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Messages - atmavichar100

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General Discussion / Re: Rough Notebook-Open Forum
« on: May 07, 2014, 11:05:18 AM »

Bhagavan would always advise his disciples never to take on the onerous duty of being a Guru. It would only lead to trouble. The disciples would expect all sorts of impossible things from their Guru, and trying to satisfy them he would inevitably resort to trickery. Then, even if he could perform miracles they were things to be avoided as being impermanent and would only deflect him from the true path.

Anantanarayana Rao said that once when he was attending on Bhagavan during his last illness and begging him to continue living for the sake of his devotees, Bhagavan replied, ?The prime duty of a Guru is to establish the certainty of his existence in his disciples and having done this he is free to leave his body.? Another proof that Bhagavan recognized his relationship of Guru to disciples.

A Sadhu?s Reminiscences of Ramana Maharshi

General topics / Re: Quotes from Shankaracharya's
« on: May 04, 2014, 11:00:26 PM »
Kashi Panchakam by Adi Shankara ( Only English Translation )

1. I am that city of Kashi in the form of my own pure
awareness. The supreme peace that is the quietude
of the mind is that Manikarnika  ghat, the holiest of
the holy. The flow of the waking consciousness is
the divine Ganges.

2. I am the city of Kashi in the form of my own pure
awareness. In it shines this unreal magic called the
world consisting of moving and non-moving life
forms. This world is mere playfulness of the mind.
That Reality is Existence-Awareness-Bliss, One, obtaining
as the innermost core of the individual.

3. I am that city of Kashi in the form of my own pure
awareness. The all-pervading witness, who is the inner
ruler, is Lord Shiva. The intellect shining as the
presiding deity in the five sheaths in everybody is
the consort of Shiva .

4. The city of Kashi is indeed shining in the Awareness
that is Atman. That Kashi illuminates all. Whosoever
realizes that Kashi indeed gains Kashi.

5. Body is the pilgrimage center of Kashi. The all-pervading
flow of knowledge is the Ganges, the mother of
the three worlds. Devotion and faith are this city of
Gaya. The communion of meditation on the feet of
one?s preceptor is the city of Prayaga.

General topics / Re: Quotes from Shankaracharya's
« on: May 04, 2014, 09:45:56 PM »
4 May 2014 was Adi Shankara Jayanthi and on this day sharing the message of Sringeri Acharya Sri Barathi Teertha Swamigal on Adi Shankara

There are many kinds of people in the world. Their lifestyle is in accordance with their own samskaras. Only the one who can show all
people the way to lead a righteous life can be called a Jagadguru. There is no doubt that Adi Sankara was such a Jagadguru.
Sankara gave upadesa in jnana to those who wished to tread the path of knowledge. In his works, he has given extensive advice on janana.
For those who could not go along the janana marga, he taught karma yoga.

vedo nityamadhIyatA.m tadudita.m karma svanuSThIyatAm

His advice to people to chant the vedas daily and perform the prescribed karmas was meant for those following the path of duty. For
those who were unable to follow this advice, he prescribed the way of bhakti.

geya.m gItA nAmasahasra.m dhyeya.m shrIpatirUpamajasram |

As he said, such people will find it useful to recite the Gita and Vishnu Sahasranama and think of Hari at all times.
The paths of karma, bhakti and jnana are, thus, conducive to man's welfare. Adi Sankara who prescribed these various yogas for all

people, is indeed worshipful. The very remembrance of him is bound to bestow good to all.

ShiSyacatuSTaya yokta.m shivamiva sanakAdi sa.myuta.m satatam | Sha~Nkara bhagavadpAda.m sha~NkArahitena cetasA vande ||

With absolutely no doubt in my mind, I bow to Sankara Bhagavatpada who, like Lord Shiva, was always surrounded by four disciples. - Sri

Sri Bharati Tirtha Mahaswamigal

General Discussion / Re: Rough Notebook-Open Forum
« on: May 03, 2014, 12:41:02 PM »
Why do thoughts of many objects arise in the mind even when there is no contact with external objects?

M: All such thoughts are due to latent tendencies (purva samskaras).
They appear only to the individual consciousness (jiva) which
has forgotten its real nature and become externalised.

Whenever particular things are perceived, the enquiry
?Who is it that sees them??
should be made; they will then disappear at once.

