Monday, January 26, 2009
Shri Rang Avadhootji Maharaj
Rang Avadhoot was born as Pandurang Vithal Valame on November 21, 1898 in Godhra, Gujarat, India. His mother’s name was Rukmamba. He passed away on November 19, 1968 at Hardhwar, Uttar Pradesh, India.
- He graduated in Sanskrit from Gujarat Vidyapith, Ahemedabad, India.
- He was scholar and a great thinker.
- He had great sense of humor and presence of mind.
- He was intelligent and sharp.
- He was bold and polite.
- He was self-dependent and self-respecting individual. To elaborate his self-dependency and self-respecting individuality, I would like to quote one incident where he refuses to eat vegetables given by the neighbor as help and asked his mother not to accept any kind of help from anybody.
From the early years of his education thru the process of achieving eternal peace, he went thru various stages of physical, emotional, and spiritual evolution. He described all these experiences thru letters to his friends (Ambalal Vyas and Amrutlal Modi). His collection of these letters was later published in the form of a book called “Patra Manjusha”. He also wrote Bhajans, Stotras and much more which describes his philosophy on God, Humanity and Life. All these literature has been collected and compiled in various books. It provides very useful guidance to all who wants to achieve eternal peace, real happiness or experience the existence of god. Most popular and widely read books are Avadhooti Anand, Rang Hradyam and Shree Gurulilamrut. Once requested by his follower to chant a mantra or a strotra for the relief of his wife’s discomfort/stress, he wrote DattaBavani which later became very popular and helped millions of people in relieving their discomfort/stress and achieve peace and happiness. He strongly believed in the existence of one god. According to him, god can be worshipped in different forms, may be known by different names at different places by different people. His philosophy of life and objectives of his mission can be explained by following slogans given by him.
(1) ”Guru Kare te kharu” means surrender your self totally at the feet of your guru and live as per his wish. “
Jay jay gurumaharaj guru, jay jay parabrham sadguru, Jivan dori tujne sopi nischit jagma faru”. From very earlier period of his life, he had given up all his wishes and desires and decided to carry on his life as per his guru’s wish.
To elaborate this I would like to quote the incident of his last day of paying tuition fees for college. He could not arrange for it till last day. Finally he told his friends not to worry about this. If my Guru wishes that I attend college he will make some arrangement and if he does not wish me to go to college, no arrangement will take place. To the surprise of all, suddenly an old relative came to him and returned money which was landed to them by his father in the past. For all of us, if we can make our lives free from all desires or at least have minimum desires, we can gradually achieve eternal peace or happiness.
(2) ”Shwashe shwashe Dattanam Smaratmanam” means keep chanting god (datta)’s name along with rhythmic breathing. By doing this one keeps himself away from ill or evil thoughts, which in turn leads to better, peaceful and happy life. “Manchhod de kapat hari pad bhajre, kalimal tarak, bhava bhay harak, swas swas man yehi ratre”.
(3) ”Paraspar devo bhava” means treat each other as god. To elaborate on this I would like to quote an incident of a poor and illiterate follower who innocently offered a quarter to him. Earlier in his life, Pandurang had decided not to accept money or rice from anybody and if someone offers it, he will observe fast on that day. When the poor follower offered a quarter, all other followers became angry and scolded him. The poor fellow did not understand why every one is angry at him. Finally when he realized that Pandurnag will not eat, he felt so sad and declared that he will also join Pandurang and will not eat. Pandurang saw his innocence and ragged clothes. He stopped everybody. Gave the poor fellow new clothes and said that you are totally innocent. You have done nothing wrong and just for your satisfaction I will break my rule and eat. Pandurang treated the poor fellow as a human being and showed sympathy towards him “Jena dilma dinni daaz nathi eva durijannu ahi kam nathi”, By practicing this in our day to day life, the friction and grudges between two will be reduced, one will be liberal and open in understanding other’s opinion and gradually both can achieve happiness and peace in their lives.
(4) ”Serve mankind as best as you can” During his lifetime in Nareshwar he inspired to organize surgical camps and many relief camps for victims of flood or other calamities/disaster, distributed clothes and food to poor. He also encouraged many students to go for higher education in various fields.
“Nek kamai Karle bhai isme subkuchh aai”
(5) ”Live simple life” He had very few belongings for him (practically nothing except few clothes, paduka and dand). He did not store or keep anything with him for personal use. “Wah fakiri kaun amiri, dasi tere charnome”.
By living simple life, serving mankind as best as he can, treating every one as god, chanting Datta’s name with each and every breath and living in a desire less world, he was able to achieve real happiness, eternal peace and experience the existence of God. One, who reaches this stage where he can feel the existence of god, feels real happiness and experiences real peace is known as Avadhoot and Pandurang became Rang Avadhoot.
A very learned follower of Rang Avadhoot has described the spiritual condition of Rang Avadhoot in the following shloka in Sanskrit.
Shantam, Yogindravaryam, Dwijkultilakam, Shrotrium, Bhramnishtham, Dattatrayam smarantam, Janhit niratam, Sachhidanandmagnam. Sidhdham revatastham, Nijper rahitam, Nityamattavadhootam, Santam, Nareshwarastham, Mathitkalimalam, Pandurangam Namami.
Let us take a look at the meaning of this and realize who Rang Avadhoot was?
Shantam means quiet – Undisturbed. Nothing in the universe can disturb him. He is above all.
Yogindravaryam means the top-notch among all yogis. Yogis are engaged in achieving knowledge to unite with or emerge in supreme soul or god.
Dwijkultilakam means the shining star among all dwijs. Dwij means to bourn twice. First one is natural birth and the second is when one achieves the highest knowledge to know the supreme soul or god. Dwij is one who achieves the highest knowledge to reach god.
Shrotrium means who has digested all Vedas and Upanishads and acquired complete knowledge about god.
Bhramanishtham means one who after acquiring the knowledge is totally or completely indulged in the existence of supreme soul or god and feels his existence all the time every where.
Dattatreyam smarantam janhit niratam means chanting god’s (Datta’s) name all the time for the welfare of mankind.
Sachhidananad magnam means one who is always drowned in real, true and lively happiness. This can be enjoyed only when you know or experience supreme soul or god.
Sidhdham means who has mastered the art of achieving god.
Revatastham means who has made bank of river Reva (Narmada) his home.
Nij per rahitam means who is completely free from feelings of me or mine as well as you or yours. This can be only achieved when you see god in every one.
Nityamatta means one who remains madly in love with god for ever.
Avadhoot means who has no desire for any worldly things.
Santam Nareshwarstham means a saint residing at Nareshwar.
Mathitakalimalam means one who has engaged himself constantly in overcoming the evil effects of present time (Kaliyug) like lying, stealing, violence, adultery, cheating, exploitation of others etc.
Pandurangam Namami means Oh, Pandurang I bow to you.
Thus we can see that Rang Avadhoot had experienced the existence and presence of god every where all the time.
In support of this I would like to quote his favorite shloka “Je Je sthale AA man jay maru Te Te sthale sadguru rup taru, Jya jya muku mastak hu guru he tya tya pad dwand taraj sohe.”
At this junction, I believe and dare to say that “One who sees and feels the existence of god every where is nothing but god”.
We all say that “God is almighty”. If we look thru the experiences described by hundreds of his follower, we can say without any doubt, that Rang Avadhoot is almighty and is God.
Like the guru, our beloved Bapuji/Premdada has also chosen the same path and decided to carry on his mission further and far.
He is calm, loving and very simple. With the blessings of his guru, he works long hours every day, travels long distances at home and abroad round the year and continues to inspire people to do good things for living better life. He meets men and women, young and elderly, in groups and individually. He listens to their concerns and guides every one to be a better human being. Like his guru he does not accept money. All the presents and gifts offered to him are distributed among other devotees. He does not keep anything for him. Like his guru he is constantly involved in helping poor and victims of calamities. He inspires others to distribute food, clothes and medicines to the needy. While doing this work he feels and sees god in them. We all have seen his special affection towards young kids. He loves them very dearly and wants them to live better, worthy humanly life. For this very reason he has visualized the need of translating DattaBavani, Usha Prathrna, Sayam Prarthna, Avadhooti Anand, and Shree Guru Lilamrut etc in English. He has taken up this big task and started working on it since last 3-4 years. The outcome of this is not unknown to us. Our kids started taking active part towards making their lives happy, peaceful and humanly. At the same time the English version will be helpful to the people of other cultural back ground.
Spending most of his life with his guru and practicing his philosophy thru his whole life Bapuji/Prem dada also have reached to the highest spiritual level like his guru and became Prem Avadhoot.
In words of Great Scholar late Shree Krishnashanker Shashtri “Prem Avadhoot is not different from Rang Avadhoot.” Many of us will definitely agree that indeed Prem Avadhoot is not different from Rang Avadhoot.
As per Bapuji, He does not agree with above statement. He always considers himself as a humble disciple of his master Rang Avadhoot to whom he has surrendered his life completely.
Bapuji, you are completing 75th year today. From the bottom of our hearts we all wish you Happy Birthday and pray to God to bless you for more years to come and continue your mission.
Gurudev Datta
Kapil
September 13, 2006
Source: http://www.geocities.com/rangavadhoot/Prem_Avadhoot.htm
More About Shri Rang Avadhootji Maharaj
http://www.beezone.com/Rang/rangavadhoot.htm
http://www.rangavadhoot.com/
http://www.nareshvar.org/
Sunday, January 25, 2009
Worship with a Broom - by Swami Nirvikalpananda
(Swami Nirvikalpananda is the Secretary of the Ramakrishna Mission Ashrama in Dehra Dun, India.
This article was originally published in the January, 2008 issue of Prabuddha Bharata).
