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Messages - atmavichar100

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General Discussion / Re: Rough Notebook-Open Forum
« on: April 08, 2015, 09:06:40 AM »
D.: Bhagavan often says: ?The world is not outside you?, or ?everything depends on you?, or ?what is there outside you?? I find all this puzzling. The world existed before I was born and will continue to exist after my death, as it has survived the death of so many who once lived as I do now.

B.: Did I ever say that the world exists because of you? I have only put to you the question ?what exists apart from yourself?? You ought to understand that by the Self neither the physical body nor the subtle body is meant.

What you are told is that if you once know the Self within which all ideas exist, not excluding the idea of yourself, of others like you and of the world, you can realize the truth that there is a Reality, a Supreme Truth which is the Self of all the world you now see, the Self of all the selves, the one Real, the Supreme, the eternal Self, as distinct from the ego or individual being, which is impermanent. You must not mistake the ego or the bodily idea for the Self.

- Sad Darshana Bhashya

General Discussion / Re: Rough Notebook-Open Forum
« on: April 07, 2015, 08:46:52 PM »

If one is lucky enough to find a Guru like Bhagavan one should stay with him and serve him wholeheartedly.

Many people came to Bhagavan, did seva [service], and said that they wanted Self realization. After some time many of these people forgot the purpose for which they came to Bhagavan. They started dabbling in ashram politics and soon lost their desire for Self-realization.

Other people had a few good experiences and then left, thinking that they had nothing more to learn.

If you have the opportunity to stay with a Guru you should not waste your good fortune by leaving him or by indulging in ' activities in his vicinity.


General Discussion / Re: Rough Notebook-Open Forum
« on: April 02, 2015, 01:32:27 PM »
Q: Does the Guru's grace burn up karma? Can the Guru take away

some of our past bad karma?

AS: I served Bhagavan for many years. By doing a lot of service to

Bhagavan with all my heart and my full mind, the karmas of my

previous lives were erased easily. It was all through his grace.
When this period was over Bhagavan told me, 'Your karmas are
finished'. I did not expect Bhagavan to give me such a great

Finding a great Guru like Bhagavan depends on one's karma.
One cannot hope to find such a Gum unless one has done tapas in

previous lives.

The path of jnana is for those who only have a little karma left.
Those who still have many karmas to undergo cannot follow the
path of jnana successfully because they don't have the capacity to

be still and quiet. Only those who have learned how to be still

can abide in the Self.


General Discussion / Re: Rough Notebook-Open Forum
« on: March 31, 2015, 05:54:36 PM »
Yogi Ramiah?s Account of His Experiences
Sitting in the Maharshi?s presence brings peace of mind. I used to sit in samadhi for three or four hours together. Then I felt my mind took a form and came out from within. By constant practice and meditation it entered the Heart and was merged into it. I concluded that the Heart is the resting place of mind. The result is peace. When the mind is absorbed in the Heart, the Self is realised. This could be felt even at the stage of concentration (dharana).
I asked the Maharshi about contemplation. He taught me as follows: When a man dies the funeral pyre is prepared and the body is laid flat on the pyre. The pyre is lit. The skin is burnt, then the flesh and then the bones until the whole body falls to ashes. What remains thereafter? The mind. The question arises, ?How many are there in this body - one or two?? If two, why do people say ?I? and not ?we?? There is therefore only one. Whence is it born? What is its nature (swaroopa)? Enquiring thus the mind also disappears. Then what remains over is seen to be ?I?. The next question is ?Who am I?? The Self alone. This is contemplation. It is how I did it. By this process, attachment to the body (dehavasana) is destroyed. The ego vanishes. Self alone shines. One method of getting mind-dissolution (manolaya) is association with great ones - the yoga adepts (Yoga arudha). They are perfect adepts in samadhi. Self- Realisation has been easy, natural and perpetual to them. Those moving with them closely and in sympathetic contact gradually absorb the samadhi habit from them.
? Talks with Sri Ramana Maharshi, No. 34

General Discussion / Re: Rough Notebook-Open Forum
« on: March 31, 2015, 10:46:45 AM »

General Discussion / Re: Rough Notebook-Open Forum
« on: March 31, 2015, 09:28:10 AM »
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General Discussion / Re: Swami Sivananda's Teachings and Quotes
« on: March 30, 2015, 02:46:16 PM »
Spiritual sadhana is ultimately an effort to cease from all effort. This is the highest effort, because no one normally can be without exerting oneself in some direction. All activity is a process of moving away from the Centre. The activity to cease from such activity is sadhana.- Swami Krishnananda

General Discussion / Re: Rough Notebook-Open Forum
« on: March 25, 2015, 06:24:21 PM »

Q: Does satsang mean 'association with jnanis', or can it also mean 'association with good people' ?

