Author Topic: Rough Notebook-Open Forum  (Read 284453 times)

atmavichar100

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Re: Rough Notebook-Open Forum
« Reply #1350 on: March 22, 2015, 10:28:15 AM »
Quote
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

Quote
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 .
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

atmavichar100

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Re: Rough Notebook-Open Forum
« Reply #1351 on: March 25, 2015, 06:24:21 PM »
CONVERSATIONS WITH ANNAMALAI SWAMI

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?

- LWB
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

Ravi.N

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Re: Rough Notebook-Open Forum
« Reply #1352 on: March 26, 2015, 07:27:57 AM »
Friends,
An excerpt from The Gospel of Sri Ramakrishna:

Quote
If maya is once recognized, it feels ashamed of itself and takes to flight. A man put on a tiger skin and tried to frighten another man. But the latter said: 'Ah! I have recognized you! You are our Hare.' At that the man dressed in the skin went away smiling to frighten someone else.

Caught up in the world-process,as aspirants,we wonder whether by changing our external living-be it a change of job,change of place,change of people we deal with- by doing one or all of this we can hope to have better control over ourselves and secure conditions favourable to sadhana.

It is indeed valid to do one of these things if there is need for it from the worldly (vyavaharic) perspective .
Yet,as far as sadhana goes,none of this is needed.Why and How this is so?
The key thing is to realize that we are not the 'person' terrorized by the world-process.The 'person' undergoes pain and pleasure and yet survives it all continually.The 'person' and the world-process is the 'tiger' that is constantly frightening one.It is key to recognize that the 'person' is inseparable from the world process -and that the self ,the true 'I' is untouched by this Flux.This can only be realized when there is a strong sense of Discrimination and dispassion and devotion to God,who is our true Self.
Then one ceases to take the 'person' as oneself and recognizes it as the 'Role' that one is required to play.What then is the nature of this role and how it is to be played?

Here is an excerpt from The Gospel:
Quote
Live in the world like a cast-off leaf in a gale. Such a leaf is sometimes blown inside a house and sometimes to a rubbish heap. The leaf goes wherever the wind blows-sometimes to a good place and sometimes to a bad. Now God has put you in the world. That is good. Stay here. Again, when He lifts you from here and puts you in a better place, that will be time enough to think about what to do then.God has put you in the world. What can you do about it? Resign everything to Him. Surrender yourself at His feet. Then there will be no more confusion. Then you will realize that it is God who does everything. All depends on 'the will of Rama'.

The moment we realize this,the 'Tiger' stops troubling us-and we may go about our sadhana,untroubled by the ups and downs of day to day living.Each and everyone of us can do this.It is within the reach of one and all.

Namaskar.

Subramanian.R

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Re: Rough Notebook-Open Forum
« Reply #1353 on: March 30, 2015, 12:40:04 PM »
In the Yoga Sutra, meditation involves the whole of a process comprising dharana, dhyana and samadhi.  This can be expressed
in terms of traditional imagery cited by Sankara.  First a lamp is firmly grasped, then filled with oil and lit, whereupon the
light alone is seen to be shining forth.  Collectively, these three aspects, known as samyama are regarded as the direct means
(antaranga) to the goal of Yoga. The five preceding steps are only indirect aids (Bahiranga), which prepare the ground for
samyama.

The Yoga Sutra distinguishes between two different types of meditation.Strictly speaking these are Samadhi-s. But
meditation is used here in the broader sense of the term which comprises dhyana and samadhi.  The two are inseparably
linked as components of samyama.

From Jonathan Bader's article in M.P. Aradhana 2007.

Arunachala Siva.         

atmavichar100

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Re: Rough Notebook-Open Forum
« Reply #1354 on: March 31, 2015, 09:28:10 AM »
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However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

atmavichar100

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Re: Rough Notebook-Open Forum
« Reply #1355 on: March 31, 2015, 10:46:45 AM »
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

atmavichar100

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Re: Rough Notebook-Open Forum
« Reply #1356 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
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

Subramanian.R

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Re: Rough Notebook-Open Forum
« Reply #1357 on: April 02, 2015, 09:06:37 AM »
Today is the Car Festival in Tiruchuzhi.  Tirumeni Nathar and Sahayavalli will come on the Car which will be pulled by
devotees from temple and brought back to the temple. Viswanatha Swami has written Tiruchuzhi Sthala Mahatmyam
as per Bhagavan's instructions.

Arunachala Siva.

atmavichar100

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Re: Rough Notebook-Open Forum
« Reply #1358 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
blessing.

