Saturday, July 12, 2008

Discontinuation of Posts

Dear Divine Souls,

Namaste

Thank you for viewing my blog. 

I would like to inform you that i will discontinue to post articles on my blog.

I will inform yo when i will come back

I hope you must have enjoyed the posts.

Wish you a success in spiritual path. May we all reach the destination and realize our true SELF

Sincerely 

Indiaspirituality

AUM

"Awake, Arise and Stop Not Til Thou Goal is Reached" - Swami Vivekananda

"Only God is True, Everything Else is False" - Sri Ramakrishna Paramhansa

"To Disconnect the mind from the SELF and to become aware of anything else is nothing but Unhappiness" - Sri Ramana Maharshi

Wednesday, July 9, 2008

Change of author of indiaspirituality

Dear divine souls,

I have found that recently the number of viewers  visiting my blog are increasing day by day. Thank you for viewing my blog.

I would like to inform that i will discontinue to post on my blog from today. I dont know when i will restart to post on my blogs.

Till then one of my spiritual friend will publish the posts. It may take a day or 2 for him to settle and then start to post the articles. His main concentration will be on the Holy trio's teachings (Sri Ramakrishna, Sri Sarada Maa and Swami Vivekananda).

I hope you must have enjoyed my postings. I am also sure that you will also enjoy his post too.

Sincerely

INDIASPIRITUALITY

Nothing Ever Happened - David Godman

In this book excerpt, Papaji describes what happened when he asked Ramana Maharshi to show him God. Sri Ramana said God cannot be seen, but as he spoke, Papaji's heart center opened.

By DAVID GODMAN

SHORTLY AFTER MY RETURN [home] a sadhu appeared at our door, asking for food. I invited him in, offered him some food and asked him the question that was uppermost in my mind. 'Can you show me God? If not, do you know of anyone who can?' Much to my surprise he gave me a positive answer. 'Yes, I know a person who can show you God. If you go and see that man, everything will be all right for you. His name is Ramana Maharshi.'

Not having heard of him before, I asked where he lived and was told, 'Sri Ramanasramam, Tiruvannamalai'. Since I had never heard of the place either, I asked him for directions to get there. 

He gave me detailed instructions: 'Take a train to Madras. When you get to Madras, go to Egmore station. That is where the metre gauge trains leave from. Take a train from there to a place called Villupuram. You have to change trains there. Then catch a train from there to Tiruvannamalai.'

I wrote all these details down with mixed feelings. I was very happy to hear that there was at least one man in India who could show me God, but I also knew that I had no means of getting to see him. I had spent all the money I had saved from my spell in the army on my unsuccessful pilgrimage, and I knew that my father would not give me any assistance. He disapproved of my spiritual trips, feeling, with some justification, that I should be devoting my time instead to supporting my family.

When I told my father that I wanted to go to the South to see yet one more swami, he exploded with anger.

'What about your wife and children?' he demanded. 'Was it not enough to leave the army that you must now rush to the other end of India, indulging in your mad search for spiritual adventures?' 

Obviously, no help would be forthcoming from that quarter. 

Shortly afterwards I went into town and happened to meet one of my old friends. He was running a tea stall. 

'I haven't seen you for a long time,' he remarked. 'I heard a story that you resigned your commission in the army.'

'Yes,' I replied, 'I have given it up for good.'

'So what are you doing now?' he enquired.

'Nothing,' I answered. 'I am looking for some sort of job.'  
 

"Having just been reminded of my unemployed state, I turned to the page that listed all the job advertisements."



'Well, sit down,' he said. 'I will give you some milk to drink. 

Since you are not employed at the moment, you don't need to pay.'

I sat down and began to glance through newspaper that was lying on one of the tables. Having just been reminded of my unemployed state, I turned to the page that listed all the job advertisements. One vacancy seemed to be tailor-made for me: 'Ex-army officer required in Madras.' The British army was looking for an ex-officer to manage all the stores in a canteen that was being run for British servicemen. I looked for the address to apply to and found that the contractor who had placed the advertisement was based in Peshawar, a nearby city. I sent my application there, along with a photo of myself in army uniform, and was immediately engaged. Not only that, the contractor gave me money to get to Madras and told me that I need not report for duty for one month. I thus got money to go to the Maharshi and an opportunity to spend time in his presence before I reported for work.