AS: The real Sat, which is being, is within you. You associate with
it and get satsang every time you turn your attention towards it.
You do not need a jnani for such satsang. You can get it anywhere.

On the other hand, worldly people who are living near jnanis are often not getting satsang because they are not tuning in to the
jnanis Sat.

Some people who live near saints are just like little insects called 'unni' (cattle tick) which live on the udders of cows. They drink the blood there instead of the milk. Some people who were physically associated with Bhagavan ignored his teachings and failed to make contact with the grace he was radiating. They worked and ate at the ashram, but they got little benefit from being there. These people were not having satsang, they were just human unni.

There was a group of brahmins who were associated with Bhagavan who did not subscribe to the advaitic view, 'All is Brahman. All is the Self.' In those days we used to read a lot from the Ribhu Gita, a text which repeatedly says 'All is Brahman?.
These brahmins refused to join in because they didn't agree with the philosophy. 'Where is this Brahman you are talking about?' they would say. 'How can it be everything? How can you go on chanting "All is Brahman" when that is not your experience? Maybe these teachings are useful for people like Bhagavan, but why should people like us parrot these statements endiessly??

Bhagavan himself encouraged us to recite this text regularly.
He said that constant and frequent repetition led to samadhi. In
giving us this instruction Bhagavan was giving us a method of experiencing some of the sat that was his real nature. In effect he was offering us a highly effective form of satsang. But these
brahmins didn't want it. They wanted instead to complain about
the contents of the book. When such people willfully turn down a method of associating with Bhagavan's Sat, how can it be said that they are having his satsang?


General Discussion / Re: Rough Notebook-Open Forum
« on: March 22, 2015, 10:28:15 AM »
During Bhagavan?s days on the Hill, Spiritual Grace was in abundance but material comforts were minimal or non-existent. It is possible that some great devotee may have advised Niranjananda Swamigal that worship of the Sri Chakra will lead to prosperity and he started the worship. But this is at best a surmise.

Dear Sri Ravi

With regard to the above quote on the worship of Si Chakra/ Sri Vidya Sadhana  for material prosperity ,I here give an incident in the life of Swami Sivananda himself .This excerpt is from the book "From Man to God-Man".  Sivananda's Personality By  Sri N. Ananthanarayanan

The Master( i.e Swami Sivananda ) did not do any formal worship of the Divine Mother. He himself clarified this point when a learned Pundit  of South India remarked that the Master must have attained perfection in Sri Vidya Upasana and that was why he succeeded in all this  undertakings.   "I have not done any formal Sri Vidya Upasana," the Master told him. "I repeat the Mantra along with several others after bath  daily. I repeat the Mantras only once. But perhaps you are right when you say that I have done Sri Vidya Upasana. It is of a different  kind. Whenever I see a woman, I mentally prostrate to her and mentally repeat some Devi Mantra, like ?Om Sri Durgayai Namah?. I look  upon all women as the embodiments of the Divine Mother. When I apply the sacred vermillion to my forehead, I repeat, ?Om Hrim Om?. This  constitutes my Sri Vidya Upasana."
The Master taught his disciples what a Sannyasin should be, what a saint should be. He was a living example of a Sthitaprajna?a man  of unbroken serenity. He had a mind which nothing could shake; nothing could cause a ripple or ruffle in it. It was indeed an  extraordinary mind. There is a saying: Learn by doing; teach by being. The Master taught by both doing and being. "Bear insult, bear injury; this is the highest Sadhana," was his favourite saying?and he was the very personification of it.


So that say's it all . While great saints build temples , Veda Patashalas in their Asharms and see to it the proper rituals are done daily without fail to maintain the tradition of worship of forms and also to maintain a spirtually vibrant atmosphere in the Ashram but they themselves do not do any sort of secret sadhana to get material prosperity .

General Discussion / Re: Rough Notebook-Open Forum
« on: March 21, 2015, 05:52:36 PM »
Saw this post on a Facebook page related to Bhagavan Ramana and I want to know whether the highlighted portion is true i,e Bhagavan Ramana read Sri Lalitha Sahasranama on behalf of Sri Niranjananda Swami during his absence .

