =
with them, whereas a normal person may push the problems under the carpet a=
nd fight slowly and with low stakes. Such a risky strategy is not applicabl=
e to all.
* * *
Like Manish said in a mail earlier,=

"what is Vedanta and what is Aghora"? Aghora is merely a practical way to =
understand and absorb Vedanta in one's thought process, by setting up a hig=
h stakes war plan. However, it is certainly not suitable for all and many m=
ay feel aversion. More dangerously, some people may feel attraction for it =
based on a wrong understanding and the thrill such an understanding brings.=
Aghora stands for neither thrills nor perversion, though it *may* attract =
some people pursuing thrills and/or perversion. The basic tenets of Aghora =
and Vedanta/Upanishads are the same, but Aghora tries to accelerates how on=
e absorbs the truth into one's thinking by making failure very unpleasant.
=
BTW, the following mail gives a good analogy for various spiritual pat=
hs and explains the basic reality. It may be interesting to read in the con=
text of aghora.
http://groups.yahoo.com/group/vedic-wisdom/message/361=
Best regards,
Narasimha
-------------------------------------=
------------------------------
Free Jyotish Software, Free Jyotish Le=
"Do It Yourself" ritual manuals for short Homa=
=
S=
pirituality: http://groups.yahoo.com/group/vedic-wisdom
Jyotish writi=
ngs: http://groups.yahoo.com/group/JyotishWritings
--------------------=
-----------------------------------------------
----- Original Messa=

ge -----
From: Nagraj Kota
=
Sent: Thursday, February 18, 2010 11:58 AM
Subject: Re: [vedic-=
wisdom] Re: Chandi Homam and Sri Vidya
Dear Narasimhagaru,
=
I understand that Chandi =

and Lalita are two different forms of the Universal Mother. But what I am t=
rying to understand is that how to worship both forms simultaneously. For i=
nstance, Sri Muththuswamy Diskshitar, was a great composer (one of the Divi=
ne Trinity of Carnatic Music along with Thyagaraja and Shyama Sastry), who =
was a self-realized Sri Vidyopasaka. His Kamalamba Navavarna Krithis mentio=
n great details about all the nine avaranas and different forms of the divi=
ne mother as one goes through each avarana. In the Dhyana Krithi of those, =
in the very first line he says, 'Kamalambike, AsRta kalpalatike, ChanDike'.=
That line tells me that even through Sri Vidya one can worship Chandi Ma, =
in that form.
So my question was in that perspective. Anyway,=

your reply was a great one in which you mentioned how the Self is surround=
ed by layers of duality! I never thought in those terms.
I ha=
ve started reading Durga Saptashati, just to get practise of reading it flu=
ently, before I start to do chandi homam, which I plan to do during navarat=
ri of 2010. I really cannot wait to get comfortable reading the saptashati!=
Have to see how mother will help me achieve my target.
Also,=
I have started to read the Aghora series books by Dr. Robert Svobodha. For=
now I have very mixed feelings on the subject. Perhaps I need to read more=
!
Nagraj
--- On Fri, 2/12/10, Narasimha PVR Rao =

<pvr@...> wrote:
From: Narasimha PVR Rao <pvr@chart=

er.net>
Subject: [vedic-wisdom] Re: Chandi Homam and Sri Vi=

dya
Date: Frid=
ay, February 12, 2010, 11:31 PM
Namaste,
=
Sanskrit is almost like a mother tongue to me. My performing =
a Chandi homam everyday should hardly be awe-inspiring. On the other hand, =
there are some people who do not know Sanskrit at all and took 4 hours to r=
ead Chandipath with great difficulty in their first attempt. THEY are doing=
Chandi homam everyday and it takes them 1.5 hours now. THAT is awe-inspiri=
ng.
Integrating various sadhanas is a personal problem that =

needs a personal solution. In general, it is a good idea to pick one or two=
sadhanas and maximize the time spent on them, instead of splitting the tim=
e between ten things. As Ramakrishna Paramahamsa said, it is better to dig =
10 metres in one place rather than dig one metre in ten places, if one want=
s to find water.
One possibility is to do a homam and then m=

editate at the end after poornaahuti with various mantras one is attached t=
o.
I am not that knowledgeable about Sri Vidya. However, fro=

m the little I have been exposed to, Sree chakra is a symblic representatio=
n of the layers of duality surrounding Self. Its purpose, too, is to unrave=
l the layer of duality and realize Self.
Lalita means gentle=

one and Chandi means the fierce one. If you have a mother who teaches you =
gently, you will learn slowly. If you have a mother who is stern and strict=
, you will learn fast (provided you can face the strictness). Both are vali=
d paths.
Best regards,
Narasimha
=
------------ --------- --------- --------- --------- --------- -
=
=
=
Films that make =
a difference: http://SaraswatiFil ms.org
Spirituality: http:/=
/groups. yahoo.com/ group/vedic- wisdom
Jyotish writings: htt=
p://groups. yahoo.com/ group/JyotishWri tings
------------ --=
------- --------- --------- --------- --------- -
--- On Fri=
, 2/5/10, nagraj@sbcglobal. net <nagraj_um@yahoo. com> wrote:
=
From: nagraj@sbcglobal. net <nagraj_um@yahoo. com>
Subject:=
[vedic-wisdom] Chandi Homam and Sri Vidya
To: vedic-wisdom@ =
yahoogroups. com
=
I am very much in aw=

e after I learnt that you do chandi homam everyday. You also wrote that it =
takes about 1.25 hours to 1.5 hours to do your chandi homam. How can you ac=
complish that feat with 700 ahutis in such a short time? Also, in my case, =
I do sandhyavandanam with 108 Gayatri (20 minutes)+ganapathi mantra japam 1=
08 times(10 minutes), a short rudra Abhishekam with pachakshari, a deeparad=
hana etc. (5-10 minutes) totalling to about 35 - 40 minutes daily ritual. P=
lus I sometimes do special rituals several times a week, that takes about 1=
to 1.5 hours in all. How to integrate these along with homam? Is Sri vidyo=
pasana different from Chandi homam? Could you please explain what is sri Vi=
dya and how it is to be learnt? I am very motivated to learn what the Devi =
Mahatmayam is all about but I also have keen interest in Sri Vidya, because=
I am a musician also and learnt all the nava-avarna krithis of Great Mutht=
huswami Dikshitar recently.
Nagraj Kota
.=
------=_NextPart_000_00E9_01CAB65C.0DEBE3D0

<HTML><HEAD>=

">
<META content=3D"MSHTML 6.00.2900.3660" name=3DGENERATOR>
<STYLE></STYLE=
>
</HEAD>
<DIV><FONT face=3DArial size=3D2>Namaste=
friends,</FONT></DIV>
<DIV><FONT face=3DArial size=3D2> </FONT></DIV>=
<DIV><FONT face=3DArial size=3D2>Here is a comment from Manish on this top=

ic. Though
this topic may make some people uncomfortable, it may neverthel=
ess be useful to
some members.</FONT></DIV>
=3D2> </FONT></DIV>
<DIV><FONT face=3DArial size=3D2>Best regards,<BR>=
Narasimha<BR> </FONT></DIV>
<DIV style=3D"FONT: 10pt arial">----- Orig=
inal Message -----
<DIV style=3D"BACKGROUND: #e4e4e4; font-color: black"><=
B>From:</B> <A
title=3Dmm.pandit@... href=3D"mailto:mm.pandit@gmail.=
com">Manish Pandit</A>
</DIV>
<DIV><B>To:</B> <A title=3Dpvr@... h=
ref=3D"mailto:pvr@...">Narasimha
P.V.R. Rao</A> </DIV>
<DIV><B>Sen=
t:</B> Thursday, February 25, 2010 11:28 AM</DIV>
<DIV><B>Subject:</B> Re: =
Aghora books by Svoboda (Re: Chandi Homam and Sri
Vidya)</DIV></DIV>
<DIV>=
<BR></DIV>
<DIV>Dear Narasimha and others,</DIV>
<DIV> </DIV>
<DIV>Jus=
t further to our conversation on this topic last night,</DIV>
<DIV>If one l=
ooks into the mind, one finds that sex is associated with naked
men/women,=
etc. The mind perceives a woman or man of the opposite sex in a
different=
way. This comes from millions of janmas and samskaras. </DIV>
<DIV> <=
/DIV>
<DIV>My spiritual father "Vimalananda" used to say in a slightly=
different
context that he believes in Sampradaha or incineration.</DIV>
<=
DIV>I applied it to this as well and it works quite well. </DIV>
<DIV>=
Two things are going to be useful, </DIV>
<DIV>1. Continue your m=
antra during the act and it will act as a continuation of
your sadhana.</D=
IV>
<DIV>2. If your partner is willing, use Shiva lata and do not be dishea=
rtened by
failure initially. As time goes on, the thing in your mind =
which thinks of
sex is incinerated and slowly you find that a naked female=
(or male as may
be the case) body is like a landscape picture ju=
st like any other picture
made by Her of nature(like Niagara falls, or Ang=
kor Wat, you need not be
disturbed by it, you can certainly feel that=
the picture is very
beautiful but you need not be aroused by it=
). In fact Striya Samasta Sakala
jagatsu, tyaikiya.......</DIV>
<DIV>Once =
this stage is reached then the mind ceases to think of sex all the
while.<=
/DIV>
<DIV>Yes you may still encounter it, but that is another story.</DIV>=
<DIV> </DIV>
<DIV>
<DIV class=3Dim>
<DIV><FONT style=3D"BACKGROUND-CO=
LOR: #ffff66" face=3DArial
size=3D2></FONT> </DIV></DIV></DIV>
<DIV>&=
nbsp;</DIV>
<DIV>Manish</DIV>
<DIV> </DIV>
<DIV><BR><BR> </DIV>
<=
DIV class=3Dgmail_quote>On Thu, Feb 25, 2010 at 2:24 PM, Narasimha P.V.R. R=
ao
<SPAN dir=3Dltr><<A
href=3D"mailto:pvr@...">pvr@...=
</A>></SPAN> wrote:<BR>
<BLOCKQUOTE class=3Dgmail_quote
style=3D"PADDIN=
G-LEFT: 1ex; MARGIN: 0px 0px 0px 0.8ex; BORDER-LEFT: #ccc 1px solid">
<DI=
V style=3D"BACKGROUND-COLOR: #fff" bgcolor=3D"#ffffff">
<DIV><FONT face=
=3DArial size=3D2>Namaste friends,</FONT></DIV>
<DIV><FONT face=3DArial s=
ize=3D2></FONT> </DIV>
<DIV><FONT face=3DArial size=3D2>Swami Sathas=
ivom who sent this mail is the priest
I mentioned earlier. If many peopl=
e are doing homam by themselves today, he
played an important role in it=
.</FONT></DIV>
<DI=
V><FONT face=3DArial size=3D2>When Manish wanted to do Shata Chandi Homam, =
Swami Sathasivom invited us to do it at the Kaalikaambaal temple in Chen=

nai
where he is the head priest. When I asked how much it will cost, he =
said "I
will arrange everything. You and Manish just come and sit for sa=
nkalpam". It
was during the Shata Chandi homam that Manish had a darshan=
of the
Mother, who commanded to spread homam and said She wil=
l arrange all the
resources needed. Swami Sathasivom had several books o=
n homam gifted to us by
a friend of his on the next day, without Ma=
nish telling anything about
the Mother's command to anyone. He also gift=
ed a homa kundam to me enabling me
to experiment with homam and prepare =
myself for creating the
manuals.</FONT></DIV>
size=3D2></FONT> </DIV>
<DIV><FONT face=3DArial size=3D2>He is a pri=
est in the Sivacharya tradition of
Tamil Nadu and his father Sri Sambamu=
rthi Sivacharya was a very respected
Sivacharya who trained a lot o=
f priests and consecrated many temples. Swami
Sathasivom is one of the r=
are priests we find today, who is not only a priest
but also a yogi and =
a sadhaka. He has childlike innocence, simplicty, rare
humility and=
love for all. He conducts himself with detachment by seeking
nothing an=
d avoiding nothing. He conducted some of the best homams and poojas
I ha=
ve witnessed. He has been on mouna vratam (vow of silence) for more than a =
year and communicates by writing (saying mantras in pooja/homam is an

=
exception).</FONT></DIV>
<DIV><FONT face=3DArial size=3D2></FONT> <=
/DIV>
sp;
* *</FONT></DIV>
<=
DIV><FONT face=3DArial size=3D2></FONT> </DIV>
<DIV><FONT face=3DAri=
al size=3D2>I can give an analogy for the last point
regarding an aghora=
's way to overcome any weakness for sex that may be
left in the min=
d (which may make sexual thoughts arise in the mind now
and then).<=
/FONT></DIV>
<DIV>=
<FONT face=3DArial size=3D2>Suppose you are trying to read a book and a
=
friend is distracting you and irritating you by talking about something els=
e.
You can try to ignore him and focus on the book. Alternatively, you c=
an also
try to get him interested in the book and call him to read the b=
ook along with
you. In the beginning, he may still distract you and make=
it more difficult to
read. But, it is possible that he also likes the b=
ook and starts enjoying the
book along with you and stops distracting yo=
u.</FONT></DIV>
<D=
IV><FONT face=3DArial size=3D2>If meditation is like reading a book, weakne=
ss
for sex is like the friend and sexual thoughts that arise in the mind=
are like
the distractions caused by the friend, then aghora's sadhana I=
mentioned is
like getting the friend to read the book along with you.</=
FONT></DIV>
<DIV><=
FONT face=3DArial size=3D2>However, as I said, there are no guarantees. Thi=
s
friend may get interested in the book and stop distracting you, or he =
may
continue to distract you and make it worse by being right next to yo=
u through
the reading. It is tricky to know how long one should try befo=
re deciding that
it is not working. That is why we say that aghora is no=
t for
everyone.</FONT></DIV>
<DIV class=3Dim>
l size=3D2></FONT> </DIV>
<DIV><FONT face=3DArial size=3D2>Best
r=
egards,<BR>Narasimha<BR>---------------------------------------------------=
----------------<BR>
Free Jyotish Software, Free Jyotish Lessons, =
Jyotish Writings,<BR>"Do It
Yourself" ritual manuals for short Homam and=
Pitri
Tarpana:<BR> =
;
<A href=3D"http://www.=
vedicastrologer.org/"
target=3D_blank>http://www.VedicAstrologer.org</A>=
<BR>
Films that make a difference: <A href=3D"ht=
tp://saraswatifilms.org/"
target=3D_blank>http://SaraswatiFilms.org</A> =
<BR>
Spirituality: <A href=3D"http://groups.yaho=
o.com/group/vedic-wisdom"
target=3D_blank>http://groups.yahoo.com/group/=
vedic-wisdom</A><BR> Jyotish
writings: <A href=3D"http://groups.ya=
hoo.com/group/JyotishWritings"
target=3D_blank>http://groups.yahoo.com/g=
roup/JyotishWritings</A><BR>-----------------------------------------------=
--------------------</FONT></DIV>
<DIV><FONT face=3DArial size=3D2></FONT=
> </DIV></DIV>
<BLOCKQUOTE
style=3D"PADDING-RIGHT: 0px; PADDING-L=
EFT: 5px; MARGIN-LEFT: 5px; BORDER-LEFT: #000000 2px solid; MARGIN-RIGHT: 0=
px">
<DIV class=3Dim>
<DIV style=3D"FONT: 10pt arial">----- Origina=
l Message ----- </DIV>
<DIV style=3D"BACKGROUND: #e4e4e4; FONT: 10pt ar=
ial"><B>From:</B> <A
title=3Dswamisathasivom@...
href=
=3D"mailto:swamisathasivom@..."
target=3D_blank>swamisathas=
ivom@...</A> </DIV>
<DIV style=3D"FONT: 10pt arial"><B>To:</=
B> <A
href=3D"mailto:vedic-w=
isdom@yahoogroups.com"
target=3D_blank>vedic-wisdom@yahoogroups.com</A=
> </DIV></DIV>
<DIV style=3D"FONT: 10pt arial"><B>Sent:</B> Wednesday, =
February 24, 2010
11:48 PM</DIV>
<DIV style=3D"FONT: 10pt arial"><=
B>Subject:</B> Re: [vedic-wisdom] Aghora
books by Svoboda (Re: Chandi =
Homam and Sri Vidya)</DIV>
<DIV>
<DIV>
<DIV>
<P>Namaskarams=
<BR><BR>This reply is amazing and true <BR>Bow down to
yr knowl=
edge given by ma durga Mahalakshmi .<BR>I was stunned by this
answers =
,its answers to many questions in our inner mind .<BR>I stopped all
an=
d read this reply almost 5 th time .each time some new points I am
cat=
ching from in it ,<BR>Nandhi
<P>Sent from my BlackBerry=AE smartphone<=
/P>
<HR>
<DIV><B>From: </B>"Narasimha P.V.R. Rao" <<A

href=
=3D"mailto:pvr@..." target=3D_blank>pvr@...</A>> </DIV>
=
<DIV><B>Date: </B>Wed, 24 Feb 2010 23:19:59 -0500</DIV>
<DIV class=
=3Dim>
<DIV><B>To: </B><<A href=3D"mailto:vedic-wisdom@yahoogroups.c=
om"
target=3D_blank>vedic-wisdom@yahoogroups.com</A>></DIV></DIV>
=
<DIV><B>Subject: </B>[vedic-wisdom] Aghora books by Svoboda (Re: Chandi =
Homam and Sri Vidya)</DIV>