This is the story of another son of Holy Mother. His name was Shantiram Das. He belonged to Haldi, a village near Jayrambati. His birth itself was a blessing of the Mother. Shanti's father, Yogesh Das, was an ardent devotee of Holy Mother and regularly served Mother as a palanquin bearer. Occasionally, he would sweep and clean the compound of Mother's new house. He had five daughters and greatly yearned for a son. So one day he came to Mother and expressed his sorrow, saying, "Mother, I have five daughters who work with their mother. If I had a son, I could have brought him here along with me and engaged him in your service. It is my humble prayer to you, Mother, that if another child is to be born to me, it should be a son. Without that I shall have no peace."
Mother thought for a while and said, "All right, I shall pray to Thakur." As it happened, a male child was born to him the next year. Yogesh's joy knew no bounds; he came running to the Mother and exclaimed, "Mother, by your grace I have got a son." Mother smilingly asked, "So now are you at peace?" He replied, "Yes Mother, my heart is full of peace." Then Mother said, "Then let the boy be named Shanti (peace)." During the boy's annaprashan ceremony, when the child is fed with cooked cereals for the first time, Mother gave him a pair of gold-plated bangles, which he preserved throughout his life.
His family believed that after Shanti received these bangles from Mother, whom they looked upon as Goddess Lakshmi herself, their financial condition improved greatly. As the boy Shanti grew older, he started coming to Mother's house along with his father. Yogesh had his son on one shoulder and his youngest daughter on the other, the latter being only one and a half years older than Shanti. So whatever fruit Mother had she would divide exactly into two for the children, lest they should fight.
When Shanti saw his father cleaning the compound with a broom, he too started doing the same—with difficulty, as the broom was very big for him. Seeing him struggle with the big broom, Mother procured a smaller one and gave it to him, saying, "This is the broom for you; you can serve with this one." Thereafter, he unfailingly continued his devotional service to Mother with great zeal and enthusiasm.
A few years passed in this way, during which Shanti enjoyed Mother's unbounded love and affection. Eventually, Holy Mother became seriously ill, and it was decided that she would move to her Calcutta residence. As Mother was about to leave, Shanti asked her with tearful eyes, "Now for whom shall I work, Mother, whom shall I serve?" Mother replied with affection, "My child, you shall continue your service to me, thinking that I am always present here and am always watching you. Where shall I go?" Shanti's simple heart couldn't doubt Mother's words; he continued his service to Mother daily with the same enthusiasm as before, feeling her eternal presence even after she left the mortal world.
In 1923, the Matri Mandir was established on the birthplace of Holy Mother, and the things in Jayrambati changed, but there was no change in Shanti's attitude and sincerity. In fact, his faith and devotion increased with time, and whether it was winter, summer, or the rainy season, Shanti was seen every morning with a broom in hand, serving with a blissful heart. He never accepted any money for his service, as it was all for his own Mother. On festival days he accepted a dhoti and chadar—gifts that were distributed to all. He had a job as the chowkidar (watchman) of the Haldi village and thus earned his living, but he spent most of his spare time at the ashrama.
When he became old and weak, the ashrama authorities asked him not to exert himself in hard work, but nobody could persuade him to stop his service to Mother. If somebody asked him to stop his work he would answer promptly, "Who are you to ask me to stop? It is Mother who appointed me to this service. I am her servant. She didn't teach me any shastra or sadhan-bhajan; she only gave me a broom. Hence this is my sadhana, my worship to her." His service continued until he became bedridden.
On his last day, lying in bed, suddenly his face became bright and blissful. And he breathed his last with a smile on his face and Mother's name on his lips. Shanti's last rites were performed with due respect at the ghat on the bank of the Amodar river at Jayrambati. He was honoured as a great devotee of Mother. The bangles which Mother had given to him are preserved by his family. Also, many of his relatives serve at the ashrama. Countless are the living examples of Mother's grace and infinite love. She used to say repeatedly, "I am the Mother of all." How many of us have the kind of unbounded faith in her words that Shanti had?
Source: http://shraddha-sankri.blogspot.com/2008/08/mothers-grace.html
This article was originally published in the January, 2008 issue of Prabuddha Bharata).
This is the story of another son of Holy Mother. His name was Shantiram Das. He belonged to Haldi, a village near Jayrambati. His birth itself was a blessing of the Mother. Shanti's father, Yogesh Das, was an ardent devotee of Holy Mother and regularly served Mother as a palanquin bearer. Occasionally, he would sweep and clean the compound of Mother's new house. He had five daughters and greatly yearned for a son. So one day he came to Mother and expressed his sorrow, saying, "Mother, I have five daughters who work with their mother. If I had a son, I could have brought him here along with me and engaged him in your service. It is my humble prayer to you, Mother, that if another child is to be born to me, it should be a son. Without that I shall have no peace."
Mother thought for a while and said, "All right, I shall pray to Thakur." As it happened, a male child was born to him the next year. Yogesh's joy knew no bounds; he came running to the Mother and exclaimed, "Mother, by your grace I have got a son." Mother smilingly asked, "So now are you at peace?" He replied, "Yes Mother, my heart is full of peace." Then Mother said, "Then let the boy be named Shanti (peace)." During the boy's annaprashan ceremony, when the child is fed with cooked cereals for the first time, Mother gave him a pair of gold-plated bangles, which he preserved throughout his life.
His family believed that after Shanti received these bangles from Mother, whom they looked upon as Goddess Lakshmi herself, their financial condition improved greatly. As the boy Shanti grew older, he started coming to Mother's house along with his father. Yogesh had his son on one shoulder and his youngest daughter on the other, the latter being only one and a half years older than Shanti. So whatever fruit Mother had she would divide exactly into two for the children, lest they should fight.
When Shanti saw his father cleaning the compound with a broom, he too started doing the same—with difficulty, as the broom was very big for him. Seeing him struggle with the big broom, Mother procured a smaller one and gave it to him, saying, "This is the broom for you; you can serve with this one." Thereafter, he unfailingly continued his devotional service to Mother with great zeal and enthusiasm.
A few years passed in this way, during which Shanti enjoyed Mother's unbounded love and affection. Eventually, Holy Mother became seriously ill, and it was decided that she would move to her Calcutta residence. As Mother was about to leave, Shanti asked her with tearful eyes, "Now for whom shall I work, Mother, whom shall I serve?" Mother replied with affection, "My child, you shall continue your service to me, thinking that I am always present here and am always watching you. Where shall I go?" Shanti's simple heart couldn't doubt Mother's words; he continued his service to Mother daily with the same enthusiasm as before, feeling her eternal presence even after she left the mortal world.
In 1923, the Matri Mandir was established on the birthplace of Holy Mother, and the things in Jayrambati changed, but there was no change in Shanti's attitude and sincerity. In fact, his faith and devotion increased with time, and whether it was winter, summer, or the rainy season, Shanti was seen every morning with a broom in hand, serving with a blissful heart. He never accepted any money for his service, as it was all for his own Mother. On festival days he accepted a dhoti and chadar—gifts that were distributed to all. He had a job as the chowkidar (watchman) of the Haldi village and thus earned his living, but he spent most of his spare time at the ashrama.
When he became old and weak, the ashrama authorities asked him not to exert himself in hard work, but nobody could persuade him to stop his service to Mother. If somebody asked him to stop his work he would answer promptly, "Who are you to ask me to stop? It is Mother who appointed me to this service. I am her servant. She didn't teach me any shastra or sadhan-bhajan; she only gave me a broom. Hence this is my sadhana, my worship to her." His service continued until he became bedridden.
On his last day, lying in bed, suddenly his face became bright and blissful. And he breathed his last with a smile on his face and Mother's name on his lips. Shanti's last rites were performed with due respect at the ghat on the bank of the Amodar river at Jayrambati. He was honoured as a great devotee of Mother. The bangles which Mother had given to him are preserved by his family. Also, many of his relatives serve at the ashrama. Countless are the living examples of Mother's grace and infinite love. She used to say repeatedly, "I am the Mother of all." How many of us have the kind of unbounded faith in her words that Shanti had?
Source: http://shraddha-sankri.blogspot.com/2008/08/mothers-grace.html
Bhajans - Sri Rang Avadhootji (શ્રી રંગઅવધૂતજી)
શ્રી રંગઅવધૂતજી કહે છે કે
“કિશોરવયની બાળા નિશદિન માત થવા તલસાય
ઢીંગલા ઢીંગલી કોડે રમતા અંતે માતા થાય.
જેવી જેની બુદ્ધિ રે તેવા નર તેહ થયા,
કીટ ભમરીનું ધ્યાન ધરે છે; જાત વિજાતિય એહ
ભયથી ધ્યાતાં ભમરી થાયે; કેમ ખાલી જશે નેહ (પ્રેમ)
ધ્યાતા ધ્યેય નિશ્ચે રે, જીવ તે તો શિવ થયા;
હરિગુણ ગાતાં રે, હરિજન હરિ થયા;
નિર્ગુણ ધ્યાતાં રે, ગુણાતીત પોતે થયા.
- અષ્ટાવક્રગીતા - પૃ. ૭૮ .
“કિશોરવયની બાળા નિશદિન માત થવા તલસાય
ઢીંગલા ઢીંગલી કોડે રમતા અંતે માતા થાય.
જેવી જેની બુદ્ધિ રે તેવા નર તેહ થયા,
કીટ ભમરીનું ધ્યાન ધરે છે; જાત વિજાતિય એહ
ભયથી ધ્યાતાં ભમરી થાયે; કેમ ખાલી જશે નેહ (પ્રેમ)
ધ્યાતા ધ્યેય નિશ્ચે રે, જીવ તે તો શિવ થયા;
હરિગુણ ગાતાં રે, હરિજન હરિ થયા;
નિર્ગુણ ધ્યાતાં રે, ગુણાતીત પોતે થયા.
- અષ્ટાવક્રગીતા - પૃ. ૭૮ .