Vishwanatha Swamigal has said that Niranjanananda Swamigal used to read Lalita Sahasranamam daily. Occasionally when he missed Parayana for any reason the reading was completed by Ramana Maharshi on his behalf.
Lalita Sahasranamam has the answer to the question raised in the previous Facebook post about the origin of Sri Chakra Puja in the ashram. One name of Divine Mother Lalita is Siva-shakti-iyka-rupini which means the Mother Lalita forms the unity of Siva with His Shakti. Thus Divine Mother?s worship in the ashram is related to Sri Ramana Maharshi just as Sunlight is related to the Sun. We now quote from Kapali Sastriar?s book ?the Maharshi?:
?After the Veda Parayana, both of us were taken by the Sarvadhikari to his office. From the cupboard Raju Sastri took out a plate and handed it to him and he in turn placed it in my hand. It was a few inches square, but its weight betrayed to me the metal immediately; indeed, it was solid gold. The diagram was Sri Chakram; I saw the whole thing, it was neatly done. Then there was another, a smaller plate; that too was taken out. The third one contained letters inscribed in the diagram; it was Subrahmanya Yantra. He spoke to me how he was able to get it all done, why so much care for safety had to be taken etc. We all came out and he took us to another hut where I was shown Meru in solid rock. The workmanship was indeed quite fine. I do not remember to have seen such a big sized Meru in rock though I have myself worshipped one made of gold (small size)?.

General Discussion / Re: Rough Notebook-Open Forum
« on: March 21, 2015, 09:42:10 AM »

Q: I went to Skandashram yesterday. As I sat there, for no reason at all, tears started to come. I cried and cried. I am a little puzzled by this. Why should something like this happen?

AS: A similar thing happened to me once. When I was very young I went to the town and the temple where Siva first appeared to Manikkavachagar. When I sat in the temple tears flowed down my face.

Tears like this are often a sign of grace. When your tears are
for God rather than for worldly things, the mind and the heart are purified. If you want God so much that you cry when you call on Him, He will surely come to you. When a baby cries, its mother comes to feed it. When a devotee cries because he is hungry for grace. God sends the grace to nourish him.

Living by the words of Bhagavan

General Discussion / Re: Rough Notebook-Open Forum
« on: March 19, 2015, 10:32:17 PM »

Q: We are accustomed to seeing a world of many separate objects. How can we change our vision so that we see only the Self everywhere?

AS: If you repeatedly shift your attention to the all-pervasive consciousness within you, this habit of seeing the many will gradually disappear. You see multiplicity only because you give attention to that habit.

Instead, right now, withdraw your energy from that habit and go the other way towards your real Self. By steadily abiding in the Self you accumulate the energy to resist the illusion of multiplicity. As you continue to immerse yourself in pure consciousness, the habit of seeing the one as many will decrease until it slowly disappears.

- LWB (Living by the Words of Bhagavan)


This is an English  translation of the above mentioned sins of Vallalar

Did i ever wound the feeling of good!
Did i ever desert a friend in the mid way!
Did i drag an innocent to the court and spoil his honor!
Did i ever prevent a philanthropist from offering!
Did i ever create misery to intimate friends!
Did i ever do wicked for dearest friends!
Did i ever enhance the house tax and thereby i looted anyone!
Did i ever cause the poor people's belly burn!
Did i ever punish any person without compassion!
Did i ever spoil anybody's life by conspiracy!
Did i ever aid and abet the murderer!
Did i ever tell crooked route to the robber!
Did i ever tell lie for the sake of wealth!
Did i ever betray anyone after inducing desire!
Did i ever fence the public to and fro passage!
Did i ever reduce the wage after getting work done!
Did i ever remain without looking into the face of hungry people!
Did i ever say no to the beggars!
Did i ever spoil any family by scandal!
Did i ever disclose the hiding place of an innocent!
Did i ever indulge in sex with an unchaste woman!
Did i rape a virgin under guard!
Did i ever spoil the chastity of a married woman!
Did i ever cause abortion and be happy!
Did i ever hesitate to salute preceptors!
Did i ever forget to pay the teacher's fees!
Did i ever insult any learned scholar!
Did i ever find fault with great men's hymns!
Did i ever imprison any bird in a cage!
Did i ever tie up a calf of without feeding it!
Did i ever eat meat for the growth of my body!
Did i ever sell adulterated food stuff!
Did i ever do pain to the beloved person!
Did i ever close tank of a drinking water!
Did i ever cut down the shady tree!
Did i ever ruin the field of others out of enmity!
Did i ever demolish a public inn!
Did i ever keep the temple door closed!
Did i ever scold any devotee of God!
Did i ever ridicule any saint doing penance!
Did i ever insult the genuine sages!
Did i ever violate the words of my father and mother!
Did i ever humiliate god out of conceit!
Did i commit any other sin other than these!
I don't know!

