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Messages - atmavichar100

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91
General Discussion / Re: Rough Notebook-Open Forum
« on: December 28, 2017, 06:44:49 PM »
ANNAMALAI SWAMI ? FINAL TALKS

Question: How do I give up identification with the body, particularly when I am not in front of Swami? I keep practicing, but I don't have that experience.

Annamalai Swami: Meditate ?I am the Self?. If you do this, the idea that you are the body will go.

'I am the Self? is still an idea, and as such, it belongs in maya, along with all other ideas. But you can begin to conquer maya by giving up utterly wrong ideas that bind you and cause you trouble.

How to do this? Replace them with ideas that are a better reflection of the truth, and which are helpful in leading you towards that truth. If you want to cut iron, you use another piece of iron. ..

Sadhana is a battlefield. You have to be vigilant.

FT- p. 33

92
General Discussion / Re: Rough Notebook-Open Forum
« on: December 27, 2017, 09:53:34 AM »
ANNAMALAI SWAMI - FINAL TALKS

The ego that thinks, 'I must do this,' or, 'I should not do that,' is no longer there. The Self simply animates you and makes you do all the things that need to be done. If you are not in this state, then use your discrimination wisely.

You can choose to sit in a flower garden and enjoy the scent of the blooms, or you can go down to that trench I told you about and make yourself sick by inhaling the fumes there.

So, while you still have an ego, and the power of discrimination that goes with it, use it to inhale the fragrance that you find in the presence of an enlightened being. If you spend time in the proximity of a jnani, his peace will sink into you to such an extent that you will find yourself in a state of peace.

If instead, you choose to spend all your time with people whose minds are always full of bad thoughts, their mental energy and vibrations will start to seep into you.

I tell you regularly, 'You are the Self. Everything is the Self.' If this is not your experience, pretending that 'all is one' may get you into trouble. Advaita may be the ultimate experience, but it is not something that a mind that still sees distinctions can practice.

Electricity is a useful form of energy, but it is also potentially harmful. Use it wisely. Don't put your finger in the socket, thinking,
?All is one.'

You need a body that is in good working order in order to realize the Self. Realizing the Self is the only useful and worthy activity in this life, so keep the body in good repair till that goal is achieved.

Afterwards, the Self will take care of everything and you won't have to worry about anything anymore. In fact, you won't be able to because the mind that previously did the worrying, the choosing and the discriminating will no longer be there. In that state, you won't need it and you won't miss it.

P. 25

93
General topics / Re: Quotes from Shankaracharya's
« on: December 20, 2017, 03:05:57 PM »
Do ?Sevai? daily?.

One day Periyavaa visited a Veda Padasaalai. Periyavaa always visits the kitchen of all Veda Padasaalai He goes to.

He observes if the cook there, performs the cooking with affection and with utmost attention.

The day which Periyavaa visited the Padasaalai, the cook was painstakingly preparing ?Sevai? (Rice Noodles) for the children. Instant Sevai was not available those days and so it took a lot of efforts to make the Sevai.

Looking at this, Periyavaa felt incredibly happy. ?Do you do this frequently?? asked Periyavaa. The cook replied ?I try to do as much as I can. Poor kids ? They are staying away from their home to learn the Vedas. So, I want to ensure that they get good tasty food.?

?I am very happy! Do ?Sevai? daily!? said Periyavaa and came out of the kitchen. The cook was worried thinking ?This is a difficult food to cook which takes a lot of effort. Periyavaa is asking me to do this daily!?

MahaSwami called the cook again and asked, ?Were you scared when I asked you to perform ?Sevai? daily?? The cook?s face showed his fear and he said, ?I will try do as much as I can?.

Periyavaa replied with a smile ?Poor man! Looks like you got scared. This (Rice Noodles) is not the ?Sevai? which I meant. Everyday, you care about what you cook for these children and take great efforts to make them happy right? That?s what I meant! That?s the biggest ?Sevai? (Service)!?

On hearing this, the cook was overjoyed, and he prostrated in front of Maha Periyavaa.

Through this incident, Periyavaa indicates there is no greater service than cooking and serving for the children learning Vedas.

