Satsangam
Gopi Krishna Paritala
2. SATSANGAM
(Read, Understand, Appreciate, Internalise and Assimilate to reach the Ultimate)
Benefit of Associating with Jnanis
Just as even a fresh plantain tree will become dry and catch fire when it comes in close proximity to a raging forest fire, so the minds of those who associate with Jnanis will, unknown to themselves, be made by that association to attain great love to attend to and abide in Self. When we gain association with a person who knows and abides as the reality (called a Sat-purusha), we will be able to know very clearly that real devotion to God, and steadfast discrimination between the eternal and the ephemeral, are steadily rising up and increasing in our hearts automatically, and without our own effort.
... Sri Ramana Maharshi.
Three Paths to God
The Three paths to God in Hinduism.
The First path says:‑ Tasyevaham = tasyaivAham.h| (tasya eva aham)I am verily His
The fist path suggests that God is a third person, "He" and tries to build a link with the third person. Here God is still seen as a distant being.
The Second says: Tavevyaham = tavaivAham.h| (tava eva aham) I am Yours alone
The second method suggests that God is a second person ‑ "You" This path recognises God as something closer to relate to. It perceives God more intimately.
The Third says:Tvameavaham= tvamevAham.h| (tvam eva aham) I am indeed You.
The third path is the Advaita path ‑ It sees God as the first person. "I am you" ‑ claims the third path and sees his own being identified with God.
A well‑known verse describes these similarly. On being asked by Rama what he thought of him, Hanuman said:
dehabuddhyA tu dAso.haM jIvabuddhyA tvada.nshakaH |
AtmabuddhyA tvamevAhaM iti me nishchitA matiH ||
When I am conscious of my body, I am Thy servant. When aware of myself, I am a part of Thine. When I know my essence, I am verily Thyself. This is my certain belief.
Three Old Men
A woman came out of her house and saw 3 old men with long white beards sitting in her front yard. She did not recognize them.
She said "I don't think I know you, but you must be hungry. Please come in and have
something to eat."
"Is the man of the house home?", they asked. "No", she replied. "He's out." "Then we cannot come in", they replied.
In the evening when her husband came home, she told him what had happened. "Go tell them I am home and invite them in!" The woman went out and invited the men in"
"We do not go into a House together," they replied.
"Why is that?" she asked.
One of the old men explained: "His name is Wealth," he said pointing to one of his friends, and said pointing to another one, "He is Success, and I am Love." Then he added, "Now go in and discuss with your husband which one of us you want in your home."
The woman went in and told her husband what was said. Her husband was overjoyed. "How nice!!", he said. "Since that is the case, let us invite Wealth. Let him come and fill our home with wealth!"
His wife disagreed. "My dear, why don't we invite Success?"
Their daughter-in-law was listening from the other corner of the house. She jumped in with her own suggestion: "Would it not be better to invite Love? Our home will then be filled with love!"
"Let us heed our daughter-in-law's advice," said the husband to his wife. "Go out and invite Love to be our guest."
The woman went out and asked the 3 old men, "Which one of you is Love? Please come in and be our guest."
Love got up and started walking toward the house. The other 2 also got up and followed him. Surprised, the lady asked Wealth and Success: "I only invited Love, Why are you coming in?"
The old men replied together: "If you had invited Wealth or Success, the other two of us would've stayed out, but since you invited Love, wherever He goes, we go with him. Wherever there is Love, there is also Wealth and Success!!!!!!"
MY WISH FOR YOU...
- Where there is pain, I wish you peace and mercy.
- Where there is self-doubting, I wish you a renewed confidence in your ability to work through it.
- Where there is tiredness, or exhaustion, I wish you understanding, patience, and renewed strength.
- Where there is fear, I wish you love, and courage.
07 June 2011
--
Paritala Gopi Krishna
Gopi Krishna Paritala
3. SATSANGAM
(Read, Understand, Appreciate, Internalise and Assimilate to reach the Ultimate)
Devotee: I am a man with a family. Is it possible for those in a family to get release, and if so how?
Bhagawan Ramana Maharshi: Now what is family? Whose family is it? If the answers to these questions are found the other questions solve themselves. Tell me: Are you in the family, or is the family in you?
The visitor did not answer.
Then Sri Bhagavan's answer was continued: Who are you? You include three aspects of life, namely, the waking, the dream and the sleep states. You were not aware of the family and their ties in your sleep and so these questions did not arise then. But now you are aware of the family and their ties and therefore you seek release. But you are the same person throughout.
D: Because I now feel that I am in the family it is right that I should seek release.
M: You are right. But consider and say: Are you in the family or is the family in you?
Another visitor interposed: What is family?
M: That´s it. It must be known.
D: There is my wife and there are also my children. They are dependent on me. That is my family.
M: Do the members of the family bind your mind? Or do you bind yourself to them? Do they come and say to you "We form your family. Be with us"? Or do you consider them as your family and that you are bound to them?
D: I consider them as my family and feel bound to them.