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.

- LWB
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

Subramanian.R

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Re: Rough Notebook-Open Forum
« Reply #1359 on: April 02, 2015, 05:06:58 PM »
Talking of Tiruchuzhi, Viswanatha Swami mentions the names of Siva and Uma there in two of the Namas of
Sri Ramana Ashottaram:

1. Bhoomi Natha Sthalothithaaya Namah:

   Salutations to the One who is born in the town of Bhoomi Natha.

2. Sahayamba Sahaayavathe Namah:

   Salutations to the One who took the graceful help of Sahayaamba.*

   * When the people at home shouted at Him, for some mistakes committed, He took shelter behind the
   idol of Sahayaamba in the temple.

Muruganar in his Sri Ramana Sannidhi Murai has included a decad on Tiruchuzhi called Tiruchuzhiyal Padigam.
Here, every verse ends saying: O friend/guru/master, even if I forget you,my tongue will utter your name.

Arunachala Siva. 

Subramanian.R

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Re: Rough Notebook-Open Forum
« Reply #1360 on: April 03, 2015, 04:16:52 PM »
Today is the Utthiram star day in the month of Panguni (Phalgun).  On this day, in all Saiva and Vaishanava temples,
the wedding festival takes place, when the god and the goddess get married.

The prominent temples of Siva are - Tiruvannamalai,  Mylapore, Chidambaram, Madurai and Tirunelveli.

The prominent Vishnu temples are- Sri Rangam, Srivilliputtur, Sri Perumputhur, Melkote (Karnataka), Mannargudi, and
Kumbakonam

Muruga's wedding with VaLLi and Deivayanai takes place today.  In Tiruchendur, (vaLLi), in TiruperunkunRam,(Deivayanai),
Tiruttani (both the consorts), Pazhamudir cholai are the few Muruga temples,where the festival of wedding, is celebrated.

Arunachala Siva.

Subramanian.R

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Re: Rough Notebook-Open Forum
« Reply #1361 on: April 06, 2015, 04:48:39 PM »
The thirteenth sloka of Chapter 18 of Sri Ramana Gita, is also considered as Dhyana Sloka for those who seek Bhagavan's
grace, through a prayer.

neelaaradvindasuhrdaa sadrsam prasaade
 tulyam tathaa mahasi toyhajabaandhavena
braahmyaam sthitau tu pitaram vatamoola vaasam
 samsmaarayantam achalam tam anooditam me

In showering grace, he is like the moon, the friend of the blue water-lily. In the same way, in lustre, he is like the sun,
the kinsman of the lotus.  In his Brahmic state,he reminds us of his father abiding under the banyan tree.  He is the
immobile, my brother born following me.

When gracious, he resembles the moon, the kin of the blue waterlily. Likewise, in effulgence he is equal to the sun,
the relative of the lotus.  In his Brahmic peace, he reminds us of his father, Siva. Dakshinamurti abiding at the foot
of the banyan tree.  His Brahmic state makes us remember Dakshinamurti 'who manifests the principle of Supreme
Brahman by his exposition in silence.

The ahamkara,embellishment is called, smarana (recollection).In other places,it is explicit simile.  He is immobile,
steadfast in poise, younger brother of Ganapati, that is myself...this Ramana.

Source: Kapali Sastri's Prakasha - commentary on Sri Ramana Gita. Eng. Tr.S.Sankaranarayanan.

Arunachala Siva.                   

atmavichar100

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Re: Rough Notebook-Open Forum
« Reply #1362 on: April 07, 2015, 08:46:52 PM »
CONVERSATIONS WITH ANNAMALAI SWAMI

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.

- LWB
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

Ravi.N

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Re: Rough Notebook-Open Forum
« Reply #1363 on: April 07, 2015, 10:48:35 PM »
Friends,
Here is a passage from 'The path of Sri Ramana -Part 1' by Sri Sadhu om.