<DIV><FONT face=3DArial></FONT><FONT fa=
ce=3DArial></FONT><FONT
face=3DArial></FONT><FONT face=3DArial></FONT>=
<FONT face=3DArial></FONT><FONT
face=3DArial></FONT><FONT face=3DArial=
></FONT><FONT face=3DArial></FONT><FONT
face=3DArial></FONT><FONT face=
=3DArial></FONT><FONT face=3DArial></FONT><FONT
face=3DArial></FONT><F=
ONT face=3DArial></FONT><FONT face=3DArial></FONT><FONT
face=3DArial><=
/FONT><FONT face=3DArial></FONT><BR></DIV><SPAN> </SPAN>
<DIV>
=
<P>
<DIV>
<DIV></DIV>
<DIV class=3Dh5>
<DIV><FONT face=3D=
Arial size=3D2>Namaste,</FONT></DIV>
<DIV><FONT face=3DArial size=3D2><=
/FONT> </DIV>
<DIV><FONT face=3DArial size=3D2>It is perfectly fin=
e to combine the sadhanas of
different aspects of the Mother, includin=
g Lalita and Chandi.</FONT></DIV>
<DIV><FONT face=3DArial size=3D2></FO=
NT> </DIV>
<DIV><FONT face=3DArial size=3D2>Sri Vidya consists of =
symbolic practices that
eventually enable one to understand various la=
yers of Maayaa surrounding
true Self. The idea is that one is not boun=
d by Maayaa once one *fully*
understands and appreciates it.</FONT></D=
IV>
<DIV><FONT=
face=3DArial size=3D2>Chandipath consists of symbolic stories of wars
=
that the divine Mother fought, which explain how one can fight and overcom=
e
various weaknesses that typically bind one in Maayaa. Reciting these=
stories
on a regular basis will promote the fighting spirit within on=
e that fights
these weaknesses.</FONT></DIV>
al size=3D2></FONT> </DIV>
<DIV><FONT face=3DArial size=3D2>There =
is nothing wrong in understanding Maayaa
and trying to fight/overcome =
it at the same time. One aspect of the Mother
creates Maayaa. One aspe=
ct of the Mother makes you experience good and bad
in that Maayaa. One=
aspect of the Mother makes you understand Maayaa to
overcome it. One =
aspect of the Mother makes you fight and overcome it. When
one realize=
s Self at the end, irrespective of the path taken, one finally
sees th=
at all these are aspects of a Single Mother who is also essentially
tr=
ue Self.</FONT></DIV>
<DIV><FONT face=3DArial size=3D2></FONT> </D=
IV>
sp;
* *</FONT></DIV>
=
<DIV><FONT face=
=3DArial size=3D2>> Also, I have started to read the Aghora
series =
books by Dr. Robert</FONT></DIV>
<DIV><FONT face=3DArial size=3D2>> =
Svobodha. For now I have very mixed
feelings on the subject.</FONT></D=
IV>
<DIV><FONT face=3DArial size=3D2>> Perhaps I need to read more! =
</FONT></DIV>
=
<DIV><FONT face=3DArial size=3D2>Aghora series books by Svoboda are good, b=
ut
Aghora is not everyone's cup of tea. It is normal to have mixed
=
feelings.</FONT></DIV>
<DIV><FONT face=3DArial size=3D2></FONT> =
</DIV>
<DIV><FONT face=3DArial size=3D2>Ghora means terrible. Aghora me=
ans "not
terrible". One of the names of Lord Shiva is Aghora. A true&n=
bsp;Aghora
(aghori) does not see anything as terrible or bad or impure=
and sees all as
impermanent manifestations of god and tries to focus =
the thinking of the
mind on what is permanent (god) always, instead of=
impermanent
manifestations of god.</FONT></DIV>
<DIV><FONT face=
When someone dies, north Indians chant "Raama
naam satya hai" while ca=
rrying the dead body to the funeral. It means "only
the name of Lord R=
ama is true and everything else is an illusion". The idea
is to remind=
oneself that life and death are just a temporary illusion and
only th=
e Lord is real. But the question is: why should we remind ourselves
of=
this ultimate truth only when someone dies? When someone praises us for a =
supposedly great thing we have done and we are about to feel proud and=
happy, can't we tell ourselves "Raama naam satya hai. This thing we d=
id and
the praises are temporary illusions. Only the Lord is real. Let=
the mind not
dwell on temporary illusions"? When we feel attracted to=
something beautiful
and want to get it, can't we tell ourselves "Raam=
a naam satya hai. This
thing that seems beautiful and other things tha=
t seem not so beautiful are
temporary illusions. Only the Lord is real=
. Let the mind not dwell on
temporary illusions"? When someone attacks=
and abuses us and we are about to
feel sad or angry, can't we tell ou=
rselves "Raama naam satya hai. These
abuses are temporary illusions. O=
nly the Lord is real. Let the mind not
dwell on temporary illusions"?"=
</FONT></DIV>
=
<DIV><FONT face=3DArial size=3D2>A true Aghora's mind thinks "Raama naam sa=
tya
hai" always. His mind rejects all *impermanent manifestations* of =
Lord
(instead of *dwelling* on them by classifying them as pure and im=
pure, good
and bad etc and thinking about them with attraction/aversio=
n) and tries to
find and focus on what is permanent. But he takes it t=
o
extremes.</FONT></DIV>
<DIV><FONT face=3DArial size=3D2></FONT>&=
nbsp;</DIV>
<DIV><FONT face=3DArial size=3D2>* &=
nbsp;
* *</FONT>=
</DIV>
<DIV><F=
ONT face=3DArial size=3D2>Vedanta says "all is Self. The variety we
pe=
rceive is an illusion". An aghora pursues it practically. If feces and
=
fruit are both impermenant illusions and the only permanent reality within=
them is the Self, he questions why he can eat fruit but not feces. So=
he may
try a ritual where feces is eaten. </FONT><FONT face=3DAr=
ial size=3D2>But,
please remember that eating feces is not the main po=
int. Perceiving Self in
the food being consumed and not perceiving an =
impermanent manifestation of
Self (feces, fruit etc), is the main poin=
t. For example, eating feces with
disgust serves no purpose, for such =
a person's mind is dwelling on the
impermenant manifestation of Self (=
"feces") while eating it. A successful
Aghora may be eating feces, but=
the mind will not be dwelling on the fact
that he is eating "feces" w=
ith certain properties and will not feel any kind
of disgust. He will =
be thinking that he is Self and he is eating
Self.</FONT></DIV>
<D=
IV><FONT face=3DArial size=3D2></FONT> </DIV>
<DIV><FONT face=3DAr=
ial size=3D2>Of course, a vedantin also has the same notions
really. H=
e chants vedic verses when eating food, which essentially mean "I
am S=
elf and I am consuming Self". Nevertheless, such chanting may merely be
=
a ritual and not be fully absorbed in one's thinking. As he eats, his min=
d
may dwell on the impermanant manifestations of Self ("a tasty laddu"=
, "a
badly cooked brinjal curry", "a overly salty cracker" etc) and wa=
ver from
the focus on the permanent (Self).</FONT></DIV>
<DIV><FON=
T face=3DArial size=3D2></FONT> </DIV>
e=3D2>Thus, a vedantin and an aghora are telling
themselves the same t=
ruth and trying to absorb that truth into every thought
and impulse. B=
ut aghora is putting himself in an extreme situation where
failure res=
ults in a very bad dual experience. That can in fact work as an
incent=
ive in forcing one to transcend duality! In the case of a person who
c=
hants a Vedic verse that says "I am Self and I am consuming Self" and eats =
tasty laddus and nicely made food, the fallout from failing to absorb =
the
mind in Self while eating is not too bad. If the mind dwells on th=
e nice (or
even not-so-nice) taste of a laddu or other food, what is t=
he big deal? On
the other hand, if the mind fails to absorb in Self an=
d dwells on the taste
of feces, it will be so disgusting. Thus, the fa=
ct that failure results in a
very bad dual experience may act as an in=
centive in succeeding
quickly.</FONT></DIV>
l size=3D2></FONT> </DIV>
<DIV><FONT face=3DArial size=3D2>However=
, difficult tasks cannot necessarily be
accomplished by everyone merel=
y because of an incentive. Not everyone trying
Aghora sadhanas succeed=
s.</FONT></DIV>
=
<DIV><FONT face=3DArial size=3D2>
<DIV><FONT face=3DArial size=3D2>*&=
nbsp;
* &nb=
sp; *</FONT></DIV>
<DIV> </DIV>
<DIV>Take another =
simple example. Suppose someone is doing a lot of sadhana,
like japam =
and homam, and yet having a weakness for sex. Suppose one's mind
is dw=
elling on sex or getting sexual thoughts in the middle of sadhana and
=
that is causing guilt and blocking one's sadhana.</DIV>
<DIV> </DI=
V>
<DIV>A regular person will try to enforce celibacy and keep the mind=
away
from sexual thoughts. But that is nor a formula for overcoming s=
uch
thoughts. After all, such thoughts may still come and distract one=
. Even if
one keeps celibacy for 10 years, there is no guarantee that =
the fascination
in the mind does not return to bite one after that. Bu=
t, how to overcome the
fascination some minds may have for sex?</DIV>
=
<DIV> </DIV>
<DIV>An aghora will take it to an extreme. He wil=
l try to fix the root cause
and remove fascination from the mind. Inst=
ead of keeping sadhana and sex as
two different activities (one pure a=
nd the other impure), he may combine
them into one without such distin=
ctions of pure vs impure. Suppose an aghora
sits naked with his partne=
r sitting naked on his lap and then does his
japam. In the beginning, =
this may titillate and result in sex. He may think
that his sadhana is=
being made impure. But, suppose he persists to do japam
like that for=
several months/years. Eventually, mind may be reprogrammed. He
may no=
longer feel that he is doing something impure. He may no longer feel
=
titillation. The association in his mind between nakedness and sex may be
=
broken down. Seeing naked pictures physically or mentally may no longer=
evoke thoughts of sex, but evoke thoughts of meditation. Any small th=
oughts
related to sex that suddenly rise in the head may not lead to d=
enser and
denser thoughts relating to sex and distraction in sadhana, =
but they may now
take the mind back to meditation. After spending so m=
uch time in meditation
while sitting naked intimately, the attraction =
and thrill mind may feel for
nakedness or intimacy may be broken down.=
Overall, the person's fascination
and weakness for sex may be gone la=
rgely.</DIV>
<DIV> </DIV>
<DIV>Mind has a lot of conditioning =
based on prior experiences and the
thoughts we are exposed to. Aghora =
sometimes tries to break down some of
these structures by engaging in =
certain practices that undermine those
structures.</DIV>
<DIV>&nbs=
p;</DIV>
<DIV>However, is this a fool-proof method? Not really. It is a=
lso possible
that the person keeps on engaging in the practice merely =
for sex and thinks
of sex everytime he sits for meditation (instead of=
thinking of meditation
everytime he sees naked partner), if one was n=
ot serious/sincere/ready to
start with.</DIV>
<DIV> </DIV>
=
<DIV>
;
* *</FONT></DI=
V>
<DIV> </DIV>Bottomline is that an aghora takes problems and wea=
knesses
head on and sets up a high stakes fight with them, whereas a n=
ormal person
may push the problems under the carpet and fight slowly a=
nd with low stakes.
Such a risky strategy is not applicable to all.</D=
IV>
<DIV>
=
;
* *</FONT></DIV>
<DIV>=
</DIV>Like Manish said in a mail earlier, "what is Vedanta and
w=
hat is Aghora"? Aghora is merely a practical way to understand and absorb
=
Vedanta in one's thought process, by setting up a high stakes war plan.=
However, it is certainly not suitable for all and many may feel avers=
ion.
More dangerously, some people may feel attraction for it based on=
a wrong
understanding and the thrill such an understanding brings.&nb=
sp;Aghora
stands for neither thrills nor perversion, though it *may* a=
ttract some
people pursuing thrills and/or perversion. The basic tenet=
s of Aghora and
Vedanta/Upanishads are the same, but Aghora tries to a=
ccelerates how one
absorbs the truth into one's thinking by making fai=
lure very
unpleasant.</DIV>
<DIV> </DIV>
<DIV>BTW, the fo=
llowing mail gives a good analogy for various spiritual
paths and expl=
ains the basic reality. It may be interesting to read in the
context o=
f aghora.</DIV>
<DIV> </DIV>
<DIV><A href=3D"http://groups.yah=
oo.com/group/vedic-wisdom/message/361"
target=3D_blank>http://groups.y=
ahoo.com/group/vedic-wisdom/message/361</A></DIV>
al size=3D2></FONT> </DIV>Best
regards,<BR>Narasimha<BR>---------=
----------------------------------------------------------<BR>
F=
ree Jyotish Software, Free Jyotish Lessons, Jyotish Writings,<BR>"Do It
=
Yourself" ritual manuals for short Homam and Pitri
Tarpana:<BR> =
; &n=
bsp;
</FONT><A href=3D"http://www.vedicastrologer.or=
g/" target=3D_blank><FONT
face=3DArial size=3D2>http://www.VedicAstrol=
oger.org</FONT></A><BR><FONT
face=3DArial size=3D2> &=
nbsp; Films that make a difference:
</FONT><A href=3D"http://saraswati=
films.org/" target=3D_blank><FONT face=3DArial
size=3D2>http://Saraswa=
tiFilms.org</FONT></A><FONT face=3DArial size=3D2>
<BR> &nb=
sp; Spirituality: </FONT><A
href=3D"http://groups.yahoo.com/grou=
p/vedic-wisdom" target=3D_blank><FONT
face=3DArial
size=3D2>http:=
//groups.yahoo.com/group/vedic-wisdom</FONT></A><BR><FONT
face=3DArial=
size=3D2> Jyotish writings: </FONT><A
href=3D"http://groups.yah=
oo.com/group/JyotishWritings" target=3D_blank><FONT
face=3DArial
=
size=3D2>http://groups.yahoo.com/group/JyotishWritings</FONT></A><BR><FONT =
face=3DArial
size=3D2>-------------------------------------------=
------------------------</FONT></DIV>
<DIV><FONT size=3D2><FONT face=3D=
Arial></FONT></FONT> </DIV></DIV></DIV>
<BLOCKQUOTE style=3D"BORDE=
R-LEFT: #000000 2px solid">
<DIV>
<DIV></DIV>
<DIV class=
=3Dh5>
<DIV style=3D"FONT: 10pt arial">----- Original Message ----- <=
/DIV>
<DIV style=3D"BACKGROUND: #e4e4e4; FONT: 10pt arial"><B>From:</=
B> <A
title=3Dnagraj_um@... href=3D"mailto:nagraj_um@...=
"
target=3D_blank>Nagraj Kota</A> </DIV>
<DIV style=3D"FONT: 1=
0pt arial"><B>To:</B> <A
=
href=3D"mailto:vedic-wisdom@yahoogroups.com"
target=3D_blank>vedic-=
wisdom@yahoogroups.com</A> </DIV>
<DIV style=3D"FONT: 10pt arial"><B>=
Sent:</B> Thursday, February 18, 2010
11:58 AM</DIV>
<DIV styl=
e=3D"FONT: 10pt arial"><B>Subject:</B> Re: [vedic-wisdom] Re:
Chandi=
<DIV><SPAN><FONT face=3DArial size=3D2></F=
ONT></SPAN> </DIV></DIV></DIV>
<DIV>
<DIV>
<DIV>
=
<P>
<TB=
ODY>
<TR>
<TD vAlign=3Dtop>
<DIV>
=
<DIV></DIV>
<DIV class=3Dh5>
<DIV>Dear Narasimhaga=
ru,</DIV>
=
<DIV>Thank you for your reply. </DIV>
<DIV><FONT fa=
ce=3DArial></FONT> </DIV>
<DIV>I understand that Chandi an=
d Lalita are two different forms of
the Universal Mother. =
;But what I am trying to
understand is that how to worshi=
p both forms simultaneously.
For instance, Sri Muththuswa=
my Diskshitar, was a great composer
(one of the Divine Trinity=
of Carnatic Music along with Thyagaraja
and Shyama Sastry), w=
ho was a self-realized Sri Vidyopasaka. His
Kamalamba Navavarn=
a Krithis mention great details about
all the n=
ine avaranas and different forms of the divine mother
as one g=
oes through each avarana. In the Dhyana Krithi of
th=
ose, in the very first line he says, 'Kamalambike, AsRta
=
kalpalatike, ChanDike'. That line tells me that even
=
through Sri Vidya one can worship Chandi Ma, in that
form.&nb=
sp;</DIV>
=
<DIV>So my question was in that perspective. Anyway, your reply was
=
a great one in which you mentioned how the Self is surrounded by
=
layers of duality! I never thought in those terms. </DIV>
=
<DIV>I have =
started reading Durga Saptashati, just to get practise
of read=
ing it fluently, before I start to do chandi homam, which I
pl=
an to do during navaratri of 2010. I really cannot wait to get
=
comfortable reading the saptashati! Have to see how mother will help
=
me achieve my target. </DIV>
<DIV><FONT face=3DArial></=
FONT> </DIV>
<DIV>Also, I have started to read the Aghora =
series books by Dr.
Robert Svobodha. For now I have very mixed=
feelings on the subject.
Perhaps I need to read more! </DIV>
=
<DIV>Na=
graj</DIV></DIV></DIV>
<DIV><FONT face=3DArial></FONT><FONT fac=
e=3DArial></FONT><FONT
face=3DArial></FONT><FONT face=3DArial>=
</FONT><FONT
face=3DArial></FONT><FONT face=3DArial></FONT><FO=
NT
face=3DArial></FONT><BR>--- On <B>Fri, 2/12/10, Narasimha P=
VR Rao
<I><<A href=3D"mailto:pvr@..."
=
target=3D_blank>pvr@...</A>></I></B> wrote:<BR></DIV>
=
<BLOCKQUOTE style=3D"BORDER-LEFT: rgb(16,16,255) 2px solid"><FONT
=
face=3DArial></FONT><FONT face=3DArial></FONT><FONT
=
face=3DArial></FONT><FONT face=3DArial></FONT><FONT
face=3DA=
rial></FONT><BR>From: Narasimha PVR Rao <<A
href=3D"mailt=
o:pvr@..."
target=3D_blank>pvr@...</A>>
=
<DIV>
<DIV></DIV>
<DIV class=3Dh5=
><BR>Subject: [vedic-wisdom] Re: Chandi Homam and Sri
Vidya<=
BR>To: <A href=3D"mailto:vedic-wisdom@yahoogroups.com"
targe=
t=3D_blank>vedic-wisdom@yahoogroups.com</A><BR>Date: Friday,
=
February 12, 2010, 11:31 PM<BR><BR>
<DIV><SPAN> </SPAN>=
<DIV>
<DIV>Namaste,<BR><BR>Sanskrit is almost=
like a mother tongue to
me. My performing a Chandi homam ev=
eryday should hardly be
awe-inspiring. On the other hand, th=
ere are some people who do not
know Sanskrit at all and took=
4 hours to read Chandipath with
great difficulty in their f=
irst attempt. THEY are doing Chandi
homam everyday and it ta=
kes them 1.5 hours now. THAT is
awe-inspiring.<BR><BR>Integr=
ating various sadhanas is a personal
problem that needs a pe=
rsonal solution. In general, it is a good
idea to pick one o=
r two sadhanas and maximize the time spent on
them, instead =
of splitting the time between ten things. As
Ramakrishna Par=
amahamsa said, it is better to dig 10 metres in one
place ra=
ther than dig one metre in ten places, if one wants to
find =
water.<BR><BR>One possibility is to do a homam and then
medi=
tate at the end after poornaahuti with various mantras one is
=
attached to.<BR><BR>I am not that knowledgeable about Sri Vidya.
=
However, from the little I have been exposed to, Sree chakra is a
=
symblic representation of the layers of duality surrounding Se=
lf.
Its purpose, too, is to unravel the layer of duality and=
realize
Self.<BR><BR>Lalita means gentle one and Chandi mea=
ns the fierce
one. If you have a mother who teaches you gent=
ly, you will learn
slowly. If you have a mother who is stern=
and strict, you will
learn fast (provided you can face the =
strictness). Both are valid
paths.<BR><BR>Best regards,<BR>N=
arasimha<BR>------------ ---------
--------- --------- -----=
---- --------- -<BR>Free Jyotish
Software, Free Jyotish Less=
ons, Jyotish Writings,<BR>"Do It
Yourself" ritual manuals fo=
r short Homam and Pitri Tarpana:<BR><A
href=3D"http://www.ve=
dicastrologer.org/" target=3D_blank
rel=3Dnofollow>http://ww=
w.VedicAst rologer.org</A><BR>Films that
make a difference: =
<A href=3D"http://saraswatifilms.org/"
target=3D_blank rel=
=3Dnofollow>http://SaraswatiFil
ms.org</A><BR>Spirituality: =
<A
href=3D"http://groups.yahoo.com/group/vedic-wisdom" targe=
t=3D_blank
rel=3Dnofollow>http://groups. yahoo.com/ group/ve=
dic-
wisdom</A><BR>Jyotish writings: <A
href=
=3D"http://groups.yahoo.com/group/JyotishWritings" target=3D_blank
=
rel=3Dnofollow>http://groups. yahoo.com/ group/JyotishWri
=
tings</A><BR>------------ --------- --------- --------- ---------
=
--------- -<BR><BR>--- On Fri, 2/5/10, <A
href=3D=
"http://us.mc819.mail.yahoo.com/mc/compose?to=3Dnagraj%40sbcglobal.net"
=
target=3D_blank rel=3Dnofollow>nagraj@sbcglobal. net</A> <<A=
href=3D"http://us.mc819.mail.yahoo.com/mc/compose?to=3Dnagr=
aj_um%40yahoo.com"
target=3D_blank rel=3Dnofollow>nagraj_um@=
yahoo. com</A>>
wrote:<BR><BR>From: <A
hre=
f=3D"http://us.mc819.mail.yahoo.com/mc/compose?to=3Dnagraj%40sbcglobal.net"=
target=3D_blank rel=3Dnofollow>nagraj@sbcglobal. net</A> &l=

