Wallpaper - Sri Ramakrishna 1

Update: Wallpapers now with high resolution

Namaste,

Please find the wallpaper with unique quotes which you will generally not find on the net.

The quotes are extracted from "The Gospel of Sri Ramakrishna" by M. They are compiled by Shri Bharat Churiwala andare available in the form of Pocket book titled "Gems of Gospel". This book contains 1100 quotes from the Gospel. This pock et book is available at Ramakrishna Ashram bookstore. Wallpaper is design by my Friend Shri Kaushik Shah of M/S Vignette solutions www.vignette.in.

Click on the image and a full image will load. Right click and save it or directly use it as a wallpaper.

We are working to make more wallpapers. Hope you will like them.

AUM

INDIASPIRITUALITY

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Strength of Faith

A man was about the cross a river, when master Vibhishana came over, wrote a name on a leaf, tied it to the man’s back, and said:

“Don’t be afraid. Your faith will help you walk on the waters. But the minute you lose faith, you will drown.”

The man trusted Vibhishana, and began to walk on the waters, without any difficulty. At a certain point, he had an overwhelming desire to know what his master had written on the leaf tied to his back.

He took it and read what was written:

“Oh god Rama, help this man to cross the river.”

“Is that all?” thought the man. “And who is this god Rama, anyway?”

The moment this doubt became lodged in his mind, he was submerged and drowned in the strong current.

From the Gospel of Sri Ramakrishna

Conclusion in Sri Ramakrishna's words:

"He Who has FAITH has everything, he who lacks FAITH lacks everything, it is the FAITH in the name of the LORD that works wonders. FAITH IS LIFE, DOUBT IS DEATH"

Source: Do Not Question the Search

INDIASPIRITUALITY Toolbar Released

Namaste,

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AUM

INDIASPIRITUALITY

Message of Sri Ramakrishna

Today is the Birth Celebration of Sri Ramakrishna Paramhansa. On this Auspicious day, let us remember his message for today’s world.

Message of Sri Ramakrishna

The message of Sri Ramakrishna to the modern world, which he gave through his life and through his recorded conversations, may be briefly stated as follows:

1. The goal of human life is the realization of the Ultimate Reality which alone can give man supreme fulfilment and everlasting peace. This is the essence of all religions.

2. The Ultimate Reality is one; but it is personal as well as impersonal, and is indicated by different names (such as God, Ishvar, etc) in different religions.

3. The Ultimate Reality can be realized through various paths taught in world religions. All religions are true in so far as they lead to the same ultimate Goal.

4. Purity of mind is an essential condition for the attainment of the Ultimate Reality; real purity is freedom from lust and greed. External observances are only of secondary importance.

5. Through spiritual practices man can overcome his evil tendencies, and divine grace can redeem even the worst sinner. Therefore one should not brood over the past mistakes, but should develop a positive outlook on life by depending on God.

6. God realization is possible for all. The householders need not renounce the world; but they should pray sincerely, practise discrimination between the Eternal and the temporal and remain unattached. God listens to sincere prayer. Intense longing (vyakulata) is the secret of success in spiritual life.

7. God dwells in all people but the manifestation of this inner Divinity varies from person to person. In saintly people there is greater manifestation of God. Women are special manifestations of Divine Mother of the Universe, and so are to be treated with respect.

8. Since God dwells in all people, helping the needy should be done not out of compassion (which is an attitude of condescension) but as humble service to God.

9. Egoism, caused by ignorance, is the root-cause of all suffering.

10. Life is an expression of the spontaneous creativity (Lila) of God. Pleasure and pain, success and failure, etc are to be borne with patience, and one should resign oneself to God’s will under all circumstances.

Source: http://www.belurmath.org/sriramakrishna.htm

To Read more on Ramakrishna see

Sri Ramakrishna Paramhansa - Short Biography

Quotes by Sri Ramakrishna

Sri Ramakrishna Kathamrita

Download “Sri Ramakrishna Kathamrita” – Full (word document)

A Short Life of Sri Ramakrishna – pdf download

Symbolic meaning of Rama - 6

Three persons were aware of Rama principle

There were three persons who were aware of the Rama principle. They were Hanuman, Sumitra and Viswamitra. Hanuman was no ordinary person. He was a high-minded, powerful figure endowed with immense knowledge and wisdom. He was well aware of the divinity of Rama. Kausalya despite her Satwic (serene) nature, was not aware of Rama's divine power as much as Sumitra. Kausalya shed copious tears on hearing about Rama's exile to the forest. Sumitra, on the contrary, enjoined her son Lakshmana to accompany Rama and told him: "Wherever Rama is, there is Ayodhya, where Rama is not, that is the real jungle. Rama is verily Lord Narayana Himself. Go and serve Rama and Sita with my blessings." Sumitra explained to Lakshmana how he was an aspect of Rama from the circumstances of his birth.