Sri Bhole Baba - 4 (વેદાન્તછન્દાવલી)
મૈ શુદ્ધ હૂં મૈ બુદ્ધ હૂં જ્ઞાનાગ્નિ ઐસી લે ભલા
મત પાપ મત સંતાપ કર અજ્ઞાન બન કો દે જલા
જ્યોં સર્પ રસ્સી માંહી જિસ મેં ભાસતા બ્રહ્માંડ ભર
સો બોધ સુખ તૂ આપ હૈ, હો જા અજર, હો જા અમર
- વેદાન્તછન્દાવલી (અષ્ટાવક્રગીતા - પૃ. ૭૦)
Wednesday, January 21, 2009
Swami Ramsukhdasji Maharaj
Eternally free of attachment, as
well as, one knowing the essential nature (tattva), revered Shri Swami
Ramsukhdasji Maharaj, for over 102 years, remained immersed and
blissfully connected in expressing Paramatma (Supreme Consciousness,
Divinity, Truth) for sharing with the World. Staying far from spreading
the importance of a particular person, and only spreading the message
of Bhagavan (God) and His words (Gita), remained the main aim and focus
of His life. Therefore he stayed entirely and completely away from
having his photograph taken, feet being touched, worship, engaging in
guru - disciple relationship, accepting gifts, accumulating money,
having possessions, building ashrams, forming groups etc. In this
manner, not getting people to be drawn towards him, he engaged them in
Bhagavan (God).
In the least amount of time and in the easiest way that all of humanity can be liberated - was His only aim, and in this aim alone, his life was surrendered. On this subject, he discovered many new and extraordinary ways. In the path of Supreme spirit and knowledge of identification of the Soul (Self) with it, he investigated and deliberated on the hidden mysteries, secrets, meanings, most complicated and highest of subjects, and he brought these in front of the general public in an easy way manner, whereby even the most ordinary and common man with limited education can also with ease understand and apply it to their lives.
On the Gita, Swamiji has also written an extensive and very detailed commentary, by the name of "Sadhak Sanjivani", published through Gita Press, Gorakhpur. Besides that, He has also written "Gita Darpan", "Gita Madhurya", "Gita Prabodhani", "How to Lead a Householder Life", "Is there No Salvation without a Guru?" and various other books, that are extremely well received and loved by many. The lessons from the books, leave an immutable, irrevocable impression on the readers, as these are not dependent on just scholarly writings, but are based on realizations.
Simply as a small tributory leading to a wide ocean, this limited, concise introduction of Swamiji is written with the objective that maximum number of people read the books, lectures, and messages of Param Shraddhey Shri Swamiji Maharaj and thereby uplift themselves and gain from it.
With reverence
A Sadhak
Source: http://swamiramsukhdasji.net/About_Swamiji.html
In the least amount of time and in the easiest way that all of humanity can be liberated - was His only aim, and in this aim alone, his life was surrendered. On this subject, he discovered many new and extraordinary ways. In the path of Supreme spirit and knowledge of identification of the Soul (Self) with it, he investigated and deliberated on the hidden mysteries, secrets, meanings, most complicated and highest of subjects, and he brought these in front of the general public in an easy way manner, whereby even the most ordinary and common man with limited education can also with ease understand and apply it to their lives.
On the Gita, Swamiji has also written an extensive and very detailed commentary, by the name of "Sadhak Sanjivani", published through Gita Press, Gorakhpur. Besides that, He has also written "Gita Darpan", "Gita Madhurya", "Gita Prabodhani", "How to Lead a Householder Life", "Is there No Salvation without a Guru?" and various other books, that are extremely well received and loved by many. The lessons from the books, leave an immutable, irrevocable impression on the readers, as these are not dependent on just scholarly writings, but are based on realizations.
Simply as a small tributory leading to a wide ocean, this limited, concise introduction of Swamiji is written with the objective that maximum number of people read the books, lectures, and messages of Param Shraddhey Shri Swamiji Maharaj and thereby uplift themselves and gain from it.
With reverence
A Sadhak
Source: http://swamiramsukhdasji.net/About_Swamiji.html
Quotes by Swami Ramsukhdasji Maharaj
1. Association with Paramatma (God) leads to union, and association with the World leads to sense pleasures (disunion).
2. Desire for happiness, wishing for it and indulging in sense pleasures – these three are the root causes of all sorrows.
3. It is only for giving up desire for happiness that sorrow comes.
4. To consider this body as “me” and “mine” is a grave mistake; Such errors themselves are death.
5. To give importance to the perishable thing is itself bondage.
6. By giving up wanting perishable things, the imperishable element is attained.
7. To establish a relationship with this body and this world is association with bad company (untruth).
8. You are not seeing Bhagavan (God), but He is constantly seeing you.
9. It should happen this way, it should not happen this way – in this there is all sorrows.
10. There is nothing equivalent in one’s progress than purifying one’s nature.
11. Pride of goodness, is the evil of inertness
12. A perishable thing is such that it will not remain even for a moment.
13. By considering this body as “me-mine” all sorts and unending sorrow manifests.
14. By seeing other’s flaws, neither we are benefited, nor they.
15. Being a slave to perishable things is the main reason that does not allow us to turn to the imperishable.
16. You become the servant of Bhagavan (God) then He will make you His master.
17. He who desires rest and relaxation, cannot progress spiritually.
18. Paramatma is not far away. Simply our intense longing for Him is lacking.
19. As long as we see the perishable as real, till that time there will be no realization.
20. Seeing something great in us, is simply due to pride of individuality
21. There is no greater sin than turning away from Bhagavan (God) and turning to the World.
22. In God Realization, the sentiments are important, not the activity.
23. To have desire for anything itself is poverty.
24. On giving up pride and selfishness, one naturally becomes like an ascetic.
25. On turning away from the world, naturally and without doing any effort, good qualities manifest.
26. May I be respected – this desire itself has been the cause of disrespect.
27. My body is in the world, but I myself am in Bhagavan (God).
28. Liberation comes from giving up of desires, not from giving up things.
29. To give up the insistence of your mind for Bhagavan (God), that itself is surrendering to God.
30. Worldly goods are useful for the world. They are not useful for us (Self).
31. If there is anything that you desire from the world, then you will have to experience suffering.
32. The best use of things to use them for the benefit of others.
33. Man’s rise and fall is due to sentiments, not due to things, situations etc.
34. The one who comes, is bound to go – it is a rule
35. We do not get bound because we are staying at home rather we are bound because we consider the home as ours.
36. Not regarding “Is-ness” as part of Paramatma, but considering it as part of the World – this is the mistake!
37. There is no certainty of “will do”, there is certainty of “will die”.
38. As long as there is pride and selfishness, till then there cannot be love for anyone.
39. Without leaving the company of “unreal” there cannot be great gain from company of “real” (satsang).
40. Feeling of mine-ness with Bhagavan (God) is the easiest and best of all spiritual practices.
41. By not considering the world as ours, liberation can be at this very moment.
42. Any which way, become engaged in God, thereafter God Himself will take care of the rest.
43. There is fault in cheating another, however there is no fault in being cheated.
44. He whose nature is improved, for him the whole world becomes better.
45. Besides God, no one else is mine. This is true devotion.
46. It is better not to take at all, then taking from another with the hope of doing charity.
47. God is not realized out of insistence rather one must have true and intense longing for Him.
48. One who indulges is sense pleasures is diseased, unhappy and moving towards misfortunate.
49. The moment this embodied soul turns away from God, he become an orphan.
50. Without giving up attachment for the world, love and affection for God is not happen.
51. The one who desires to take remains always poor.
52. The highest liberated state is innately present in all human beings.
53. An easy method for God Realization is not activity, rather it is intense longing for God
54. Spiritual practice happens by the Self, not by the mind and intellect.
55. If you want to know something, then why not know the imperishable. What is the gain in knowing the perishable?
56. Desire for the perishable is the impurity of the inner faculty.
57. Surrendering to God is not with the mind-intellect rather it is by the Self.
58. Man is not to give up working rather he has to give up desires.
59. There is no support greater than that of Paramatma
60. Destiny is to free us of our worries, but it is not to make us lazy and useless.
61. A gentleman is he who is engaged in the welfare of others.
62. Beauty of good character is true beauty.
63. To consider money as greatest of all is the sign of a deluded intellect.
64. If you are remembering something, let it be remembrance of God. If you are doing some work, let it be selfless service
65. For righteousness, one does not need wealth. One needs the right mind-set.
66. Man is not made a slave by things rather its desire makes him a slave.
67. The good utilization of this body is only in serving the world.
68. He who gives unhappiness to others his mind does not engage in worship and remembrance of God.
69. If you want peace, give up desires.
70. Desire to take anything is cause of enormous sorrow.
71. Those who progress spiritually, they naturally progress in worldly matters as well.
72. World is not trustworthy, rather it is only worthy of serving
73. Acceptance of the truth, it man’s duty.
74. Knowledge leads to freedom, but pride of knowledge leads one to hell.
75. Trusting the ever-changing world it itself is not trusting in God.
76. A bhogi (enjoyer of sense pleasures) is not a “yogi” (united with divinity), rather he is a “rogi” (diseased man).
77. On having the sentiments of the presence of divinity in all changes for the worse are destroyed.
78. A devotee is a rarity, not Bhagavan (God).
79. Trusting the ever-changing world it itself is not trusting in God.
80. Think about this! Will this day remain as-is forever?
81. God is ours, but those things that we have attained are not ours. They belong to God.
82. Each and ever person if they improve, then this entire society will improve.
83. Now henceforth, I will not sin.
84. This is real penance.
85. Feeling of “mine-ness” for the perishable, is cause of unrest and bondage
86. If you desire happiness from your children, then serve your mother and father.
87. May I be happy, is the inertness of all sins.
88. Where there is appearance of gaining worldly happiness, there understand that there is some danger!
89. Our life is not for us, rather it is for the welfare of others
90. If you desire happiness from your children, then serve your mother and father.
91. Repetition of God’s name and chanting aloud, both these are protectors in Kali yug and for benediction of others.
92. As long as there is attraction for the world, till that time true love for God has not been awakened.
93. Being saddened by the sorrow of others is the essence of service.
94. It is great inertness, to desire happiness from things and persons.
95. He who desires something, has to definitely become dependent on someone or the other
96. He who desires anything at all from me, how can he be my Guru?
97. Contentment is the destroyer of all three - desires, anger and greed.
98. To desire happiness for your own self is a demoniac trait.
99. That which has been received, do not consider it as your own then liberation will be naturally realized.
100. Any man who is becoming happy from his own happiness, cannot be a Yogi.
101. Remember, God’s every single ordinance is for your eternal good and benefit.
Source: http://swamiramsukhdasji.net/Quotes.html
2. Desire for happiness, wishing for it and indulging in sense pleasures – these three are the root causes of all sorrows.