Source: http://www.realization.org/page/doc0/doc0096a.htm

Tuesday, July 8, 2008

Sri Ramakrishna’s childhood

The years rolled on, and Gadadhar (Sri Ramakrishna) was now five years old. He began to show wonderful intelligence and memory even at this early age. The precocious boy learnt by heart the names of his ancestors, the hymns to various gods and goddesses. His father surprisingly observed that after hearing the hyyms and tales from the great national epics just once, Gadadhar could recall majority of the hymm or the tale exactly as told to him previously. As he grew to be very restless, Khudiram (Sri Ramakrishna’s father) sent him to the village school. At school Gadadhar made fair progress, but he showed great distaste for mathematics. He directed all his attention to the study of the lives and characters of spiritual heroes. Constant study of those subjects often made him forgetful of the world and threw him into deep meditation. As he grew older, he began to have trances whenever his religious feelings were roused. Soon it was found that not only religious subjects but beautiful scenery or some touching incident was also sufficient to make him lose himself.


In the year 1843 Khudiram (Sri Ramakrishna’s Father) died, and the entire burden of the family fell upon the shoulders of Ramkumar, his eldest son. The death of Khudiram brought a great change in the mind of Gadadhar, who now began to feel poignantly the loss of his affectionate father as also the transitoriness of earthly life. Though very young, he began to frequent the neighbouring mango-grove or the cremation ground in the vicinity and pass long hours there absorbed in thought. But he did not forget his duty to his loving mother. He became less exacting in his importunities, and tried every means to lessen the burden of his mother’s grief, and to infuse into her melancholy life whatever joy and consolation he could. Gadadhar soon found a new source of pleasure in the company of wandering monks who used to stay for a day or two in the rest-house built by the neighbouring Laha family for wayfarers. One day Chandra was startled to find her dear boy appear before her with his whole body smeared with ashes and with pieces of cloth put on like a wandering holy man. Association with these itinerant monks and listening to their readings from the scriptures inclined the naturally emotional mind of the boy more and more to meditation and kindled in him the latent spirit of dispassion for all worldly concerns.

Source: 

1. Sri Ramakrishnadev / Sri Ramakrishna Jivan Charitra by M (Vol. 1 of Complete works by Swami Vivekananda)
2. Life of Sri Ramakrishna by Swami Tejasananda

Monday, July 7, 2008

Birth of Sri Ramakrishna

After six years. residence in Kamarpukur, Khudiram got his son and daughter married. Ramkumar, his eldest son, in the meanwhile had become quite proficient in Hindu lore, and was able to relieve, to a certain extent, his father’s family burden by earning something. So Khudiram had now more time at his disposal to devote himself to religious practices. In the year 1824 he went on foot on a pilgrimage to Rameshwaram in South India, which lasted about a year. Twelve months later, in 1826, his wife Chandra gave birth to her second son, who was named Rameshwar. About eleven years later, in 1835, Khudiram went on another pilgrimage. This time to Gaya. Here, after the performance of the sacred rites, he had a divine vision at night. He dreamt that he was in the temple of Vishnu, where his forefathers were feasting on the sacred offerings he had made. Suddenly a flood of celestial light filled the holy precincts of the shrine, and the spirits of the departed fell on their kness to pay homage to a Divine Presence seated on a throne. The effulgent One beckoned to Khudiram, who, coming near, prostrated himself before Him and heard the luminous Person saying, .I am well pleased at your sincere devotion. I shall be born in your cottage and accept you as my father.. Khudiram awoke with his heart thrilled with joy. He understood that a Divine Being would bless his house very soon. About the same time Chandra Devi was also having strange visions at Kamarpukur. One night she dreamt that a luminous person exactly like her husband was lying by her side. Another day, while standing with Dhani (a village blacksmith woman and neighbour) before the Shiva temple adjacent to her house, Chandra saw a bright beam of divine effulgence dart from the image of Lord Shiva and enter her. Chandra was overpowered, and fell unconscious on the ground. Dhani nursed her back to consciousness, but from that time Chandra began to feel as if she were quick with child. On Khudiram.s return to Kamarpukur, Chandra narrated this event to her husband with her characteristic candour and simplicity. But Khudiram, who had already had the strange vision at Gaya, was now completely convinced that they were soon to be blessed with a divine child. He advised her not to speak of her visions to any one. Chandra was greatly consoled, and passed her days in complete surrender to the will of Raghuvir.

