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Messages - atmavichar100

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General Discussion / Re: Rough Notebook-Open Forum
« on: December 03, 2014, 11:28:40 AM »
Gita Jayanti ? Bhagavad Geeta Jayanthi

Gita Jayanti, also referred as Bhagawad Geetha Jayanthi, is the day when the Bhagvad Gita was rendered by Sri Krishna to Arjuna in the Kurukshetra on the first day of the famous 18-day battle in the Mahabharata. In 2014, the date of Gita Jayanti is December 2. Gita Jayanthi falls on the Ekadashi day of Shukla Paksha (the bright half) of the Margashirsha month (November-December) in traditional Hindi calendar.

The greatest quality of Bhagavad Gita is that it prompts you to think, it prompts you to take decision, and it prompts you to look at life differently and refreshingly and all this without surrendering your individuality.

Bhagavad Gita adapts to the present and discusses an issue by rooting itself in the present. Every moment a confused Arjuna opens the Gita to take the advice of Krishna. And through the immortal Bhagavad Gita, Lord Krishna has been discussing and debating and finding solutions to the various problems faced by the confused Arjunas for centuries and will continue to do the same forever.

The day is observed all around the world with the reading of Bhagavad Gita, which is referred outside India as the Bible of the Hindus. Discussions and seminars are organized on the day.

All Hindu temples, especially those dedicated to BhagvanVishnu and Sri Krishna, conduct special pujas on the day.

The ideal way to celebrate Gita Jayanti is by reading at least a stanza from the Bhagavad Gita.

General Discussion / Re: Rough Notebook-Open Forum
« on: December 02, 2014, 09:15:09 PM »
Today i.e Tue 2 Dec 2014 beeing the Gita Jayanthi Day sharing an excellent talk by Swami Tejomayananda on "Practical application of the Bhagavad Geeta in Daily Life ".He has excellentlt summarised the essence of Gita in this talk .

General Discussion / Re: Rough Notebook-Open Forum
« on: December 01, 2014, 10:18:45 PM »

General topics / Re: Quotes from Shankaracharya's
« on: December 01, 2014, 12:40:41 PM »

Need to  follow the rites & symbols handed over by our forefathers
Source: Hindu Dharma - Universal way of Life (English version of selected discourses by Maha Periva)

I have stated again and again that the people must perform the rites handed down to them from forefathers, that they must adhere to the practices pertaining to the tradition to which they belong and they must wear the symbols appropriates to the same, like the holy ashes or Tiruman, the rudraksa, etc.

Some people hold the view that all that is needed is conduct and character, that conduct is a matter of the mind, that religious customs are but part of the external life. In truth, however, your outward actions and the symbols worn by you outwardly have an impact on the inner life. There is a relationship between bodily work and inner feelings. Let me illustrates this truth.

One day, unexpectedly, a man comes to know he was won prize in a lottery, say, one lakh rupees. His joy knows no bounds, but it makes its own impact on his body. He becomes so excited that his breathing itself stops for a moment and he faints. "A particular feeling creates a specific change in the process of breathing". From this practical observation yoga develops lessons in breathing to create healthy and noble feeling and urges. Often the outward appearance reflects the inner feelings.

When you are angry your eyes become red, your lips quiver. When you are sorrowful your eyes become moist and you shed tears. If you are happy you are agape, showing all your teeth. Thus there is a definite connection between the body and the mind, between the body and the inner feelings.

Based on this fact, the wise have devised yogic postures that are calculated to nurture particular Atmic qualities. Will soldiers be less valorous if they do not wear their uniforms? All over the world members of the defense services wear uniforms and it is claimed that they keep them fighting fit and inspire courage in them.

The symbols worn outside, the samskaras performed outwardly, are inwardly beneficial. If you think that it is all a disguise so it will be. You must resolve to wear the symbols in all sincerity and perform the rites too. Then they will truly cause purity within. Outward action helps you inwardly.

It perhaps natural that I should give importance to samskaras, to the custom of wearing symbols like the sacred ashes, rudraksa, etc. After all, I am the head of Matha and you will come to me only if I wear all these. You will give me money for the conduct of the Matha. So all these symbols that I wear serve a purpose in my case.

But your case is different. You have your own means of livelihood and you may be able to perform samsakaras even more sincerely than I do and make yourself pure by wearing the symbols of our religion.

Let us wear the signs that remind us of the Supreme Truth. Let us perform the rites that keep us away from evil. Let us be of good conduct and character and cleans our consciousness. And let us meditate on the Ultimate Reality, experience It inwardly, realize bliss.

Jaya Jaya Shankara, Hara Hara Shankara!