3. It is only for giving up desire for happiness that sorrow comes.
4. To consider this body as “me” and “mine” is a grave mistake; Such errors themselves are death.
5. To give importance to the perishable thing is itself bondage.
6. By giving up wanting perishable things, the imperishable element is attained.
7. To establish a relationship with this body and this world is association with bad company (untruth).
8. You are not seeing Bhagavan (God), but He is constantly seeing you.
9. It should happen this way, it should not happen this way – in this there is all sorrows.
10. There is nothing equivalent in one’s progress than purifying one’s nature.
11. Pride of goodness, is the evil of inertness
12. A perishable thing is such that it will not remain even for a moment.
13. By considering this body as “me-mine” all sorts and unending sorrow manifests.
14. By seeing other’s flaws, neither we are benefited, nor they.
15. Being a slave to perishable things is the main reason that does not allow us to turn to the imperishable.
16. You become the servant of Bhagavan (God) then He will make you His master.
17. He who desires rest and relaxation, cannot progress spiritually.
18. Paramatma is not far away. Simply our intense longing for Him is lacking.
19. As long as we see the perishable as real, till that time there will be no realization.
20. Seeing something great in us, is simply due to pride of individuality
21. There is no greater sin than turning away from Bhagavan (God) and turning to the World.
22. In God Realization, the sentiments are important, not the activity.
23. To have desire for anything itself is poverty.
24. On giving up pride and selfishness, one naturally becomes like an ascetic.
25. On turning away from the world, naturally and without doing any effort, good qualities manifest.
26. May I be respected – this desire itself has been the cause of disrespect.
27. My body is in the world, but I myself am in Bhagavan (God).
28. Liberation comes from giving up of desires, not from giving up things.
29. To give up the insistence of your mind for Bhagavan (God), that itself is surrendering to God.
30. Worldly goods are useful for the world. They are not useful for us (Self).
31. If there is anything that you desire from the world, then you will have to experience suffering.
32. The best use of things to use them for the benefit of others.
33. Man’s rise and fall is due to sentiments, not due to things, situations etc.
34. The one who comes, is bound to go – it is a rule
35. We do not get bound because we are staying at home rather we are bound because we consider the home as ours.
36. Not regarding “Is-ness” as part of Paramatma, but considering it as part of the World – this is the mistake!
37. There is no certainty of “will do”, there is certainty of “will die”.
38. As long as there is pride and selfishness, till then there cannot be love for anyone.
39. Without leaving the company of “unreal” there cannot be great gain from company of “real” (satsang).
40. Feeling of mine-ness with Bhagavan (God) is the easiest and best of all spiritual practices.
41. By not considering the world as ours, liberation can be at this very moment.
42. Any which way, become engaged in God, thereafter God Himself will take care of the rest.
43. There is fault in cheating another, however there is no fault in being cheated.
44. He whose nature is improved, for him the whole world becomes better.
45. Besides God, no one else is mine. This is true devotion.
46. It is better not to take at all, then taking from another with the hope of doing charity.
47. God is not realized out of insistence rather one must have true and intense longing for Him.
48. One who indulges is sense pleasures is diseased, unhappy and moving towards misfortunate.
49. The moment this embodied soul turns away from God, he become an orphan.
50. Without giving up attachment for the world, love and affection for God is not happen.
51. The one who desires to take remains always poor.
52. The highest liberated state is innately present in all human beings.
53. An easy method for God Realization is not activity, rather it is intense longing for God
54. Spiritual practice happens by the Self, not by the mind and intellect.
55. If you want to know something, then why not know the imperishable. What is the gain in knowing the perishable?
56. Desire for the perishable is the impurity of the inner faculty.
57. Surrendering to God is not with the mind-intellect rather it is by the Self.
58. Man is not to give up working rather he has to give up desires.
59. There is no support greater than that of Paramatma
60. Destiny is to free us of our worries, but it is not to make us lazy and useless.
61. A gentleman is he who is engaged in the welfare of others.
62. Beauty of good character is true beauty.
63. To consider money as greatest of all is the sign of a deluded intellect.
64. If you are remembering something, let it be remembrance of God. If you are doing some work, let it be selfless service
65. For righteousness, one does not need wealth. One needs the right mind-set.
66. Man is not made a slave by things rather its desire makes him a slave.
67. The good utilization of this body is only in serving the world.
68. He who gives unhappiness to others his mind does not engage in worship and remembrance of God.
69. If you want peace, give up desires.
70. Desire to take anything is cause of enormous sorrow.
71. Those who progress spiritually, they naturally progress in worldly matters as well.
72. World is not trustworthy, rather it is only worthy of serving
73. Acceptance of the truth, it man’s duty.
74. Knowledge leads to freedom, but pride of knowledge leads one to hell.
75. Trusting the ever-changing world it itself is not trusting in God.
76. A bhogi (enjoyer of sense pleasures) is not a “yogi” (united with divinity), rather he is a “rogi” (diseased man).
77. On having the sentiments of the presence of divinity in all changes for the worse are destroyed.
78. A devotee is a rarity, not Bhagavan (God).
79. Trusting the ever-changing world it itself is not trusting in God.
80. Think about this! Will this day remain as-is forever?
81. God is ours, but those things that we have attained are not ours. They belong to God.
82. Each and ever person if they improve, then this entire society will improve.
83. Now henceforth, I will not sin.
84. This is real penance.
85. Feeling of “mine-ness” for the perishable, is cause of unrest and bondage
86. If you desire happiness from your children, then serve your mother and father.
87. May I be happy, is the inertness of all sins.
88. Where there is appearance of gaining worldly happiness, there understand that there is some danger!
89. Our life is not for us, rather it is for the welfare of others
90. If you desire happiness from your children, then serve your mother and father.
91. Repetition of God’s name and chanting aloud, both these are protectors in Kali yug and for benediction of others.
92. As long as there is attraction for the world, till that time true love for God has not been awakened.
93. Being saddened by the sorrow of others is the essence of service.
94. It is great inertness, to desire happiness from things and persons.
95. He who desires something, has to definitely become dependent on someone or the other
96. He who desires anything at all from me, how can he be my Guru?
97. Contentment is the destroyer of all three - desires, anger and greed.
98. To desire happiness for your own self is a demoniac trait.
99. That which has been received, do not consider it as your own then liberation will be naturally realized.
100. Any man who is becoming happy from his own happiness, cannot be a Yogi.
101. Remember, God’s every single ordinance is for your eternal good and benefit.
Source: http://swamiramsukhdasji.net/Quotes.html
Sunday, January 18, 2009
Sri Bhole Baba - 3 (વેદાન્તછન્દાવલી)
ચૈતન્ય કો કર ભિન્ન તન સે શાન્તિ સમ્યક પાયગા ।
હોગા તુરત હી તુ સુખી સંસાર સે છૂટ જાયગા ॥
આશ્રમ તથા વર્ણાદિ કા કિંચિન્ન તૂ અભિમન કર ।
સમ્બન્ધ તજ દે દેહ સે, હો જ સજર ! હો જા અમર ॥
- વેદાન્તછન્દાવલી (અષ્ટાવક્રગીતા - પૃ. ૪૭)
“નહી ધર્મ હૈ ન અધર્મ તુઝ મેં દુઃખ સુખ ભી લેશ ના ।
હૈ યે સભી અજ્ઞાન મેં કર્તાપના ભોક્તાપના ॥
તૂ એક દ્રષ્ટા સર્વ કા ઇસ દૃશ્ય સે હૈ દૂરતર ।
પહિચાન અપને આપ કો, હો જા અજર ! હો જ અમર ॥
- વેદાન્તછન્દાવલી (અષ્ટાવક્રગીતા - પૃ. ૫૪)
"કર્તૃત્વ કે અભીમન કાલે સર્પ સે હૈ તૂ ડસા !
નહિ જાનતા હૈ આપ કો, ભવપાશ મેં ઈસ સે ફઁસા !
કર્તા ન તૂ તીહું કાલ મેં શ્રદ્ધા સુધા કા પાન કર !
પી કર ઉસે હો જા સુખી, હો જા અજર ! હો જા અમર !"
- વેદાન્તછન્દાવલી (અષ્ટાવક્રગીતા - પૃ. ૬૫)
હોગા તુરત હી તુ સુખી સંસાર સે છૂટ જાયગા ॥
આશ્રમ તથા વર્ણાદિ કા કિંચિન્ન તૂ અભિમન કર ।
સમ્બન્ધ તજ દે દેહ સે, હો જ સજર ! હો જા અમર ॥
- વેદાન્તછન્દાવલી (અષ્ટાવક્રગીતા - પૃ. ૪૭)
“નહી ધર્મ હૈ ન અધર્મ તુઝ મેં દુઃખ સુખ ભી લેશ ના ।
હૈ યે સભી અજ્ઞાન મેં કર્તાપના ભોક્તાપના ॥
તૂ એક દ્રષ્ટા સર્વ કા ઇસ દૃશ્ય સે હૈ દૂરતર ।
પહિચાન અપને આપ કો, હો જા અજર ! હો જ અમર ॥
- વેદાન્તછન્દાવલી (અષ્ટાવક્રગીતા - પૃ. ૫૪)
"કર્તૃત્વ કે અભીમન કાલે સર્પ સે હૈ તૂ ડસા !
નહિ જાનતા હૈ આપ કો, ભવપાશ મેં ઈસ સે ફઁસા !
કર્તા ન તૂ તીહું કાલ મેં શ્રદ્ધા સુધા કા પાન કર !