The blessed hour for which Khudiram and Chandradevi were anxiously waiting at last drew near. In the early hours of the morning, before sunrise, of February 18, 1836, Chandradevi gave birth to a boy whom the world was to know afterwards by the name of Sri Ramakrishna Paramhansa. Dhani, Sri Chandradevi’s neighbour who was with Sri Chandradevi for the whole night, as she was expecting a delivery any moment, helped in the delivery of the child. She saw the new born child in the dim lamp light and was surprised to see that the new born baby was very beautiful and as big as a 6 month old! She could not take her eyes off the baby. Just born baby was washed and kept down by Dhani. Later, after few moments she turned her face towards the baby, but she could not see the baby. The child was not in the place where she had left him.. Fear crawled from her spine. She desperately looked here and there. She was shocked to see that the new born baby has just rolled himself in the vessel filled with ash. The baby was happily playing in the ash and he was entirely covered with the ash. She ran towards her with mixed emotions and just picked him, cleaned him and returned him to his mother.

The Child was born in very auspicious time ‘tithi’ (Purva Bhadrapad Nakshatra). It was Siddhi Yog. Astrology says that such a person (born in this star sign) will be highly spiritual and he will be always respected and engaged in the divine karma. He will be encircled by many disciples and that person will stay in God’s Temple and he will initiate a new sect and that he will become very famous in the whole world as the part (ansh) of Lord Narayana. Khudiram was overjoyed that the prospective greatness of his son confirmed his previous vision and the experience of Chandra, which they had earlier before conception. According to the Star Sign, he named the child as ‘Shambhuchandra’. But in memory of the divine vision he had in holy Gaya, he named the child as ‘Gadadhar’.

Source: 

1. Sri Ramakrishnadev / Sri Ramakrishna Jivan Charitra by M (Vol. 1 of Complete works by Swami Vivekananda)
2. Life of Sri Ramakrishna by Swami Tejasananda

Sunday, July 6, 2008

Sri Ramakrishna’s early days

The years rolled on, and Gadadhar (Sri Ramakrishna) was now five years old. He began to show wonderful intelligence and memory even at this early age. The precocious boy learnt by heart the names of his ancestors, the hymns to various gods and goddesses. His father surprisingly observed that after hearing the hyyms and tales from the great national epics just once, Gadadhar could recall majority of the hymm or the tale exactly as told to him previously. As he grew to be very restless, Khudiram (Sri Ramakrishna’s father) sent him to the village school. At school Gadadhar made fair progress, but he showed great distaste for mathematics. He directed all his attention to the study of the lives and characters of spiritual heroes. Constant study of those subjects often made him forgetful of the world and threw him into deep meditation. As he grew older, he began to have trances whenever his religious feelings were roused. Soon it was found that not only religious subjects but beautiful scenery or some touching incident was also sufficient to make him lose himself.

Source:

1. Sri Ramakrishna Jivan Charitra by M

2. A short life of Sri Ramakrishna by Swami Tejasananda

Yogi Ashwini’s Sanatan Kriya

"Creation emerged from stillness. The ultimate purpose of yog is to gather that stillness inside because it’s the stillness which is the ultimate strength and power, for it holds the complete Creation in it”, says Yogi Ashwini, the guiding light of Dhyan Foundation.

The strength and persona that He commands and exudes, and the experiences one gets, just by being around Him are enough proof that these are not empty words. A living master and a modem day yogi, who has taken the initiative of bringing “Yog” back to its original glory and presenting “Yog” to today’s world the way it used to be taught in ancient times. He has laid the foundation of Dhyan Foundation and His teachings are strictly based on the ancient principles of Yog. The uniqueness of Yogiji’s teachings is the “Guru - Shishya Parampara”, where each one is taught as a unique individual and is put on to the practices on a one to one basis.

