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Messages - atmavichar100

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31
Thanks Anil for sharing one more Gem from Sri V Ganesan this time through Sri Viswanatha Swami's simple but very powerful teaching which is what the teaching of all the great masters . We just need to verify the truth of that statement from our own life .
I happened to hear a talk of Sri V Ganesan in one of Sri Nochur's talks in Rishikesh and it was around 15 mts and he clearly stated how he was convinced of Bhagavan's teachings by not just reading the books but by being close with devotees of Bhagavan who were living examples of Bhagavan's teachings and many were physically sick and looked very horrible from the out side but they were cheerful and radiated peace as they were always abiding in the source IAM and not being identified with the body and told Ganesan not to worry about their body condition and Sri Ramana Puranam book is a wonderful collection of experiences with such devotees of Bhavagan and other people in that state .

32
General Discussion / Re: Rough Notebook-Open Forum
« on: July 24, 2018, 07:50:02 PM »

33
General Discussion / Re: Rough Notebook-Open Forum
« on: July 22, 2018, 07:11:38 PM »
6 verses on Ribhu Gita Selected by Bhagavan

34
General Discussion / Re: Rough Notebook-Open Forum
« on: July 22, 2018, 07:09:43 PM »

35
General Discussion / Re: Rough Notebook-Open Forum
« on: July 22, 2018, 07:07:37 PM »

36
Horrible

37
Thanks for pointing out the date of his death experience .I was aware of the incident but only now came to know of the date on which it happened .

38
Quote
"I AM is the truth and John Wilkins is the untruth. I AM is the reality and John Wilkins is the unreality."

That's it and that is the essence of all the scriptural readings .It is a very simple one but the unconscious patterns of the mind that makes it go outward in order to  find security and peace in outward things or  in case of spiritual practices finding comfort in various mental states makes us move away from the ultimate reality . Thanks for sharing this wonderful incident Anilji .

39
General Discussion / Re: Rough Notebook-Open Forum
« on: July 17, 2018, 02:40:05 PM »
From: ~~~ Talks with Sri Ramana Maharshi, Talk 328.

Q.:
Sri Bhagavan has said that the japa *
must be traced to its source.
Is it not the mind that is meant?


M.:
All these are only the workings of the mind.
Japa helps to fix the mind on a single thought.
All other thoughts are first subordinated
until they disappear.
When it becomes mental it is called dhyana.

Dhyana is your true nature.
It is however called dhyana
because it is made with effort.

Effort is necessary
so long as thoughts
are promiscuous.

Because you are with other thoughts,
you call the continuity of a single thought
meditation or dhyana.