પી કર ઉસે હો જા સુખી, હો જા અજર ! હો જા અમર !"
- વેદાન્તછન્દાવલી (અષ્ટાવક્રગીતા - પૃ. ૬૫)
Wednesday, January 14, 2009
Meaning of Avadhuta - અવધૂત
अ = અક્ષર સ્વરૂપ
व = વરેણ્ય = પૂજનીય
धू = ધૂર્ત માયાથી પર કે સંસારથી મુક્ત
त = તત્વમસિ મહાવાક્યના લક્ષ્યાર્થરૂપી જે બ્રહ્મરૂપ થયો છે તે અવધૂત છે.
- અષ્ટાવક્રગીતા (પૃ. ૪૬)
व = વરેણ્ય = પૂજનીય
धू = ધૂર્ત માયાથી પર કે સંસારથી મુક્ત
त = તત્વમસિ મહાવાક્યના લક્ષ્યાર્થરૂપી જે બ્રહ્મરૂપ થયો છે તે અવધૂત છે.
- અષ્ટાવક્રગીતા (પૃ. ૪૬)
Sri Bhole Baba - 2 (શ્રી ભોલે બાબાના ભજન - ૨)
શ્રી ભોલે બાબાના ભજન - ૨
જો મોક્ષ હૈ તૂ ચાહતા વિષ સમ વિષય તજ તાત રે ।
આર્જવ ક્ષમા સંતોષ શમ દમ પી સુધા દિન-રાત રે ॥
સંસાર જલતી આગ હૈ, ઈસ આગ સે ઝટ ભાગ કર ।
આ શાન્ત શીતલ દેશ મેં હો જા અજર ! હો જા અમર ॥
- વેદાંતછંદાવલી (અષ્ટાવક્રગીતા - પૃ. ૩૨)
જો મોક્ષ હૈ તૂ ચાહતા વિષ સમ વિષય તજ તાત રે ।
આર્જવ ક્ષમા સંતોષ શમ દમ પી સુધા દિન-રાત રે ॥
સંસાર જલતી આગ હૈ, ઈસ આગ સે ઝટ ભાગ કર ।
આ શાન્ત શીતલ દેશ મેં હો જા અજર ! હો જા અમર ॥
- વેદાંતછંદાવલી (અષ્ટાવક્રગીતા - પૃ. ૩૨)
Friday, January 9, 2009
Aghori Sadhus
What kind of feelings does the
word cannibalism arouses (The practice of eating the flesh of your own
kind) ? Well most of us would get disgusted, but there are people who
follow cannibalism in India even now.
India land of oldest society, oldest civilization, but all this time in the Indian history there was a sect dedicated to Shiva was involved in cannibalism and other very crude animal behavior. The aghori or aghouri sect has its origin in ancient Vedic system, even though these people don’t follow the main stream Vedic system but the root is the same. The word aghori in Sanskrit means non terrifying, ‘a’-‘ghori’ most of the Hindi speaking people would have heard the phrase ghor kaliyug, ghor paap, etc.. it is the same ghor, theoretically these people don’t attach themselves to anything mortal. They do things which a common man finds to be terrifying, so they overcome this terror by going through it, since they do it regularly it is a common thing for them.
The belief of Agohris
In Hinduism, “there is no evil, everything is emanated from ‘Brahman’, so how could anything in this universe be impure”? this is the kind of philosophy the aghori babas follow. According to them anything in this universe is the manifestation of god itself, so everything is as pure as god and is god like, so abandoning anything is like abandoning god itself.
The aghori mainly worship lord Shiva, according to the sect every human is a ‘shava’(dead body) with emotions and they should try to become ‘Shiva’ by denying the human pleasures and involving in the aghori rituals.
The root of aghoris are as old as Hinduism itself, but the sect in its present form has its origin in Kinaram, he was an aghori ascetic and lived for about 150yrs. He was believed to be the incarnation of lord Shiva. He attained many siddhis through tapas and rituals and then helped the people with his siddhis. There is a temple in Varanasi for this baba and is the most sacred for the aghoris. Some also trace the root to Dattatreya.
The aghori is a human symbol of lord Shiva himself. The aghori lives in cemetery (shmashana), the living place for lord Shiva, this is the representation that the final abode for everyone is the cemetery. And many of the aghoris roam around naked, representing the true humans and their detachment from this world of mortals who live in the world of illusion. By this they transcend beyond human feelings of love, hatred, jealousy, pride etc..
Read More
Source: http://troolyunbelievable.blogspot.com/2008/02/aghori-sadhus.html
India land of oldest society, oldest civilization, but all this time in the Indian history there was a sect dedicated to Shiva was involved in cannibalism and other very crude animal behavior. The aghori or aghouri sect has its origin in ancient Vedic system, even though these people don’t follow the main stream Vedic system but the root is the same. The word aghori in Sanskrit means non terrifying, ‘a’-‘ghori’ most of the Hindi speaking people would have heard the phrase ghor kaliyug, ghor paap, etc.. it is the same ghor, theoretically these people don’t attach themselves to anything mortal. They do things which a common man finds to be terrifying, so they overcome this terror by going through it, since they do it regularly it is a common thing for them.
The belief of Agohris
In Hinduism, “there is no evil, everything is emanated from ‘Brahman’, so how could anything in this universe be impure”? this is the kind of philosophy the aghori babas follow. According to them anything in this universe is the manifestation of god itself, so everything is as pure as god and is god like, so abandoning anything is like abandoning god itself.
The aghori mainly worship lord Shiva, according to the sect every human is a ‘shava’(dead body) with emotions and they should try to become ‘Shiva’ by denying the human pleasures and involving in the aghori rituals.
The root of aghoris are as old as Hinduism itself, but the sect in its present form has its origin in Kinaram, he was an aghori ascetic and lived for about 150yrs. He was believed to be the incarnation of lord Shiva. He attained many siddhis through tapas and rituals and then helped the people with his siddhis. There is a temple in Varanasi for this baba and is the most sacred for the aghoris. Some also trace the root to Dattatreya.
The aghori is a human symbol of lord Shiva himself. The aghori lives in cemetery (shmashana), the living place for lord Shiva, this is the representation that the final abode for everyone is the cemetery. And many of the aghoris roam around naked, representing the true humans and their detachment from this world of mortals who live in the world of illusion. By this they transcend beyond human feelings of love, hatred, jealousy, pride etc..
Read More
Source: http://troolyunbelievable.blogspot.com/2008/02/aghori-sadhus.html
Wednesday, January 7, 2009
Lives of Saints – Index – Updated 13 May 2009
Quotes by Paramhansa Hariharananda - New
1. While eating food try to feel the power of God in every taste of the food.
2. Eat food in such a way that your body will be free from diseases.
3. Do not take too much food out of greed.
4. Eating too much, not eating, and fasting too much are obstacles for meditation.
5. You should utilize money for noble purposes.
6. Married or not married - no matter. If your mind is pure then you will attain God-realization.
7. Passion, anger, greed, vanity, self-arrogance, pride, suspicion, and
ego also give some inspiration and evolution.
8. Lahiri Baba was married. He attained everything - God realization. Make Lahiri Baba your ideal.
9. Many people absorbed in the external world forget the soul and spend
their precious lives unnecessarily without earning their divine
salvation
10. If you remain focused on the soul you will perceive the thoughtless stage.
11. Reading spiritual books, hearing so many discourses, seeing so many
monks and chanting many verses of the scriptures cannot give you
spirituality and Self-realization. It only helps to show the way of
spirituality.
12. Meditation is to go beyond all thoughts.
13. For Self-realization you require the help of a realized soul and by
his help you can perceive that you are the living power of God.
14. Be very careful about the heart center.
15. Scrutinizingly observe the waves in the heart.
16. Make your heart pure and perfect.
17. Do not remain blind like an animal. Open your third eye and always
perceive that you are the immortal soul.
18. A spiritual person should have thorough control over the heart propensities.
19. Due to your ignorance you are constantly merged in illusion, delusion,
and error, and you do not feel that the Creator is abiding in the
entire creation.
20. A spiritual person's heart is full of divine love.
21. If you lead a life of work and you feel that this work is worship and
that the material world is the living presence of God, then you will
get liberation.
22. Purify the heart through deep meditation.
23. If you only love and follow the master, then you can overcome the troubles and difficulties of life and you can reach your goal nicely.
24. Religious activity is religious play. People are busy with religious play constantly. But spirituality is free from religious play, dogmatic views, fanatical ideas, and misunderstandings.
25. Remain focused on the soul and be spiritual.
26. Be ever vigilant so that no negativity can enter inside you.
27. Perceive all matter as the living soul and enjoy all matter as the
living soul. Then your knowledge and consciousness will always remain
in cosmic consciousness.
28. Your food, dress, clothing, shelter, respect, name and fame, wealth,
wife, husband, son, daughter, prosperity, happiness, unhappiness -
whatever you are getting is ordained and given by God.
29. Meditate daily, regularly, and sincerely. Self-realization is in your hand.
30. If you perceive the constant presence of the soul in your life, then
you will get transformation.
31. Meditate and enjoy the blessings of God and gurus.
32. Self-knowledge (wisdom) is beyond perception of the senses - it can be achieved through deep meditation only.
33. If one scrutinizingly observes everything, then he will perceive that
everything is the play of the soul.
34. Heredity, environment, and culture are necessary for quick spiritual evolution.
35. Breath is your life. Through the breath you will have restlessness or calmness. Watch your breath - then you will have calmness.
36. The soul is beyond the five gross elements. Soul is the controller and conductor of everything.
37. Accept the guru as your eternal guide.
38. Soul consciousness reduces body consciousness.
39. Come to the guru with the attitude to learn.
40. Work is a living manifestation of the soul.
41. Calmly seek and search your soul in every thought and disposition - be it good or bad - because everything comes from the soul.
42. Scrutinizingly observe. If bad or negative thoughts come, return them back to God.
43. If there is no God consciousness in human life, then one will seek
only mortality, not immortality.