He was initially a ‘Pranic Healing’ teacher and has also been associated with various Himalayan Masters. He spent some time alone in silence for a while, doing his practices and helping others around him. The sublimating effect he had on others eventually saw the informal birth of the Dhyan Foundation. He has an honours degree in Economics from Delhi University and a masters is management. He is widely traveled and has students in various countries. He has been teaching for many years.

For him Yog is not business, but complete sadhana and it is NOT yog if any aspect of it is adulterated or modified according to one’s requirements. It is with this purity of thought He formulated Sanatan Kriya, which encompasses all eight limbs of Ashtang Yog, without any dilutions and modifications.
Yogi Ashwini emphasizes on Yoga as a subject of experience and not intellect, and it is by no means certain rapid movements, picked up from aerobics and other sports which are being termed as asanas and breathing techniques called pranayamas, these days, which promise to give you beautiful healthy body. In fact Patanjali, the fountain of yog explains asana as “Sukham sthiram asanam”, that posture which is still and which gives bliss is an asana Patanjali nowhere talks about asanas in the entire Yog Sutras. In the race to gather more and more students and make more and more money most of the present day. yoga teachers have forgotten the basic principles of Patanjali Ashtang Yog. For the masses it is difficult to comprehend that how stillness can give you that beautiful glow and strength in the body, and the ones who are selling yog obviously do not have the capacity to make that happen, for they do not themselves know what yog is, so to please these masses yog is being misrepresented and wrongly shown.

The effect of rapid asanas and/or improper breathing techniques, in a majority of case, may lead to mental / physical injuries and imbalances (chemical and hormonal).Yogi Ashwini says that this is the reason for Maharshi Patanjali not giving asanas to the masses.
Asanas require the body to be in balance before they are practiced. And SANATAN KRIYA helps bring this balance. Some so-called yogacharyas have commercialized YOG and have taught them to anyone who offer good cash.This is the reason for YOGI ASHWINI’S coming out in the open. Dhyan foundation is just dedicated to make the people aware of pure yog and pranayam, as instructed by Maharshi Patanjali.

Dhyan Foundation volunteers teach Sanatan kriya to every new seeker, every Sunday in New Delhi.

Dhyan Foundation also runs regular weekly sessions at Ludhiana, Mumbai, Bangalore, Lucknow, Dehradun and will soon be starting sessions at Boston, Frankfurt and London.

For more details and to contact Dhyan Foundation, visit www.dhyanfoundation.com.

Adapted and modified from Mystic India Page (12) May - June 2oo8
Writeup by:
Shri Hari - Volunteer / member / teacher in Dhyan Foundation,
Edited by indiaspirituality

Saturday, July 5, 2008

Sri Ramakrishna’s first experience of divine joy (ecstasy)

At every time of spiritual crisis in Indian national life there has been born a saint or a prophet who has saved the nation from the impending danger. Sri Krishna, Buddha, Shankara, Nanak, Chaitanya.each fulfilled a great demand of the age in which he was born.

He directed all his attention to the study of the lives and characters of spiritual heroes. Constant study of those subjects often made him forgetful of the world and threw him into deep meditation. As he grew older, he began to have trances whenever his religious feelings were roused. Soon it was found that not only religious subjects but beautiful scenery or some touching incident was also sufficient to make him lose himself. Once an occurrence of this kind caused great anxiety to his parents and relatives. Sri Ramakrishna in later years narrated this incident to his devotees in the following way: 
“In that part of the country (that is, Kamarpukur) the boys are given puffed rice for snack. This they carry in small wicker baskets, or, if they are too poor, in a corner of their cloth. Then they go out for play on the roads or in the fields. One day in June or July, when I was six or seven years old, I was walking along a narrow path separating paddy fields, eating some of the puffed rice which I was carrying in a basket. Looking up at the sky I saw a beautiful sombre thunder cloud. As it spread rapidly enveloping the whole sky, a flock of snow white cranes flew overhead across it. It presented such a beautiful contrast that my mind wandered to far-off regions. Lost to outward sense, I fell down, and the puffed rice was scattered in all directions. Some people found me in that plight and carried me home in their arms. That was the first time I completely lost consciousness in ecstasy”.