M: Quite so. Because you think that so-and-so is your wife and so-and-so are your children you also think that you are bound to them. These thoughts are yours. They owe their very existence to you. You can entertain these thoughts or relinquish them. The former is bondage and the latter is release…So long as you consider yourself as an individual, a Guru is necessary to show to you that you are not bound by limitations and that your nature is to be free from limitations."
... Bhagawan Sri Ramana Maharshi
108 NAMES OF MOTHER LAKSHMI WITH MEANINGS
1. Aditi - Radiant like the sun.
2. Ahladajanani - Source of happiness.
3. Amrutha - Nectar.
4. Anagha - Sinless.
5. Anugrahaprada - Granter of good wishes.
6. Ashoka - Dispeller of sorrows.
7. Bhaskari - Radiant like the sun.
8. Bhuvaneshwari - Supreme deity.
9. Bilvanilaya - Resider under bilva tree.
10. Brahma - vishnu - shivarmika - Trinity of Brahma - Vishnu - Shiva.
11. Buddhi - Wisdom.
12. Chanda - Cool like the moon.
13. Chandrarupa - Having a cool and radiant form.
14. Chandrasahodari - Sister of the moon.
15. Chandravadana - Moon-faced.
16. Chaturbhuja - Four-shouldered.
17. Daridrya Dhwamsini - Destroyer of poverty.
18. Daridryanashini - Remover of poverty.
19. Deepa - Radiant.
20. Deepta - Flame - like.
21. Deetya - Answer of prayers.
22. Devi - Goddess.
23. Devi - Goddess.
24. Devi - The deity.
25. Dhanadhanyakari - Bestower of wealth and foodgrains.
26. Dhanya - Personification of gratitude.
27. Dharmanilaya - Establisher of eternal law.
28. Harini - Deer - like.
29. Harivallabhi - Consort of lord
30. Hemamalini - Having golden garlands.
31. Hiranmayi - Golden appearance.
32. Hiranyaprakara - Amidst gold.
33. Indira - Radiant like the sun.
34. Indusheetala - Cool like the moon.
35. Jaya - Goddess of victory.
36. Kamakshi - One with attractive eyes.
37. Kamala - Lotus.
38. Kamalasambhava - Emanating from the lotus.
39. Kantha - Consort of Vishnu.
40. Karuna - Compassionate.
41. Lakshmi - Goddess of wealth.
42. Lokamatri - Mother of the universe.
43. Lokashokavinashini - Remover of universal agonies.
44. Mahakali - A form of kali.
45. Mangala - Most auspicious.
46. Narayana Samashrita - Sought refuge in narayana.
47. Navadurga - All nine forms of Durga.
48. Nirupaveshmagathananda - Loves to live in all holy palaces.
49. Nityapushta - Gaining strength day by day.
50. Padma - Lotus.
51. Padmagandhini - Having the fragrance of the lotus.
52. Padmahasta - Having lotus-like hands.
53. Padmakshya - Lotus-eyed.
54. Padmalaya - Residing on the lotus.
55. Padmamaladhara - Wearer of Lotus garland.
56. Padmamukhi - Lotus-faced.
57. Padmanabhapriya - Beloved of padmanabha.
58. Padmapriya - Lover of lotus.
59. Padmasundari - Beautiful like the lotus.
60. Padmini - Lotus.
61. Padmodbhava - One who emerged out of the lotus.
62. Paramatmika - Omnipresence.
63. Prabha - Radiant like the sun.
64. Prakruti - Nature.
65. Prasadabhimukhi - Emerging to grant boons.
66. Prasannakshi - Lively - eyed.
67. Preeta pushkarini - One with pleasing eyes.
68. Punyagandha - Having divine perfume.
69. Pushti - Healthy.
70. Pushti - Possessor of all wealth.
71. Ramaa - Pleaser of the lord.
72. Samudratanaya - Beloved daughter of the ocean of milk.
73. Sarvabhootahitaprada - Granter of universal welfare and niceties.
74. Sarvopadravavarini - Displler of all distresses.
75. Satya - Totality of truth.
76. Shanta - Peaceful or Calm.
77. Shiva - Auspicious.
78. Shivakari - Source of auspicious things.
79. Shraddha - Devoted.
80. Shubha - Auspicious.
81. Shubhaprada - Granter of auspicious things.
82. Shuchi - Embodiment of purity.
83. Shuklamalyambara - Wearer of white garland and attire.
84. Siddhi - Ever ready to protect.
85. Straina soumaya - Showering goodness on women.
86. Sudha - Nectar.
87. Suprasanna - Ever cheerful and beaming.
88. Surabhi - Celestial being.
89. Swadha - Shape of swadhadevi (Inauspicious).
90. Swaha - Shape of swahadevi (Auspicious).
91. Trikalagyanasampanna - Aware of the past, present and future.
92. Udaranga - Endowed with a beautiful body.
93. Vachi - Nectar-like speech.
94. Varalakshmi - Granter of bounty.
95. Vararoha - Ready to offer boons.
96. Vasudha - Earth.
97. Vasudharini - Bearer of the burden of earth.
98. Vasundhara - Daughter of the Earth.
99. Vasuprada - Bestower of Wealth.
100. Vibha - Radiant.
101. Vibhuti - Wealth.
102. Vicruti - Multi-Faceted nature.
103. Vidya - Wisdom.
104. Vimala - Pure.
105. Vishnupatni - Consort of Vishnu.
106. Vishnuvakshasthala sthitham - Residing in vishnu's chest.
107. Vishwajanani - Mother of the universe.
108. Yashaswini - Reputed.
Mahatma Gandhi: Prayer is not asking. It is a longing of the soul. It is daily admission of one's weakness. It is better in prayer to have a heart without words than words without a heart.