44. Watch one in all; then you are realized. If you see many, then it is your spiritual death..
45. Always pray to God. Always meditate on Him through every activity, then you will attain liberation.
46. As you need, so you get.
47. Try to follow the guru through and through.
48. Night and day are passing like the rotation of the wheels of the car. You should see your spiritual progress.
49. Every day you should ask your conscience whether you are spiritual or not, whether your time is passing in soul consciousness or not.
50. Every day you should ask your conscience whether you are spiritual or not, whether your time is passing in soul consciousness or not.
51. Always feel the futility of everything, then you will utilize every moment in God.
52. Surrender to Him; you will attain peace and love in a moment's time.
53. Although He is formless, God said He made us in His image. We live as form, but the body has a formless counterpart. Behind this visible body there is the presence of the invisible soul.
54. The form of this body is with us to make this creation more beautiful and divine. The body is with us for our evolution.
55. The form of this body is with us to make this creation more beautiful and divine. The body is with us for our evolution.
56. If we practice breathing slow, long and deep, then life will be more active and peaceful. Those who breathe fast live short lives.
57. When the breath is calm, as when you are only listening, your mind is calm. Transformation of your breath is the easiest way to calm your mind and life.
58. Without atmosphere, air, there is no creation. As breath is life, to love breath is to love all the living creation.
59. God made cows and animals with their spines parallel to the ground. They have no rationality. Your spine is vertical, which enables you to evolve and grow faster.
60. Only human beings can change their evil ways, their ups and downs, pitfalls, shortcomings, anger, pride - all their bad qualities. Then they can experience their own divine nature.
61. When breath flows through the right nostril, the body, mind, and brain power are all active and when it flows through the left, usually the mind is less active and dull.
62. God, or Self, cannot be known through the senses. We are always engrossed in the material world with our five sense organs and we are forgetting Him.
63. Who is allowing you to think? It is the light of consciousness that illumines the mind. It cannot be thought of by the mind because it rules the mind. Because of this light, the mind is able to function.
64. Self, the internal illuminator, alone is Brahman.
65. God is everywhere. The presence of God is in the eyes as well as in the object seen. Seer and seen are God.
66. Every religion teaches how to achieve calmness, the ultimate goal of all religions. This calm is possible when one is completely united with God.
67. How is one to be calm? Only by practicing the technique. If you do not apply a technique like Kriya Yoga or practice it, then you cannot get calmness.
68. Calmness and completeness are one and the same thing. If you are experiencing incompleteness, then you cannot be calm.
69. Incompleteness breeds restlessness, while completeness is inner fulfillment. It is to be experienced through deep meditation.
70. When you are free from thinking of ordinary things, your mind will be absorbed in God, in the formless state of divinity.
71. Heart is the place of emotion, ego, and attachment. You have to rise above all the propensities of the heart. Clean it thoroughly, surrendering it to God through regular prayer and meditation, and through sincere and steadfast effort.
72. Who am I? From where did I come? Who is my father? Who is my mother? Ask yourself these questions again and again to find the truth. You will see that this world is transitory, like a dream.
73. The reality is within. A true seeker is one who is seeking to find the reality and truth from within. Such sincere seekers are rare.
74. People try to search for happiness in sensory objects. When one is so engrossed in the world, it leaves no time for self-inquiry.
75. Breath is constantly flowing and uniting with the soul within. Just through the breath you can move inwardly to the divine presence of the soul.
76. Spiritual practice should be followed constantly over a long period. In modern times, people are either lazy or unnecessarily busy.
77. Simple living brings plenty of time at one's disposal, which can be used for self-transformation.
78. Sometimes you may meditate for a few days or for a few months, and then you think you know everything, or you are frustrated about your progress and you quit. To get real success, you must pursue your efforts continuously.
79. Devote yourself sincerely to spiritual practice. You must enter into the inner life.
80. God is constantly abiding within. Search for Him.
81. Anything that comes in life is an opportunity. God is constantly giving you the opportunity to know thyself.
82. When the mango is ripe you do not need to announce it; one can tell by its smell and its color, and it separates from the tree. Be ripe in your thoughts and emotions. Grow inwardly in love and devotion.
83. A person who perceives that God is abiding in every human being, in everything, becomes humble.
84. When you go to the gas station to get fuel it takes only a few minutes to fill the tank, and the fuel keeps the car running for quite some time. Meditation should be practiced in that manner.
85. Meditation has two aspects: one with eyes closed, experiencing the endless ocean of calm and peace, and the other with eyes open, to feel that calm everywhere.
86. You recharge your body and mind in prayer and meditation. All of your actions in this world should be done with that inner consciousness.
87. Meditating for a short period is like getting fuel to keep the body and mind functioning throughout the day, through good and bad, pleasure and pain.
88. You should introspect to find your own faults and correct them. Inquire within. Where are you? Are you in soul consciousness, or have you deviated from that?
89. In every activity, seek God and thank God. Constant remembrance will make you free from negative emotions. Your emotions will be turned into devotion.
90. Cultivate purity and love in every breath.
91. Watch. Remain always on top, with higher awareness.
92. Always watch the guru who resides within, and who is constantly guiding and inspiring you.
93. If you remain alert, you will get constant liberation. Continuous consciousness is the state of constant liberation.
94. Fix your attention in the pituitary or in the fontanel, from where the power of God is pulling breath. Be the silent witness of the breath of God.
95. Do not waste your time with trivial matters. Be sincere and serious in your practice, practice with love, and find inner transformation.
96. Evolution is the symbol of life, and there is visible evolution in the external world. There should also be inner evolution in every human being, from animality to rationality, and then to divinity.
97. How will you learn about inner divinity? Through the proper environment of family, friends, teacher, and even good surroundings.
98. In a worldly life, as well as in spiritual life, you need a proper teacher, a proper guide.
99. Whatever bad habits you have in your life are the result of bad company, and you have to overcome them with a good environment.
100. We have come from God, Who is all bliss. We have all originated from that bliss. We are born in joy.
101. Having been born from bliss, we are also evolving with it. We move towards it and we merge into it.
102. It is the power of God that is working through you. Kriya Yoga teaches you to remember the soul in every activity.
103. Inner culture is essential. It is the path of soul culture. Discipline your life. Bring more love and devotion into your heart.
104. Be regular in your practice. Moderation is essential. Study a little, but meditate more.
105. Be constantly alert that you are the power of God. You are always free.
106. Life is to grow in knowledge, love, and perfection. Be perfect through sincere effort. Rest not until you attain that state of perfection.
107. On Christmas day, with the deepest love for Jesus, I say he is the Son of God and that he is immortal. Jesus has given many instructions for God-realization. Calmly sit and seek Him.
108. If your mind remains below, in the lower centers of delusion, illusion, and error, then you will get bondage, and if you come above, to the higher centers, you will get liberation. You have to work and struggle for this.
109. Follow the instructions of authentic scriptures like the Bible, Torah, Quran, Vedas, Upanishads, Patanjali's Yoga Sutra, and Brahmasutra. Truth will lead you to your goal.
110. Any holy book that gives you spiritual motivation is good, but one should not develop ego or pride with one's knowledge of the scriptures. Theoretical knowledge is not enough in daily life. Practical experience is essential.
111. Through the practice of Kriya Yoga, love flourishes.
112. With purity and love, your body can become a divine kingdom.
113. Your body is a little universe, and God is residing in that little universe. Search for that power of God. He dwells within you.
114. With your own inner change, you can change your attitude for the entire world.
115. Very few, either by the virtue of their own good deeds or through the grace of the realized masters, can find the source of peace, love, and happiness within.
116. One who knows the all-pervasive Self as his own self by experiencing it is different from one without direct experience. People usually only talk about it without having any personal experience, but one who has direct experience does not talk much.
117. This world is a playground. The purpose of the play is divine bliss.
118. Be in the world. Those whom you see are not different from you. We all are one, but playing different parts. Do not forget that it is just a play.
Source: "Nector Drops" by Paramhansa Hariharananda
To find out more about Paramhansa Harinarananda, please visit
http://www.hariharananda.org/, www.kriya.org
Tuesday, January 6, 2009
શ્રી ભોલે બાબાના ભજન
“શ્રી રામ ત્યાગી રાજ્ય ચૌદ ચૌદ વર્ષ વસ્યા વને
હિમ, વાત, તપ, કંટક તથા શર તીક્ષ્ણ અસુરોનાં સહે,
સીતા વને ત્યાગી દીધાં તો યશ હજુય ગવાય છે !
શ્રીક્રુષ્ણ મથુરાને ત્યજી વસિયા જઈને ગોકુળે,
ગોકુળ ત્યજ્યું ત્યમ દ્વારિકા યે સિંધુમાંહે જઈ ધસે.
ઉપદેશ દીધો પાર્થને સહુ ધર્મ ત્યજવ કારણે ,
એની શરણમાં આવી કેવળ આત્મ ભજવા કારણે.
હા સિદ્ધ એથી ત્યાગ સર્વે સાધનોમાં મુખ્ય છે,
એથી મળે છે શક્તિ ને એથી ટળે છે દુઃખ રે !
કરતો ભગીરથ ત્યાગ ના તો કેમ ગંગા આવતી !
ગંગા ન ત્યજતી ગૌમુખી તો પાપ કેમ મિટવતી ?
જીવ સૃષ્ટિનું હોવું ત્યાગને આધીન છે
તો ત્યાગ સહુથી શ્રેષ્ઠ છે, આ વત સંશયહીન છે.
દે ત્યાગ ભોળા ! દેખજે પછી દૃષ્ટિ નાના સૃષ્ટિ છે.
બન્ને નહીં દેખાય ના તો અલૌકિક દૃષ્ટિ છે.
વિરલા કરોડો માંહ્ય અદ્ભુત દૃષ્ટિ આવી પામશે
એ ભક્તયોગી મુક્ત છે, જ્ઞાની વળી કહેવાય એ."
