Saturday, December 20, 2014

Tempation on the Path to self-realization

Swami Ramji narrates one of his experiences:

I went to see a swami, who told me the following story to teach me about temptations on the path to self-realization.

A young man took vows of renunciation and became a swami. His master told him to avoid three things: gold, women, and fame.

One day the swami was crossing a river and noticed that part of the riverbank had been washed away. Then he saw that some big jars full of gold coins had been uncovered. He thought, "I don't need it, because I have renounced the world - but if I build a temple, that will be good." So he went to some builders, showed them what he had found, and asked them to build a temple. They said to one another, "Why should a swami have so much money? Let's throw him in the river and distribute the money amongst ourselves."
He was almost drowned, but by the grace of God he was able to save himself. He thereupon determined with finality: "No matter what happens, no money." He went far into the woods. When anybody came to see him, he said, "Stop there, please. If you have any money, put it aside before you come closer."

A woman came, and he ordered, "Don't come near me." She said, "Sir, I will only leave food here every day and go away." But each day she came slightly closer to him. The swami had confidence that she was a good person. He thought, "She really wants to look after me and wants me to enlighten her."

One day she brought a cat to keep him company. But the cat would not eat the food which had been prepared for the swami. He requested: "I need some milk for the cat each day." She brought a cow. He asked, "Who will look after this cow?" She asked, "May I look after it?" And he agreed.

She looked after the swami more and more. Eventually they began to live together, and woman bore him a child. One day the swami was taking care of the child when another swami came along and said, "What has happened to you?"

The swami began to weep and he realized how much he had again become entangled with this world. He left, and went even deeper into the forest. He practiced very sincerely, and after some years acquired some siddhis [powers].

One day a man from a nearby village sought him out. He bowed and said, "Swamiji, you are so kind and such a great sage. I am very poor; my children do not have enough to eat. Please help me!" Swamiji said, "Take one hair from my beard, put it in your cupboard, and tomorrow your cupboard will be full of money. But don't tell anyone about it."

When he returned to his home that man naturally revealed the secret to his wife, and she to many other. Soon the news had traveled far and wide. Hundreds of people thronged to the swami to pull a hair from his beard. His face was fore and bleeding.

Once again he had to go away and begin his practice anew. But he had learned a valuable lesson. He now knew the consequence of becoming involved with gold, women, and fame.

The swami who told this story to me said, "This is a lesson which you should never forget. Let this story be a lesson to you relate it to all young swamis who meet you on the path."

Source : From the book : Living with the Himalayan Masters by Swami Ram. Page 179-180

Monday, December 15, 2014

Tendencies inherited from Previous Births

Sri Ramakrishna: "One must admit the existence of tendencies inherited from previous births. There is a story about a man who practised the sava-sadhana. (A religious practice prescribed by the Tantra, in which the aspirant uses a sava, or corpse, as his seat for meditation.) He worshipped the Divine Mother in a deep forest. First he saw many terrible visions. Finally a tiger attacked and killed him. Another man, happening to pass and seeing the approach of the tiger, had climbed a tree. Afterwards he got down and found all the arrangements for worship at hand. He performed some purifying ceremonies and seated himself on the corpse. No sooner had he done a little japa than the Divine Mother appeared before him and said: 'My child, I am very much pleased with you. Accept a boon from Me.' He bowed low at the Lotus Feet of the Goddess and said: 'May I ask You one question, Mother? I am speechless with amazement at Your action. The other man worked so hard to get the ingredients for Your worship and tried to propitiate You for such a long time, but You didn't condescend to show him Your favour. And I, who don't know anything of worship, who have done nothing, who have neither devotion nor knowledge nor love, and who haven't practised any austerities, am receiving so much of Your grace.' The Divine Mother said with a laugh; 'My child, you don't remember your previous births. For many births you tried to propitiate Me through austerities. As a result of those austerities all these things have come to hand, and you have been blessed with My vision. Now ask Me your boon.'"

Source: Gospel of Sri Ramakrishna

Wednesday, December 3, 2014

Samata Books Needs Funds


Samata Books has published some old books of spiritual nature.They are in need of funds for further printing of books.