- வள்ளலார் (மனு முறைகண்ட வாசகம்)
Vallalar(Manu Murai Kanda Vasagam)


Saw this post on the net and sharing the same . I guess that the below list of sins listed by Vallalar comes in his Prose Work Manumurai kanda vasagam .If I get the original post I will share the same .
வள்ளலார் சுட்டிக்காட்டும் பாவச் செயல்கள்
1. நல்லோர் மனதை நடுங்கச் செய்வது.
2. வலிய வழக்கிட்டு மானங் கெடுப்பது.
3. தானம் கொடுப்போரை தடுத்து நிற்பது.
4. கலந்த சினேகிதரைக் கலகஞ் செய்வது.
5. மனமொத்த நட்புக்கு வஞ்சகஞ் செய்வது.
6. குடிவரி உயர்த்திக் கொள்ளை கொள்வது.
7. ஏழைகள் வயிறு எரியச் செய்வது.
8. தர்மம் பாராது தண்டஞ் செய்வது.
9. மண்ணோரம் பேசி வாழ்வழிப்பது.(தன் நிலத்திற்கு அருகில் உள்ள பிறர் நிலத்தை அபகரித்தல்)
10. உயிர்க்கொலை செய்வோர்க்கு உபகாரஞ் செய்வது.
11. களவு செய்வோர்க்கு உளவு சொல்வது.
12. பொருளை இச்சித்துப் பொய் சொல்வது.
13. ஆசை காட்டி மோசஞ் செய்வது.
14. வரவுபோக் கொழிய வழியடைப்பது.
15. வேலையிட்டுக் கூலி குறைப்பது.
16. பசித்தோர் முகத்தைப் பாராதிருப்பது.
17. இரப்போர்க்குப் பிச்சை இல்லை என்பது.
18. கோள் சொல்லி குடும்பங் கலைப்பது.
19. நட்டாற்றில் கையை நழுவ விடுவது.
20. கலங்கி ஒளிந்தோரைக் காட்டிக் கொடுப்பது.
21. கற்பழிந்தவளைக் கலந்திருப்பது.(கற்பு என்பதை மனம் சார்ந்த விஷயம் என்பதை கருத்தில் கொள்ள வேண்டும்.)
22. காவல் கொண்டிருந்த கன்னியை அழிப்பது.
23. கணவன் வழி நிற்போரைக் கற்பழிப்பது.
24. கருப்பமழித்துக் களித்திருப்பது.
25. குருவை வணங்கக் கூசி நிற்பது.
26. குருவின் காணிக்கை கொடுக்க மறப்பது.
27. கற்றவர் தம்மைக் கடுகடுப்பது.
28. பெரியோர் பாட்டிற் பிழை சொல்வது.
29. பட்சியைக் கூண்டில் பதைக்க அடைப்பது.
30. கன்றுக்குப் பாலூட்டாது கட்டி வைப்பது.
31. ஊன் சுவை உண்டு உயிர் வளர்ப்பது.
32. கல்லும் நெல்லும் கலந்து விற்பது.
33. அன்புடையவர்க்குத் துன்பஞ் செய்வது.
34. குடிக்கின்ற நீருள்ள குளந்தூர்ப்பது.
35. வெயிலுக்கொதுங்கும் விருட்சமழிப்பது.
36. பகை கொண்டு அயலார் பயிர் அழிப்பது.
37. பொது மண்டபத்தைப் போயிடிப்பது.
38. ஆலயக் கதவை அடைத்தே வைப்பது.
39. சிவனடியாரைச் சீறி வைப்பது.
40. தவஞ் செய்வோரைத் தாழ்வு சொல்வது.
41. சுத்த ஞானிகளைத் தூஷணஞ் செய்வது.
42. தந்தைதாய் மொழியைத் தள்ளி நடப்பது.
43. தெய்வமிகழ்ந்து செருக்கடைவது.

General Discussion / Re: Rough Notebook-Open Forum
« on: March 15, 2015, 04:01:24 PM »

Q: It is so difficult to avoid getting entangled in the mind. Staying detached from thoughts is like trying to stop the tide from coming in. Waves of new thoughts wash away the detached observer every few seconds.
AS: Self-enquiry must be done repeatedly and steadily. The wandering mind slowly loses its energy when it is subjected to constant scrutiny. The mind derives all its energy from the attention you give to thoughts and emotions. If you refuse to give them any attention and instead challenge each thought as soon as it appears, sooner or later your attention will stop going out to all your stray thoughts.
When the attractiveness of transient thoughts diminishes to the point where you no longer feel obliged to hold on to them whenever they appear, you will be able to rest quietly in the experience of your real nature without being distracted.

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