How can we love God? Only three conditions need be present:
1. Nothing can exist without presence of God/Spirit.
2. Nothing exists out of which one does not love at least something.
3. Firm conviction that loving God is only an extension of that love for something, to love for everything that exists.
This was Sri Ramakrishna Paramahansa’s advice to many who asked him this question.
08 June 2011
Gopi Krishna Paritala
4. SATSANGAM
(Read, Understand, Appreciate, Internalise and Assimilate to reach the Ultimate)
Moko Kahan Dhoonde Re (Where do you search Me? - Kabir Doha)
Where do you search me?
I am with you
Not in pilgrimage, nor in icons
Neither in solitudes
Not in temples, nor in mosques
Neither in Kaba nor in Kailash
I am with you o man I am with you
Not in prayers, nor in meditation
Neither in fasting, not in yogic exercises
Neither in renunciation
Neither in the vital force nor in the body
Not even in the ethereal space
Neither in the womb of Nature
Not in the breath of the breath
Seek earnestly and discover
In but a moment of search
Says Kabir, Listen with care
Where your faith is, I am there.
Mukti or liberation is our nature. It is another name for us. Our wanting mukti is a very funny thing. It is like a man who is in the shade, voluntarily leaving the shade, going into the sun, feeling the severity of the heat there, making great efforts to get back to the shade and then rejoicing, "How sweet is the shade! I have reached the shade at last!" We are all doing exactly the same. We are not different from the reality. We imagine we are different, that is we create the bheda bhava [the feeling of difference] and then undergo great sadhana [spiritual practices] to get rid of the bheda bhava and realise the oneness. Why imagine or create bheda bhava and then destroy it?
... Sri Ramana Maharshi
"Never complain against bad environments. Create your own mental world wherever you remain, wherever you go. The mind deludes you, at every moment, at every step. Try to overcome the obstacles and difficulties by suitable means. Do not try to run from bad, unfavourable environments. God has placed you there to make you grow quickly."
... Swami Sivananda
The mind turned inwards is the Self; turned outwards, it becomes the ego and all the world. Cotton made into various clothes we call by various names. Gold made into various ornaments, we call by various names. But all the clothes are cotton and all the ornaments gold. The one is real, the many are mere names and forms
... Sri Ramana Maharshi
The person is a very small thing. Actually it is a composite, it cannot be said to exist by itself. Unperceived, it is just not there. It is but the shadow of the mind, the sum total of memories. Pure being is reflected in the mirror of the mind, as knowing. What is known takes the shape of a person, based on memory and habit. It is but a shadow, or a projection of the knower onto the screen of the mind.
... Nisargadatta Maharaj
In speech, in thought,
In gestures of the body,
In perceptions of mind,
May the devotion to the Lord,
Always be your companion,
At all times and at all places.
... A Devotee
An Excellent Story
It was an unusually cold day for the month of May. Spring had arrived and everything was alive with colour. But a cold front from the North had brought winter's chill back to Indiana. I sat with two friends in the picture window of a quaint restaurant just off the corner of the town square. The food and the company were both especially good that day. As we talked, my attention was drawn outside, across the street. There, walking into town, was a man who appeared to be carrying all his worldly goods on his back. He was carrying, a well‑worn sign that read, "I will work for food." My heart sank. I brought him to the attention of my friends and noticed that others around us had stopped eating to focus on him. Heads moved in a mixture of sadness and disbelief. We continued with our meal, but his image lingered in my mind. We finished our meal and went our separate ways. I had errands to do and quickly set out to accomplish them. I glanced toward the town square, looking somewhat half-heartedly for the strange visitor. I was fearful, knowing that seeing him again would call some response. I drove through town and saw nothing of him. I made some purchases at a store and got back in my car. Deep within me, the Spirit of God kept speaking to me "Don't go back to the office until you've at least driven once more around the square." And so, with some hesitancy, I headed back into town. As I turned the square's third corner, I saw him. He was standing on the steps of the storefront church, going through his sack. I stopped and looked, feeling both compelled to speak to him, yet wanting to drive on. The empty parking space on the corner seemed to be a sign from God: an invitation to park. I pulled in, got out and approached the town's newest visitor. "Looking for the pastor?" I asked. "Not really," he replied, "just resting." "Have you eaten today?" "Oh, I ate something early this morning." "Would you like to have lunch with me?" "Do you have some work I could do for you?" "No work," I replied. "I commute here to work from the city, but would like to take you to lunch." "Sure," he replied with a smile. As he began to gather his things. I asked some surface questions. "Where you headed?" "St. Louis." "Where you from?" "Oh, all over; mostly Florida." "How long you been walking?" "Fourteen years," came the reply. I knew I had met someone unusual. We sat across from each other in the same restaurant I had left earlier. His face was weathered slightly beyond his 38 years. His eyes were dark yet clear, and he spoke with an eloquence and articulation that was startling. He removed his jacket to reveal a bright red T‑shirt that said, "Jesus is The Never Ending Story." Then Daniel's story began to unfold. He had seen rough