- વેદાંતસુધા કુંભ - ૩
હિમ, વાત, તપ, કંટક તથા શર તીક્ષ્ણ અસુરોનાં સહે,
સીતા વને ત્યાગી દીધાં તો યશ હજુય ગવાય છે !
શ્રીક્રુષ્ણ મથુરાને ત્યજી વસિયા જઈને ગોકુળે,
ગોકુળ ત્યજ્યું ત્યમ દ્વારિકા યે સિંધુમાંહે જઈ ધસે.
ઉપદેશ દીધો પાર્થને સહુ ધર્મ ત્યજવ કારણે ,
એની શરણમાં આવી કેવળ આત્મ ભજવા કારણે.
હા સિદ્ધ એથી ત્યાગ સર્વે સાધનોમાં મુખ્ય છે,
એથી મળે છે શક્તિ ને એથી ટળે છે દુઃખ રે !
કરતો ભગીરથ ત્યાગ ના તો કેમ ગંગા આવતી !
ગંગા ન ત્યજતી ગૌમુખી તો પાપ કેમ મિટવતી ?
જીવ સૃષ્ટિનું હોવું ત્યાગને આધીન છે
તો ત્યાગ સહુથી શ્રેષ્ઠ છે, આ વત સંશયહીન છે.
દે ત્યાગ ભોળા ! દેખજે પછી દૃષ્ટિ નાના સૃષ્ટિ છે.
બન્ને નહીં દેખાય ના તો અલૌકિક દૃષ્ટિ છે.
વિરલા કરોડો માંહ્ય અદ્ભુત દૃષ્ટિ આવી પામશે
એ ભક્તયોગી મુક્ત છે, જ્ઞાની વળી કહેવાય એ."
- વેદાંતસુધા કુંભ - ૩
Bhagawan Ramana Maharshi - Early Years
The Scriptures tell us that it is as difficult to trace the path a sage pursues as it is to draw a line marking the course a bird takes in the air while on its wings. Most humans have to be content with a slow and laborious journey towards the goal. But a few are born as adepts in flying non-stop to the common home of all beings - the supreme Self. The generality of mankind takes heart when such a sage appears. Though it is unable to keep pace with him, it feels uplifted in his presence and has a foretaste of the felicity compared to which the pleasures of the world pale into nothing.
Countless people who went to Tiruvannamalai during the life-time of Maharshi Sri Ramana had this experience. They saw in him a sage without the least touch of worldliness, a saint of matchless purity, a witness to the eternal truth of Vedanta. It is not often that a spiritual genius of the magnitude of Sri Ramana visits this earth. But when such an event occurs, the entire humanity gets benefited and a new era of hope opens before it.
About thirty miles south of Madurai in Tamil Nadu, India, there is a village called Tiruchuli with an ancient Siva temple about which two of the great Tamil saint-poets, Sundara-murti and Manikkavachakar, have sung. In this sacred village there lived in the latter part of the nineteenth century a pleader, Sundaram Aiyar by name, with
his wife Alagammal. Piety, devotion and charity characterised this ideal couple. Sundaram Aiyar was generous even beyond his measure. Alagammal was an ideal Hindu wife. To them was born as their second son, Venkataraman ? who later came to be known to the world as Bhagavan Sri Ramana Maharshi - on the 30th of December, 1879 was an auspicious day for the Hindus, the Ardra-darsanam day. On this day every year the image of the Dancing Siva, Nataraja, is
taken out of the temples in procession in order to celebrate the divine grace of the Lord that made Him appear before such saints as Gautama, Patanjali, Vyaghrapada, and Manikkavachakar. In the year 1879 too, on the Ardra day, the Nataraja Image of the temple at Tiruchuli was taken out with all the attendant ceremonies, and just as it was about to re-enter, Venkataraman was born.
There was nothing markedly distinctive about Venkataraman’s early years. He grew up just as an average boy. He was sent to an elementary school in Tiruchuli, and then for a year’s education to a school in Dindigul. When he was twelve his father died. This necessitated his going to Madurai along with the family and living with his paternal uncle Subbaiyar. There he was sent to Scott’s Middle School and then to the American Mission High School. Though highly intelligent, with a powerful memory, he was an indifferent student, not at all serious about his
studies. He was a strong, healthy lad, and his schoolmates and other companions were afraid of his strength. If some of them had any grievance against him at any time, they would dare play pranks with him only when he was asleep, for his sleep was unusually deep: he would not know of anything that happened to him during sleep. He would be carried away or even beaten without his waking up in the process.
From his childhood, Venkataraman intuitively felt that Arunachala was something grand, mysterious and almost unreachable. One day, in his sixteenth year, an elderly relative of his called on the family in Madurai. The boy asked him where he had come from. The relative replied, “From Arunachala.” The very name ‘Arunachala’ cast a spell on Venkataraman, and with an evident excitement he exclaimed, “What! From Arunachala! Where is it?” And he got the reply that Tiruvannamalai was Arunachala.
Referring to this incident the Sage says later on in one of his hymns to Arunachala:
Oh, great wonder! As an insentient hill it stands. Its action is difficult for anyone to understand. From my childhood it appeared to my intelligence that Arunachala was something very great. But even when I came to know through another that it was the same as Tiruvannamalai I did not understand its meaning. When, stilling my mind, it drew me up to it, and I came close, I found that it was the Immovable.
Quickly following the incident, which attracted Venkataraman’s attention to Arunachala, there was another event that aroused his deep spiritual leanings. He happened to see a copy of Sekkilar’s Periyapuranam which relates the lives of the famous sixty-three Saivaite saints. He read the book and was enthralled by it. This was the first book of religious literature that he read. The example of the saints fascinated him; and touched a deep chord in his heart. A longing arose in him to emulate the intense spirit of renunciation and love of God that marked the life of those saints.
Source: http://www.sriramanamaharshi.org/bhagvan.html
More details of Maharshi's life are available at the official website of Sri Ramanashram (link given bove)
Self Realisation
The Call of Arunachala
Residing at the holy hill
Mother Allagammal
Reminiscences
Life of Sri Ramana Maharshi is also available in Gujarati (a rare book) at
http://www.swargarohan.org/Books.htm
Direct Link: http://www.swargarohan.org/Ramana-maharshi.htm
Sunday, January 4, 2009
Swami Chinmaya
Swami Chinmayananda was the most energetic force in the propagation of the Vedanta India had in the second part of the twentieth century. While the Vedanta had great prestige and status before his advent, he was the one who made it a matter of common discourse amongst the educated. He removed the intimidating reputation that the philosophy had somehow acquired and made it accessible to all those who were willing to pay their dues to gain its knowledge. This was his singular contribution to the religious life of India. The swami realized that the average educated Indian, especially the English educated Indian, was slowly becoming ignorant of his culture, heritage and religion. Hence his famous definition of his mission in a humorous moment - "I do not want to convert others to Hinduism. I want to convert Hindus to Hinduism first."Chinmayananda was also responsible for launching an enduring phenomenon upon the Indian social scene - public discourses upon scriptures to which all were invited, not as in-house group discussion amongst experts. That last may be something of a mixed blessing if we go by the quality of these sessions that are prevalent today.
He was born on May 8, 1916 in Ernakulam, Kerela. His parents were Parakutti and Kuttan Menon and his first given name was Balakrishnan. The young boy was visited by the great Chattambi swami (the name means believe it or not Rascal Swami, and he was a much admired friend of Swami Vivekananda) who predicted a bright spiritual future for him. This is not exactly the best of news to give doting parents and it was thought that Chattambi swami was up to his old tricks. At the age of five, Balakrishnan lost his mother. His father remarried soon after. There was no overt trouble but increasingly, the young Balan was found more often amongst his uncles and aunts rather than at his parent's house. The Menon's are Nairs and they are a matriarchal community so this is was an acceptable state of being. Such early losses in life stimulate the sense of independence however and these people learn to take care of themselves very soon. Fortunately he was a bright student so one Indian bugaboo was taken care of. He also had an unusual ability to make people like him, a talent however that in later life he could switch off when angered.
Daily prayers with the family developed his powers of concentration and inner visualization until he could perfectly recreate in his mind's eye the image of god that was being worshipped. Many questions arose in his mind, but he was too young to even formulate them accurately. All he knew was that he as sure there was something more than just this where god was concerned. He ended up in Lucknow University in 1940 where he quickly became something of a dandy and sportsman. In 1942 he joined the Quit India Movement and was a local success as an agitator and pamphleteer. He was jailed for his patriotic pains and almost died because of the wretched conditions thoughtfully provided by the enlightened British. When typhus overtook him, the officer in charge did not want another death to occur on his watch. So the young man was taken out like garbage and dumped outside the city to die. Fortunately a lady living nearby was of a compassionate nature and she took him in and saved his life. Like Aurobindo before him, the jail experience was pivotal in his life. To his everlasting credit the swami never traded on the cachet being a freedom fighter usually conveys. This is strangely principled behavior in a nation where anybody who ever passed in front of a British Jail wants freedom fighter status, and where there is an organization at the moment dedicated to getting pensions from the government for the grandchildren of freedom fighters. (I am not making this up). Balan not only did not die he recovered his health. After graduating in Literature and Law he moved to Delhi in 1945 where he became a journalist. The fast life followed and he became very good at it, a chain-smoking spendthrift who was the despair of his family, as he took no care for the morrow. Instinctively however he went back to his childhood practices of Japa and meditation and entirely untutored he began to make a great deal of progress. He also devoured books on philosophy both Indian and Western, and developed a life long admiration for Vivekananda and Swami Sivananda though in general at the time he had a low opinion of all sadhus and felt they were one gigantic bluff!