94
Quote
Suppose i go to a guru and am impressed with his long beard or flowing white dress or perhaps logic ...

LOL and the longer the beard the more enlightened that person is

95
General Discussion / Re: Rough Notebook-Open Forum
« on: December 17, 2017, 07:20:03 AM »
Guru Perumai 

Source : From a  FB Post
A young man in his mid-twenties knocks on the door of a renowned Guru. He says: ?I?ve come to you because I wish to study Vedas.?

?Do you know Sanskrit?? the Guru asks.

?No,? replies the young man.

?Have you studied any Indian philosophy??

?No. But don?t worry. I just finished my doctoral dissertation at Harvard on Socratic logic. So now, I would just like to round out my education with a little study of the Vedas.?

?I doubt,? the Guru says, ?that you are ready to study Vedas. It is the deepest knowledge ever known. If you wish, however, I am willing to examine you in logic, and if you pass that test I will teach you Vedas.?

The young man agrees.

Guru holds up two fingers. ?Two men come down a chimney. One comes out with a clean face; the other comes out with a dirty face. Which one washes his face??

The young man stares at the Guru. ?Is that really a test in logic??
The Guru nods.

?The one with the dirty face washes his face?- he answers confidently.

?Wrong. The one with the clean face washes his face. Examine the logic. The one with the dirty face looks at the one with the clean face and thinks his face is clean. The one with the clean face looks at the one with the dirty face and thinks his face is dirty. So, the one with the clean face washes his face.?

?Very clever,? the young man says. ?Give me another test.?

The Guru again holds up two fingers. ?Two men come down a chimney. One comes out with a clean face, the other comes out with a dirty face. Which one washes his face??

?We have already established that. The one with the clean face washes his face.?

?Wrong. Each one washes his face. Examine the logic. The one with the dirty face looks at the one with the clean face and thinks his face is clean. The one with the clean face looks at the one with the dirty face and thinks his face is dirty. So, the one with the clean face washes his face. When the one with the dirty face sees the one with the clean face wash his face, he also washes his face. So, each one washes his face.?

?I didn?t think of that,? says the young man. It?s shocking to me that I could make an error in logic. Test me again.?

The Guru holds up two fingers. ?Two men come down a chimney. One comes out with a clean face; the other comes out with a dirty face. Which one washes his face??

?Each one washes his face.?

?Wrong. Neither one washes his face. Examine the logic. The one with the dirty face looks at the one with the clean face and thinks his face is clean. The one with the clean face looks at the one with the dirty face and thinks his face is dirty. But when the one with the clean face sees the one with the dirty face doesn?t wash his face, he also doesn?t wash his face. So, neither one washes his face.?

The young man is desperate. ?I am qualified to study Vedas. Please give me one more test.?

He groans, though, when the Guru lifts two fingers. ?Two men come down a chimney. One comes out with a clean face; the other comes out with a dirty face. Which one washes his face??
?Neither one washes his face.?

?Wrong. Do you now see why logic is an insufficient basis for studying Vedas? Tell me, how is it possible for two men to come down the same chimney, and for one to come out with a clean face and the other with a dirty face? Don?t you see? The whole question is nonsense, foolishness, and if you spend your whole life trying to answer foolish questions, all your answers will be foolish, too.?

May we all have the wisdom to ask, and answer, the wise questions!

96
General Discussion / Re: Rough Notebook-Open Forum
« on: December 15, 2017, 09:35:54 PM »

97
Thanks Udai for the Meditation of Thich Nhat Hanh . I love his books and recently got a condensed ( minor ) version of his books titled "How to Sit" , How to walk and How to eat .

98
Anil ,Udai

I feel the following conversation from Annamalai Swami will help resolve the so called differences you may have .

CONVERSATIONS WITH ANNAMALAI SWAMI
Q: The seeker has many ideas: ?I am a jiva (personality), I am bound and have to do sadhana to attain liberation?. Should we forget all these ideas? ?
AS: Yes, forget them all! ?I am the Self, I am all?. Hold onto this awareness. All other paths are roundabouts.
Q: Bhagavan said that repeating, ?I am the Self? or ?I am not this body? is an aid to inquiry but does not constitute the inquiry itself.
AS: The meditation, ?I am not the body or the mind, I am the immanent Self? is a great aid for as long as one is not able to do self-inquiry properly or constantly.
Bhagavan said, ?Keeping the mind in the Heart is self-inquiry?. If you cannot do this by asking ?Who am I?? or by taking the I-thought back to its source, then meditation on the awareness ?I am the all-pervasive Self? is a great aid.
Bhagavan often said that we should read and study the Ribhu Gita regularly.