times early in life. He'd made some wrong choices and reaped the consequences. Fourteen years earlier, while backpacking across the country, he had stopped on the beach in Daytona. He tried to hire on with some men who were putting up large tent and some equipment. A concert, he thought. He was hired, but the tent would not house a concert but revival services, and in those services he saw life more clearly. He gave his life over to God. "Nothing's been the same since," he said, "I felt the Lord telling me to keep walking, and so I did, some 14 years now." "Ever think of stopping?" I asked. "Oh, once in a while, when it seems to get the best of me. But God has given me this calling. I give out Bibles. That's what's in my sack. I work to buy food and Bibles, and I give them out when His Spirit leads." I sat amazed. My homeless friend was not homeless. He was on a mission and lived this way by choice. The question burned inside for a moment and then I asked: "What's it like?" "What?" "To walk into a town carrying all your things on your back and to show your sign?" "Oh, it was humiliating at first. People would stare and make comments. Once someone tossed a piece of half‑eaten bread and made a gesture that certainly didn't make me feel welcome. But then it became humbling to realize that God was using me to touch lives and change people's concepts of other folks like me." My concept was changing, too. We finished our dessert and gathered his things. Just outside the door, he paused. He turned to me and said, "Come ye blessed of my Father and inherit the kingdom I've prepared for you. For when I was hungry you gave me food, and when I was thirsty you gave me drink, a stranger and you took me in." I felt as if we were on holy ground. "Could you use another Bible?" I asked. He said he preferred a certain translation. It travelled well and was not too heavy. It was also his personal favourite. "I've read through it 14 times," he said. "I'm not sure we've got one of those, but let's stop by our church and see." I was able to find my new friend a Bible that would do well, and he seemed very grateful. "Where you headed from here?" "Well, I found this little map on the back of this amusement park coupon." "Are you hoping to hire on there for a while?" "No, I just figure I should go there. I figure someone under that star right there needs a Bible, so that's where I'm going next." He smiled, and the warmth of his spirit radiated the sincerity of his mission. I drove him back to the town square where we'd met two hours earlier, and as we drove, it started raining. We parked and unloaded his things. "Would you sign my autograph book?" he asked. "I like to keep messages from folks I meet." I wrote in his little book that his commitment to his calling had touched my life. I encouraged him to stay strong. And I left him with a verse of scripture from Jeremiah, "I know the plans I have for you," declared the Lord, "plans to prosper you and not to harm you. Plans to give you a future and a hope." "Thanks, man," he said. "I know we just met and we're really just strangers, but I love you." "I know," I said, "I love you, too." "The Lord is good." "Yes, He is. How long has it been since someone hugged you?" I asked. "A long time," he replied. And so on the busy street corner in the drizzling rain, my new friend and I embraced, and I felt deep inside that I had been changed. He put his things on his back, smiled his winning smile and said, "See you in the New Jerusalem." "I'll be there!" was my reply. He began his journey again. He headed away with his sign dangling his bed roll and pack of Bibles. He stopped, turned and said, "When you see something that makes you think of me, will you pray for me? "You bet," I shouted back, "God bless." "God bless." And that was the last I saw of him. Late that evening as I left my office, the wind blew strong. The cold front had settled hard upon the town. I bundled up and hurried to my car. As I sat back and reached for the emergency brake, I saw them... a pair of well‑worn brown work gloves neatly laid over the length of the handle. I picked them up and thought of my friend, wondered if his hands would stay warm that night without them. I remembered his words "If you see something that makes you think of me, will you pray for me?" Today his gloves lie on my desk in my office. They help me to see the world and its people in a new way, and they help me remember those two hours with my unique friend and to pray for his ministry. "See you in the New Jerusalem," he said. Yes, Daniel, I know I will... If this story touched you, forward it to a friend! "I shall pass this way but once. Therefore, any good that I can do or any kindness that I can show let me do it now, for I shall not pass this way again."
09 June 2011
Gopi Krishna Paritala
6. SATSANGAM
(Read, Understand, Appreciate, Internalise and Assimilate to reach the Ultimate)
Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya Nama:
The Writing On the Wall
People take life for granted. They are sure that day would follow night and vice versa, and that they would indeed wake up to see the next sunrise. They enter into all sorts of commitments, personal and professional, presuming their continued existence. All business and commerce is based on an abiding but misplaced faith in the permanence of life. Such faith is indeed touching, for, when you really come to think of it, there is no assurance that anybody would live to be a ripe old age. We often see instances of people being snatched away in the prime of their youth, with whole lives of promise ahead of them. And even when such an unexpected event happens, people do not learn its lessons, and invariably fail to associate such an eventuality with themselves. They do not even think of the possibility that they themselves could have easily been in the place of the victim.