If that dhyana becomes effortless
it will be found to be your real nature.

~~~~~~~~

* japa:
repetition of a sacred word or syllable
or a name of God

40
General Discussion / Re: Rough Notebook-Open Forum
« on: July 17, 2018, 02:27:16 PM »

41
General Discussion / Re: Rough Notebook-Open Forum
« on: July 17, 2018, 02:24:03 PM »

42
General Discussion / Re: Rough Notebook-Open Forum
« on: July 17, 2018, 10:10:32 AM »

43
General topics / Re: Quotes from Shankaracharya's
« on: June 24, 2018, 11:32:28 PM »
"தெய்வத்தின் குரல்"

(607)

உபவாஸம் - பகுதி 7

_________________________

ஏகாதசிகளின் பெயர்கள்

_________________________

நிறைவு பெறுவோம்
_________________________

இப்படி நம் மதத்தில் சிறப்பித்துச் சொல்லியிருக்கும் ஏகாதசியில் எல்லாரும் வ்ரதாநுஷ்டானம் பண்ண வேண்டும்.

சாப்பிடாமல் இருப்பது வெறும் 'அநாசக'மாக இல்லாமல்,

பகவானோடு சேர்த்து வாழும்
'உப - வாஸ'மாக ஆகவேண்டும்.

இதற்கு ஏகாதசியன்று நம்மால் எவ்வளவு முடியுமோ அவ்வளவு பகவன் நாமத்தை ஜபமாகவோ, பஜனையாகவோ உச்சரிக்க வேண்டும்.

எவ்வளவு அதிக நாழிகை பகவத் தியானம் செய்ய முடியுமோ அவ்வளவு செய்யவேண்டும்.
__________________________________________________

வைகுண்ட ஏகாதசி,

மஹா சிவராத்திரி,

கோகுலாஷ்டமி,

ராமநவமி

முதலிய விசேஷ நாட்களில் கூட நாம் வாயைக் கட்டாமல்,

வயிற்றைக் கட்டாமலிருந்தால் அது இந்த தேசத்தில் பிறந்த நமக்கு ரொம்பக் குறைவாகும்.

வயிறு குறைந்தாலும் மனஸ் நிறையும்படிப் பண்ணிக் கொள்வதே நமக்கு நிறைவு.

அப்படிப் பண்ணிக் கொள்வதற்கான ஸங்கல்ப பலத்தை பகவான் எல்லாருக்கும் அநுக்ரஹிக்க வேண்டும்.
__________________________________________________

பெங்கால்காரர்கள், வாயில் சொட்டுப் பச்சைத் தண்ணி கூட விடாமல் அன்று வ்ரதமிருக்கிறார்கள்.

அங்கே கோடையில் கோட்டையடுப்பு மாதிரி ஊர் முழுக்க நெருப்புக் காற்று அடிக்கிற போதுகூட,

வாய் அப்படியே உலர்ந்து வறண்டு ஒட்டிக் கொண்டாலும் அந்த விதந்துக்கள் சொட்டுத் தீர்த்தங்கூட விட்டுக் கொள்வதில்லை என்று பிடிவாதமாகயிருப்பது வழக்கம்.

நாக்கை அடக்க முடியவில்லை என்று விடவே கூடாது.

ஆப்பிள்ளைச் சாப்பிட்டுத்தான் ஆடம் அடிமட்டத்துக்கு விழுந்துவிட்டான் என்கிறார்கள்.

Forbidden fruit மாதிரி நம் சாஸ்திரப்படி forbidden food எதையுமே சாப்பிடக் கூடாது.

மீறினால் அது நம்மைக் கீழேதான் இறக்கும்.

இம்மாதிரி ஒரு 'டெம்ப்டேஷன்' உண்டாகிற சமயங்களில்,

'இப்போது இது உசந்த ருசி என்று சாப்பிட்டாலும்,

சாப்பிடுகிற இந்த ஐந்து, பத்து நிமிஷங்களுக்கு அப்புறம் ருசி நாக்கில் நிற்கிதா என்ன ?

இது உசந்த பதார்த்தம் என்று சாப்பிட்டாலும், இது என்ன சாச்வதமாக வயிற்றிலே இருந்துகொண்டு, மறுபடி பசிக்காமல் பண்ணப் போகிறதா என்ன ? என்று நம்மை நாமே கேட்டுக்கொண்டு,

கன்ட்ரோல் பண்ணிக் கொள்ள வேண்டும்.

இப்படி ஒரு நல்லறிவு உண்டாவதற்கு மறுபடியும் பகவானையேதான் வேண்டிக் கொள்கிறேன்.

ஶ்ரீ மஹாபெரியவா

44
General topics / Re: Quotes from Shankaracharya's
« on: June 24, 2018, 10:38:47 PM »
தெய்வத்தின் குரல்( Kanchi Paramacharya on how the breath flow reflects the mood of the person )

உடம்புக்கு மட்டும் தான் ' மூச்சு ' முக்கியம் என்றில்லை. மனஸுக்கும் மனஸின்
ஆரோக்யத்திற்கும் அதுவே முக்யமாயிருக்கிறது. எண்ணங்களுக்கு மூலமான மனஸும், மூச்சுக்கு மூலமான பிராணசக்தியும் ஒன்றாகவே இருப்பதால்தான் இப்படியிருக்கிறது.

நாடி சலனத்தாலேயே ஆரோக்யமான (நல்ல) அல்லது ஆரோக்யக் குறைவான (கெட்ட) எண்ணங்களும் உண்டாகின்றன. நீங்களே கவனித்துப் பார்த்தால் தெரியும். ஒரு தெய்வ ஸந்நிதானத்தில் அல்லது மஹானின் அருகில் மனஸ் சாந்தமாக இருக்கிறபோது மூச்சு எப்படி சஞ்சரிக்கிறது; காமத்தினால், கோபத்தினால் வேகம் உண்டாகிறபோது ' ச்வாஸகதி ' எப்படியிருக்கிறது என்று பார்த்தால், ஒன்றுக்கொன்று நிரம்ப வித்யாஸமாயிருக்கும்.

ஸந்தோஷம் என்பதிலேயேகூட தெய்வ விஷயமாக ஒரு பஜனையில் அல்லது உத்ஸவத்தில் உண்டாகிறதற்கும், இந்திரிய சுகத்தை தருகிற விஷயங்களில் உண்டாவதற்கும் நாடி சலனத்தில் வித்யாஸம் தெரியும். பொதுவாக உத்தமமான ஸந்தோஷத்தில் மூச்சு வலது நாசித்துவாரத்தில் வரும்; வெறும் இந்திரிய ஸந்தோஷம் (புலனின்பம்) என்றால் இடது நாசித் துவாரத்தில் வரும்.

இத்தனை உணர்ச்சிகளிலும் ஆதாரமான சாந்தமான ஸத்வஸ்துவில் தியானம் வலுவாகிற போது, ஒரே சீராக, மிக மெதுவாக, இரு நாசிகளிலும் ஸமமாக மூச்சு வரும். தியான லக்ஷ்யத்தில் ஒன்றுபட்டுவிடுகிறபோது மூச்சே நின்றுவிடும். மனஸும் நின்றுவிடும். ஆனால் உயிர் இருக்கும். ஞானம் என்ற பேருணர்வு பூரித்து இருக்கும்.

45
General Discussion / In Praise of Japa
« on: June 13, 2018, 11:01:12 PM »
In Praise of Japa
https://vedanta.org/2010/monthly-readings/in-praise-of-japa/

By William Page
William Page retired from teaching English at Thammasat University in Bankok. He has associated with the Ramakrishna Vedanta Society in Boston since 1960 and is a member of the Ramakrishna Vedanta Society of Thailand. This article was published in the Fall 2009 issue of American Vedantist, and it is reproduced here by permission of American Vedantist.

