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Messages - atmavichar100

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General topics / Re: Quotes from Shankaracharya's
« on: November 26, 2013, 08:56:37 AM »

General Discussion / Re: Rough Notebook-Open Forum
« on: November 26, 2013, 07:07:54 AM »
Presently we have to train our unconscious to function better. Then we can depend upon our instincts, that will be noble instincts. At this moment, our instincts are very impure.
When we have practiced for a long time, living the higher values of life and following the instructions of great masters or the Scriptures, that is when you have trained your unconscious.
Then when a situation comes, you can to an extent, depend on your inner voice.

~ Swami Chinmayananda talking about trustworthiness of instincts.

General Discussion / Re: Rough Notebook-Open Forum
« on: November 25, 2013, 08:43:19 AM »

The question is always asked in this respect, if it's necessary to do sadhana in order to awaken. Is it necessary to spend years in yoga techniques and pranayama, breathing exercises, to sit in meditation, to think of certain things, to pray? Is all this necessary? What do you think? Who can tell me? Student: It's not necessary, but it sure is helpful. Robert: That's actually a good answer. My question is, therefore, to whom is it helpful? Who is getting satisfaction from sadhana? Only your ego. It is true to an extent you’re subduing your ego, but you and I know many people who’ve been doing sadhana for a hundred years and nothing happened. As a matter of fact some of you become worse. It's paradoxical. For some people it causes them to move ahead. But it's all in relative terms, and as we all know by now, relative terms do not exist. So for whom is sadhana? Again it's for the mind and the ego. If you think it's helping, by all means continue. But remember I said, "You think it's helping." If you stop thinking you do not have to do any sadhana. I suppose sadhana is necessary as long as you believe you are the mind and the body. Again, after all, who is doing the spiritual disciplines? Does the self need to do that? Does consciousness need to do discipline? Does absolute reality need discipline? What needs discipline? The mind and the body. Therefore the more you are attached to the mind and body the more you have to do sadhana. Does that make sense? Student: Sadly, yes. Robert: So I won't say to you, "Stop doing it," due to the fact that many of you have a strong connection with the body and your mind. As long as you do I suppose sadhana makes you sort of quiet for a while and gives you its own experience of some peace that doesn't last too long and causes, for some people, nirvakalpa samadhi. But if you're an aspiring jnani, what's the purpose of sadhana? You simply ask yourself, "Who needs to do this? I do. What is this I, this personal I? Where did it come from? How did it get here? Who gave it birth?" As you ask yourself these questions, that is your sadhana. That's all you need to do. But you continue doing this 24 hours a day. That's what it means by praying without ceasing. As you meet the challenges of the day you keep asking yourself, "To whom does this come? Who is feeling this condition? Who is going through this situation? Who feels emotional?" As you keep doing this all day long, you will find that you become more peaceful, you become happy, and your life becomes better. That's really the only sadhana you need. But of course if you cannot do that then you have to do whatever you have to do. Whatever helps you, that's what you have to do. I suppose that's why it says that jnana marga, atma-vichara, is for the mature soul, one who can do this regularly, without reverting back to Hatha Yoga or Raja Yoga, or other Yogas. They all have their place, but self-inquiry is the royal way. It's the short cut. But it's up to you. It's your choice. And of course self-inquiry is merely to quiet the mind. It's a fast method to quiet the mind. For when you ask, "To whom does this come? It comes to me," and you hold on to that me by inquiring, "Who am I? What is I?" and saying "I - I" to yourself, "I - I," your mind becomes quieter and quieter. The deeper you go within yourself the quieter you become. And that's your sadhana. That's all you have to do.


General topics / Re: Quotes from Shankaracharya's
« on: November 24, 2013, 07:30:49 AM »
why do we light deepam for Kathigai?
HH Sri Sri Paramcharya explained this in 3rd Volume of Deivathin Kural.

We light up a series of earthen lamps on the day of the star of Kruttika in the month of Kaartigai. At that time we are to sing this sloka as given in the saastraa-s:-

keedaa: patangaa: masagaascha vrukchaa: jale stale ye nivasanti jeevaa: I drushtvaa pradeepam na cha janma baajaa bavanti nityam svabasaa hi vipraa: II

This means, “We pray that, whosoever sees this lamp that we are lighting, they be worms, birds or mosquitoes or trees and such plants; all life forms which live in water or on earth; or may be human beings of whatever caste or creed; seeing this light may have the effect on them that all their sins are washed away and they may transcend the cycle of life and death and reach ever lasting happiness”!