In the Ribhu Gita it is said: ?That bhavana (mental attitude) ?I am not the body, I am not the mind, I am Brahman, I am everything,? is to be repeated again and again until this becomes the natural state.?
Bhagavan sat with us every day while we chanted extracts from the Ribhu Gita which affirm the reality of the Self. It is true that he said that these repetitions are only an aid to self-inquiry, but they are a very powerful aid.
By practicing this way the mind becomes more and more attuned to the reality. When the mind has become purified by this practice, it is easier to take it back to its source and keep it there. When one is able to abide in the Self directly, one doesn?t need aids like this. But if this is not possible these practices can definitely help one.
- Living by the Words of Bhagavan, p.294

99
General Discussion / Re: Rough Notebook-Open Forum
« on: December 14, 2017, 07:33:45 AM »
Dear Sri Ravi


Thanks for the inputs regarding Gayathri Mantra . Sringeri Acharya Sri Chandrasekhara Bharati Swamigal has given an excellent explanation as how the daily Sandhya Worship itself is more than enough for atma gynana ( first stage (as young boys ) we do it ritualistically i.e mechanically worshiping the physical sun  then next stage we do it as a upasana and the last stage ( after understanding its meaning ) we do it as a Niddhidhaysana directing our attention to the Atma which is the inner sun  ) .
BTW Sri Chandrasekhara Bharati Swamigal also mentions that each and every work of Adi Shankara be it small like ( eka shloki with just one verse ) or large like Upadesa Sahasri ( 1000 verses )  has the same subject matter and if you understand even the ekashloki properly no need to study other texts . My Vedanta Guru Swami Paramarthananda also says the same i.e you have to understand the real meaning of the Maha Vakyas ( I am Brahman ) and if you are able to get this understanding from a simple text or a small upanishad the work is over and rest of the time you have to start owning up to this knowledge through Niddhidhaysana . Ripe students get this understanding very quickly but for the majority it is usually a long process of study and reflection over many years .

100
General Discussion / Re: Rough Notebook-Open Forum
« on: December 12, 2017, 08:17:31 AM »
CHADWICK'S ENLIGHTENMENT
Once, I asked Chadwick, ?Are you realized?? I have put this question to all of the old devotees like Muruganar, Cohen, Osborne, Sadhu Natanananda, Devaraja Mudaliar and others. None of them either said yes or no - all smiled.
When I asked him whether he was realized, he did not say yes or no. Instead, he told me, ?I will tell you what happened. After many years of my stay with Bhagavan - four or five years, I committed the mistake of trying to evaluate how much I had progressed spiritually. This is a thing any seeker should not do. I felt that I had not progressed.
Many who saw me in Ramanasramam, looked at me like I was a sage or a saint saying, ?Oh! He is so fortunate. He is so close to Bhagavan. He meditates so much. He is already in that state.‟
This created a contradiction in me as I personally felt that I was not progressing spiritually. However, having left the material life I could not go back to a worldly life either. I felt caught between the devil and the deep sea.
I was sorrow-stricken. I ran to Bhagavan's hall. He was alone. I told him, ?Bhagavan, this is my plight. I am neither here nor there and this causes much sorrow in me.‟
Bhagavan looked at me compassionately and said, "Chadwick, who says all this?‟
Immediately, there was a current like shock in my body and I literally ran to my room, shut the doors and went into a neutral state. I was not bothered whether I was spiritually maturing or whether I would be able to stay in the world. I was in a neutral state of silence. A few days passed like that wherein I was neither happy nor worried.?
The only luxury that Chadwick allowed himself was taking his bath in a bathtub which he had in the verandah of his cottage. One day, shortly after the above incident, something happened unexpectedly.
As Chadwick told me later, ?I was taking my bath and very honestly Ganesan, I was not in a spiritual state or in a prayerful mood when it suddenly dawned - the ?I AM‟!?
He experienced it - not just as words. He was so ecstatic that he did not even dry himself. He just wrapped a towel around his waist and ran to the Old Hall from where a few days back he had run away. Fortunately, this time too, Bhagavan was alone. In this spiritual ecstasy of experiencing the ?I AM‟, where there was no Chadwick, just the ?I AM‟, he asked Bhagavan, ?Bhagavan, is
THIS it??
Chadwick recounted, ?Bhagavan gave me the most glorious smile, and then confirmed, ?Yes, Chadwick, THIS is THAT!‟ I then asked him, ?Bhagavan, is it so simple?‟
Bhagavan replied, ?Yes it is that simple.
‟ Since then, I've never had any doubt.?
Ramana Periya Puranam