General Discussion / Re: Rough Notebook-Open Forum
« on: November 29, 2014, 05:09:38 PM »
Hara Centering by Osh0 - worth trying when going to sleep at night

?In the night when you go to sleep, lie down on the bed and put both your hands two inches below the navel, and press a little. Then start breathing, deep breathing, and you will feel that center coming up and down with the breathing. Feel your whole energy there as if you are shrinking and shrinking and shrinking and you are just existing there as a small center, very concentrated energy. Just do this for ten, fifteen minutes, and then fall asleep.

?You can fall asleep doing it; that will be helpful. Then the whole night that centering persists. Again and again the unconscious goes and centers there. So the whole night without your knowing, you will be coming in many ways in deep contact with the center.

?In the morning, the moment that you feel that sleep has gone, don't open the eyes first. Again put your hands there, push a little, start breathing; again feel the hara. Do this for ten or fifteen minutes and then get up. Do this every night, every morning. Within three months you will start feeling centered.?


General topics / Re: Quotes from Shankaracharya's
« on: November 29, 2014, 04:47:44 PM »
How to Control the Mind -Source: Hindu Dharma - Universal way of Life (English version of selected discourses by Maha Periyava)

What is the obstacle to one-pointed meditation? The answer is the unstill mind. All problems are caused by the mind, by the desires arising in it. It is not easy to control the mind and keep it away effectively from desire. If we ask the mind to think of an object, it seems to obey us for a moment, but soon it takes its own course, wandering off.

When I speak to you about meditation and tranquillity, for a moment your mind will perhaps become still and you will be happy. But in a trice it will go astray and the calm you experienced for a few seconds will give place to unquietness. If you bid your mouth to keep shut, it obeys you for a brief moment. Similarly, if you close your eyes asking them not to see anything, they shut themselves off from the outside world for some moments. But try as you might to tell your mind not to think of anything, it will not listen to you.

The mind must be kept under control. Thinking and non-thinking must be governed by your will. Only then can we claim that it is under our control, that we are masters of our own consciousness. Lunatics are usually referred to as people with no control over their
minds. In fact none of us have any control over the mind. A madman keeps blabbering. But what about us? We let the mind go freely to keep blabbering inwardly.

Do you know what it means to have mental control?
Suppose you are suffering from a severe pain. If you ask your mind not to feel the pain, it shall not feel it in obedience to you [that is you will not feel the pain].

Even if a tiger comes face to face with you and growls you will feel no fear if you ask your mind not to be afraid of the beast. Now we keep crying for no reason. If the mind is under control we will keep smiling even if there is cause for much sorrow. And under the gravest of provocations it will not be roused to anger and will remain calm.

First we must train our mind not to keep wandering. One way of doing it is to apply it to good activities. When oil falls in a steady flow, without spraying, it is called "tailadhara". The mind must be gathered together and made steady. It must be accustomed to think of noble and exalted objects like the Lord. Eventually, the very act of "thinking" will cease and we will dissolve in Isvara to become Isvara.

Yoga is controlling the mind in this manner.

Before we pass on, we must find a way to control the mind. Otherwise, we will be born again and we will be subject to the constant unquietness of the mind again. So we must use the opportunity of this birth itself to subdue the mind even while we are in the midst of so much that can rouse our desire or anger. A man who has succeeded in bridling his mind thus is called a "yukta" by the yogins. He is a "sukhin", one who truly
experiences bliss, so says Sri Krsna You must not turn away from yoga thinking that it is meant only for people like the sages. Who needs medicine? The sick. We suffer from manovyadhi, mental sickness. So we must take the medicine that cures it.

There are two different ways of mastering the mind- the first is outward (bahiranga) and the second is inward(antaranga). We must have recourse to both. The Matha has a cartman and a cook. Their work is outward in nature. Then there are those who prepare the wicks of the lamps, gather flowers for the puja - they are "inward" workers. Both types are needed for the functioning of the Matha. By employing both the outward and
inward means, the mind must first be applied to good things one pointedly and eventually lead to a state in which it does not think of anything at all.

The outward means consists, for example, of sandhyavandana, sacrifices, charity and so on. The best inward means is meditation.

There are five inward (antaranga) means to aid meditation. They are ahimsa (nonviolence), satya (truthfulness), asteyam (non-stealing), sauca (cleanliness) and indriya-nigraha [subduing the senses, if not obliterating them].

To practise ahimsa is to imbue the mind with love for all and not even think of harming others. Asteyam means not coveting other people's goods.

For satya, or truthfulness, to be complete one's entire being, including body, mind and speech, must be involved in its practice. Sauca is hygiene, observing cleanliness by bathing, maintaining ritual purity, etc. Indriyanigraha implies limits placed on sensual enjoyment. "The eyes must not see certain things, the ears must not hear certain things and the mouth must not eat certain things"-restrictions with regard to what you can see, listen to, eat and do with your body.