When queried as to what was the strangest thing on earth, Sri Yudhishttira tells the Yaksha (in the Yakshaprasna of Sri Mahabharata) " We see the body of a dead man being carried away for disposal, and remark to ourselves, 'how sad!' little realising that we ourselves are destined to go the same way, if not tomorrow, then someday in the future". In fact, our attitude is nothing new, and mankind has always been blissfully unmindful of stalking end, as the following sloka from Srimad Ramayana would indicate:
"nandanti udita AdityE nandanti astamitE Ravou
Atmana: na avabudhyantE manushyA: jeevita kshayam"
Says Chakravartthi Tirumagan to Sri Bharata-"People are so unaware of their lives slipping away gradually. They greet every sunrise with happiness, excited at the possibilities each fresh day brings. And when the sun sets too, they are happy at the opportunities for revelry in the pleasures of the night. Little do they realise that each sunrise and sunset bring them closer to their death."
The following sloka graphically describes the fallacy of our attitudes :-
"vYAghreeva tishttathi jarA, paritarjayantI rOgAscha shatrava iva praharanti dEham
Ayu: parisravati bhinna ghatAt iva ambha: lOka: tatApi ahitam Acharati iti chitram!"
Old age and senility stalk us like a ferocious tiger, diseases lie in wait for us at every step, and the body troubles us verily like a sworn enemy. Time, and with it, life too, slips away slowly but surely, much like water leaking from a cracked pot. Oblivious to all these afflictions, people continue to be wayward and errant. How strange and what a pity!
However, even in the midst of all this lack of awareness, there is always a vague fear lurking at the back of people's minds of the "unthinkable" (as insurance agents euphemistically put it)-of life coming to an end, either suddenly or in due course. This is why they provide for their near and dear, so that the latter are not unduly affected financially, in
the event of an end, untimely or otherwise.
However, even such people with financial foresight lack real perspicacity, as they do not bother to consider themselves and their souls, and pulling themselves out of the unending, vicious cycle of births and deaths.
"ThAyE tandai endrum tAramE kiLai makkaL endrum nOyE pattu ozhindEn" rues Sri Tirumangai Mannan, highlighting people's tendency to set so much store by the so-called relatives, as to ignore their own long-term spiritual interests.
Most people also lack the realisation that this human body has been attained after innumerable other janmAs as inanimate objects, etc., and the body is endowed with a limited life. We should hence make the most of the precious life in preventing our souls from being sucked again into the vortex of karma. This is the theme of the following couplet from Sri Varaha Purana :-
"MahatA puNya paNyEna kreetEyam kAyanou: tvayA
prAptum dukha udadhE: pAram tvara yAvat na bhidyatE"
This human body is a gift to us, a reward for innumerable good deeds performed in our previous lower births. However, the body, with all the frailties of flesh, is little better than a leaky boat. Hence, the wise man should hurry to cross the ocean of SAmsAric sorrow, before the leaky craft sinks.
Sri Nammazwar too concurs with this idea-
"Minnin nilayila mannuyir AkkaigaL
ennumidatthu irai unnumin neerE".
Having realised that life is but ephemeral and fleeting, what does the wise man do in the short time left for him to redeem himself? There is but one way for him to save his soul, as karma, gnAna and bhakti yOgAs are too long-drawn and impossible of performance. Sharanagati or absolute surrender to the Lord, through the good offices of an understanding Acharya , is the only option open to people in a hurry to redeem themselves from Samsara.
Paradoxically, we find that even after realisation of life's impermanence and the need for Prapatti dawns on people, they are still complacent under the mistaken notion that Prapatti is for the old and infirm, not for the young and active.
The following anecdote from the life of Sri Koorattazhwan graphically highlights the need for urgency in such matters.
Sri Embar was the Acharya for Sri Parasara Bhattar and Sri Vedavyasa Bhattar, twin sons of Sri Koorattazhwan. Once when the father of the twins was expounding on the purport of a Tiruvaimozhi pasuram, he found that it incorporated the essence of Tirumantram (ashtAksharam). As the Mantra and its significance are to be learnt only from one's Acharya, Azhwan sent the children to Sri Embar for obtaining upadesam. Immediately realising the impermanence of life, Sri Azhwan called them back and performed the upadesam himself, lest something should happen to them on the way to Sri Embar, and deny them the MantrOpadesam. One may think, "what could possibly happen to the children during the short journey it involved in reaching Sri Embar's residence nearby?" However, it was Sri Azhwan's realisation of the extreme fragility of human life that made him act the way he did.
The moral of this itihyam is that when we resolve to do something good, it had best be executed immediately, without procrastination and postponement. If we intend to recommence the abandoned sandhyavandanam, if we intend to obtain mantrOpadEsa from our Acharya, if we have the intention to perform Prapatti either for ourselves or for our children, if we intend to learn a stotra - for all these, Today is the day to begin. For, who knows what tomorrow has in store for us?
Srimate Sri LakshmINrsimha divya paduka sevaka SrivanSatakopa Sri Narayana Yatindra Mahadesikaya Nama:
... Dasan, Sadagopan.