Source:

1. Sri Ramakrishna Jivan Charitra by M

2. A short life of Sri Ramakrishna by Swami Tejasananda

Friday, July 4, 2008

Advaita Vedanta Basics - How to dis-identify Vigyanmaya Kosha - Vivek Choodamani / Choodamani)

202. The cessation of that superimposition takes place through perfect knowledge, and by no other means. Perfect knowledge, according to the Shrutis, consists in the realisation of the identity of the individual soul and Brahman.

203. This realisation is attained by a perfect discrimination between the Self and the non-Self. Therefore one must strive for the discrimination between the individual soul and the eternal Self.

204. Just as the water which is very muddy again appears as transparent water when the mud is removed, so the Atman also manifests Its undimmed lustre when the taint has been removed.

205. When the unreal ceases to exist, this very individual soul is definitely realised as the eternal Self. Therefore one must make it a point completely to remove things like egoism from the eternal Self.

206. This knowledge sheath (Vijnanamaya Kosha) that we have been speaking of, cannot be the Supreme Self for the following reasons - because it is subject to change, is insentient, is a limited thing, an object of the senses, and is not constantly present: An unreal thing cannot indeed be taken for the real Atman.

Source: Vivek Choodamani

Advaita Vedanta Basics - VigyanMaya Kosha (Vivek Choodamani / Chudamani)

198-199. Avidya or Nescience and its effects are likewise considered as beginningless. But with the rise of Vidya or realisation, the entire effects of Avidya, even though beginningless, are destroyed together with their root – like dreams on waking up from sleep. It is clear that the phenomenal universe, even though without beginning, is not eternal – like previous non-existence.

200-201. Previous non-existence, even though beginningless, is observed to have an end. So the Jivahood which is imagined to be in the Atman through its relation with superimposed attributes such as the Buddhi, is not real; whereas the other (the Atman) is essentially different from it. The relation between the Atman and the Buddhi is due to a false knowledge.


Source: Vivek Choodamani

Ramana Maharshi - A Selected Story

An Astounding Astrologer


Sri Venkateswara Sarma (Sastrigal Mama) was an exceptional and astounding astrologer. From childhood he exhibited a rare genius in this field. While still very young, his extraordinary intelligence enabled him to master the most abstruse and difficult branch of astrology. All, including his guru, declared him as the wisest student.

Prasna is an astrological science based on a perfect fruition between mathematics and intuition. With just some meager information from the questioner, which includes only the first word of the question, a Prasna astrologer can, within seconds, draw up mentally a horoscope. This requires great mathematical precision and perfection. Having drawn the horoscope within his mind, and in a flash also having studied it, the astrologer will have to wait, prayerfully. Then, from the depths of his inner intuition words gush forth, forming the astrological predictions for the questioner. As this Prasna process is not merely based on mathematical horoscopes, it culminates in intuitional revelation, and the predictions are said to be amazingly accurate and correct to the minutest detail. Sri Sastrigal Mama was highly proficient in this system of astrology.

He once described it to me by citing this example: One day a merchant came to his house while he was engaged offering worship in his puja room. His wife informed him that one Nagappa Chettiar was waiting on the verandah and that he seemed worried about some urgent matter. Not willing to interrupt his worship, and by merely listening to the name and the few details given by his wife, Sri Sastrigal Mama, within a minute, began giving the following prediction:

"Tell Nagappa Chettiar that he has come to inquire about his lost, costly diamond ring. He suspects his servant. Assure him that no one has stolen it. In his gardn, near the well, there are two rows of plantain trees. On one side there are only two trees; on the other there is a cluster of trees. Let him search under the two trees and the diamond ring will be found there. While he was cleaning his clothes on the washing stone the ring slipped off his finger and fell to the ground."

Nagappa Chettiar returned home and found the ring exactly where Sri Sastrigal Mama had said, and because of this and similar astounding predictions Sri Sastrigal Mama became quite famous. He also became convinced that the Prasna branch of astrology was the most perfect science.