The body is meant for sadhana, for Atmic discipline. The senses must be "fed" only to the extent necessary to keep the body alive. These five dharmas are to be practiced by all Hindus without any distinction of caste or community.

Read more:

General Discussion / Re: Rough Notebook-Open Forum
« on: November 29, 2014, 04:44:36 PM »

General topics / Re: Quotes from Shankaracharya's
« on: November 28, 2014, 05:19:42 PM »

General Discussion / Re: Rough Notebook-Open Forum
« on: November 28, 2014, 04:52:31 PM »

General Discussion / Re: Rough Notebook-Open Forum
« on: November 27, 2014, 09:50:55 AM »

General topics / Re: Quotes from Shankaracharya's
« on: November 26, 2014, 08:52:34 AM »
Source: Hindu Dharma - Universal way of Life (English version of selected discourses by Maha Periyava)

Paramacharya on doing Nitya ( Daily ) Puja at home

Every family must perform puja to Isvara. Those who find it convenient to do so may conduct elaborate types of puja after receiving proper initiation into them. Others need perform only a brief puja, not lasting more than ten minutes or so. Office goers must offer at least this brief worship. The sacred bell must ring in every home. Images must be installed to worship Siva, Amba, Visnu, Vinayaka, and Surya. This is called "pancayatana puja".

According to one custom, no graven images [images with limbs] are used but instead natural objects to represent the five deities. The "bana-linga" for Siva is obtained from the Omkara -kunda of the Narmada River. The svarnamukhi stone for Ambika (it has a golden streak on it) is to be taken from the bed of the Svarnamukhi river in Andhra Prades. The symbol of Vishnu, salagrama, is obtained from the Gandaki River in Nepal. The crystal stone for surya is got from Vallam, near Tanjavur. The sonabhadra stone for Vinayaka is obtained from the Sone River, a tributary of the Ganga. These five stones are symbolic of the unity of India. None of these five stones has eyes, nose, ears, etc. Since they have no corners that become untidy, they are easy to bathe and dry. Being small they do not occupy much space.

No big puja hall or room is necessary. A small casket is enough. Pancayatana puja was revived by Sankara Bhagavatpada. As the creator of the Sanmata system (the worship of six deities)he added Subrahmanya to the five. So with the five stones we may add a small spear to represent Velayadah (Subrahmanya) who bears the spear. Not much effort is needed for the puja. If you have the will, it could be performed wherever you happen to be.

At home when you do the puja you have to present to the deities cooked rice called "maha-naivedya". The Lord has created the entire cosmos for our sake. Our sense organs take delight in the various objects in creation. All that gives us joy, all that is beneficial in creation, must be offered to the Lord [symbolically] before being partaken of by us. When we offer any food as naivedya to Him, do we really give it away to Him? We just place it before Him and then partake of it ourselves. Some ask, scornfully, whether the Lord himself eats what is offered to Him. "Nivedana"does not mean making the Lord really "eat" what is offered. He does not have to eat.

Puja is meant to make us inwardly pure and the Lord does not have anything to gain from it. "Nivedayami" means I am making it know to you (informing you)" and does not mean "I am feeding you". You must speak thus to Isvara:"O Lord, in your compassion you have given us this food." Then you must eat the food thus offered, thinking of Him. Without His grace how does the rice grow? Experts may conduct research and write big tomes on rice. But are they capable of making one grain of rice? What is called synthetic rice is made out of materials already created by Isvara. So all that seems to be made of man must be finally traced to God's creation. To enjoy what he has given us without first presenting it to Him would be tantamount to thieving. He who is present everywhere must be present where we want Him to be present so that He may be grasped by us. Whatever the material out of which His image of symbol is made-stone, earth, copper- he will come to us in that material and in that image or symbol. He will do so out of His compassion and He has the power to do so. We would have no need for him otherwise.

The Lord must be worshipped in every home. He must be invoked and it must be made known to Him that we are using nothing but what he has made over as a gift to us. If we keep doing so, we will in due course have the wisdom not to use in puja things not fit to be offered to Him. We ourselves will come to possess good qualities.

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General Discussion / Re: Rough Notebook-Open Forum
« on: November 25, 2014, 05:07:03 PM »

General Discussion / Re: Rough Notebook-Open Forum
« on: November 25, 2014, 05:06:02 PM »

General Discussion / Re: Rough Notebook-Open Forum
« on: November 25, 2014, 10:19:49 AM »

General Discussion / Re: Rough Notebook-Open Forum
« on: November 18, 2014, 05:28:56 PM »

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