101
General Discussion / Re: Rough Notebook-Open Forum
« on: December 11, 2017, 08:20:57 AM »
Today i.e 11 Dec is the birthday of the great Tamil Poet Sri Subramania Bharati and sharing one of his famous poem which can be used also as a daily prayer to the Lord



Here is the  audio of the same

https://www.youtube.com/watch?v=K8y6rzgAc94

102
General Discussion / Re: Rough Notebook-Open Forum
« on: December 10, 2017, 11:57:48 AM »
In every moment you only have one real choice: to be aware of the Self or to identify with the body and the mind.
Annamalai Swami

103
Thanks Sri Ravi for starting this thread

104
General Discussion / Re: Rough Notebook-Open Forum
« on: December 09, 2017, 03:24:29 PM »
Dear Sri Ravi , here is the context in which David Godman gave the reply that I have mentioned above
http://davidgodman.org/interviews/al1.shtml

Maalok: If somebody wants to start practicing the teachings of Ramana Maharshi, where and how should they start?


David: This is another classic question: 'What should I do?' However, the question itself is misconceived. It is based on the erroneous assumption that happiness and peace are states that can be experienced by striving, by effort. The busy mind covers up the peace and the silence that is your own natural state, so if you put the mind in gear and use it to pursue some spiritual goal, you are usually taking it away from the peace, not towards it. This is a hard concept for many people to grasp.
     People found their own inner peace in Sri Ramana's presence because they didn't interfere with the energy that was eradicating their minds, their sense of being a particular person who has ideas, beliefs, and so on. The true practice of Sri Ramana's teachings is remaining quiet, remaining in a state of inner mental quiescence that allows the power of Sri Ramana to seep into your heart and transform you. This can be summarized in one of Sri Ramana's classic comments: 'Just keep quiet. Bhagavan will do the rest.'
     If you use the phrase 'practicing the teachings,' the following sequence is assumed: that Sri Ramana speaks of some goal that has to be attained, that he gives you some route, some practice, to reach that goal, and that you then use your mind to vigorously move towards that goal. The mind wants to be in charge of this operation. It wants to listen to the Guru, understand what is required, and then use itself to move in the prescribed direction. All this is wrong. Mind is not the vehicle one uses to carry out the teachings; it is, instead, the obstacle that prevents one from directly experiencing them. The only useful, productive thing the mind can do is disappear.
     Sri Ramana himself always said that his true teachings were given out in silence. Those who were receptive to them were the ones who could get out of the way mentally, allowing Sri Ramana's silent emanations to work on them. In the benedictory verse to his philosophical poem Ulladu Narpadu Sri Ramana wrote, and I paraphrase a little: 'Who can meditate on that which alone exists. One cannot meditate on it because one is not apart from it. One can only be it.' This is the essence of Sri Ramana's teachings. 'Be what you are and remain as you are without having any thoughts. Don't try to meditate on the Self, on God. Just abide silently at the source of the mind and you will experience that you are God, that you are the Self.'

105
General Discussion / Re: Rough Notebook-Open Forum
« on: December 09, 2017, 03:02:16 PM »
This is another reply from David Godman on What actually constitutes Bhagavan Ramana's Teachings .

DG: What are Sri Ramana's teachings? If you ask people who have become acquainted with his life and work, you might get several answers such as "advaita" or "self-inquiry." I don't think Sri Ramana's teachings were either a belief system or a philosophy, such as advaita, or a practice, such as self-inquiry.
     Sri Ramana himself would say that his principal teaching was silence, by which he meant the wordless radiation of power and grace that he emanated all the time. The words he spoke, he said, were for the people who didn't understand these real teachings. Everything he said was therefore a kind of second-level teaching for people who were incapable of dissolving their sense of "I" in his powerful presence. You may understand his words, or at least think that you do, but if you think that these words constitute his teachings, then you have really misunderstood him.

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