t;<A
href=3D"http://us.mc819.mail.yahoo.com/mc/compose?to=3D=
nagraj_um%40yahoo.com"
target=3D_blank rel=3Dnofollow>nagraj=
_um@yahoo.
com</A>><BR>Subject: [vedic-wisdom] Chandi Hom=
am and Sri
Vidya<BR>To: <A
href=3D"http://us.=
mc819.mail.yahoo.com/mc/compose?to=3Dvedic-wisdom%40yahoogroups.com"
=
target=3D_blank rel=3Dnofollow>vedic-wisdom@ yahoogroups.
=
com</A><BR>Date: Friday, February 5, 2010, 11:51 PM<BR><BR>Dear
=
Sri Narasimharao garu,<BR><BR>I am very much in awe after I lear=
nt
that you do chandi homam everyday. You also wrote that it=
takes
about 1.25 hours to 1.5 hours to do your chandi homam=
. How can you
accomplish that feat with 700 ahutis in such a=
short time? Also,
in my case, I do sandhyavandanam with 108=
Gayatri (20
minutes)+ganapathi mantra japam 108 times(10 mi=
nutes), a short
rudra Abhishekam with pachakshari, a deepara=
dhana etc. (5-10
minutes) totalling to about 35 - 40 minutes=
daily ritual. Plus I
sometimes do special rituals several t=
imes a week, that takes
about 1 to 1.5 hours in all. How to =
integrate these along with
homam? Is Sri vidyopasana differe=
nt from Chandi homam? Could you
please explain what is sri V=
idya and how it is to be learnt? I am
very motivated to lear=
n what the Devi Mahatmayam is all about but
I also have keen=
interest in Sri Vidya, because I am a musician
also and lea=
rnt all the nava-avarna krithis of Great Muththuswami
Dikshi=
tar recently.<BR><BR>Nagraj
Kota<BR><BR></DIV></DIV></DIV></=
DIV></DIV></BLOCKQUOTE></TD></TR></TBODY></TABLE>.</P></DIV></DIV></DIV></B=
LOCKQUOTE>
<P></P>
<P></P></DIV>
<P></P>
<P></P></DIV></DIV=
></DIV></BLOCKQUOTE></DIV></BLOCKQUOTE></DIV><BR>
<P><FONT face=3DArial siz=
e=3D2></FONT></P></BODY></HTML>
------=_NextPart_000_00E9_01CAB65C.0DEBE3D0--
From pvr@... Wed Feb 17 11:08:42 2016

X-Sender: pvr@...
id <20100226015536.NFJH1847.mta31.charter.net@imp10>
Thu, 25 Feb 2010 20:55:36 -0500
id mRvc1d0013Ck4vb05Rvcsm; Thu, 25 Feb 2010 20:55:36 -0500
a=ptzhPbG9AAAA:20 a=bpdE5YhFAAAA:20 a=qV0mfD4mAAAA:8 a=oCcaPWc0AAAA:8
a=m4dakDAyB58CtqBWlhYA:9 a=tLdPEIPz6xPyOT-L1ZAA:7
a=Hn3mHxjIaD1W9coZ2jEqZ8R050kA:4 a=ao4RW71Vw8YA:10 a=CjxXgO3LAAAA:8
a=G_5s8neSAAAA:8 a=XOeNaMxiC2PR14VuFssA:9 a=6lKkOVeztUZ3ZU5GGj8A:7
a=TS7Lr5HuIDm3iGsxUzRD91auk8sA:4 a=d-1ze5jHbJEA:10
Message-ID: <011301cab686$ce716010$04c8a8c0@PVRLAPTOP>
References: <719964.48881.qm@...>
Date: Thu, 25 Feb 2010 20:55:43 -0500
MIME-Version: 1.0
boundary="----=_NextPart_000_0110_01CAB65C.E5722530"
X-Priority: 3
Subject: Re: Sanchit karma
y=U5H8KSJMFSiQU35zDT_J0c3vjyAoj3wxSPOc0NA7IZgD
------=_NextPart_000_0110_01CAB65C.E5722530
Namaste,
All homams serve the purpose of burning previous life sins. Howe=
ver, the rate at which it happens depends on how sincere and devoted one is=
. If one chooses homam to a deity that one feels an attachment/devotion to,=
one can be more sincere and devoted.
My suggestion is to start with Gana=

pathi homam, do for a few months and then switch to the deity that you feel=
an attraction for.
Best regards,
Narasimha
-----------------------------=
--------------------------------------
Free Jyotish Software, Free Jyotis=
h Lessons, Jyotish Writings,
"Do It Yourself" ritual manuals for short Homa=
=
Spirituality:=
Jyotish writings: http://grou=
----------------------------------------=
---------------------------

From: Sheel=
Kumar
Sent: Thursday, February 25, =
2010 3:42 AM
Subject: [vedic-wisdom] Sanchit karma
Respected G=
urujans,
I request you to kindly suggest me HOMAM for getting rid of my =

previous life sins.
Thanks & regards,
sheel gurjar
---------=
---------------------------------------------------------------------
=
No virus found in this incoming message.
Checked by AVG - www.avg.com
=
Version: 8.5.435 / Virus Database: 271.1.1/2697 - Release Date: 02/19/10 07=
:34:00
------=_NextPart_000_0110_01CAB65C.E5722530

<HTML><HEAD>
<META http-eq=
uiv=3DContent-Type content=3D"text/html; charset=3Diso-8859-1">
<META conte=
nt=3D"MSHTML 6.00.2900.3660" name=3DGENERATOR></HEAD>
<BODY style=3D"BACKGR=
OUND-COLOR: #fff" bgColor=3D#ffffff>
<DIV><FONT face=3DArial size=3D2>Namas=
te,</FONT></DIV>
<DIV>=
<FONT face=3DArial size=3D2>All homams serve the purpose of burning previou=
s
life sins. However, the rate at which it happens depends on how sincere =
and
devoted one is. If one chooses homam to a deity that one feels an
att=
achment/devotion to, one can be more sincere and devoted.</FONT></DIV>
<DIV=
><FONT face=3DArial size=3D2> </FONT></DIV>
<DIV><FONT face=3DArial si=
ze=3D2>My suggestion is to start with Ganapathi homam, do
for a few months=
and then switch to the deity that you feel an attraction
for.</FONT></DIV=
>
<DIV><FONT face=3DAr=
ial size=3D2>Best
regards,<BR>Narasimha<BR>-------------------------------=
------------------------------------<BR>
Free Jyotish Software, Free=
Jyotish Lessons, Jyotish Writings,<BR>"Do It
Yourself" ritual manuals for=
short Homam and Pitri
Tarpana:<BR> &nb=
sp;
<A
href=
=3D"http://www.VedicAstrologer.org">http://www.VedicAstrologer.org</A><BR>&=
nbsp;
href=3D"http://S=
araswatiFilms.org">http://SaraswatiFilms.org</A>
<BR> &nb=
sp; Spirituality: <A
href=3D"http://groups.yahoo.com/group/vedic-wisdom">h=
ttp://groups.yahoo.com/group/vedic-wisdom</A><BR>
Jyotish writings: =
<A
href=3D"http://groups.yahoo.com/group/JyotishWritings">http://groups.ya=
hoo.com/group/JyotishWritings</A><BR>--------------------------------------=
-----------------------------</FONT></DIV>
> </DIV></FONT>
<BLOCKQUOTE
style=3D"PADDING-RIGHT: 0px; PADDING-LEFT=
: 5px; MARGIN-LEFT: 5px; BORDER-LEFT: #000000 2px solid; MARGIN-RIGHT: 0px"=
>
<DIV style=3D"FONT: 10pt arial">----- Original Message ----- </DIV>
<=
DIV
style=3D"BACKGROUND: #e4e4e4; FONT: 10pt arial; font-color: black"><=
B>From:</B>
<A title=3Dsheelbg@... href=3D"mailto:sheelbg@..."=
>Sheel Kumar</A>
</DIV>
<DIV style=3D"FONT: 10pt arial"><B>To:</B> <A ti=
tle=3Dvedic-wisdom@yahoogroups.com
href=3D"mailto:vedic-wisdom@yahoogrou=
ps.com">vedic-wisdom@yahoogroups.com</A>
</DIV>
<DIV style=3D"FONT: 10=
pt arial"><B>Sent:</B> Thursday, February 25, 2010 3:42
AM</DIV>
<DIV =
style=3D"FONT: 10pt arial"><B>Subject:</B> [vedic-wisdom] Sanchit
karma<=
/DIV>
<DIV><BR></DIV><SPAN style=3D"DISPLAY: none"> </SPAN>
<DIV =
id=3Dygrp-text>
<P>
<DIV
style=3D"FONT-SIZE: 12pt; FONT-FAMILY: time=
s new roman, new york, times, serif">
<DIV> </DIV>
<DIV>Respected =
Gurujans,</DIV>
<D=
IV>I request you to kindly suggest me HOMAM for getting rid of my previous =
life sins. </DIV>