Not only life forms in land and water. By saying ‘patangaa:’ (birds) and ‘masakaa:’ (mosquitoes) all flying birds and insects have been included. Though they fly in the air, the mosquitoes lay the eggs in water only. Birds similarly have to come down to a nest to rest and lay eggs. There are fishes which can live only in water while some animals like frogs and crocodiles which are equally adept in land and water. Having identified each such variety, the prayer is for cancellation of all their sins and crossing over the ocean of life.

This Kaartigai Deepam seen by any of these life forms may give them ever lasting merit, it is prayed! The word ‘drushtvaa’ in the slokam means, ‘having been seen’. ‘Vruksham’ the tree is also mentioned. The tree cannot see. As per science, the plants do have some senses. But, we do not know if they have any capacity to see. They do differentiate between sunlight and shadow and grow towards the sunlight! I feel that the interpretation is that, it does not matter even if they cannot see or do not see this light. The prayer is that, still the effect of cancellation of all sins should be there!

As light does not differentiate between Tom, Dick and Harry; between all castes, creeds and sects; between birds, animals, plants and insects; between mobile (jangama) and static (staavara) life forms; the Love from our hearts should be universally applicable and effective! With such inner intension, the outer earthen lamp should be lighted, with the prayer as quoted above to make the Kaartigai Deepam effective.

In the past during festivals, it was the custom to light up what is known as ‘chokkap paanai’, which was a massive earthen lamp. In Thiruvannamalai, it is a practice even in modern times, on Kartigai evening as the Sun goes down, to light up a huge Deepam in which several Kilo Grams of Ghee is poured in a wide hole in the rock face on top of the hill. The wick is several feet thick. It is a sight to be seen and heard some ten lac people shouting, ‘Arohara’ as the light comes on to be seen miles away.

Similarly as the pilgrimage season ends in Sabari Hills in Kerala, the light comes up on ‘Kaanta Malai Hill’ known to Ayyappa devotees as ‘Makara Jyoti’ on Makara Sankranti evening! The idea is to instill universal unconditional Love in the minds of all onlookers!

Normally there are more animals with two and or four legs. The fly, roach and beetle have six, spider has eight and some of the creepers like the centipede have many legs. There are prayers in the Veda-s seeking the welfare of two, four, six, eight and many legged animals and those without legs, such as the snake and the fish!

The fully realized soul does not differentiate between Brahmin and Non-brahmin, says Bhagawat Gita (5.18.). Though we may differ in our occupations and Karma Anushtaana, when it comes to compassion and love, there should not be any differentiation whatsoever! That is how, Rantideva did daanam to a brahmin and finally gave his last bit of water to a sudra. In this Kaartigai Deepam slokam too, all human beings are included as ‘svabasaa hi vipraa:’, meaning ‘the whole range of people from non-brahmin to the brahmin’! Our saastraa-s do not differentiate even between the good and bad, when wishing well. Our saastraa-s go even beyond and conveys its best wishes to all those residents of the Naraka (Hell) too.

General Discussion / Re: Rough Notebook-Open Forum
« on: November 24, 2013, 07:18:35 AM »
“To be beautiful means to be yourself. You don’t need to be accepted by others. You need to accept yourself.”~ Thích Nhất Hạnh

General topics / Re: Quotes from Shankaracharya's
« on: November 22, 2013, 05:59:46 PM »

" 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(or antaranga) means to aid meditation. They are ahimsa
(non-violence), 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. Indriya-nigraha 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."