At the height of his career he heard about Sri Ramana Maharshi. When he first saw Sri Bhagavan's picture he was immediately captivated and traveled to Arunachala to see the Sage. He climbed up to Skandashram, where Bhagavan then resided. On the very first look that the Maharshi gave him, Sri Sastrigal Mama became his slave. He had a strong desire to stay with the Maharshi permanently, renouncing everything he held dear. Yet, there was still his lifelong attraction to the science of astrology. He felt distracted by it and did not know how to proceed.

One day, gathering courage, he approached Sri Maharshi in all humility and said, "Bhagavan, is not astrology the best and most accurate of all sciences?"

In silence Bhagavan looked at him deeply for some time. Then, slowly but firmly, he replied: "The science of the Self is superior to all other sciences."

It was the peak period in Sri Sastrigal Mama's life. For every prediction he was richly rewarded and was consequently acquiring immense wealth. Nevertheless, the words from the Master convinced him immediately to renounce his lucrative profession and pursue the science of the Self. His wife too fully supported him in this decision. The remainder of their life they lived in utter poverty at the holy feet of the Sat-Guru, under the protective shade of the Sacred Mountain, Arunachala.

V. Ganesan

Source: http://www.cosmicharmony.com/Sp/Ramana2a/Ramana2a.htm

Thursday, July 3, 2008

From Sri Ramakrishna Kathamrita (Gospel of Sri Ramakrishna)

Paths of knowledge and devotion

A NEIGHBOUR: "Revered sir, what are the doctrines of Vedanta?" 

Sri Ramakrishna: "The Vedantist says, 'I am He.' Brahman is real and the world illusory. Even the 'I' is illusory. Only the Supreme Brahman exists.

"But the 'I' cannot be got rid of. Therefore it is good to have the feeling, 'I am the servant of God, His son, His devotee.'

"For the Kāli Yuga the path of bhakti is especially good. One can realize God through bhakti too. As long as one is conscious of the body, one is also conscious of objects. Form, taste, smell, sound, and touch-these are the objects. It is extremely difficult to get rid of the consciousness of objects. And one cannot realize 'I am He' as long as one is aware of objects.

"The sannyasi is very little conscious of worldly objects. But the householder is always engrossed in them. Therefore it is good for him to feel, 'I am the servant of God.'"

Guru and Ishta


MR. CHOUDHURY: "Sir, is it not possible to have the vision of God without the help of a guru?"

Sri Ramakrishna: "Satchidananda Himself is the Guru. At the end of the Shavasadhana, just when the vision of the Ishta is about to take place, the guru appears before the aspirant and says to him, 'Behold! There is your Ishta.' Saying this, the guru merges in the Ishta. He who is the guru is also the Ishta. The guru is the thread that leads to God. Women perform a ritualistic worship known as the 'Ananta-vrata', the object of worship being the Infinite. But actually the Deity worshipped is Vishnu. In Him are the 'infinite' forms of God.

(To Ram and the other devotees) "If you asked me which form of God you should meditate upon, I should say: Fix your attention on that form which appeals to you most; but know for certain that all forms are the forms of one God alone.

"Never harbour malice toward anyone. Śiva, Kāli, and Hari are but different forms of that One. He is blessed indeed who has known all as one. Outwardly he appears as Śiva's devotee, But in his heart he worships Kāli, the Blissful Mother, And with his tongue he chants aloud Lord Hari's name.

"The body does not endure without a trace of lust, anger, and the like. You should try to reduce them to a minimum."

Looking at Kedār, the Master said: "He is very nice. He accepts both the Absolute and the Relative. He believes in Brahman, but he also accepts the gods and Divine Incarnations in human form."

In Kedār's opinion Sri Ramakrishna was such an Incarnation.  

Looking at Nityagopal, the Master said to the devotees, "He is in a lofty mood.

(To Nityagopal) "Don't go there too often. You may go once in a while. She may be a devotee, but she is a woman too. Therefore I warn you.

"The sannyasi must observe very strict discipline. He must not look even at the picture of a woman. But this rule doesn't apply to householders. An aspirant should not associate with a woman, even though she is very much devoted to God. A sannyasi, even though he may have subdued his passions, should follow this discipline to set an example to householders.