<DIV><FONT face=3DArial size=3D2></FONT> </DIV>=
<DIV>Thanks & regards,</DIV>

<DIV><FONT face=3DArial size=3D2></FO=
NT> </DIV>
<DIV>sheel gurjar</DIV></DIV><BR>
<P></P></DIV>
<P>
<HR>
<P></P><BR>No virus found in this incoming=

message.<BR>Checked by AVG -
www.avg.com <BR>Version: 8.5.435 / Virus D=
atabase: 271.1.1/2697 - Release
Date: 02/19/10 07:34:00<BR></BLOCKQUOTE>=
</BODY></HTML>
------=_NextPart_000_0110_01CAB65C.E5722530--
Feb 2010 02:55:45 -0000
2010 02:55:45 -0000
Date: Fri, 26 Feb 2010 02:55:43 -0000
Message-ID: <hm7d7f+ntbp@...>
In-Reply-To: <00ec01cab685$f6f8da50$04c8a8c0@PVRLAPTOP>
MIME-Version: 1.0
Subject: Aghora books by Svoboda (Re: Chandi Homam and Sri Vidya)
y=0dSSod7bMBrOtFonyB5OPrz_2urSdrSlc7yjXRlFvpH2dTJFQuRq
Namaste Narasimha /Manish,
>If your partner is willing, use Shiva lata and=

do not be >disheartened by failure initially.
What is the way to perform =

Shivalata for copulation?. Is it possible to give detailed information here=
.
Best Regards,
Utpal
--- In vedic-wisdom@yahoogroups.com, "Narasimha P=

.V.R. Rao" <pvr@...> wrote:
>
> Namaste friends,
>
> Here is a comment fr=
om Manish on this topic. Though this topic may make some people uncomfortab=
le, it may nevertheless be useful to some members.
>
> Best regards,
> Na=
rasimha
>
> ----- Original Message -----
> From: Manish Pandit
> To: Na=
rasimha P.V.R. Rao
> Sent: Thursday, February 25, 2010 11:28 AM
> Subject:=
Re: Aghora books by Svoboda (Re: Chandi Homam and Sri Vidya)
>
>
> Dear =
Narasimha and others,
>
> Just further to our conversation on this topic l=
ast night,
> If one looks into the mind, one finds that sex is associated w=
ith naked men/women, etc. The mind perceives a woman or man of the opposite=
sex in a different way. This comes from millions of janmas and samskaras. =
>
> My spiritual father "Vimalananda" used to say in a slightly different=
context that he believes in Sampradaha or incineration.
> I applied it to =
this as well and it works quite well.
> Two things are going to be useful,=
> 1. Continue your mantra during the act and it will act as a continuatio=
n of your sadhana.
> 2. If your partner is willing, use Shiva lata and do n=
ot be disheartened by failure initially. As time goes on, the thing in your=
mind which thinks of sex is incinerated and slowly you find that a naked f=
emale(or male as may be the case) body is like a landscape picture just lik=
e any other picture made by Her of nature(like Niagara falls, or Angkor Wat=
, you need not be disturbed by it, you can certainly feel that the picture =
is very beautiful but you need not be aroused by it). In fact Striya Samast=
a Sakala jagatsu, tyaikiya.......
> Once this stage is reached then the min=
d ceases to think of sex all the while.
> Yes you may still encounter it, b=
ut that is another story.
>
>
>
> Manish
>
>
>
>
> On Thu, Feb 25, =
2010 at 2:24 PM, Narasimha P.V.R. Rao <pvr@...> wrote:
>
> Namaste frien=
ds,
>
> Swami Sathasivom who sent this mail is the priest I mentioned ea=
rlier. If many people are doing homam by themselves today, he played an imp=
ortant role in it.
>
> When Manish wanted to do Shata Chandi Homam, Swam=
i Sathasivom invited us to do it at the Kaalikaambaal temple in Chennai whe=
re he is the head priest. When I asked how much it will cost, he said "I wi=
ll arrange everything. You and Manish just come and sit for sankalpam". It =
was during the Shata Chandi homam that Manish had a darshan of the Mother, =
who commanded to spread homam and said She will arrange all the resources n=
eeded. Swami Sathasivom had several books on homam gifted to us by a friend=
of his on the next day, without Manish telling anything about the Mother's=
command to anyone. He also gifted a homa kundam to me enabling me to exper=
iment with homam and prepare myself for creating the manuals.
>
> He is =
a priest in the Sivacharya tradition of Tamil Nadu and his father Sri Samba=
murthi Sivacharya was a very respected Sivacharya who trained a lot of prie=
sts and consecrated many temples. Swami Sathasivom is one of the rare pries=
ts we find today, who is not only a priest but also a yogi and a sadhaka. H=
e has childlike innocence, simplicty, rare humility and love for all. He co=
nducts himself with detachment by seeking nothing and avoiding nothing. He =
conducted some of the best homams and poojas I have witnessed. He has been =
on mouna vratam (vow of silence) for more than a year and communicates by w=
riting (saying mantras in pooja/homam is an exception).
>
> * * =
*
>
> I can give an analogy for the last point regarding an aghora=
's way to overcome any weakness for sex that may be left in the mind (which=
may make sexual thoughts arise in the mind now and then).
>
> Suppose y=
ou are trying to read a book and a friend is distracting you and irritating=
you by talking about something else. You can try to ignore him and focus o=
n the book. Alternatively, you can also try to get him interested in the bo=
ok and call him to read the book along with you. In the beginning, he may s=
till distract you and make it more difficult to read. But, it is possible t=
hat he also likes the book and starts enjoying the book along with you and =
stops distracting you.
>
> If meditation is like reading a book, weaknes=
s for sex is like the friend and sexual thoughts that arise in the mind are=
like the distractions caused by the friend, then aghora's sadhana I mentio=
ned is like getting the friend to read the book along with you.
>
> Howe=
ver, as I said, there are no guarantees. This friend may get interested in =
the book and stop distracting you, or he may continue to distract you and m=
ake it worse by being right next to you through the reading. It is tricky t=
o know how long one should try before deciding that it is not working. That=
is why we say that aghora is not for everyone.
>
> Best regards,
> Na=
rasimha
> ---------------------------------------------------------------=
----
>=
> =
> Films that make a =
> Spirituality: http://groups=
> Jyotish writings: http://groups.yahoo.c=
om/group/JyotishWritings
> ----------------------------------------------=
---------------------
>
> ----- Original Message -----
> From: sw=
amisathasivom@...
> Sent: Wedn=
esday, February 24, 2010 11:48 PM
> Subject: Re: [vedic-wisdom] Aghora =
books by Svoboda (Re: Chandi Homam and Sri Vidya)
> Namaskarams
>
> =
This reply is amazing and true
> Bow down to yr knowledge given by=
ma durga Mahalakshmi .
> I was stunned by this answers ,its answers to=
many questions in our inner mind .
> I stopped all and read this reply=
almost 5 th time .each time some new points I am catching from in it ,
> =
Nandhi
>
> Sent from my BlackBerry=AE smartphone
>
>
> ---------=
-------------------------------------------------------------------
>
> =
> Date: Wed, 24 Feb 2010 23:1=
9:59 -0500
> To: <vedic-wisdom@yahoogroups.com>
> Subject: [vedic-w=
isdom] Aghora books by Svoboda (Re: Chandi Homam and Sri Vidya)
>
>
> =
>
> Namaste,
>
> It is perfectly fine to combine the sadhanas=
of different aspects of the Mother, including Lalita and Chandi.
>
> =
Sri Vidya consists of symbolic practices that eventually enable one to unde=
rstand various layers of Maayaa surrounding true Self. The idea is that one=
is not bound by Maayaa once one *fully* understands and appreciates it.
> =
> Chandipath consists of symbolic stories of wars that the divine Moth=
er fought, which explain how one can fight and overcome various weaknesses =
that typically bind one in Maayaa. Reciting these stories on a regular basi=
s will promote the fighting spirit within one that fights these weaknesses.=
>
> There is nothing wrong in understanding Maayaa and trying to figh=
t/overcome it at the same time. One aspect of the Mother creates Maayaa. On=
e aspect of the Mother makes you experience good and bad in that Maayaa. On=
e aspect of the Mother makes you understand Maayaa to overcome it. One aspe=
ct of the Mother makes you fight and overcome it. When one realizes Self at=
the end, irrespective of the path taken, one finally sees that all these a=
re aspects of a Single Mother who is also essentially true Self.
>
> *=
* *
>
> > Also, I have started to read the Aghora serie=
s books by Dr. Robert
> > Svobodha. For now I have very mixed feelings =
on the subject.
> > Perhaps I need to read more!
>
> Aghora serie=
s books by Svoboda are good, but Aghora is not everyone's cup of tea. It is=
normal to have mixed feelings.
>
> Ghora means terrible. Aghora means=
"not terrible". One of the names of Lord Shiva is Aghora. A true Aghora (a=
ghori) does not see anything as terrible or bad or impure and sees all as i=
mpermanent manifestations of god and tries to focus the thinking of the min=
d on what is permanent (god) always, instead of impermanent manifestations =
of god.
>
> When someone dies, north Indians chant "Raama naam satya h=
ai" while carrying the dead body to the funeral. It means "only the name of=
Lord Rama is true and everything else is an illusion". The idea is to remi=
nd oneself that life and death are just a temporary illusion and only the L=
ord is real. But the question is: why should we remind ourselves of this ul=
timate truth only when someone dies? When someone praises us for a supposed=
ly great thing we have done and we are about to feel proud and happy, can't=
we tell ourselves "Raama naam satya hai. This thing we did and the praises=
are temporary illusions. Only the Lord is real. Let the mind not dwell on =
temporary illusions"? When we feel attracted to something beautiful and wan=
t to get it, can't we tell ourselves "Raama naam satya hai. This thing that=
seems beautiful and other things that seem not so beautiful are temporary =
illusions. Only the Lord is real. Let the mind not dwell on temporary illus=
ions"? When someone attacks and abuses us and we are about to feel sad or a=
ngry, can't we tell ourselves "Raama naam satya hai. These abuses are tempo=
rary illusions. Only the Lord is real. Let the mind not dwell on temporary =
illusions"?"
>
> A true Aghora's mind thinks "Raama naam satya hai" al=
ways. His mind rejects all *impermanent manifestations* of Lord (instead of=
*dwelling* on them by classifying them as pure and impure, good and bad et=
c and thinking about them with attraction/aversion) and tries to find and f=
ocus on what is permanent. But he takes it to extremes.
>
> * *=
*
>
> Vedanta says "all is Self. The variety we perceive is an=
illusion". An aghora pursues it practically. If feces and fruit are both i=
mpermenant illusions and the only permanent reality within them is the Self=
, he questions why he can eat fruit but not feces. So he may try a ritual w=
here feces is eaten. But, please remember that eating feces is not the main=
point. Perceiving Self in the food being consumed and not perceiving an im=
permanent manifestation of Self (feces, fruit etc), is the main point. For =
example, eating feces with disgust serves no purpose, for such a person's m=
ind is dwelling on the impermenant manifestation of Self ("feces") while ea=
ting it. A successful Aghora may be eating feces, but the mind will not be =
dwelling on the fact that he is eating "feces" with certain properties and =
will not feel any kind of disgust. He will be thinking that he is Self and =
he is eating Self.
>
> Of course, a vedantin also has the same notions=
really. He chants vedic verses when eating food, which essentially mean "I=
am Self and I am consuming Self". Nevertheless, such chanting may merely b=
e a ritual and not be fully absorbed in one's thinking. As he eats, his min=
d may dwell on the impermanant manifestations of Self ("a tasty laddu", "a =
badly cooked brinjal curry", "a overly salty cracker" etc) and waver from t=
he focus on the permanent (Self).
>
> Thus, a vedantin and an aghora a=
re telling themselves the same truth and trying to absorb that truth into e=
very thought and impulse. But aghora is putting himself in an extreme situa=
tion where failure results in a very bad dual experience. That can in fact =
work as an incentive in forcing one to transcend duality! In the case of a =
person who chants a Vedic verse that says "I am Self and I am consuming Sel=
f" and eats tasty laddus and nicely made food, the fallout from failing to =
absorb the mind in Self while eating is not too bad. If the mind dwells on =
the nice (or even not-so-nice) taste of a laddu or other food, what is the =
big deal? On the other hand, if the mind fails to absorb in Self and dwells=
on the taste of feces, it will be so disgusting. Thus, the fact that failu=
re results in a very bad dual experience may act as an incentive in succeed=
ing quickly.
>
> However, difficult tasks cannot necessarily be accomp=
lished by everyone merely because of an incentive. Not everyone trying Agho=
ra sadhanas succeeds.
>
> * * *
>
> Take another si=
mple example. Suppose someone is doing a lot of sadhana, like japam and hom=
am, and yet having a weakness for sex. Suppose one's mind is dwelling on se=
x or getting sexual thoughts in the middle of sadhana and that is causing g=
uilt and blocking one's sadhana.
>
> A regular person will try to enfo=
rce celibacy and keep the mind away from sexual thoughts. But that is nor a=
formula for overcoming such thoughts. After all, such thoughts may still c=
ome and distract one. Even if one keeps celibacy for 10 years, there is no =
guarantee that the fascination in the mind does not return to bite one afte=
r that. But, how to overcome the fascination some minds may have for sex?
>=
> An aghora will take it to an extreme. He will try to fix the root c=
ause and remove fascination from the mind. Instead of keeping sadhana and s=
ex as two different activities (one pure and the other impure), he may comb=
ine them into one without such distinctions of pure vs impure. Suppose an a=
ghora sits naked with his partner sitting naked on his lap and then does hi=
s japam. In the beginning, this may titillate and result in sex. He may thi=
nk that his sadhana is being made impure. But, suppose he persists to do ja=
pam like that for several months/years. Eventually, mind may be reprogramme=
d. He may no longer feel that he is doing something impure. He may no longe=
r feel titillation. The association in his mind between nakedness and sex m=
ay be broken down. Seeing naked pictures physically or mentally may no long=
er evoke thoughts of sex, but evoke thoughts of meditation. Any small thoug=
hts related to sex that suddenly rise in the head may not lead to denser an=
d denser thoughts relating to sex and distraction in sadhana, but they may =
now take the mind back to meditation. After spending so much time in medita=
tion while sitting naked intimately, the attraction and thrill mind may fee=
l for nakedness or intimacy may be broken down. Overall, the person's fasci=
nation and weakness for sex may be gone largely.
>
> Mind has a lot of=
conditioning based on prior experiences and the thoughts we are exposed to=
. Aghora sometimes tries to break down some of these structures by engaging=
in certain practices that undermine those structures.
>
> However, is=
this a fool-proof method? Not really. It is also possible that the person =
keeps on engaging in the practice merely for sex and thinks of sex everytim=
e he sits for meditation (instead of thinking of meditation everytime he se=
es naked partner), if one was not serious/sincere/ready to start with.
>
>=
* * *
>
> Bottomline is that an aghora takes proble=
ms and weaknesses head on and sets up a high stakes fight with them, wherea=
s a normal person may push the problems under the carpet and fight slowly a=
nd with low stakes. Such a risky strategy is not applicable to all.
>
> =
* * *
>
> Like Manish said in a mail earlier, "what is=
Vedanta and what is Aghora"? Aghora is merely a practical way to understan=
d and absorb Vedanta in one's thought process, by setting up a high stakes =
war plan. However, it is certainly not suitable for all and many may feel a=
version. More dangerously, some people may feel attraction for it based on =
a wrong understanding and the thrill such an understanding brings. Aghora s=
tands for neither thrills nor perversion, though it *may* attract some peop=
le pursuing thrills and/or perversion. The basic tenets of Aghora and Vedan=
ta/Upanishads are the same, but Aghora tries to accelerates how one absorbs=
the truth into one's thinking by making failure very unpleasant.
>
> =
BTW, the following mail gives a good analogy for various spiritual paths an=
d explains the basic reality. It may be interesting to read in the context =
of aghora.
>
> http://groups.yahoo.com/group/vedic-wisdom/message/361
=
>
> Best regards,
> Narasimha
> ------------------------------=
-------------------------------------
> Free Jyotish Software, Free J=
> "Do It Yourself" ritual manuals for=
> http://www.VedicAst=
rologer.org
> Films that make a difference: http://SaraswatiFilms.=
org
> =
> =
-------------------------------------------------------------------
>
> =
> From: Nagraj Kota
> To: v=
> Sent: Thursday, February 18, 2010 11:5=
8 AM
> Subject: Re: [vedic-wisdom] Re: Chandi Homam and Sri Vidya
>
=
>
> Thank you for your reply=
.
>
> I understand that Chandi and Lalita are two different f=
orms of the Universal Mother. But what I am trying to understand is that ho=
w to worship both forms simultaneously. For instance, Sri Muththuswamy Disk=
shitar, was a great composer (one of the Divine Trinity of Carnatic Music a=
long with Thyagaraja and Shyama Sastry), who was a self-realized Sri Vidyop=
asaka. His Kamalamba Navavarna Krithis mention great details about all the =
nine avaranas and different forms of the divine mother as one goes through =
each avarana. In the Dhyana Krithi of those, in the very first line he says=
, 'Kamalambike, AsRta kalpalatike, ChanDike'. That line tells me that even =
through Sri Vidya one can worship Chandi Ma, in that form.
>
> =
So my question was in that perspective. Anyway, your reply was a great on=
e in which you mentioned how the Self is surrounded by layers of duality! I=
never thought in those terms.
>
> I have started reading Dur=
ga Saptashati, just to get practise of reading it fluently, before I start =
to do chandi homam, which I plan to do during navaratri of 2010. I really c=
annot wait to get comfortable reading the saptashati! Have to see how mothe=
r will help me achieve my target.
>
> Also, I have started to=
read the Aghora series books by Dr. Robert Svobodha. For now I have very m=
ixed feelings on the subject. Perhaps I need to read more!
>
> =
Nagraj
>
> --- On Fri, 2/12/10, Narasimha PVR Rao <pvr@...> =
wrote:
>
>
>
> =
> =
> Date: Friday, February=
12, 2010, 11:31 PM
>
>
>
> Namaste,
>
> =
Sanskrit is almost like a mother tongue to me. My performing =
a Chandi homam everyday should hardly be awe-inspiring. On the other hand, =
there are some people who do not know Sanskrit at all and took 4 hours to r=
ead Chandipath with great difficulty in their first attempt. THEY are doing=
Chandi homam everyday and it takes them 1.5 hours now. THAT is awe-inspiri=
ng.
>
> Integrating various sadhanas is a personal problem t=
hat needs a personal solution. In general, it is a good idea to pick one or=
two sadhanas and maximize the time spent on them, instead of splitting the=
time between ten things. As Ramakrishna Paramahamsa said, it is better to =
dig 10 metres in one place rather than dig one metre in ten places, if one =
wants to find water.
>
> One possibility is to do a homam an=
d then meditate at the end after poornaahuti with various mantras one is at=
tached to.
>
> I am not that knowledgeable about Sri Vidya. =
However, from the little I have been exposed to, Sree chakra is a symblic r=
epresentation of the layers of duality surrounding Self. Its purpose, too, =
is to unravel the layer of duality and realize Self.
>
> Lal=
ita means gentle one and Chandi means the fierce one. If you have a mother =
who teaches you gently, you will learn slowly. If you have a mother who is =
stern and strict, you will learn fast (provided you can face the strictness=
). Both are valid paths.
>
> Best regards,
> N=
arasimha
> ------------ --------- --------- --------- -------=
-- --------- -
> Free Jyotish Software, Free Jyotish Lessons,=
Jyotish Writings,
> "Do It Yourself" ritual manuals for shor=
t Homam and Pitri Tarpana:
=
> =
>=
Jyotish writings: http://groups. yahoo.com/ group/JyotishWri=
tings
> ------------ --------- --------- --------- ---------=
--------- -
>
> --- On Fri, 2/5/10, nagraj@sbcglobal. net <=
nagraj_um@yahoo. com> wrote:
>
> From: nagraj@sbcglobal. net=
<nagraj_um@yahoo. com>
> Subject: [vedic-wisdom] Chandi Homa=
m and Sri Vidya
> =
>
> Dear Sr=
i Narasimharao garu,
>
> I am very much in awe after I learn=
t that you do chandi homam everyday. You also wrote that it takes about 1.2=
5 hours to 1.5 hours to do your chandi homam. How can you accomplish that f=
eat with 700 ahutis in such a short time? Also, in my case, I do sandhyavan=
danam with 108 Gayatri (20 minutes)+ganapathi mantra japam 108 times(10 min=
utes), a short rudra Abhishekam with pachakshari, a deeparadhana etc. (5-10=
minutes) totalling to about 35 - 40 minutes daily ritual. Plus I sometimes=
do special rituals several times a week, that takes about 1 to 1.5 hours i=
n all. How to integrate these along with homam? Is Sri vidyopasana differen=
t from Chandi homam? Could you please explain what is sri Vidya and how it =
is to be learnt? I am very motivated to learn what the Devi Mahatmayam is a=
ll about but I also have keen interest in Sri Vidya, because I am a musicia=
n also and learnt all the nava-avarna krithis of Great Muththuswami Dikshit=
ar recently.
>
> Nagraj Kota
>
>
> .
>
From pvr@... Wed Feb 17 11:08:43 2016