13 June 2011
--
Paritala Gopi Krishna
Gopi Krishna Paritala
7. SATSANGAM
(Read, Understand, Appreciate, Internalise and Assimilate to reach the Ultimate)
Inspiring Verses from Srimad Bhagavatam
Lord in his incarnation as Kapila gave these spiritual instructions to His mother Devahuti at her request (Srimad Bhagavatam - 3.29.21-27).
"I am always present in all beings as their Self; disregarding them, the mortal human being performs elaborate worship of Me (only) in images. Forsaking Me, the supreme Lord, existing in all beings as their Self, whoever worships Me in the image through utter foolishness, their worship is like offering sacrificial ghee into the ashes (and not into fire).
Hating Me, existing in another person's body, the proud one who sees separateness (and not unity) and who practices firm enmity towards other beings, will never attain peace of mind.
I am not pleased, O sinless one, with the extravagant ritual worship of Me in an image by those who use very costly and ordinary ritual materials, but who insult Me in all beings.
Let a person worship Me (the Lord existing in all beings) in an image, discharging his or her family and social duties and responsibilities, so long as he or she does not realize Me existing in one's own heart.
Whoever makes the slightest difference between oneself and others, such a one, who entertains the wrong idea of separateness, will experience great fear in the form of death.
Therefore worship Me in all beings - for I am the self of all beings and have already made temples for Myself in them - by dana (offering of money or goods to remove their felt wants) and mana (showing due respect to the recipient while doing so), and in an attitude of friendliness and in a vision of non-separateness."
(Taken from the book, 'Practical Vedanta and the Science of Values' by Srimat Swami Ranganathanandaji Maharaj)
A Good Story
There is an amusing story concerning Alexander, the Great. When he came to India, he found that the Indians were a race of brave, fearless people. He made friends with them.
When he was about to return to his country, he remembered that his people had asked him to bring to them an Indian yogi. They had heard a lot about yogis and were very desirous of seeing one, meeting him, hearing him speak and receiving his blessings. Alexander was told that the yogis dwelt in the forest.
In quest of a yogi he went to a forest. Sure enough, he found one sitting underneath a tree, in deep meditation. He waited patiently until the yogi opened his eyes. They shone with a strange, mystic light.
Reverently, Alexander requested the yogi to accompany him to Greece, saying. "I will give you everything you need or ask for. But, pray, do come with me. My people would love to meet you!"
The yogi quietly answered, "I need nothing, I am happy where I am!"
This was the first time that anyone had turned down Alexander's request. He could not control himself. He flew into a rage.
And unsheathing his sword, he thundered, "Do you know who is speaking to you? I am the great king Alexander. If you will not listen to me. I shall kill you- cut you into pieces!"
Unperturbed, the yogi answered. "You cannot kill me! You can only kill my body. And the body is but a garment I have worn. I am not the body. I am that which dwells within the body! I am not the deh. I am the dehin - the in dwelling one!"
The yogi continued, "You say you are a king. May I tell you, who you are? You are a slave of my slave!"
Stunned. Alexander asked. "How am I a slave of your slave?"
In a voice tender with compassion, the yogi explained. "I have mastered anger. Anger is my slave. See, how easily you gave way to anger. You are a slave of anger, and, therefore, a slave of my slave!
Clearness like that of the Unclouded Sky
Because the quality of purity (sattva) is the real nature of the mind, clearness like that of the unclouded sky is the characteristic of the mind-expanse. Being stirred up by the quality of activity (rajas) the mind becomes restless and, influenced by darkness (tamas), manifests as the physical world. The mind thus becoming restless on the one hand and appearing as solid matter on the other, the Real is not discerned.
Just as fine silk threads cannot be woven with the use of a heavy iron shuttle, or the delicate shades of a work of art be distinguished in the light of a lamp flickering in the wind, so is the Realization of Truth impossible with the mind rendered gross by darkness (tamas) and restless by activity (rajas).
... Sri Ramana Maharshi
Love Everyone at any Cost - Bhagawan Buddha
"Do not deceive, do not despise
Each other, anywhere.
Do not be angry, and do not
Secret resentment bear;
For as a mother risks her life
And watches over her child,
So boundless be your love to all,
So tender, kind and mild.
"Yea cherish good-will right and left,
For all, both soon and late,
And with no hindrance, with no stint,
From envy free and hate;
While standing, walking, sitting down,
Forever keep in mind:
The rule of life that's always best
Is to be loving-kind.
Prayer
Prayer is not a substitute for work; it is a desperate effort to work further and to be efficient beyond the range of one’s powers. It is not the lazy who are most inclined to prayer; those pray most who care most, and who, having worked hard, find it intolerable to be defeated.
... George Santayana (The Vendanta Kesari)
14 June 2011
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Paritala Gopi Krishna
Gopi Krishna Paritala
8. SATSANGAM
(Read, Understand, Appreciate, Internalise and Assimilate to reach the Ultimate)
ONE ESSENCE, ONE LAW, ONE AIM - TATHAGAT
THE Tathagata addressed the venerable Kassapa, to dispel the uncertainty and doubt of his mind, and he said: "All things are made of one essence, yet things are different according to the forms which they assume under different impressions. As they form themselves so they act, and as they act so they are. It is, Kassapa, as if a potter made different vessels out of the same clay. Some of these pots are to contain sugar, others rice, others curds and milk; others still are vessels of impurity. There is no diversity in the clay used; the diversity of the pots is only due to the moulding hands of the potter who shapes them for the various uses that circumstances may require.