From: Spiritual Instruction: CHAPTER II PRACTICE (Abhyasa)

General Discussion / Re: Rough Notebook-Open Forum
« on: May 02, 2014, 02:27:09 PM »

This morning a person came and prostrated himself before Bhagavan at the dining hall. He almost touched him, and as I was wondering who it could be, the person announced himself to Bhagavan as Vasu and Bhagavan said, ?Is it you? If you had not said it, I should never have recognized you. You have gone down so much.? The visitor replied, ?I find I must say the same about Bhagavan.? To this Bhagavan said, ?Why, what is the matter with me? Probably because you are reduced, your eyesight has also become reduced and I appear reduced to you!? Later, in the hall, Bhagavan introduced this gentleman to all present and said, ?This is the Vasu who caught hold of me when returning from an oil bath one hot day to Skandasramam and I had that experience of what seemed like utter collapse with even the heartbeat stopping.? Then Vasudeva Sastri said, ?I was then too young. I did not even know that it was death. But because Palaniswami started crying, I thought it was death and I caught hold of Bhagavan and I was trembling with grief.? Bhagavan said here, ?I could even in that state clearly see his trembling and emotion.? V. added that, after Bhagavan recovered, he told V. and Palani, ?What? You thought I died? Did you believe I would die even without telling you??
Bhagavan also said, ?We were in Virupakshi Cave and when a tiger came that way one night, this is the person who hastily ran into the cave leaving us in the verandah, shut the door and then cried to the tiger, ?Come on now. What can you do??? V. said, ?Once Bhagavan and I went round the Hill during the Skandasramam days. When we reached near Easanya Mutt about 8-30 a.m., Bhagavan sat on a rock and said with tears in his eyes he would never again come to the Asramam and would go where he pleased and live in the forests or caves away from all men. I would not leave him and he would not come. It became very late. We went there about 8 or 8-30 a.m. and even when it became 1 p.m. we were still in this deadlock. Bhagavan 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. Meanwhile, the Swami of Easanya Mutt very unexpectedly came that way. Ordinarily it could not be expected he would have come there at that time at all. But strange to say, he came that way and he persuaded Bhagavan to go with him to Easanya Mutt. I left Bhagavan there and ran up to the town for my food and came back swiftly, fearing that Bhagavan might have left. But I found him there and we both came to Skandasramam afterwards.?

When this was mentioned, Bhagavan said, ?Another time too I wanted to run away from all this crowd and live somewhere unknown, freely as I liked. That was when I was in Virupakshi Cave. I felt my being there was an inconvenience and hardship to Jadaswami and some other swamis there. But on that occasion my plans were frustrated by Yogananda Swami. I tried to be free on a third occasion also. That was after mother?s passing away. I did not want to have even an Asramam like Skandasramam and the people that were coming there then. But the result has been this Asramam and all the crowd here. Thus all my three attempts failed.?

Day by Day, 5-10-46

General Discussion / Re: Rough Notebook-Open Forum
« on: May 02, 2014, 01:46:32 PM »

Q: How can we combine spiritual and worldly life?
M: There is only one experience. What are worldly experi?ences but those built up on the false 'I'?

Q: Worldly life is very distracting.
M: Do not allow yourself to be distracted! Find out for whom there is distraction. It will not bother you after a little practice.

M: Who is the worker? Let him who works ask the question. You are always the Self, not the mind.
It is the mind which raises these questions. Work always goes along in the presence of the Self. Work is no hindrance to realization.

It is the mis?taken identity of the worker that is the trouble. Get rid of the false identity. Activities go on automatically every day. Know that the mind prompting them is but a phantom proceeding from the Self. Why do you think that you are active? The activities are not your own; they are God's.

- Conscious Immortality

General Discussion / Re: Rough Notebook-Open Forum
« on: April 30, 2014, 01:01:40 PM »
Vasudeva Sastri recounted another incident, which he had seen:

?One day, when we were at Skandasramam, I was aghast to find a scorpion climbing up over Bhagavan?s body in the front and another at the same time climbing down his back. I was terrified and wanted to do 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, ?They 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 you and do something in return?.?

Day by Day, 5-10-46

General Discussion / Re: Rough Notebook-Open Forum
« on: April 30, 2014, 10:26:40 AM »
Sri Ramana regarded the law of karma as a manifestation of God?s will.

He said that prior to Selfrealization there is a personal God, Iswara, who controls each person?s destiny.

It is Iswara who has ordained that everyone must suffer the consequences of his actions and it is Iswara who selects the sequence of activities that each person must undergo in each lifetime.