X-Sender: pvr@...
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Thu, 25 Feb 2010 21:59:28 -0500
id mSzT1d00B3Ck4vb05SzT05; Thu, 25 Feb 2010 21:59:27 -0500
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Message-ID: <021201cab68f$ba229e90$06c8a8c0@PVRLAPTOP>
To: "Bhupendra Jamnadas" <b_jamnadas@...>
Cc: <vedic-wisdom@yahoogroups.com>
References: <20100222192923.6QTYA.1829202.root@mp19> <161365.30092.qm@...>
Date: Thu, 25 Feb 2010 21:59:35 -0500
MIME-Version: 1.0
boundary="----=_NextPart_000_020F_01CAB665.D12ADDC0"
X-Priority: 3
Subject: Re: Specific materials in homam (To Narasimha Rao Ji - Siva Homa Question)
y=eSejTTGcv7D1NQzIhlUyjxQEWadbHt8yF1jvgCul3lXa
------=_NextPart_000_020F_01CAB665.D12ADDC0
Namaste,
I am cc'ing this to vedic-wisdom yahoogroup.
> But isn't anyon=

es present life all about paying off one's karmik
> debt? God does a fine j=
ob in doing that.
Yes, the goal of life is to pay off karmik debts. But, =

the way most of us live, we are constantly accumulating new debts.
True, =
God does a fine job. But it also depends on us. Just as a master director m=
aking an epic movie with a superb script may not give a meaty role to a bad=
actor, god cannot help you clear all your debts if you do not have the rig=
ht attitude.
It is all fine to make a *theoretical* statement "god is doi=
ng though me whatever I do. I am not doing anything" and then go on to enjo=
y all kinds of sense pleasures, but one cannot trick god like that. God wil=
l then say, "yes, it is *I* who is making you engage in all these sense ple=
asures. But, you know what, I will also make you suffer the consequences la=
ter." If you read scriptures, imbibe their essence in your thinking, spend =
time with the holy people, spend time doing sadhana and make a conscious ef=
fort to overcome weaknesses, then God will help you pay off your debts fast=
er. What God does with each person depends on the attitude, conditioning an=
d efforts of that person.
> If on the other hand, we were to ask God to l=

et us pay more of it,
> won't we be in effect be asking the Lord for even a=
more severe
> drubbing to pay off karmas faster?
You need not ask God to=

give either less or more suffering. As you said, "God does a fine job". Wh=
at you need to ask god is strength and faith to withstand suffering coming =
as a result of previous karmas and wisdom to engage in the right karmas *no=
w*.
> If I may ask....do you have such an art?
No, I do not.
But I kn=
ow one person who considers Aghora series of books by Robert Svoboda (about=
Vimalananda) to be a practical manual, albeit coded. He claims to have fig=
ured out specific detials about specific sadhanas from those books and trie=
d them out to find some specific results that are quite amazing.
> I bele=
ive that there is nothing impossible for the lord to do, it is
> all about =
making oneself worthy of HIS attention or blessings.
Yes. One should imp=

rove the devotion one may have and surrender to the Lord. Whatever one is i=
nspired from within to do, one should do to the best of one's ability. What=
ever happens as a result, one should accept it as the will of the Lord and =
take good and bad with an equal vision. If one does it, one is worthy of Lo=
rd's attention and blessings. However, when and in what form Lord's blessin=
gs and attention come depends on Lord's will and plan. One can only patient=
ly wait.
If there are ten vessels at our house, we may use one for making=
tea, one for cooking dal, one for making rice, one for storing sweets and =
so on. But, if there is a dirty vessel, we do not use it.
Similarly, Lord =
may use clean vessels at his disposal for various tasks. One person may be =
used for building temples. One person may be used for reviving one specific=
kind of knowledge. One person may be used for teaching Sanskrit to childre=
n. One person may be used for spreading homam. One person may be used for t=
eaching praanaayaama. And so on. First, become a clean vessel and then wait=
for Lord to use you.
Best regards,
Narasimha
---------------------------=
----------------------------------------
Free Jyotish Software, Free Jyot=
=
Spiritualit=
Jyotish writings: http://gr=
oups.yahoo.com/group/JyotishWritings
--------------------------------------=
-----------------------------

From: Bhup=
endra Jamnadas
To: Narasimha PVR Rao
Sent: Tuesday, February 23, 2010=
11:44 AM
Subject: Re: Specific materials in homam (To Narasimha Rao Ji -=
Siva Homa Question)
Namaste Narasimha Rao Ji,,
Let me clarify at th=

is point that my queries below are not meant at disputing but rather unders=
tanding the extent and intent af any sadhana. I will be most grateful for y=
our patience and time and answering some of these questions.
You say:
=
Similarly, one can ask god to make one's life meaningful and worthwhile, en=
able one to pay off one's kaarmik debts
But isn't anyones present life a=

ll about paying off one's karmik debt? God does a fine job in doing that. I=
t is only when we begin to feel the pain of our past deeds...deeds that we =
are not even aware of becuase they have happened over a past few lives, tha=
t we have to ask god for help in making things more manageable. If on the o=
ther hand, we were to ask God to let us pay more of it, won't we be in effe=
ct be asking the Lord for even a more severe drubbing to pay off karmas fas=
ter? That will only be asked of by people who have a greate degree of self-=
confidence. Very few people with high level of self-confidence choose to bo=
w their heads before the Lord.
You also say:

I will put it slightly di=
fferently. That art is *nearly* extinct, but not fully extinct. Nevertheles=
s, for all practical purposes, it is extinct.
If I may ask....do you hav=

e such an art? Do not worry, I will not be bugging you for details. How doe=
s siddhi help in acheiving this art? How does dhyana yoga help achieve sidd=
hi and where does Siva Homa (or any homa) play a role in this? I have read =
that a good channel of communication with the Lord tremendously helps in fi=
ghting conflicts (over here I am talking about conflicts between desires an=
d lifes reality) and help keep a balance between material progress and spri=
ritual progress, and a good line of communication with Lord is acheived thr=
ough siddhi. I beleive that there is nothing impossible for the lord to do,=
it is all about making oneself worthy of HIS attention or blessings. Pleas=
e let me know if my understanding is correct or if I am building my castle =
in dreamland.
Thanks,
Bhupendra.
---------------------------------=
---------------------------------------------
From: Narasimha PVR Rao <pv=
r@...>
To: sivacharya@yahoogroups.com; vedic-wisdom@yahoogroups.c=
om
Sent: Mon, February 22,=
2010 7:29:23 PM
Subject: Re: Specific materials in homam (To Narasimha R=
ao Ji - Siva Homa Question)
Namaste,
> I do share your viewpoint. But=

does the Lord give without asking?
Let us go back to the analogy I gave=

. Let us say a master director is making an epic movie and you have a small=
role in the movie. Only the director knows the entire script and you only =
know your scene. Instead of telling the director how your scane should be, =
you should just leave it to the director.
At the same time, it does not =

hurt to tell the director, "I am willing to work hard, rehearse well and do=
the best job I can. If possible, please give me a good role". Exactly what=
that "good role" should be is better left to the director.
Similarly, o=
ne can ask god to make one's life meaningful and worthwhile, enable one to =
pay off one's kaarmik debts, help increase dharma in the world and make pro=
gress towards liberation. Other specific requests may not be helpful. Howev=
er, I realize that many people will find the need to make other specific re=
quests.
* * *
> I have learnt from experience that the =

art of getting specific
> results from rituals is simply not there or los=
t forever.
I will put it slightly differently. That art is *nearly* exti=

nct, but not fully extinct. Nevertheless, for all practical purposes, it is=
extinct.
Best regards,
Narasimha
----------------------------------=
---------------------------------
Free Jyotish Software, Free Jyotish L=
"Do It Yourself" ritual manuals for short Homam=
and Pitri Tarpana:
=
Spiritualit=
Jyotish writings: http://=
----------------------------------=
---------------------------------
---- Bhupendra Jamnadas <b_jamnadas@ya=