"And as all things originate from one essence, so they are developing according to one law and they are destined to one aim which is Nirvana. Nirvana comes to thee, Kassapa, when thou understandest thoroughly, and when thou livest according to thy understanding, that all things are of one essence and that there is but one law. Hence,
there is but one Nirvana as there is but one truth, not two or three.
"And the Tathagata is the same unto all beings, differing in his attitude only in so far as all beings are different. The Tathagata recreates the whole world like a cloud shedding its waters without distinction. He has the same sentiments for the high as for the low, for the wise as for the ignorant, for the noble-minded as for the immoral.
"The great cloud full of rain comes up in this wide universe covering all countries and oceans to pour down its rain everywhere, over all grasses, shrubs, herbs, trees of various species, families of plants of different names growing on the earth, on the hills, on the mountains, or in the valleys. Then, Kassapa, the grasses, shrubs, herbs, and wild trees suck the water emitted from that great cloud which is all of one essence and has been abundantly poured down; and they will, according to their nature, acquire a proportionate development, shooting up and producing blossoms and their fruits in season. Rooted in one and the same soil, all those families of plants and germs are quickened by water of the same essence.
"The Tathagata, however, O Kassapa, knows the law whose essence is salvation, and whose end is the peace of Nirvana. He is the same to all, and yet knowing the requirements of every single being, he does not reveal himself to all alike. He does not impart to them at once the fullness of omniscience, but pays attention to the disposition of various beings."
Where is God?
One rationalist, with a strong atheistic bias, to make his point in no uncertain terms prepared lots of boards with the writing: "God is nowhere" and hung these boards all round his house.
His little son, who was mastering his writing skills decided to make boards of his own. As he was still learning the skills he made a mistake in the spacing of the words and produced lots of boards which instead of reading: "God is nowhere" read "God is now here" Just one misplaced letter changed the whole emphasis.
Minor technicality can make such a difference!
Either we see nothing very special around us, let alone perceive a God. Or else we see 'all this' to be very special, full of meaning and as nothing but God.
Vedanta asks us to make this technical transition.
STRUGGLE
"The first struggle in meditative life is to break the connection between memories and impulses. This is what purification of the mind really means. In a purified mind instinctive impulses do not operate. Memories in the form of pictures and ideas appear but they are not tied down to impulses. Like white clouds which do not rain but disappear in the blue sky, these memories disappear after remaining in the field of consciousness for a short while.
The purification of the mind really means the purification of samskaras which, as we have seen, means breaking the connection between impulses and ideas. How can one do this?
One method is to weaken the power of the impulses through abstinence, avoidance, withdrawal and other forms of tapas or austerity. Another method is to increase the number of good samskaras through virtuous karma.
Patanjali speaks of a third method, which may be practiced along with the other two. This is to change the connection between impulses and mental images. Images exert a great influence in the mind. If bad impulses, when they arise in the mind, are connected to the image of a holy man or holy woman, they immediately get controlled. Similarly, bad images cease to appear bad when connected to good emotions. This process of changing the connections between mental images and impulses is called pratipaksa-bhavanam
A fourth and higher method is to detach the will. The connection between images and impluses is consciously made by exercising the will. This connection is supported by the will. If the will is detached, the samskaras break apart.
When bad memories appear, one should not get upset but should calmly proceed to free them from bad impulses through self-analysis. Further, one should understand that mental images appear living only because they are charged with consciousness through association with the self. When the self is disconnected from the mental images by detaching the will, they get deflated and disappear."
15 June 2011
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Paritala Gopi Krishna
Gopi Krishna Paritala
9. SATSANGAM
(Read, Understand, Appreciate, Internalise and Assimilate to reach the Ultimate)
THE SECRET OF EMOTIONAL BALANCE [The Spiritual Path]
by
Sri Swami Sadananda
Man is an emotional being. Throughout his life he is
subject to the sway of his emotions. All the Yogas, or practices, in the
spiritual line are methods prescribed for the control of emotions. Emotions are
sometimes spoken of as being six in number, namely, Kama or desire, Krodha or
anger, Lobha or avarice, Moha or delusion of the senses creating excessive
attachment to a particular thing, Mada or selfishness, and Matsarya or the
tendency to go to any length for the purpose of achieving one's self desire.
All these will be found to be the product of ignorance.
IGNORANCE OF REALITY
It is the ignorance of the truth that every human being is a part of the
ultimate Reality that makes a man love or hate or fear. When one knows that one
is immortal like the eternal Reality that one has got the ability to comprehend
everything and also to accomplish everything like the original source from
which one came, one will not have any desire or hatred or fear. One should know
that one is different from one's mind, and one's body, which are perishable
elements in the universe, which one has brought with him into the world for a
definite purpose and which can, therefore, be thrown away when the purpose is
accomplished. Unfortunately, the ignorance of the human being is so profound
that he feels that he is no different from his own mind, and, therefore, he is
led away by the mind to all places where the mind goes.