In 1947 he visited Sivananda's ashram for the first time, curious to know if the spiritual life has any application to the real world. If nothing else he would get an article out of it! He was deeply impressed by what he saw and a year later he came to Rishikesh to stay and learn though he continued to commute to Delhi for his work. In a scene reminiscent of Francis Xavier being confronted by Ignatius Loyola, Sivananda had asked the young man, " God gave you this great intelligence. Are you going to spend it on journalistic work all your life? Use it to do God's work." On February 25, 1949 he formally adopted sannyassa and received the name Swami Chinmayananda Saraswati - he who rejoices in the bliss of pure consciousness. There was only one problem there. Chinmaya was too much an intellectual for the ashram. His guru sent him to Uttarkashi to learn under the formidable Vedantic master, Swami Tapovan. For the next eight years he underwent a rigorous training in the main scriptures of the Vedanta. These were primarily the Bhagvad Gita, the Upanishads, and the Brahma Sutras.
Chinmaya wanted now to broadcast his knowledge, to share it with as many people as he could, to help them find the answers to the same questions that used to torture him. Swami Tapovan was underwhelmed by this proposal and did his best to dissuade his too ardent disciple. Chinmaya stuck to his guns, as he was now fully in the grip of a vocation. He wandered around as a mendicant seeing the condition of India with his own eyes, and he was even more convinced of the need to spread spiritual knowledge. Finally the older swami was worn down by the entreaties of the younger one and gave his gloomy assent. When he heard the first choice of venue he was even moved to some comment. For the headstrong Chinmayananda had decided to hold his First Gita Gyana Yagna (Yagna of Gita knowledge) in the city of Poona, a stronghold of brahminical learning. They were apt to regard the Gita as their private preserve and would oppose or totally ignore him, but Chinmayananda was adamant. There were three listeners for his first discourse.
Read More
Source: Indiayogi for URL of IndiaYogi, Please click on the link above
Official website: http://www.chinmayamission.com/index.php
Bhagawat Gita - Swami Chinmaya
Namaste,
Bhagawat Gita is available in the downloadable format in 2 versions. One with english tranlation and commentry and other with sanskrit to english translation followed by commentry. Both have to be installed in the pc.
There is one more ppt by Swami SWAMI ISHWARANAND on "SPIRITUALITY IN THE WORKPLACE" which is also interesting.
Please click the link below.
http://www.chinmayauk.org/Resources/Downloads.htm
Bhagawat Gita is available in the downloadable format in 2 versions. One with english tranlation and commentry and other with sanskrit to english translation followed by commentry. Both have to be installed in the pc.
There is one more ppt by Swami SWAMI ISHWARANAND on "SPIRITUALITY IN THE WORKPLACE" which is also interesting.
Please click the link below.
http://www.chinmayauk.org/Resources/Downloads.htm
Saturday, January 3, 2009
Prayer by Sri Ramakrishna Paramhansa
આ રહ્યું તારું પુણ્ય, આ રહ્યું તારું પાપ;
બન્ને લઈ લે અને મને કેવળ,
તારા તરફનો વિશુદ્ધ પ્રેમ આપ.
આ રહ્યું તારું જ્ઞાન, આ રહ્યું તારું અજ્ઞાન;
બન્ને લઈ લે અને મને કેવળ,
તારા તરફનો વિશુદ્ધ પ્રેમ આપ.
આ રહી તારી પવિત્રતા અને આ રહી તારી અપવિત્રતા,
બન્ને લઈ લે અને મને કેવળ,
તારા તરફનો વિશુદ્ધ પ્રેમ આપ.
આ રહ્યો તારો ધર્મ અને આ રહ્યો તારો અધર્મ;
બન્ને લઈ લે, મા !
અને મને કેવળ તારા તરફનો વિશુદ્ધ પ્રેમ આપ.
(રામકૃષ્ણ પરમહંસ)
બન્ને લઈ લે અને મને કેવળ,
તારા તરફનો વિશુદ્ધ પ્રેમ આપ.
આ રહ્યું તારું જ્ઞાન, આ રહ્યું તારું અજ્ઞાન;
બન્ને લઈ લે અને મને કેવળ,
તારા તરફનો વિશુદ્ધ પ્રેમ આપ.
આ રહી તારી પવિત્રતા અને આ રહી તારી અપવિત્રતા,
બન્ને લઈ લે અને મને કેવળ,
તારા તરફનો વિશુદ્ધ પ્રેમ આપ.
આ રહ્યો તારો ધર્મ અને આ રહ્યો તારો અધર્મ;
બન્ને લઈ લે, મા !
અને મને કેવળ તારા તરફનો વિશુદ્ધ પ્રેમ આપ.
(રામકૃષ્ણ પરમહંસ)
Friday, January 2, 2009
Shri Hanuman Chalisa Talks by Swami Swaroopananda
Hari Om,
Dear Friend,
Usher in the New Year 2009, with the extremely popular Shri Hanuman Chalisa Talks by Swami Swaroopananda..
Swamiji will continue to expound on the miraculous powers of Hanuman Chalisa at talks across Mumbai (Nov '08 - Jan '09).
Discover how these simple verses can reveal the secrets of a living a successful life.
And how can you chant away your fears and face challenges head-on by invoking the Mighty Lord Hanuman!!!
Please find below the details of the talks on January 2nd & 3rd. (enclosed brochures).
" Sab Sukh Lahai Tumhari Sarana"
January 2nd (Friday) from 7.00pm to 8.30pm
Venue - Lokhandwala Graden, Lokhandwala, Andheri West
" Sankat Mochan Naam Tiharo"
January 3rd (Saturday) from 6.30pm to 8.00pm
Venue - Thakur Complex, Kandivli (E)
"because the miracles that it can create in your life is to make You a Miracle" - Swami Swaroopanandaji
All are welcome for these talks.
Please pass on this message to your friends, relatives & colleagues.
Visit www.hanumanhavan.com to download audio/video clips & articles on the Glory of Shri Hanumanji.
And Watch Hanuman Havan on YouTube for videos of Swamiji's previous talks!
For more details contact:-
Chinmaya Sagar, F3, Panchsheel building, C road, Churchgate, Mumbai – 400 020.
Ph: 22814646, 22884646 Cell: 93201 14646 /47/48/49/50
Hari Om!
Chinmaya Mission.
www.hanumanhavan.comCHANT MUMBAI SHAANT MUMBAI !!!
Station Master - by Gunnar Mühlmann
After a meeting with the man you see in the picture to the left, I spontaneously felt like hugging him goodbye.
At that time I had no thoughts like the ones you can read here.
The room in which we were was dark and unbearable hot - Indian summer June 2000. And his presence felt like something in between ice and light.
So I went like a moth towards the candle and embraced it.
He replied:
Why does this man embrace this body?
My wife says it stinks!
The universal truth behind this statement made by this old retired stationmaster living somewhere in a dark room without fan can be found in the ancient Indian scriptures as well as it can be rediscovered by any individual who has the courage to loose herself into itself.
The universal truth in His words are: You are not this body!
But at the same time this grumpy old runkedor through his unique humor had managed to add his own distinct "smell" to the universe.
There is no other being on this planet similar to this Stationmaster.
I think you can sense it - looking at these rare photos.
(They were actually taken against his will and with a disturbing flashlight - forgive me!)
When Bharadwaj and I knocked on the door to the Stationmasters humble house he made one thing clear from the very beginning. Actually he made it a condition for our entering his premises that each of us had to chose now - if we had not done so already.
He said:
You have to chose... there is no middle path ... either this world or GOD!
I must confess that I was irritated by the predictability in his words. Now this was a typical spiritual cliché! I have heard this statement many times before... (Oh, how wrong I was!)
Do you have any questions?
If you don't have any genuine questions you might as well leave now!!
His intense, impolite behavior caught my body between the chair I was going for and his couch. He grabbed my arm and practically forced my to sit beside him on his couch. His face went closer to mine - it stopped when our faces were around 5 cm from each other. Through a distinct odor of "old man" a pair of laser-eyes had spotted their target - a deer caught on the middle
of the road by the lights from a car - collision was unavoidable.
Do you know that the most important sense to conquer is the sense of feeling?
Through the skin it covers the whole body. Therefore I never use a fan -
not even in June! You are all slaves of positive feelings through this sense.
Now what is your question?
I then asked him how he had conquered his skin and the world. His answer made me sweat and freeze at the same time.
I was sitting on this couch. I held a knife to my throat.
I said:
Oh mind! - if you rise your head I will cut...
Then the mind did not come.
In this moment the world stopped.
Source: http://www.meditation.dk/rebellious%20master.htm
Thursday, January 1, 2009
Sadhguru Jaggi Vasudev
Sadhguru Jaggi Vasudev is one of the most profound mystics and yogis of modern times and firmly believes that his life is an endeavour to help people manifest their divinity. In ancient Sanskrit, " Guru" means dispeller of darkness, and "Sath" means within. This enlightened Guru affectionately called Jaggi, possesses a presence and energy that is a source of inspiration to many.
Jaggi Vasudev was born in Mysore, India. A different and independent child who did not fit into the logical ways of the world, he started yogic practices like Pranayams and Asanas under the tutelage of Shree Raghavendra Rao popularly known as Malladihalli Swami as early as the age of 13 years. The son of a physician, he received tremendous support from his family, who saw in him something beyond an average child. He graduated from Mysore University in Karnataka. When he was 25 years old he had a deep experience of the Self that made him renounce all the material prosperity that he had achieved.
He recalls: " One day I went to the Chamundi hills in the afternoon and sat on a huge rock, my usual place. I sat with my eyes open and after a few minutes, I did not know where I was. I felt myself spread everywhere, no longer bound by my body. I was in the rocks, the trees, and the earth. Everything was me. Tears flowed down my cheek in a torrent. I thought this had lasted for a few minutes. But when I came to, it was late in the evening. I wondered if I had hallucinated, but in the days that followed, this experience recurred and each time it left me in a state of utter bliss."
"After each such episode, I would not sleep for the next three or four days, nor would I eat. Also the urge to share that bliss with the world grew each time. " From then onwards he has dedicated his entire life to the sharing of those experiences. His important teachings revolve around the spiritual unfolding of the inner being and have relieved thousands of lives of their physical and mental sufferings.
Source: http://www.indiayogi.com/content/indiangurus/sadhguru-jaggi-vasudev.aspx
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