hoo.ca> wrote:
> Namaste Narasimha Rao Ji,
>
> You are correct. The=
Lord has complete knolwedge while we can only guess or assume what we want=
will make us happy or satisfied.Sometimes we really do not know what we wa=
nt but think that we want this or that. I do share your viewpoint. But does=
the Lord give without asking? There was a time when I was so hardpressed f=
or money so I had to ask. I anticipated the problem arising so tried my bes=
t to avoid the situation coming to that point. But I never asked the Lord u=
ntil it reached a point when I was completely mentally cornered. It tootk m=
e over 3 yrs of applying for jobs before I got something that improved my s=
ituation. It was truly a mental torture for me.
>
> One think I have l=
earnt is that never ask for something specific. But I do ask for him to do =
whetever it takes to relieve my stress without asking for specifics which I=
think will relieve my stress. Probably if I were a more confident person, =
I might not be doing that...I would not have to ask. So I never ask until I=
see myself in a tight position becuase I do not know what to do in that ca=
se.
>
> I have learnt from experience that the art of getting specific=
results from rituals is simply not there or lost forever. You have reminde=
d me again and put me back to present reality so I have to thank you for th=
at.
>
> Thanks,
> Bhupendra
>
> _______________________________=
_
> To: sivacharya@yahoogro=
ups.com; vedic-wisdom@yahoogroups.com
> Cc: Bhupendra Jamnadas <b_jamnada=
s@...>
> Sent: Mon, February 22, 2010 1:37:54 PM
> Subject: [sivac=
harya] Specific materials in homam (To Narasimha Rao Ji - Siva Homa Questio=
n)
>
>
> Namaste,
>
> Two points:
>
> (1) A mother may s=
ense that a child is about to catch cold and she may prepare a bitter medic=
ine for the child to suppess cold in the early stage. Unaware of Mother's t=
hinking, child may ask for Kaju katli and may suffer with cold and cough fo=
r several days.
>
> Instead of trying to get specific results, the bes=
t approach is to leave it to Him/Her and do homam/japam without any specifi=
c desires. Instead of being an older child who knows a lot of things and ha=
s to fend for himself, be a small child who does not know much and who depe=
nds on parents.
>
> This simple approach will optimize the results you=
get from your sadhana. Sometimes (many times) what you want may not be the=
right thing for you. God is the Director with the full script of the movie=
in hand, while we are two cent actors who act in one or two scenes and kno=
w nothing about the rest of the movie. Why not leave it to the Director, in=
stead of taking charge and trying to dictate how a particular scene should =
be handled, when we know nothing about the whole movie and how our characte=
r fits in the whole script?
>
> (2) Shastras do prescribe specific mat=
erials for specific results. However, I suggest that it is not so simple as=
offering a specific material. Offering a specific material is only one asp=
ect in getting a result.
>
> Just for reference, I will mention a few =
things given in shastras.
>
> * * *
>
> For getting money, use th=
e leaves of bilva (bel) tree. To extend longevity, use darbhas (sacred gras=
s). For getting physical strength, use the canes of vetas (rattan palm or C=
alamus rotang) tree. For getting married and marital bliss, use parched ric=
e. For getting a child, use the seeds of shaali tree (also known as kaalonj=
i or krishna jeera or black cumene seeds). For cattle and well-being, use g=
hee. For knowledge, use the wood of Palaasha tree (palash/modugu/ Butea mon=
osperma). For success in agriculture, use barley grains. For overcoming ene=
mies, use guggul (a resin with anti-cholesterol properties in ayurveda). Fo=
r good health, use sesame seeds - white for mental (and spiritual) health a=
nd black for physical. For general happiness and prosperity, use various gr=
ains such as rice, juwar dhani etc. For good relations and attracting other=
s, use the flowers or seeds of daadimi (anaar/daanimma/ pomegranate) .
> =
> Similarly, Shiva taught Parvati specific materials for the six activit=
ies: shaanti (peace-making) , stambhana (paralyzing) , maarana (killing), u=
chchaatana (explusion), vashikarana (creating attraction between people) an=
d vidveshana (creating hatred between people). For example, one can use dar=
bha (sacred grass) dipped in ghee made with cow's milk for shanti (peace-ma=
king) . These activities (other than peace-making) entail bad karma and not=
for normal sadhakas. These activities are justified only when a highly ele=
vated sadhaka performs them for the greater good of the world. So I will no=
t even mention those specific materials.
>
> * * *
>
> The art of=
getting specific results through rituals has almost disappeared and will b=
ecome more extinct as time passes. Within Kali yuga, we are entering a rene=
wal/redefinitio n phase where knowledge will be re-established for the upco=
ming phase of further decay of dharma. There will be re-establishment of dh=
arma in the next 200-400 years, but with focus on setting rules and procedu=
res that will be the guiding light for the next 1-2 thousand years when dha=
rma will decay more. In that upcoming phase of decay, this art will become =
even more extinct and the ground will be (is being) set.
>
> Best reg=
ards,
> Narasimha
> ------------ --------- --------- --------- --------=
- --------- -
> Free Jyotish Software, Free Jyotish Lessons, Jyotish Writ=
ings,
> "Do It Yourself" ritual manuals for short Homam and Pitri Tarpana=
:
> Films that make a difference: htt=
p://SaraswatiFil ms.org
> Spirituality: http://groups. yahoo.com/ group/v=
edic- wisdom
> Jyotish writings: http://groups. yahoo.com/ group/JyotishW=
ri tings
> ------------ --------- --------- --------- --------- ---------=
-
>
> ---- Bhupendra Jamnadas <b_jamnadas@yahoo. ca> wrote:
> > Na=
maste,
> >
> > I have been performing the Siva homa based on the metho=
ds you have mentioned. I have been trying to do this on a weekly basis regu=
lar unless circumstances do not permit me. I thank you very much for making=
this simple procedure available so that persons like me could perform the =
homa.
> >
> > I would like to ask though if there is any sginificance =
to the materials used for offering in the homa? Essentially, what I am aski=
ng is that is there any offerings that we may offer based on what we would =
like to achieve through this homa such as if there is any materials more su=
itable for homa being performed for health reasons or if the homa is being =
performed for hapiness or knowledge or financial prosperity/security ? If t=
here is none, then it doesn't matter, however if there is just to much for =
you to list them out, then I would request if you could point me to some re=
source maybe on the internet from where I may obtain this information.
> =
>
> > Thanks,
> > Bhupendra.
------=_NextPart_000_020F_01CAB665.D12ADDC0

<HTML><HEAD>=

">
<STYLE type=3Dtext/css>DIV {
MARGIN: 0px
}
</STYLE>
<META content=3D"M=
SHTML 6.00.2900.3660" name=3DGENERATOR></HEAD>
<DI=
V><FONT face=3DArial size=3D2>Namaste,</FONT></DIV>
<DIV><FONT face=3DArial=
size=3D2> </FONT></DIV>
<DIV><FONT face=3DArial size=3D2>I am cc'ing =
this to vedic-wisdom
yahoogroup.</FONT></DIV>
=3D2> </FONT></DIV>
<DIV><FONT face=3DArial size=3D2>> <FONT face=
=3D"Times New Roman" size=3D3>But isn't
anyones present life all about pay=
ing off one's karmik</FONT></FONT></DIV>
<DIV><FONT face=3DArial size=3D2><=
FONT face=3D"Times New Roman" size=3D3>> debt? God
does a fine job in d=
oing that.</FONT></FONT></DIV>
<DIV><FONT face=3DArial size=3D2> </FON=
T></DIV>
<DIV><FONT face=3DArial size=3D2>Yes, the goal of life is to pay o=
ff karmik debts.
But, the way most of us live, we are constantly accu=
mulating new
debts.</FONT></DIV>
<DIV><FONT face=3DArial size=3D2> </=
FONT></DIV>
<DIV><FONT face=3DArial size=3D2>True, God does a fine job. But=
it also depends on
us. Just as a master director making an epic movie wit=
h a superb script may not
give a meaty role to a bad actor, god cannot hel=
p you clear all your debts if
you do not have the right attitude.</FONT></=
DIV>
<DIV><FONT face=
=3DArial size=3D2>It is all fine to make a *theoretical* statement
"god is=
doing though me whatever I do. I am not doing anything" and then go on
to=
enjoy all kinds of sense pleasures, but one cannot trick god like that. Go=
d
will then say, "yes, it is *I* who is making you engage in all these sen=
se
pleasures. But, you know what, I will also make you suffer the conseque=
nces
later." If you read scriptures, imbibe their essence in your thinking=
, spend
time with the holy people, spend time doing sadhana and make a con=
scious effort
to overcome weaknesses, then God will help you pay off your =
debts faster. What
God does with each person depends on the attitude, cond=
itioning and efforts of
that person.</FONT></DIV>
<DIV>> If on the other hand, we were to ask=
God to let us pay more of
it,</DIV>
<DIV>> won't we be in effect be as=
king the Lord for even a more severe</DIV>
<DIV>> drubbing to pay off ka=
rmas faster?</DIV>
<DI=
V><FONT face=3DArial size=3D2>You need not ask God to give either less or m=
ore
suffering. As you said, "God does a fine job". What you need to ask go=
d is
strength and faith to withstand suffering coming as a result of previ=
ous karmas
and wisdom to engage in the right karmas *now*.</FONT></DIV>
<D=
IV><FONT face=3DArial size=3D2> </FONT></DIV>
<DIV>> If I may ask..=
..do you have such an art?</DIV>
<DIV> </DIV>
size=3D2>No, I do not.</FONT></DIV>
<DIV><FONT face=3DArial size=3D2> =
</FONT></DIV>
<DIV><FONT face=3DArial size=3D2>But I know one person who co=
nsiders Aghora series
of books by Robert Svoboda (about Vimalananda) to be=
a practical manual, albeit
coded. He claims to have figured out specific =
detials about specific sadhanas
from those books and tried them out to fin=
d some specific results that are quite
amazing.</FONT></DIV>
<DIV><FONT fa=
ce=3DArial size=3D2> </FONT></DIV>
<DIV><FONT face=3DArial size=3D2><F=
ONT face=3DArial size=3D2><FONT
face=3D"Times New Roman" size=3D3>> I b=
eleive that there is nothing impossible
for the lord to do, it is</FONT></=
FONT></FONT></DIV>
<DIV><FONT face=3DArial size=3D2><FONT face=3DArial size=
=3D2><FONT
face=3D"Times New Roman" size=3D3>> all about making oneself=
worthy of HIS
attention or blessings.</FONT> </FONT></FONT></DIV>
<D=
IV><FONT face=3DArial size=3D2> </FONT></DIV>
size=3D2>Yes. One should improve the devotion one may
have and surren=
der to the Lord. Whatever one is inspired from within to do, one
should do=
to the best of one's ability. Whatever happens as a result, one should
ac=
cept it as the will of the Lord and take good and bad with an equal vision.=
If
one does it, one is worthy of Lord's attention and blessings. However,=
when and
in what form Lord's blessings and attention come depends on Lord=
's will and
plan. One can only patiently wait.</FONT></DIV>
<DIV><FONT fac=
e=3DArial size=3D2> </FONT></DIV>
<DIV><FONT face=3DArial size=3D2>If =
there are ten vessels at our house, we may use
one for making tea, one for=
cooking dal, one for making rice, one for storing
sweets and so on. But, =
if there is a dirty vessel, we do not use
it.</FONT></DIV>
<DIV><FONT face=
<DIV><FONT face=3DArial size=3D2>Simi=
larly, Lord may use clean vessels at his
disposal for various tasks. One p=
erson may be used for building temples. One
person may be used for revivin=
g one specific kind of knowledge. One person may
be used for teaching Sans=
krit to children. One person may be used for spreading
homam. One person m=
ay be used for teaching praanaayaama. And so on. First,
become a clean ves=
sel and then wait for Lord to use you.</FONT></DIV>
<DIV><FONT face=3DArial=
<DIV>Best
regards,<BR>Narasimha<BR>---------=
----------------------------------------------------------<BR>
Free =
Jyotish Software, Free Jyotish Lessons, Jyotish Writings,<BR>"Do It
Yourse=
lf" ritual manuals for short Homam and Pitri
Tarpana:<BR> =
; &n=
bsp;
<A
href=3D"http://www.VedicAstrologer.org">http://www.VedicAst=
rologer.org</A><BR>
Films that make a difference: =
<A
href=3D"http://SaraswatiFilms.org">http://SaraswatiFilms.org</A>
<BR>&=
nbsp; Spirituality: <A
href=3D"http://groups.yahoo.com/g=
roup/vedic-wisdom">http://groups.yahoo.com/group/vedic-wisdom</A><BR> =

href=3D"http://groups.yahoo.com/group/JyotishWritin=
gs">http://groups.yahoo.com/group/JyotishWritings</A><BR>------------------=
-------------------------------------------------<BR></DIV>
<BLOCKQUOTE
st=
yle=3D"PADDING-RIGHT: 0px; PADDING-LEFT: 5px; MARGIN-LEFT: 5px; BORDER-LEFT=
: #000000 2px solid; MARGIN-RIGHT: 0px">
<DIV style=3D"FONT: 10pt arial">=
----- Original Message ----- </DIV>
<DIV
style=3D"BACKGROUND: #e4e4e4;=
FONT: 10pt arial; font-color: black"><B>From:</B>
<A title=3Db_jamnadas=
@... href=3D"mailto:b_jamnadas@...">Bhupendra
Jamnadas</A> </D=
IV>
<DIV style=3D"FONT: 10pt arial"><B>To:</B> <A title=3Dpvr@...=
href=3D"mailto:pvr@...">Narasimha PVR Rao</A> </DIV>