The mind gathers impressions through its own servants, the Indriyas, as they
are called, or the senses of knowledge. Someone has called them the windows of
consciousness. These senses bring through the eyes, the ears, the nose, etc.,
information about the universe around him, and because of the pleasant nature
of the impressions created, the mind is drawn towards them. The dweller in the
body, forgetting that he is independent of the mind, that he is the master of
the mind, and has got to control the mind, instead of being led away by it,
becomes the victim of passing emotions. That is why he entertains desire, hatred
and fear.
It is like the case of the owner of a motor car entrusting the task of driving
it in the hand of a drunken driver. In his drunken state the driver may dash it
against a tree. Likewise, the mind also may drag the Jiva into evil, with
serious consequences. So, then, ultimately it is ignorance that is the cause of
our wrong emotions, and as long as these wrong emotions dominate the mind,
there will be disturbance and agitation, no tranquility or equilibrium will be
possible. The solution, therefore, for the question is that ignorance should be
removed.
PAIRS OF OPPOSITES
Where did this ignorance come from and how can it be removed This ignorance is
called Avidya and also Maya. It came from the eternal Spirit itself, and it
affects all the manifestations of the Reality, from the topmost to the lowest
creation. Why did it come Creation or manifestation means merely the bringing
into existence of more than one, or the many. When one becomes the many, each
object oc creation has its opposite. This is known as the Dvandva, or the
double aspect. If we speak of God, there is a conception of the nonexistence of
God. If you speak of light, there is darkness day has its night, and so on.
Therefore, Vidya or knowledge has Avidya as its opposite. When the Sat, or
eternally existing substance, manifested itself as the Chit or the absolute
consciousness, this manifestation also must have its opposite which is known as
Maya or Para Sakti or Avidya.
Thus, we see that Avidya is part of the Eternal, and cannot be easily wiped
out. It affects the entire creation. Its function is to delude, make the unreal
appear as real, and therefore, the poor mortal beings that we are, are unable
to get over it easily.
There are two paths for getting rid of the influence of this Avidya the path of
knowledge and the path of supreme devotion. These are called Jnana Marga and
Bhakti Marg. In the former, one uses one's intelligence for the understanding
of the Reality in the manifestation, that is, as it is seen manifested in every
object in the universe and in oneself. Thereby man gains the knowledge that in
him also there are two elements, namely the Chit and the ignorance. When he,
therefore, analyses everything, he will recognise what is the Chit element, and
what is the Avidya or ignorance element. The intelligence element helps him to
establish a permanent contact with the ultimate Truth, and, correspondingly,
the ignorance element tends to pull him away from the ultimate Truth and link
him with perishable objects.
PATH OF DEVOTION
Self introspection of a high degree alone will enable a person to keep himself
undisturbed by the ignorance element in him, and embodied human beings find it
extremely difficult to be entirely free from the ignorance element. To take an
example, let us suppose that a highly evolved spiritual person who knows that
the body is only a perishable thing, which must pass away some time or the
other, meets a murderer who comes with a knife to stab him will he have the
tranquility and the poise and the mental equilibrium to be absolutely
unagitated by the sight of the murderer Will not his attachment to the body
show itself in some form or other That is the real difficulty in the case of
getting over ignorance in actual practice. That is why the Bhagavad Gita says in
one of its verses that even the man of wisdom recognises after many births that
it is necessary to prostrate before the Lord and take Him as his refuge. That
is the only way in which it seems to be possible to get over the effects of
Maya or ignorance, which is fundamentally responsible for all the trouble
causing emotions.
Thus, we come to the path of devotion or Bhakti. This is, it appears, the only
possible way in which a mortal being like ourselves can find solace and
satisfaction, grace and happiness and tranquility as long as we are in this
world. The best that can be done is to recognise that there is an all knowing
and all merciful God, who looks after the entire creation in the mots
intelligent manner possible, and, therefore, will look after us also because we
are part of that creation.
... Continued ...
A Humble Prayer to My Lord
Om. I wish to see YOU with these eyes, hear YOU with these ears, talk to YOU and sing YOUR divine names and glory with this mouth, touch YOU Lotus Feet with these hands, walk upto YOU with these legs, think of YOU with this brain (mind / jnana / intellect), realise YOU and prostrate at YOUR Lotus Feet with this body, in spite of all my shortcomings, drawbacks and sins. Although I have all these deficiencies, O my Father!, I am still YOUR child, so take me into YOUR lap my LORD. YOU are a repository of compassion. So, kindly be considerate with this wayward, weak-minded, below-average child. I am always YOUR's and therefore beseech YOU to be with me always. My LORD! YOU are my Mother, my Father and my Guru - all together. I pray to YOU to hold my hand tightly so that I will never step on to a wrong path and cross this directionless forest easily to reach YOU safely."
...Gopi Krishna
16 June 2011
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Paritala Gopi Krishna