-Sri Chandrasekharendra Saraswati Mahaswamiji

General Discussion / Re: Rough Notebook-Open Forum
« on: November 22, 2013, 09:04:25 AM »
“Wherever a person goes, his deeds, like a shadow, will follow.”~ Gautama Buddha

General topics / Re: Quotes from Shankaracharya's
« on: November 21, 2013, 12:38:45 PM »

General Discussion / Re: please advise some prayachitham
« on: November 21, 2013, 08:01:24 AM »
Any suggestions to get rid of this aagamya karma is greatly welcome (i consider this particular act still into the sphere of agamya karma as this was freshly done in this lifetime and not yet added to sanchita karma list )

Except Ishwara no one knows what is the Karma we are undergoing .The Concept of Karma is quite complex as it involves lot of interrelationships with so many people and circumstances  and we have no way to know what is Prarabdha ,What is Aagami etc  For eg  like suppose if I slap someone how do I know whether it is his prarabdha to get the slap or my aagami to hit him and get a bad karma or it can be just Ishwara's drama to teach both of us as well as others a lesson through that incident?
So what is the way out ? Just be conscious of what are doing and if u feel u have made a mistake then "genuinely" apologize to the concerned person and see to it that it is not repeated again and  leave the rest   to God /Guru .

General topics / Re: urgent prayer request
« on: November 20, 2013, 01:12:21 PM »
Dear Kskat
Happy to hear that your father has been discharged from the hospital .
Om Namo Bhagavate Sri Ramanaya .

General Discussion / Re: Rough Notebook-Open Forum
« on: November 20, 2013, 07:03:24 AM »
If we are demoralized, sad and only complain, we’ll not solve our problems. If we only pray for a solution, we’ll not solve our problems. We need to face them, to deal with them without violence, but with confidence - and never give up. If you adopt a non-violent approach, but are also hesitant within, you’ll not succeed. You have to have confidence and keep up your efforts - in other words, never give up. ~ Dalai Lama

General Discussion / Re: Rough Notebook-Open Forum
« on: November 18, 2013, 02:00:42 PM »
Do not mourn upon past..
Do not fear about the future..
Live the present without delay..
You will be healthy..
You will be pleasant..!

Buddhist Teaching

General Discussion / Re: Rough Notebook-Open Forum
« on: November 18, 2013, 10:26:24 AM »

Cast all claims, aspirations, desires to serve humanity and schemes to reform the world upon the Universal Power which sustains this universe. He is not a fool. He will do what is required. Lose the sense, 'I am doing this.' Get rid of egoism. ...

Have compassionate love for others but keep it secret; do not make a display of it or talk a out it. If your desires are fulfilled, do not be elated, and if you are frustrated, do not be disappointed. The elation may be deceptive; it should be
checked, for initial joy may end in final grief. After all, what­
ever happens YOU remain unaffected, just as you are.

Q: But how can I help another with his problems?
M: What is this talk of another? — there is only the One. Try to realize there is no 'I', no you, no he, only the ONE SELF which is all.
If you believe in the problem of another, you are believing in something outside the Self. You will help him best by realizing the oneness of everything, rather than by outward activity.

Conscious Immortality

General topics / Re: Quotes from Shankaracharya's
« on: November 17, 2013, 12:04:30 PM »
As the Sun of Sri Adi Shankaracharya rose, the gloom and darkness off ill-informed interpretations of the Vedas were totally destroyed. It s our duty to study Sri Adi Shankaracharya's works and understand the essence of His exposition on the Upanishadic philosophy of Advaita. - Sri Sri Bharati Tirtha Mahaswamigal

General Discussion / Re: Rough Notebook-Open Forum
« on: November 17, 2013, 09:39:53 AM »
Devotee: Is a Jnani different from a yogi? What is the difference?

Ramana Maharshi: Srimad Bhagavad Gita says that a Jnani is the true yogi and also a true bhakta. Yoga is only a sadhana and jnana is the siddhi.

Is yoga necessary?

Ramana Maharshi:
It is a sadhana. It will not be necessary after jnana is attained. All the sadhanas are called yogas, e.g., Karma yoga; Bhakti yoga; Jnana yoga; Ashtanga yoga. What is yoga? Yoga means `union'. Yoga is possible only when there is `viyoga' (separation). The person is now under the delusion of viyoga. This delusion must be removed. The method of removing it is called yoga.

Devotee: Which method is the best?

Ramana Maharshi: It depends upon the temperament of the individual. Every person is born with the samskaras of past lives. One of the methods will be found easy for one person and another method for another. There is no definiteness about it.

~ from 'Talk 580'

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