One cannot escape from Iswara?s jurisdiction while one still identifies with the activities of the body.

The only way to become free of his authority is to transcend karma completely by realising the Self.

Ramana Maharshi Be As You Are page 130.

General Discussion / Re: Rough Notebook-Open Forum
« on: April 29, 2014, 11:55:43 AM »

The third of February 1936, early morning, saw my horse-cart rolling on the uneven two-and-a-half- mile road from Tiruvannamalai railway station to Ramanashram. I was led to a small dining room, at the door of which I was asked to remove my shoes. As I was trying to unlace them, my eyes fell on a pleasant looking middle-aged man inside the room, wearing nothing but a kaupina, with eyes as cool as moonbeams, sitting on the floor before a leaf-plate nearly emptied, and beckoning me with the gentlest of nods and the sweetest smile imaginable.

I was alone in the Hall with him. Joy and peace suffused my being - such a delightful feeling of purity and well-being at the mere proximity of a man, I never had before. My mind was already in deep contemplation of him - him not as flesh, although that was exquisitely formed and featured, but as an unsubstantial principle which could make itself so profoundly felt despite the handicap of a heavy material vehicle. When after a while I became aware of my environment, I saw him looking at me with large penetrating eyes, wreathed in smiles rendered divinely soothing by their child-like innocence.

All of a sudden I felt something fall in my lap and heard the jingling of keys - my keys! I looked up at the Maharshi extremely puzzled. The man - Sri Ramaswami Pillai - who had dropped them through the door behind me came in and explained that he had gone to the railway station on a bicycle and found the station master waiting for him. It appears that during the few minutes that the train had stopped at the station a passenger had providentially entered the very compartment I had vacated, and, seeing the keys on the seat, he picked them up, and, wonder of wonders! ran up to the station master and handed them over to him. The latter by an unusual flash of intuition surmised that the keys belonged to an Ashram visitor, whom he might have seen in the train in the morning, and awaited a claim for them. It was a series of miracles which occurred on my behalf in the short space of barely ninety minutes, of which I was blissfully ignorant, absorbed as I was in the entrancing personality of this magnificent human magnet - Sri Ramana Bhagavan. It is needless to say that from that day Ramanashram became my permanent home.

-Guru Ramana

General Discussion / Re: Rough Notebook-Open Forum
« on: April 28, 2014, 05:02:05 PM »

D.: How long is a Guru necessary for Self-Realization?

M.: Guru is necessary so long as there is the laghu. (Pun on Guru = heavy; laghu = light). Laghu is due to the self-imposed but wrong limitation of the Self. God, on being worshipped, bestows steadiness
in in devotion which leads to surrender.

On the devotee surrendering, God shows His mercy by manifesting as the Guru. The Guru, otherwise God, guides the devotee, saying that God is in you and He is the Self. This leads to introversion of the mind and finally to realization.

Effort is necessary up to the state of realization. Even then the Self should spontaneously become evident. Otherwise happiness will not be complete. Up to that state of spontaneity there must be effort in some form or another.

Talks with Sri Ramana Maharshi no 78

General Discussion / Re: Rough Notebook-Open Forum
« on: April 27, 2014, 09:47:03 PM »

To keep the mind in the Self one must have no desires for anything other than the Self. This is a very difficult state to attain. The desire to seek pleasures in the outside world always seems to be stronger than the desire to seek pleasure in the Self. Why is this so?

Annamalai Swami: All happiness ultimately comes from the Self. It does not come from the mind, the body or from external objects. If you have a great desire for a mango, when you finally eat one there is great feeling of pleasure. When a desire is fulfilled, the mind sinks a little way into the Self and enjoys some of the bliss that is always present there. Then it rises again. It remembers the happiness and tries to repeat the experience by eating more mangoes or gratifying other desires.

Most people are completely unaware that pleasure and happiness come from the Self, not from the mind or the body. Because most people have only experienced the peace of the Self when a great desire has been fulfilled, the come to the conclusion that the pursuit of desires is the only way to get an experience of happiness and peace.

If you try to follow this standard route to happiness you will end up with a lot of frustration and a lot of suffering. You may occasionally experience a few brief moments of pleasure, but for the rest of the time you will experience the pain of frustrated desires, of desires that don?t seem to produce any pleasure when they are fulfilled.