"Worldly people learn renunciation by seeing the complete renunciation of a monk; otherwise they sink more and more. A sannyasi is a world teacher."


Source: Sri Ramakrishna Jivan Charitra, Gospel of Sri Ramakrishna by M

http://www.belurmath.org/gospel/index.htm

Chapter 8

Wednesday, July 2, 2008

How to overcome passions - Sri Ramana Maharshi

Devotee: How shall I overcome my passions?

Maharshi: Find their root, and then it will be easy.
(Later) What are the passions? Kama (lust),
krodha (anger), etc. Why do they arise?
Because of likes and dislikes toward the
objects seen. How do the objects
project themselves in your view? Because of
your avidya, i.e., ignorance. Ignorance of
what? Of the Self. Thus, if you find the Self
and abide therein, there will be no trouble
owing to the passions.
(Later) Again, what is the cause of the
passions? Desire to be happy or enjoy
pleasure. Why does the desire for
happiness arise? Because your nature is happi-
ness, itself, and it is natural that you come into
your own. This happiness id not found any-
where besides the Self. Do not look for it else-
where, but seek the Self and abide therein.
Still again, that happiness which is natural is
simply rediscovered, so it cannot be lost.
Whereas the happiness arising from other
objects is external and thus liable to be lost.
Therefore, it cannot be permanent, and so it is
not worth seeking


Source: Talks with Sri Ramana Maharshi

Tuesday, July 1, 2008

An Extract from DASBODH by Sri Samarth Ramdas

DISCOURSE ON PURE SUPREME

Though you try to catch it you cannot; I
Though you try to throw it you cannot; I
Everywhere is positively present; I
The 'supreme-divine' II I II 

Here, there, everywhere; I 
It comes before you, even if you turn away; I 
It's presence in front, cannot be escaped; I
In any way II 2 II 

The sitting man went away; I
Only space survived; I 
Sky was seen in all directions; 
Still it faces you II 3 II 

Anywhere, the being runs away; 
There, also sky is surrounding; I 
Forcibly beyond the sky ! I 
How to go ? II 4 II 

Where ever, the man sees; I 
There it is facing him only; 
Present above the head of all;
just like the sun of noon II 5 II 

But it is one and unique; I 
supreme truth' cannot be illustrated; I 
  However, Its comparison with 'Mracle'; 
  Is attempted II 6 II 
  
Many Pious places and many countries;
  For seeing them, you have to take trouble; 
  This is not so, for seeing 'Divine truth'; I
  You can see 'Divine', from your seat itself II 7 II 
  
The living Creature, while sitting; I 
  Or mostly while running away; I 
  'Supreme truth' in principle; I 
  Is possible, by your merging with it II 8 II 
  
The bird flies in the sky; I 
  Sky only surrounds it; I 
  Like wise, 'supreme truth'; I
  Surrounds the living being II 9 II
  
'Great-divine' is hollow and Dense; 
  'Brahman-ultimate' is the end of the End; I 
  To each unto him 'Brahma' is appropriate; I 
  Always II 10 II 
  
Within and beyond the visual world; I 
  'Divine' has pervaded, the womb of Universe;
  Oh listener ! that stainless Absolute truth ! I 
  With what can you compare ? II 1 1 II 
  
At 'Vaikunth' 'Kailas' 'Heaven' abodes; I 
  At 'Indra' or 'Fourteen' abodes; I 
  At the abodes of serpents in the Hell; 
  
'Absolute Truth' is present there also II 12 II 
  From 'KASHI' to 'RAMESHWAR'; I
  'Divine' has spread, limitless; I
  Going beyond and beyond, no bounds; I
  Apply to that 'Absolute Truth' ll 13 ll 
  
'Great Truth' is one and unique only; I
  It has once only, covered all; I 
  By touching all, it remained; I
  In the Inner self of all ll 14 ll
  
'Divine Truth' is not wet by rains; I
  Or it does not get dirty up by mud; I
  Even if stuck in the flood; I
  It does not wash away in flood ll 15 ll
  