Japa is one of the main spiritual practices of the Ramakrishna movement.  Combined with prayer and meditation, it forms a triangle?a three-fold method of reaching out for God, establishing him within, and keeping him there.

Prayer is simply the act of talking to God.  The words can be spoken aloud, whispered, or uttered mentally.  They reach out to God and invite him to come down and take his seat upon the lotus of the heart.

Once he?s there, we begin to do japa and meditate.  Japa is the continuous, silent repetition of a very short prayer or invocation called a mantra.  It can be done on its own or in conjunction with meditation.  Meditation is the act of visualizing God within us.  Together, these two practices establish God within us and enable us to feel his presence.

In the intervals between meditation sessions, we usually get preoccupied with our daily work.  If God gets restless at being neglected and seems inclined to leave his seat, we can bring him back by doing japa.

So prayer draws the Lord from the heavens to the heart, japa and meditation establish him on his throne within, and japa keeps him there.  Of course, his grace is also necessary.  Without it, nothing happens.

Do It Now
Prayer and meditation require our full attention, but one of the advantages of japa is that you can do other things at the same time.  Holy Mother, who was famous for doing prodigious amounts of japa, undoubtedly did much of it while busy with her household chores?husking paddy, sweeping and scrubbing the floor, washing and cutting vegetables.

It?s also a good way to shut down the endless chatter of the mind.  We often find our thoughts wandering.  Japa pulls them back and gives them focus.  It?s like a thread that ties the mind to the lotus feet of the Lord; it reminds us always to pay attention to him.

Sri Ramakrishna taught a variety of spiritual practices, but Swami Brahmananda and Holy Mother placed special emphasis on japa.  If you study their teachings, you?ll find that they constantly emphasized the necessity of doing it, and especially at fixed times in the morning and evening.

The fixed times establish the habit.  Once you get used to doing it at certain times, you get restless to do it when those times come.  If you don?t do it, you feel guilty.  In fact, guilt feelings are common among devotees who skip doing their japa.  If you don?t want to feel guilty, better not skip it!

A common complaint among beginners is that they don?t feel any results.  Swami Brahmananda constantly had to reassure his disciples that if they didn?t feel any results in the beginning, they would feel them later on.  Perseverance is the key. In fact, he told one disciple, ?Follow some spiritual discipline for at least three years, and then, if you find you have made no tangible progress, you may come back and slap my face!?  (Swami Prabhavananda, The Eternal Companion, Vedanta Press, Hollywood, 1947; p. 129.)

Vicarious Japa: A Gift from Holy Mother
Holy Mother said that some of her disciples were incapable of doing much japa, so she did it for them.  In her old age, when her attendant noticed that she was doing japa even in bed, she asked, ?What can I do, my son?  The boys come and entreat me eagerly.  They take the mantra and go home.  But nobody does any japa regularly.  Some don?t do it even once.  Yet as I have shouldered the burden, should I not look after them?  That?s why I do japa and pray to the Master, ?O Master, grant them enlightenment, grant them emancipation, and do you take on yourself their care in every way here and hereafter!??  (Swami Gambhirananda, Holy Mother Sri Sarada Devi, Sri Ramakrishna Math, Chennai, Fourth Edition, 1986; p. 397.  See also Swami Nikhilananda, Sri Sarada Devi, The Holy Mother: Her Teachings and Conversations,  Skylight Paths Publishing, Woodstock, Vermont, 2004; pp. 25-26.)


I can imagine some people grumbling, ?Holy Mother made it too easy for her disciples.  She spoiled them.  How could they develop any character if she did everything for them??

I can also imagine her giving a sharp reply:  ?I am the Mother!  Shall I not do everything for my children?  As for their character, you don?t need to worry about it.  I will take care of it.?