If you try to repeat pleasures again and again the novelty soon wears off. A mango, which you have been looking forward to for days, may give you a few seconds of happiness when you eat it, but eating five or six more will not prolong your pleasure. Prolonged indulgence is more likely to produce pain than pleasure.

Most people in the world spend their whole lives self-indulgently pursuing goals, which they think will produce happiness for them. Most of these people never stop to do mental accounts properly. If they did they would realize that each ten seconds of happiness is followed by hours or days when there is no happiness at all. Some people do realize this, but instead of giving up this way of life, they indulge in it even more. They think that with a little more effort and a little more sensory, mental or emotional indulgence they can expand the short periods of happiness and contract the longer intervening periods when happiness is not experienced.

This approach never works. If there are many strong desires in the mind, the mind cannot sink completely into the Self and experience the full peace and bliss that is there. ?

The desire-filled mind only experiences the bliss of the Self in a very diluted form. If you want the full bliss of the Self, and if you want to experience it permanently, you will have to give up all our desires and attachments. There is no other way.

- Living by the Words of Bhagavan, p. 295

General Discussion / Re: Rough Notebook-Open Forum
« on: April 27, 2014, 08:01:44 PM »

So I decided that the seeker himself was God or, as Bhagavan puts it, the Self. My method of meditation then, was to make the mind cease from thinking as an individual and just rest in its God-head: ?Do not think. Be!?

I recognized, of course, the danger of a blank and was under no delusion that such a blank could be a goal or an end in itself. This form of meditation I carried on, off and on, from 1924 until I came to Tiruvannamalai eleven years later. But in between times were periods when I did not meditate at all. I had a conviction that I could not lead a worldly life and at the same time strive after spiritual attainment; the two things for me dwelt in separate compartments. I had not then realized the truth of Advaita that there could be no splitting in this way, that the worldly life was just as unreal as the unworldly life, or, if you prefer, that both were as real as each other.

They were Prarabdha, which had in any case to be worked out; that actually there was no such thing as good and evil, only attachment; that actions were actions and it was identifying oneself with such that mattered and not the actions in themselves. I still believed in the importance of morals, as such, as absolute standards, and, so my meditation could be nothing but a spasmodic affair.

No doubt in some ways, at least as a beginning, this was good, for in the earlier stages there must be a rule or some sort of code to keep oneself concentrated on the work, though this rule will automatically drop away in time. However, as time went on, I became convinced that my attitude had been wrong, that, whatever one?s
life, a short period of meditation should be practiced each day, preferably in the early morning.

That the method that I devised of stilling the mind and concentrating on my own essential core, which I had decided was God, differed little from the method of seeking out the Self by constant enquiry and search for the Witness as taught by Bhagavan, there can be no doubt. I was lucky that the Truth came to me so easily. Of course it bore out Bhagavan?s saying that, ?Chadwick was with us before, he was one of us. He had some desire to be born in the West, and that he has now fulfilled.? So it seems that the memory of the teaching given in a previous birth was bearing fruit in this.

A Sadhu?s Reminiscences of Ramana Maharshi

Live webcast of Aradhana Celebrations from Sri Ramana Ashram PDT 8:30 PM on April 26, EDT 11:30 PM on April 26 and IST 9 AM on April 27th . Please check for your time zone.

General Discussion / Re: Rough Notebook-Open Forum
« on: April 23, 2014, 10:15:33 PM »

One night in the Hall there was some talk about reincarnation. Just as Bhagavan was getting up from his couch to go for his evening meal, I, as a joke, said, ?But Alan Chadwick has not been born before.?
?What, what did he say?? asked Bhagavan sharply. ?He said that he had never been born before,? someone wrongly interpreted. Of course I had not said that at all. I had meant that whatever form the ego took formerly it had never had the name and form Alan Chadwick, but had been some entirely different person. But Bhagavan replying to the wrong interpretation quickly replied, ?Oh, yes he had been, for what has brought us all together here again??

He never asked us what had brought us to him, but what had brought us again to Arunachala. He had so completely identified himself with the Mountain. This answer, though caused by a mistake, was very gratifying to me, as Bhagavan admitted the old connection between us. So must I always be with him until Self-realization, after which there will be no more he and I. I used to say that I must attain Self-realization in this life or Bhagavan would have to be born again so that I might be with him. So for his own good he must see that I gain my end in this life. Bhagavan would just smile. Though this was only said as a joke, there was a fundamental truth behind it.


General topics / Re: Quotes from Shankaracharya's
« on: April 23, 2014, 09:43:53 AM »

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