The power which the mind derives from other spiritual practices is not that power which is required to abide in its source! Repetition of holy names (japa), meditation (dhyana), concentration on anyone of the six yogic centres in the body (the shad chakras pointed out in raja yoga). concentration on a divine effulgence (jyoti) or sound (nada) - in all these practices the mind is only made to attend to some alien object (a second or third person). The strength of mind acquired by training it to catch hold of anyone of the aforesaid alien objects is not the genuine strength of mind which is favourable for Self--knowledge.
Being unfavourable, rather than calling it 'strength of mind', it would be more appropriate to call it 'lack of strength of mind' (uran inmai - the original Tamil words of Sri
Bhagavan in 'Ulladhu Narpadhu', verse 32)! Let us suppose a man buys a cow and for various reasons keeps it tied up in another man's shed for quite some days. When the owner one day tries to bring the cow to its own shed after it has become accustomed  through force of habit (abhyasa bala)  to its former surroundings, will it come to its own place and keep quiet? No, it will run back to the other man's shed.
So any intelligent farmer buying a new cow will train it to remain in its own shed by tying it only there. Similarly. aspirants who have developed mental strength by
concentrating on second and third person objects (which are other than Self) struggle and find it difficult even to understand what Self-attention - knowing one's own
existence'  is, and how to take the feeling of one's own existence as the target ! It is often said, 'Let me first gain strength of mind by training it in other practices, and then let me take to Self-enquiry' but it is the experience of anyone who has trained his mind in other practices over a long period of time that such a mind is still weaker to turn Selfwards than even an ordinary mind untrained in any other practice.
Let us takes an example the experience of Sri Ganapati Sastri, who is renowned as Ganapati Muni and who is considered to be one of the important disciples of Sri Bhagavan, There was no one who excelled him in doing japa. He had performed japa by the crores. He was even proclaimed by his own disciples to be 'Mantreswara', the
Lord of mantras, and he refers to himself as such in 'Sri Ramana Gita' (chapter 18, verse 15). He had also developed some wonderful mental powers such as asukavitvam (the ability to compose extempore verses on any given subject) and satavadhanam (the ability to attend to a hundred things at the same time). Yet he often used to say, 'I can even go to Indra-loka and see what Indra is doing, but I cannot go within and find the source of 'I'. Sri Bhagavan Himself also remarked on a number of occasions** 'Nayana (Ganapati Muni) used to say, "It is easy for me to send the mind forward but impossible for me to make it go backward, that is, to turn it inward. I can go forward (that is, towards second and third persons)  any distance at any speed, but I find it difficult to take even one step backward (that is, towards the first person)"

[ ** See for example 'Talks with Sri Ramana Maharshi', number 362, section 3, and 'Day by Day with Bhagavan', 9-5-1946, second paragraph.]

 What can we infer from this? The subtle points about the results of japa will be clear only to those who actually take to practising it with utmost earnestness and sincerity, and not to those who merely argue, 'Japa will help one to do Self-enquiry'. Sri Ganapati Muni was one who truly immersed himself in the practice of japa for many years and who had best experience of it, so does not his experience clearly prove that what we have said above is correct?


I will post Papa Ramdas (who is the true exemplar of nama japa and Sri Sadhu Om should have given examples like Papa Ramdas) sayings on the efficacy of nama japa to still the mind and steep it in pure awareness.

continued...
« Last Edit: April 08, 2015, 08:11:48 AM by Ravi.N »

Ravi.N

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Re: Rough Notebook-Open Forum
« Reply #1364 on: April 07, 2015, 11:04:50 PM »
Papa Ramdas on the Efficacy of Nama Japa:

1.God is a wonder. His name is a greater wonder. As a worm bores through the wood until it makes the inside hollow, the Ram mantra gradually destroys all your desires and purifies you through and through. By chanting it, a new strength, a new joy and a new light will reveal themselves in you. Then you will realize you are an immortal and radiant Spirit ever identical with God.

2.The Name or Mantra, by itself, is to be taken as God. A separate form of His need not be meditated upon. The sound of the Name is Nada-Brahman or Shabda-Brahman. Concentrate on that. After the repetition of the Mantra for some time, your mind will become still. In this stillness you will realize the Divine dwelling within you, and His presence will be felt thereafter at all times. Nama Japa is the simplest way to realize God.

3. The Name is God, the Guru, the all in all. Indeed, the power of God's Name is simply marvellous. It can take man to the summit of spiritual experience. It grants one eternal freedom, bliss and peace. The Name has the power to tear up the veil of Maya or ignorance and bring you face to face with God or Truth. It gives you at once the bliss of Bhakti and Mukti. The Name is not different from Him. The Divine Name is greater than any philosophy in the world. It is the key by which you can unlock the gates to the kingdom of immortal peace and bliss.

The objective of Nama smarana is to steep one in the Presence of God or Self and not to run after the 'second' or 'third' persons or 'worlds'.No less a sage than Sri sadasiva Brahmam has sung the song 'Pibare Ramarasam'(Drink the ambrosia of Rama)-The real test is to try it oneself and find out its efficacy.

Namaskar.
« Last Edit: April 08, 2015, 08:15:51 AM by Ravi.N »