Lazy guys like me envy Holy Mother?s disciples.  What a soft deal they had!  We don?t have the luxury of knowing that she?s doing japa for us.  Some of us have to do three rounds of the rosary just to get started.  Sometimes it takes that long just to drag the mind away from worldly thoughts and get it settled down. That?s especially true in the evening, after a day of being beaten up by the world.

Coffee, Tea, or Japa?
Early-morning japa, which is recommended most highly, is supposed to take hold quickly, because the mind is fresh and doesn?t have to wean itself away from worldly thoughts.  But you  have to make sure that you?re fully awake, or you?re likely to fall asleep.

People like me, who need three cups of coffee just to wake up in the morning, are always relieved to read about a disciple of Holy Mother who told her that it was impossible for him to do japa before having his morning tea.  Fortunately for us all, Holy Mother gave him permission to drink his tea first.  (Gambhirananda, p.  410.)

I have been quick to interpret this as permission to drink my three cups of coffee in the morning before trying to do anything that requires the slightest bit of intelligence.  I console myself for this weakness by invoking the example of an eminent Tibetan lama, the late Kalu Rimpoche, who used to drink Tibetan tea while meditating.

Don?t Mess with the Mantra
Japa is sometimes difficult for Westerners, because the mantra is in Sanskrit, a language we?re unfamiliar with.  I know an American devotee who once rebelled against his mantra.  ?I?m tired of this Sanskrit gibberish,? he complained.  ?I want an English mantra.?  So, although he had been initiated by a perfectly well-qualified teacher, he made up an English mantra and started doing japa with it.

At first it seemed new and fresh, and he was heartened by the results.  The image of his Chosen Ideal glowed within him; it  seemed to be cheering him on.  Novelty is always exciting, and he expected to make rapid progress.

But surprise, surprise!  Novelty wears off pretty quickly unless there?s some substance behind it.  Pretty soon, about halfway through his rosary, he began to nod off, and his old mantra started welling up from the depths of his mind.  He stopped it, reimposed his English mantra, and succeeded for awhile; but the old Sanskrit mantra was stubborn, and kept resurfacing when he least expected it.  No matter how much he resisted, it kept coming back.  Eventually the image of the Chosen Ideal seemed to be grinning at him, and then he got the message.

Finally he gave up and returned to his old mantra.  ?There?s more to this mantra stuff than meets the eye,? he admitted.  ?I guess you can?t keep a good mantra down.?

But It?s Boring!
The big complaint that most people make about japa is that it?s boring.  Who wants to keep chanting the same old line?  What a waste of time! What?s the point?

The point, of course, is to recondition the mind.  That?s what spiritual practice is all about: to recondition the mind so that it will become a fit place for the indwelling of the Lord.  But our minds are restless, and scream for more exciting fare.  This is especially true in our switched-on era, when cyberspace is crackling with high-tech entertainment.  Who wants to pray when you can google?  Who wants to chant when you can twitter?

If we?re serious about spiritual life, we have to shut down the computer and dig out the old rosary. Swami Brahmananda?s remark that his disciples could come back and slap his face if they didn?t feel any results within three years is something we ought always to keep in mind.  He didn?t mean three years of just piddling around.  He meant three years of persistent and intensive  effort.

Experience shows that if we keep working on our japa, it gradually takes hold. It stops being boring and eventually becomes sweet.  The mantra becomes an old friend, something solid in the foundation of our minds, an anchor for our wayward thoughts.  It can be a healing balm in times of grief, a refuge in times of trouble.  It takes on a life of its own, and rises from our subconscious to greet us whenever we turn to it.

It also becomes something very much like the default setting of  the mind.  When the mind wanders, the mantra often emerges spontaneously.  We find it resounding within us without making any effort.  All we have to do is listen.

In fact, this may be one answer to the famous Zen koan, ?Who is it that recites the Buddha?s name??  When we become established in japa, the Buddha?s name recites itself.


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