<DIV sty=
le=3D"FONT: 10pt arial"><B>Sent:</B> Tuesday, February 23, 2010 11:44
AM=
</DIV>
<DIV style=3D"FONT: 10pt arial"><B>Subject:</B> Re: Specific mater=
ials in homam
(To Narasimha Rao Ji - Siva Homa Question)</DIV>
<DIV><F=
ONT face=3DArial size=3D2></FONT><FONT face=3DArial size=3D2></FONT><FONT
=
face=3DArial size=3D2></FONT><FONT face=3DArial size=3D2></FONT><FONT fac=
e=3DArial
size=3D2></FONT><FONT face=3DArial size=3D2></FONT><FONT face=
=3DArial
size=3D2></FONT><FONT face=3DArial size=3D2></FONT><BR></DIV>
=
<DIV
style=3D"FONT-SIZE: 12pt; FONT-FAMILY: times new roman, new york, =
times, serif">
<DIV>Namaste Narasimha Rao Ji,,</DIV>
<DIV><FONT face=3D=
Arial size=3D2></FONT> </DIV>
<DIV>Let me clarify at this point that=
my queries below are not meant at
disputing but rather understanding th=
e extent and intent af any sadhana. I
will be most grateful for your pat=
ience and time and answering some of these
questions.</DIV>
<DIV><FONT=
face=3DArial size=3D2></FONT> </DIV>
<DIV>You say:</DIV>
<DIV><ST=
RONG>Similarly, one can ask god to make one's life meaningful and
worthw=
hile, enable one to pay off one's kaarmik debts</STRONG><BR></DIV>
<DIV>B=
ut isn't anyones present life all about paying off one's karmik debt?
Go=
d does a fine job in doing that. It is only when we begin to feel the pain =
of our past deeds...deeds that we are not even aware of becuase they hav=
e
happened over a past few lives, that we have to ask god for help in ma=
king
things more manageable. If on the other hand, we were to ask God to=
let us pay
more of it, won't we be in effect be asking the Lord for eve=
n a more severe
drubbing to pay off karmas faster? That will only be ask=
ed of by people who
have a greate degree of self-confidence. Very few pe=
ople with high level of
self-confidence choose to bow their heads before=
the Lord.</DIV>
<=
DIV>You also say:</DIV>
<DIV><STRONG>I will put it slightly differently. =
That art is *nearly* extinct,
but not fully extinct. Nevertheless, for a=
ll practical purposes, it is
extinct.</STRONG></DIV>
<DIV><FONT face=
<DIV>If I may ask....do you have su=
ch an art? Do not worry, I will not be
bugging you for details. How does=
siddhi help in acheiving this art? How does
dhyana yoga help achieve si=
ddhi and where does Siva Homa (or any homa) play a
role in this? I have =
read that a good channel of communication with the Lord
tremendously hel=
ps in fighting conflicts (over here I am talking about
conflicts between=
desires and lifes reality) and help keep a balance
between materia=
l progress and spriritual progress, and a good line of
communication wit=
h Lord is acheived through siddhi. I beleive that there
is nothing =
impossible for the lord to do, it is all about making oneself
worthy of&=
nbsp;HIS attention or blessings. Please let me know if my
understanding =
is correct or if I am building my castle in dreamland. </DIV>
<DIV><FONT =
face=3DArial size=3D2></FONT> </DIV>
<DIV>Thanks,</DIV>
<DIV>Bhupe=
ndra.</DIV>
<DIV
style=3D"FONT-SIZE: 12pt; FONT-FAMILY: times new roma=
n, new york, times, serif"><FONT
face=3DArial size=3D2></FONT><FONT face=
=3DArial size=3D2></FONT><FONT face=3DArial
size=3D2></FONT><FONT face=
=3DArial size=3D2></FONT><FONT face=3DArial
size=3D2></FONT><BR>
<DIV =
style=3D"FONT-SIZE: 13px; FONT-FAMILY: arial, helvetica, sans-serif"><FONT =
face=3DTahoma size=3D2>
<HR SIZE=3D1>
<B><SPAN style=3D"FONT-WEIGHT:=
bold">From:</SPAN></B> Narasimha PVR Rao
<pvr@...><BR><B>=
<SPAN style=3D"FONT-WEIGHT: bold">To:</SPAN></B>
sivacharya@yahoogroups.=
com; vedic-wisdom@yahoogroups.com<BR><B><SPAN
style=3D"FONT-WEIGHT: bold=
">Cc:</SPAN></B> Bhupendra Jamnadas
<b_jamnadas@...><BR><B><S=
PAN
style=3D"FONT-WEIGHT: bold">Sent:</SPAN></B> Mon, February 22, 2010 =
7:29:23
PM<BR><B><SPAN style=3D"FONT-WEIGHT: bold">Subject:</SPAN></B> R=
e: Specific
materials in homam (To Narasimha Rao Ji - Siva Homa
Quest=
ion)<BR></FONT><BR>Namaste,<BR><BR>> I do share your viewpoint. But
d=
oes the Lord give without asking?<BR><BR>Let us go back to the analogy I
=
gave. Let us say a master director is making an epic movie and you have a =
small role in the movie. Only the director knows the entire script and y=
ou
only know your scene. Instead of telling the director how your scane =
should
be, you should just leave it to the director.<BR><BR>At the same =
time, it does
not hurt to tell the director, "I am willing to work hard,=
rehearse well and
do the best job I can. If possible, please give me a =
good role". Exactly what
that "good role" should be is better left to th=
e director.<BR><BR>Similarly,
one can ask god to make one's life meaning=
ful and worthwhile, enable one to
pay off one's kaarmik debts, help incr=
ease dharma in the world and make
progress towards liberation. Other spe=
cific requests may not be helpful.
However, I realize that many people w=
ill find the need to make other specific
requests.<BR><BR>* =
*
*<BR><BR>> I have learnt =
from experience that the art of getting
specific<BR>> results from ri=
tuals is simply not there or lost
forever.<BR><BR>I will put it slightly=
differently. That art is *nearly*
extinct, but not fully extinct. Never=
theless, for all practical purposes, it
is extinct.<BR><BR>Best
regar=
ds,<BR>Narasimha<BR>-------------------------------------------------------=
------------<BR>
Free Jyotish Software, Free Jyotish Lessons, Jyot=
ish Writings,<BR>"Do It
Yourself" ritual manuals for short Homam and Pit=
ri Tarpana:<BR>
&=
nbsp; <A
href=3D"http://www.vedicastrologer.org/"
target=3D_blank>htt=
p://www.VedicAstrologer.org</A><BR> Films that
make a diffe=
rence: <A href=3D"http://saraswatifilms.org/"
target=3D_blank>http://Sar=
aswatiFilms.org</A><BR> Spirituality: <A
href=3D"http://gro=
ups.yahoo.com/group/vedic-wisdom"
target=3D_blank>http://groups.yahoo.co=
m/group/vedic-wisdom</A><BR> Jyotish
writings: <A href=3D"http://g=
roups.yahoo.com/group/JyotishWritings"
target=3D_blank>http://groups.yah=
oo.com/group/JyotishWritings</A><BR>---------------------------------------=
----------------------------<BR><BR>----
Bhupendra Jamnadas <<A href=
=3D"mailto:b_jamnadas@..."
ymailto=3D"mailto:b_jamnadas@...">b=
_jamnadas@...</A>> wrote:
<BR>> Namaste Narasimha Rao Ji,<BR>=
> <BR>> You are correct. The Lord
has complete knolwedge while we =
can only guess or assume what we want will
make us happy or satisfied.So=
metimes we really do not know what we want but
think that we want this o=
r that. I do share your viewpoint. But does the Lord
give without asking=
? There was a time when I was so hardpressed for money so I
had to ask. =
I anticipated the problem arising so tried my best to avoid the
situatio=
n coming to that point. But I never asked the Lord until it reached a
po=
int when I was completely mentally cornered. It tootk me over 3 yrs of
a=
pplying for jobs before I got something that improved my situation. It was =
truly a mental torture for me.<BR>> <BR>> One think I have learnt =
is
that never ask for something specific. But I do ask for him to do whe=
tever it
takes to relieve my stress without asking for specifics which I=
think will
relieve my stress. Probably if I were a more confident perso=
n, I might not be
doing that...I would not have to ask. So I never ask u=
ntil I see myself in a
tight position becuase I do not know what to do i=
n that case.<BR>> <BR>>
I have learnt from experience that the art=
of getting specific results from
rituals is simply not there or lost fo=
rever. You have reminded me again and
put me back to present reality so =
I have to thank you for that.<BR>>
<BR>> Thanks,<BR>> Bhupendra=
<BR>> <BR>>
________________________________<BR>> From: Narasim=
ha PVR Rao <<A
href=3D"mailto:pvr@..."
ymailto=3D"mailto:p=
vr@...">pvr@...</A>><BR>> To: <A
href=3D"mailto:si=
vacharya@yahoogroups.com"
ymailto=3D"mailto:sivacharya@yahoogroups.com">=
sivacharya@yahoogroups.com</A>; <A
href=3D"mailto:vedic-wisdom@yahoogrou=
ps.com"
ymailto=3D"mailto:vedic-wisdom@yahoogroups.com">vedic-wisdom@yah=
oogroups.com</A><BR>>
Cc: Bhupendra Jamnadas <<A href=3D"mailto:b_=
jamnadas@..."
ymailto=3D"mailto:b_jamnadas@...">b_jamnadas@yah=
oo.ca</A>><BR>> Sent:
Mon, February 22, 2010 1:37:54 PM<BR>> Su=
bject: [sivacharya] Specific
materials in homam (To Narasimha Rao Ji - S=
iva Homa Question)<BR>>
<BR>> <BR>> Namaste,<BR>> <BR>=
> Two points:<BR>> <BR>>
(1) A mother may sense that a child is=
about to catch cold and she may prepare
a bitter medicine for the child=
to suppess cold in the early stage. Unaware of
Mother's thinking, child=
may ask for Kaju katli and may suffer with cold and
cough for several d=
ays.<BR>> <BR>> Instead of trying to get specific
results, the bes=
t approach is to leave it to Him/Her and do homam/japam
without any spec=
ific desires. Instead of being an older child who knows a lot
of things =
and has to fend for himself, be a small child who does not know much
and=
who depends on parents.<BR>> <BR>> This simple approach will
opti=
mize the results you get from your sadhana. Sometimes (many times) what
=
you want may not be the right thing for you. God is the Director with the f=
ull
script of the movie in hand, while we are two cent actors who act in=
one or
two scenes and know nothing about the rest of the movie. Why not=
leave it to
the Director, instead of taking charge and trying to dictat=
e how a particular
scene should be handled, when we know nothing about t=
he whole movie and how
our character fits in the whole script?<BR>> <=
BR>> (2) Shastras do
prescribe specific materials for specific result=
s. However, I suggest that it
is not so simple as offering a specific ma=
terial. Offering a specific material
is only one aspect in getting a res=
ult.<BR>> <BR>> Just for reference, I
will mention a few things gi=
ven in shastras.<BR>> <BR>> * * *<BR>>
<BR>> For getting mon=
ey, use the leaves of bilva (bel) tree. To extend
longevity, use darbhas=
(sacred grass). For getting physical strength, use the
canes of vetas (=
rattan palm or Calamus rotang) tree. For getting married and
marital bli=
ss, use parched rice. For getting a child, use the seeds of shaali
tree =
(also known as kaalonji or krishna jeera or black cumene seeds). For
cat=
tle and well-being, use ghee. For knowledge, use the wood of Palaasha tree =
(palash/modugu/ Butea monosperma). For success in agriculture, use barle=

y
grains. For overcoming enemies, use guggul (a resin with anti-choleste=
rol
properties in ayurveda). For good health, use sesame seeds - white f=
or mental
(and spiritual) health and black for physical. For general hap=
piness and
prosperity, use various grains such as rice, juwar dhani etc.=
For good
relations and attracting others, use the flowers or seeds of d=
aadimi
(anaar/daanimma/ pomegranate) .<BR>> <BR>> Similarly, Shiva=
taught
Parvati specific materials for the six activities: shaanti (peac=
e-making) ,
stambhana (paralyzing) , maarana (killing), uchchaatana (exp=
lusion),
vashikarana (creating attraction between people) and vidveshana=
(creating
hatred between people). For example, one can use darbha (sacr=
ed grass) dipped
in ghee made with cow's milk for shanti (peace-making) =
. These activities
(other than peace-making) entail bad karma and not fo=
r normal sadhakas. These
activities are justified only when a highly ele=
vated sadhaka performs them for
the greater good of the world. So I will=
not even mention those specific
materials.<BR>> <BR>> * * *<BR>&g=
t; <BR>> The art of getting specific
results through rituals has almo=
st disappeared and will become more extinct as
time passes. Within Kali =
yuga, we are entering a renewal/redefinitio n phase
where knowledge will=
be re-established for the upcoming phase of further decay
of dharma. Th=
ere will be re-establishment of dharma in the next 200-400 years,
but wi=
th focus on setting rules and procedures that will be the guiding light
=
for the next 1-2 thousand years when dharma will decay more. In that upcomi=
ng
phase of decay, this art will become even more extinct and the ground=
will be
(is being) set. <BR>> <BR>> Best regards,<BR>> Narasim=
ha<BR>>
------------ --------- --------- --------- --------- --------=
- -<BR>> Free
Jyotish Software, Free Jyotish Lessons, Jyotish Writing=
s,<BR>> "Do It
Yourself" ritual manuals for short Homam and Pitri Tar=
pana:<BR>> <A
href=3D"http://www.vedicast/" target=3D_blank>http://ww=
w.VedicAst</A>
rologer.org<BR>> Films that make a difference: <A
h=
ref=3D"http://saraswatifil/" target=3D_blank>http://SaraswatiFil</A>
ms.=
org<BR>> Spirituality: <A href=3D"http://groups/"
target=3D_blank>htt=
p://groups</A>. yahoo.com/ group/vedic- wisdom<BR>>
Jyotish writings:=
<A href=3D"http://groups/" target=3D_blank>http://groups</A>.
yahoo.com=
/ group/JyotishWri tings<BR>> ------------ --------- ---------
------=
--- --------- --------- -<BR>> <BR>> ---- Bhupendra Jamnadas
<b=
_jamnadas@yahoo. ca> wrote: <BR>> > Namaste,<BR>> >
<BR>&=
gt; > I have been performing the Siva homa based on the methods you
h=
ave mentioned. I have been trying to do this on a weekly basis regular unle=
ss
circumstances do not permit me. I thank you very much for making this=
simple
procedure available so that persons like me could perform the ho=
ma.<BR>>
> <BR>> > I would like to ask though if there is an=
y sginificance to
the materials used for offering in the homa? Essential=
ly, what I am asking is
that is there any offerings that we may offer ba=
sed on what we would like to
achieve through this homa such as if there =
is any materials more suitable for
homa being performed for health reaso=
ns or if the homa is being performed for
hapiness or knowledge or financ=
ial prosperity/security ? If there is none,
then it doesn't matter, howe=
ver if there is just to much for you to list them
out, then I would requ=
est if you could point me to some resource maybe on the
internet from wh=
ere I may obtain this information.<BR>> > <BR>> >
Thanks,<BR=
>> > Bhupendra.</DIV></DIV></DIV></BLOCKQUOTE></BODY></HTML>
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Namaste,
Utpal is correct. Extinguishing fire by puring water or milk or =

yogurt is a very bad idea. Let fire go off by itself.
It is possible to d=
o it in such a way that all the materials (including wood) burn completely =
just in time for poornaahuti and poornaahuti coconut burns for 15-20 min an=
d then fire goes off by itself. With practice, one can know how much fuel i=
s needed for that. Whether and how frequently you turn over the wood logs a=
nd how much ghee you put decides how long wood burns. With practice, one ca=
n pace things such that all the wood burns by the time one finishes and fir=
e goes off by itself.
Best regards,
Narasimha
---------------------------=
----------------------------------------
Free Jyotish Software, Free Jyot=
=
Spiritualit=
Jyotish writings: http://gr=
oups.yahoo.com/group/JyotishWritings
--------------------------------------=
-----------------------------
From: vedic=
_pathak
Sent: Wednesday, February 24=
, 2010 12:58 PM
Subject: [vedic-wisdom] Re: Chandi Homam for Begineers
=
Namaste Shreya,
Narasimha says that it's not proper to extinguish the =