Please find a letter from the owner:

Due to paucity of funds we are unable to reprint the books. We are in a crisis. My fear is if some publisher prints my books i will be doomed. We need Rs.3 Lakhs to reprint JNANESHWARI, THE DAKSHINAMURTI STOTRA, HE CAN WHO THINKS HE CAN, GOSPEL OF BUDDHA, ADI SANKARACHARYA'S PRABODHASUDHAKARA and VISION AND WAY OF VAASISHTHA. If you do not mind in circulating our appeal to your friends and like minded souls, it will be helpful for us. Sorry for bothering you.


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Krishna is the Supreme Lord, the Self of All says Sri Adi Sankaracharya ji in Prabodh Sudhakar

प्रबोध सुधाकर

prabodha sudhAkara (Prabodh Sudhakar)

(Notes are comments by Samvid, translator of Prabodh Sudhakar, published by Samata Books)

Note: Though the author has divided this grantha into 19 chapters, the verse numbers do not restart in each chapter, but continue from previous chapters. Total number of verses are 257.

Chapter 19, The Divine Grace.

येयदुनन्दननिहतास्तेतु भूयःपुनर्भवंप्रापुः

241. As regards those who were killed by (kruShNa), the delight of the Yadu-race, they did not again suffer rebirth. Therefore, kruShNa is the originator and inner controller of Divine incarnations

Note: Here kruShNa is identified with the Supreme Self who resides within all beings and controls their actions. It is He who incarnates on earth to upholds the moral and spiritual Law.

गोपान्वत्सयुतानदर्शयदजंविष्णूनशेषांच्श्र यः
शभुर्यच्चरणोदकंस्वशिरसाधते मूर्तित्रयात्

242. He who showed brahmA, the unborn, numerous universe-systems and in every such universe, extremely wonderful Creator-gods (or lotus-born brahmA-s), cowheards accompanied by calves and all protector-gods (viShNu), and the water emanating from whose feet, Sambhu (or Lord Siva) bears on his head, (that) kruShNa is indeed distinct from the tree-fold form of Godhead (brahmA, viShNu, Siva), some indescribable unmodified blueness consisting of Pure Being-consciousness.

Note: In this verse, the author displays his devotion to kruShNa, as well as his uncompromising stand on the Unity of Godhead. kruShNa is seen by him as the Trancendent Reality surpassing the Divine Trinity-brahmA, the creator God, viShNu, the Protector-god and Siva, the Destroyer-god – though purANa-s hold that he is the full incarnation of viShNu. When brahmA removed the cowherds and the calves and concealed them in a cave without the knowledge of kruShNa, the latter showed him innumerable universe-systems, each with it’s own Trinity and cowherds and calves.

The celectial gangA river is considered as emanating from the feet of viShNu (regarded as kruShNa) and, when it was brought to earth, Siva is stated to have borne it on his head to reduce its force. The idea conveyed by the verse is that kruShNa is, inreality, the Transcendent Existence-consciousness-Bliss and is the very soul and basis of all universes. Gods and beings.

Earlier, kruShNa, vAsudeva is equated as Self of all, inner controller and as Sat-Chit-Anand. This is not mentioned in single verse but spread over a few verses (not in continuity).

Here the deity of preservation (viShNu) is different than the supreme reality, viShnu. The deity of preservation or say the Trinity is born from 1/4 th part of Sri hari, who is the cause of all. In advaita this ‘source of all’ is taken as Brahman, which is not a person. It is referred by names, hari, vAsudeva, keSava, nArAyaNa, janArdhana or even Siva, ambA, etc. Mostly names of viShNu are used for major times. This may be confusing to many. At times trinity are taken as feminine aspects, pradhAna prakruti

viShNu is the nearest murta-svarUpa of Brahman and so worthy of praise and worship says viShNu purANa.

Personal Note: When someone like rAdhA or kruShNa is extolled as the supreme reality, it is said by great devotees in trance, in ecstasy, in god-intoxicated state. We got to respect them for their devotion. I personally do not go into technicalities like, did rAdhA or kruShNa ever existed, etc. The sheer force of devotion will raise the faithful devotee into ecstasy. What more is needed? This love is no ordinary love and will flush our all negativity and will no doubt melt all sins.