At a time, face to face and back to face; I
  Left and at Right, one at both sides; I
  Down and up, all creatures; I
  It has already covered ll 16 ll
  
The deep part of sky is full; I
  Never it has overflown; I
  Unimaginable, is it's spread; I
  Here and there all over ll 17 ll
  
Uniform sky is a void; I
  'There is no appearance of visual; I
  Without any feeling, it is beyond feel; I
  Know it to be 'Divine' ll 18 ll
  
For Saints, Sadhus, Great experienced men; I
  For Gods, Demons and Humans; I
  'Divine self' is the Rest; I
  The resting abode of all ll 19 ll
  
Where to go at the end ? I
  Where and what to see ? I
  Whatever unimaginable, to be determined ? I
  By measuring and calling it ? ll 20 ll
  
Neither macro nor Micro; I
  Not like one another; I
  Without, knowledge-vision; I
  No satisfaction at all II 21 II
  
With disappearance of 'Individual and Universe once; I
  Thereafter, follows, 'The Truth' beyond any feeling; I
  From here to there, the space; I
  In desolate void form II 22 II
  
'Divine supreme' is All pervasive ! Truely so; I
  So long as 'Visual' is there, replies correct; I
  But without any activity covering; I
  How to label absolute truth, as all pervading ? II 23 II
  
Words cannot describe 'Supreme'; I
  Imagination cannot think about 'Supreme'; I
  'Eternal' beyond imagination; I
  Learn to recognise, with help of prudenceII 24 II
  
Listening to pure essence; I 
  Reflection over, the virgin experience; I
  With actual revelation, beyond mind's compass; I 
  Is the state of mind easily attained II 25 II
  
Pursuit of truth has bourne the fruits; I 
  stay in the world, became meaningful; I 
  'Brahma', beyond attributes and eternally steady; I
  Fully imbibed within, the seeker II 26 II
  
Illusory Influencing Power is fully accounted; I
  judgment about the 'Principles of Truth' pronounced; 
  with achievement, the instruments of pursuit; I 
  Disappeared II 27 II
  
Whatever was seen in 'DREAM'; I 
  All that, disappeared, on the AWAKENING; I 
  Easily and naturally dumb and spell bound reflex; I
  Beyond descriptionII 28 II
  
Know this with help of prudence; I 
  By experience, inculcate the signs; I
  In the name of 'birth and death'; I
  There will be big zero II 29 II
  
With 'affection' and 'pride' for devotees' actions; I
  God ShriRam, has showered His blessings; I 
  'Quotes' emanating from Blessings of Almighty; I
  formed this 'DASBODH', great teaching II 30 II
  
DASBODH comprises of twenty chapters; I 
  When search is taken, by listening; I 
  One pondering over gets clarification; I
  To perceive the 'Truth' II 31 II 
  
Twenty chapters and two hundred subchapters; I
  The Pursuer, should gradually study; I
  While analysing, and reflecting special features; I
  are understood by him II 32 II
  
Pray and praise this Treatise; I
  What is the reason for such prayer? I
  The reason is actual self experience; I
  See yourself and experience II 33 II
  
Your body, is made up of five elements; I
  'Soul' is the Doer, in that body; I
  And, this poetic faculty, attributed to Human being ! I
  On what basis ? II 34 II
  
All actions are of God Almighty; I
  And to call poetic faculty, as creation of human being
  Talking such unnatural and irrelevant ! I
  Why do you sub scribe to this ? II 35 II
  
All body attachments are sweeped; I
  The 'bunch of principles' withered away; I
  In such situation, which object ? I
  Should be owned and called our own ? II 36 II
  
Such are the thoughtful assignments; I
  Do not get disillusioned by guesswork; I
  The ALMIGHTY has chronologically laid down; I
  All things taking place, as per his sequence II 37 II


Source: Dasbodh by Sri Samarth Ramdas

URL: http://www.ramdas.org/d20.htm

Featured Post

Introduction of Madhusūdana Sarasvatī’s Gūḍārtha Dīpikā, a unique commentary on Bhagavad Gītā

Update: 01/08/2016. Verses 8 a nd 9 are corrected. 'Thou' is correctly translated to 'tvam' and 't hat...