Agni forcefully once the Homa is over but one should let the Agni get extin=
guished by itself.
Best Regards,
Utpal
--- In vedic-wisdom@yahoogr=
oups.com, shreya sampathy <shreyasampathy@...> wrote:
>
> Respected Gur=
uji Pranam,
>
> I have one last =
doubt before finally starting the Homam, I would be doing the havan with wo=
ods so would like to know how to blow of the fire after the total havan pro=
cess is over.
>
> I have seen in one place that after total havan is =
over the agni is blowed off with milk and curd mixture.
>
> Is it rig=
ht to do that? Let me know what to follow.
> Waiting for your valuable re=
ply
>
> Shreyaa Sampathy
>
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<HTML><HEAD>
<META http-eq=
uiv=3DContent-Type content=3D"text/html; charset=3Diso-8859-1">
<META conte=
nt=3D"MSHTML 6.00.2900.3660" name=3DGENERATOR>
<STYLE></STYLE>
</HEAD>
<BOD=
Y style=3D"BACKGROUND-COLOR: #fff" bgColor=3D#ffffff>
al size=3D2>Namaste,</FONT></DIV>
<DIV><FONT face=3DArial size=3D2> </=
FONT></DIV>
<DIV><FONT face=3DArial size=3D2>Utpal is correct. Extinguishin=
g fire by puring
water or milk or yogurt is a very bad idea. Let fire go o=
ff by
itself.</FONT></DIV>
<DIV><FONT face=3DArial size=3D2> </FONT><=
/DIV>
<DIV><FONT face=3DArial size=3D2>It is possible to do it in such a wa=
y that all the
materials (including wood) burn completely just in time for=
poornaahuti and
poornaahuti coconut burns for 15-20 min and then fire goe=
s off by itself.
</FONT><FONT face=3DArial size=3D2>With practice, one can=
know how much fuel is
needed for that. Whether and how frequently you tur=
n over the wood logs and how
much ghee you put decides how long wood burns=
. With practice, one can pace
things such that all the wood burns by the t=
ime one finishes and fire goes off
by itself.</FONT></DIV>
<DIV><FONT face=
=3DArial size=3D2> </FONT></DIV>
<DIV><FONT face=3DArial size=3D2>Best=
regards,<BR>Narasimha<BR>------------------------------------------------=
-------------------<BR>
Free Jyotish Software, Free Jyotish Lessons,=
Jyotish Writings,<BR>"Do It
Yourself" ritual manuals for short Homam and =
Pitri
Tarpana:<BR> &n=
bsp;
<A
href=3D"http://www.Vedi=
cAstrologer.org">http://www.VedicAstrologer.org</A><BR> &n=
bsp;
href=3D"http://SaraswatiFilms.org">=
http://SaraswatiFilms.org</A>
<BR> Spirituality: <=
A
href=3D"http://groups.yahoo.com/group/vedic-wisdom">http://groups.yahoo.=
com/group/vedic-wisdom</A><BR>
href=3D"http://=
groups.yahoo.com/group/JyotishWritings">http://groups.yahoo.com/group/Jyoti=
shWritings</A><BR>---------------------------------------------------------=
----------</FONT><FONT
face=3DArial size=3D2></DIV></FONT>
<BLOCKQUOTE
st=
yle=3D"PADDING-RIGHT: 0px; PADDING-LEFT: 5px; MARGIN-LEFT: 5px; BORDER-LEFT=
: #000000 2px solid; MARGIN-RIGHT: 0px">
<DIV style=3D"FONT: 10pt arial">=
----- Original Message ----- </DIV>
<DIV
style=3D"BACKGROUND: #e4e4e4;=
FONT: 10pt arial; font-color: black"><B>From:</B>
<A title=3Dvedic_path=
ak@...
href=3D"mailto:vedic_pathak@...">vedic_pathak</A> </D=
IV>
<DIV style=3D"FONT: 10pt arial"><B>To:</B> <A title=3Dvedic-wisdom@ya=
hoogroups.com
href=3D"mailto:vedic-wisdom@yahoogroups.com">vedic-wisdom@=
yahoogroups.com</A>
</DIV>
<DIV style=3D"FONT: 10pt arial"><B>Sent:</B=
> Wednesday, February 24, 2010 12:58
PM</DIV>
<DIV style=3D"FONT: 10pt=
arial"><B>Subject:</B> [vedic-wisdom] Re: Chandi Homam
for Begineers</D=
IV>
<DIV><FONT face=3DArial size=3D2></FONT><FONT face=3DArial
size=3D=
2></FONT><BR></DIV><SPAN style=3D"DISPLAY: none"></SPAN>
<DIV id=3Dygrp-t=
ext>
<P>Namaste Shreya,<BR><BR>Narasimha says that it's not proper to ext=
inguish
the Agni forcefully once the Homa is over but one should let the=
Agni get
extinguished by itself.<BR><BR>Best Regards,<BR><BR>Utpal<BR><=
BR>--- In <A
href=3D"mailto:vedic-wisdom@yahoogroups.com">vedic-wisdom@<=
WBR>yahoogroups.<WBR>com</A>,
shreya sampathy <shreyasampathy@<WBR>..=
.> wrote:<BR>><BR>>
Respected Guruji Pranam,<BR>> <BR>=
>
&=
nbsp; &nbs=
p; =
I have one last doubt before finally starting the Homam, I would be doin=
g the
havan with woods so would like to know how to blow of the fir=
e after the
total havan process is over.<BR>> <BR>> I have s=
een in one place
that after total havan is over the agni is blowed off w=
ith milk and curd
mixture.<BR>> <BR>> Is it right to do that=
? Let me know what to
follow.<BR>> Waiting for your valuable reply<BR=
>> <BR>> Shreyaa
Sampathy <BR>> <BR><FONT face=3DArial size=3D2=
></FONT><FONT face=3DArial
size=3D2></FONT><FONT face=3DArial size=3D2><=
/FONT><FONT face=3DArial
size=3D2></FONT><FONT face=3DArial size=3D2></F=
ONT><FONT face=3DArial
size=3D2></FONT></P></DIV></DIV></DIV></BLOCKQUOT=
E></BODY></HTML>
------=_NextPart_000_011B_01CAB661.861F6D90--

Message-ID: <983575.16637.qm@...>
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J4vg67gVM1mcvjb_yHLq4bwrUZmw_PmNTrbqlHks9zllqTMA43N7ZplgDuCfy.SZhqGKapCt1309ms49wWI
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1GDjbM7U9c0rGASBQCjp3EI65630MpKHjMcjlz3VSjrpPgv1
Feb 2010 19:28:49 PST
Date: Thu, 25 Feb 2010 19:28:49 -0800 (PST)
In-Reply-To: <00ec01cab685$f6f8da50$04c8a8c0@PVRLAPTOP>
MIME-Version: 1.0
Subject: Re: [vedic-wisdom] Re: Aghora books by Svoboda (Re: Chandi Homam and Sri
Vidya)
X-Yahoo-Group-Post: member; u=140821230; y=cCHs8lltH9YJdIWCRQCGRBFHCmafVjy7-
B8ZziTDFk-_3GdS
--0-2124630011-1267154929=:16637
Dear Narasimhagaru,
=C2=A0
This is simply brilliant! Your amazing reply to=
my ponderings was phenomenal and awesome! Added to that is your Guru's rea=
ction to the on-going discussion. I am very happy that mother has chosen me=
to initiate this discussion with my post on books of Robert Svobodha! So m=
any answers to so many people. I had=C2=A0a very hard/long day at work and =
hence I could not respond immediately. But I tried to follow the discussion=
s throughout the day, whenever time(god) permitted...
=C2=A0
I have starte=
d believing in your line of thinking that we are all part of this 'Chandi H=
omam Movement' if I am permitted to label it that way.. (despite the fact t=
hat I did not perform even one chandi homam as of=C2=A0now)=C2=A0since thes=
e vibrations came to me also around the same time around 2006! I am=C2=A0so=
happy that I have guidance of so many spiritually advanced souls=C2=A0in m=
y pursuits, like yourself, Rajarshi Nandyji, Utpalji and=C2=A0finally the=
=C2=A0great guru Shri Manish Panditji. =C2=A0
=C2=A0
Nagraj
--- On Thu, 2/=

25/10, Narasimha P.V.R. Rao <pvr@...> wrote:
From: Narasimha P.V.=

R. Rao <pvr@...>
Subject: [vedic-wisdom] Re: Aghora books by Svobod=
a (Re: Chandi Homam and Sri Vidya)
Date: T=
hursday, February 25, 2010, 8:49 PM
=C2=A0
Namaste friends,
=C2=A0
H=
ere is a comment from Manish on this topic. Though this topic may make some=
people uncomfortable, it may nevertheless be useful to some members.
=C2=
=A0
Best regards,
Narasimha
=C2=A0
From: Mani=
sh Pandit
To: Narasimha P.V.R. Rao
Sent: Thursday, February 25, 2010 11:2=
8 AM
=

=C2=A0
Just further to our conversation on thi=
s topic last night,
If one looks into the mind, one finds that sex is assoc=
iated with naked men/women, etc. The mind perceives a woman or man of the o=
pposite sex in a different way. This comes from millions of janmas and sams=
karas.
=C2=A0
My spiritual father "Vimalananda" used to say=C2=A0in a slig=
htly different context that he believes in Sampradaha or incineration.
I ap=
plied it to this as well and it works quite well.=C2=A0
Two things=C2=A0are=
going to be=C2=A0useful,
1. Continue your mantra during the act and it wi=
ll act as a continuation of your sadhana.
2. If your partner is willing, us=
e Shiva lata and do not be disheartened by failure initially. As time goes =
on, the=C2=A0thing in your mind which thinks of sex is incinerated and slow=
ly you find that a naked female(or male as=C2=A0may be the case)=C2=A0body =
is like a landscape picture just like any other picture made by Her of natu=
re(like Niagara falls, or Angkor Wat, you need not be disturbed by it, you =
can certainly=C2=A0feel that the picture=C2=A0is very beautiful=C2=A0but yo=
u need not be aroused by it). In fact Striya Samasta Sakala jagatsu, tyaiki=
ya.... ...
Once this stage is reached then the mind ceases to think of sex =
all the while.
Yes you may still encounter it, but that is another story.
=
=C2=A0
=C2=A0
=C2=A0
Manish
=C2=A0
=C2=A0
On Thu, Feb 25, 2010 at 2:24 =
PM, Narasimha P.V.R. Rao <pvr@charter. net> wrote:
Namaste friends,
=C2=
=A0
Swami Sathasivom who sent this mail is the priest I mentioned earlier. =
If many people are doing homam by themselves today, he played an important =
role in it.
=C2=A0
When Manish wanted to do Shata Chandi Homam, Swami Satha=
sivom invited us to do it at the Kaalikaambaal temple in Chennai where he i=
s the head priest. When I asked how much it will cost, he said "I will arra=
nge everything. You and Manish just come and sit for sankalpam". It was dur=
ing the Shata Chandi homam that Manish had a darshan of=C2=A0the Mother, wh=
o commanded to=C2=A0spread homam and said She will arrange all the resource=
s needed. Swami Sathasivom had several books on homam gifted to us by a fri=
end=C2=A0of his on the next day, without Manish telling anything about the =
Mother's command to anyone. He also gifted a homa kundam to me enabling me =
to experiment with homam and prepare myself for creating the manuals.
=C2=
=A0
He is a priest in the Sivacharya tradition of Tamil Nadu and his father=
Sri Sambamurthi Sivacharya was=C2=A0a very respected Sivacharya who traine=
d a lot of priests and consecrated many temples. Swami Sathasivom is one of=
the rare priests we find today, who is not only a priest but also a yogi a=
nd a sadhaka. He has childlike innocence, simplicty, rare humility=C2=A0and=
love for all. He conducts himself with detachment by seeking nothing and a=
voiding nothing. He conducted some of the best homams and poojas I have wit=
nessed. He has been on mouna vratam (vow of silence) for more than a year a=
nd communicates by writing (saying mantras in pooja/homam is an exception).=
=C2=A0
=A0=C2=A0=C2=A0=C2=A0 *
=C2=A0
I can give an analogy for the last point reg=
arding an aghora's way to overcome any=C2=A0weakness for sex that may be le=
ft in the mind (which may make sexual=C2=A0thoughts arise in the mind now a=
nd then).
=C2=A0
Suppose you are trying to read a book and a friend is dist=
racting you and irritating you by talking about something else. You can try=
to ignore him and focus on the book. Alternatively, you can also try to ge=
t him interested in the book and call him to read the book along with you. =
In the beginning, he may still distract you and make it more difficult to r=
ead. But, it is possible that he also likes the book and starts enjoying th=
e book along with you and stops distracting you.
=C2=A0
If meditation is li=
ke reading a book, weakness for sex is like the friend and sexual thoughts =
that arise in the mind are like the distractions caused by the friend, then=
aghora's sadhana I mentioned is like getting the friend to read the book a=
long with you.
=C2=A0
However, as I said, there are no guarantees. This fri=
end may get interested in the book and stop distracting you, or he may cont=
inue to distract you and make it worse by being right next to you through t=
he reading. It is tricky to know how long one should try before deciding th=
at it is not working. That is why we say that aghora is not for everyone.
=
=C2=A0
Best regards,
Narasimha
------------ --------- --------- --------- -=
-------- --------- --------- -
=C2=A0 Free Jyotish Software, Free Jyotish L=
"Do It Yourself" ritual manuals for short Homam a=
nd Pitri Tarpana:
=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0=C2=A0 http://www.VedicAst rologer.o=
rg
=C2=A0=C2=A0=C2=A0=C2=A0 Films that make a difference: http://SaraswatiF=
il ms.org
=C2=A0=C2=A0=C2=A0=C2=A0 Spirituality: http://groups. yahoo.com/=
group/vedic- wisdom
=C2=A0 Jyotish writings: http://groups. yahoo.com/ gro=
up/JyotishWri tings
------------ --------- --------- --------- --------- --=
------- --------- -
=C2=A0

From: swamisatha=
sivom@ rocketmail. com
Sent: Wednesday=
, February 24, 2010 11:48 PM
Subject: Re: [vedic-wisdom] Aghora books by Sv=
oboda (Re: Chandi Homam and Sri Vidya)
Namaskarams=C2=A0
This reply is=

amazing and true
Bow down to yr knowledge given by ma durga Mahalakshmi .=
I was stunned by this answers ,its answers to many questions in our inner =
mind .
I stopped all and read this reply almost 5 th time .each time some n=
ew points I am catching from in it ,
Nandhi
Sent from my BlackBerry=C2=AE =
smartphone
From: "Narasimha P.V.R. Rao" <pvr@charter. net>

Date: Wed, 24=
Feb 2010 23:19:59 -0500
To: <vedic-wisdom@ yahoogroups. com>

Subject: [ve=
dic-wisdom] Aghora books by Svoboda (Re: Chandi Homam and Sri Vidya)
=C2=
=A0
Namaste,
=C2=A0
It is perfectly fine to combine the sadhanas of d=
ifferent aspects of the Mother, including Lalita and Chandi.
=C2=A0
Sri Vid=
ya consists of symbolic practices that eventually enable one to understand =
various layers of Maayaa surrounding

Vedic Wisdom Email 2010 PVR

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From vvootla@...

Wed Feb 17 11:08:34 2016

"Experiencing a certain type of Samadhi, does=

We see with Isha Yoga, peop=

Samadhis are just lik=

Somebody may go into a certain level of samadhi a=

You have not moved into another reality. In =

Gautama never sat for 12 years in one place. Many of his =

He practiced and experienced all the eight kinds of samadhis=

> anything I say about the "experience" of Nirvikalpa samadhi is actually

> > =C2

> > =C2

From vedic_pathak@... Wed Feb 17 11:08:34 2016

Detailed article and i understand that you wish to str=

* If a person goes in to Nirvika=

From jvrsprasanth@... Wed Feb 17 11:08:34 2016

Bhagavan frequently told me [Annamalai Swami] that I should be aware of th=

He repeatedly told me, 'Don't forget your real=

In the beginning, when =

'This right-side Heart-centre is not the tru=

'Stop meditating on the Heart-centre,' he continued. 'Find the sour=

<span style=3D"color:rgb(51, 51, 51);font-family:Verdana"><div style=3D"mar=

<br>'This right-side Heart-centre is not the true Heart,&=

From jvrsprasanth@... Wed Feb 17 11:08:34 2016

Source: Tales and Parables of Sri Ramakrishna

Love And Love Alone

<span style=3D"color:rgb(51, 51, 51);font-family:Verdana"><div style=3D"mar=

<br><span style=3D"font-weight:bold">According to Vedan=

From pvr108@... Wed Feb 17 11:08:34 2016

> > > >

<table cellspacing=3D"0" cellpadding=3D"0" border=3D"0" ><tr><td valign=3D"=

From pvr108@... Wed Feb 17 11:08:34 2016

<table cellspacing=3D"0" cellpadding=3D"0" border=3D"0" ><tr><td valign=3D"=

From pvr108@... Wed Feb 17 11:08:34 2016

> >=A0=A0=A0 =A0

<table cellspacing=3D"0" cellpadding=3D"0" border=3D"0" ><tr><td valign=3D"=

From pvr108@... Wed Feb 17 11:08:34 2016

<table cellspacing=3D"0" cellpadding=3D"0" border=3D"0" ><tr><td valign=3D"=

From swastik_astro@... Wed Feb 17 11:08:34 2016

nice answer thanks for ur reply.

ram ram ji=

--- On Sat, 2/1/10, Narasimha P.V.R. Rao <pvr108@...> wrote:

New Email addresses available on Yahoo!

<table cellspacing=3D"0" cellpadding=3D"0" border=3D"0" ><tr><td valign=3D"=

<span style=3D"display: none;"> </span>

<p><table border=3D"0" cel=

From jvrsprasanth@... Wed Feb 17 11:08:34 2016

Source: Tales and Parables of Sri Ramakrishna

Love And Love Alone

<br>On being asked, he replied:'Yes, I =

From mahalaxmyey@... Wed Feb 17 11:08:34 2016

are the images copyrighted or free

<html><head><style type=3D"text/css"></style></he=

<span style=3D"display: none;"> </span>

<meta http-equiv=3D"x-dns-prefetch-control" content=3D"on"></div>=

From jvrsprasanth@... Wed Feb 17 11:08:34 2016

Source: Tales and Parables of Sri Ramakrishna

Love And Love Alone

<span style=3D"color:rgb(51, 51, 51);font-family:Verdana"><div style=3D"mar=

<br>Bhishma replied: "O Krishna, You know v=

<br><span style=3D"font-weight:bold">Source:</span>=A0Tales and=

Please find attached images for Tiruppavai =

<html><head><style type=3D"text/css"></style></he=

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Ancient Practical Knowledge and Wisdom for New Age

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