Ramayana is a guide on human relationships

Among the four brothers there was boundless love and regard for each other. When Rama went to the forest and was in Chitrakuta, Bharatha came there to entreat him to return to Ayodhya and reign as the legitimate heir to the throne. Rama refused to return, saying that Bharatha should rule over Ayodhya in accordance with the promise given by Dasaratha. The argument between the two was ultimately resolved by Sage Vasishta who told Bharatha: “Do not cause any pain to Rama, who is Divinity itself and who has come down to protect the good-and uphold Dharma." Bharatha pleaded for taking Rama's sandals and administering the kingdom in Rama's name till he returned to Ayodhya. There are a series of episodes in the Ramayana to show how deep was the love between the four brothers and how devoted were the younger brothers to Rama. Such fraternal love is an example to the world for all time. The Ramayana is a guidebook on the ideal relations between mothers and children, between husband and wife, between brothers, between the ruler and the people, between the master and the servants and many other human relationships Rama showed compassion to the dying eagle Jatayu, which had fought with Ravana when he was carrying Sita away to Lanka and Rama gave refuge to Vibhishana, even against the fears expressed by Lakshmana. These are examples of Rama's supreme benevolence and magnanimity towards anyone who revered him or sought his protection. Rama declared to Lakshmana "Anyone who comes to me in a spirit of surrender, whoever he might be, is mine and I am his. I shall give him asylum. This is my vow." Rama was a man pledged to one word, to one wife and to a single arrow. Devotees should install Rama in their hearts and celebrate Ramanavami for achieving Atmic bliss. Going through the Ramayana epic they should reach the state of "Atma-Rama" (oneness with the Universal Spirit). In such a state there is no Ahamkara (ego-sense).

"When the road ends and the goal is gained, the pilgrim finds that he has travelled only from himself to himself, that the way was long and lonesome, but the God that led him unto it was all the while in him, around him, with him, beside him!"
BABA

Source: Discourse in the Prashaanthi Mandir on 7-4-1987.

Sixteen Hindu Sanskars (ShoDaso Sanskara)

The way Hindu lives, is wrapped around various rites called Sanskar. The Sanskar is said to be helping for achieving spiritual nourishment, peace of mind and ultimately moksha. Sanskar give a spiritual touch to the important events at different stages of a Hindu life - right from pre-birth to post-death. 

These sixteen Sanskar are as follows :-

GARBHADHAN

Garbhadana. All sources recognize this as the first Sanskar. This is the enthusiastic prayer for a child. This is done for fulfillment of parental duty to continue the race. This sanskar is limited to the family members. This is performed by husband.  

PUNSAVANA

This second Sanskar is performed during the third or the fourth month of pregnancy. The significance of this Sanskar is to invoke divine and good qualities in the chield. According to our ancient Shastras, this ritual is performed in the desire for a male child. The reason for expecting male child is believed to be in the belief that it is the male child who carries the Vansha forward. Like the first Sanskar i.e. Garbhadhan, Punsavana Sanskar is also restricted to the family members.  


SIMINTONNAYANA 

This Sanskar is performed during the seventh month of pregnancy and prayers are offered for the healthy physical and mental growth of the child. The other importance of this Sankar is to free the expectant mother free from worries since the last 3 months are very difficult for pregnant woman- both physically and mentally. On the day of this Sanskar, the expectant mother gets food of her desire.Only women are invited for this ritual and the gathering is kept small The husband performs this ritual.  

JATAKARMA

This Sanskar is performed at the birth of a child as a welcome sign to the new born child into the family. 

NAMAKARANA

This Sanskar is performed on the tenth , eleventh or twelth day with recitation of Mantras. The baby child gets name on completion of this Sankar. 

NISHKRAMANA

This Sanskar is performed when the child is taken out of the home for the first time.The reason for this Sanskar is to show obedience to the sun, moon, fire, wind etc, -the Panchmahabhut .This is supposed to enhance the age and physical and mental development of the child.  




ANNAPRASHANA

This Sanskar is performed on sixth month , when the child gets solid food for the first time. Mantras recited and oblations are offered to the various deities. 

CHUDKARAM

This Sanskar is shaving the head of child. This is done in first of third year of the child. The body of the child is protected and harmonized by these ceremony. Its also known as Mundan ceremony. Brahmins chant Mantras for a healthy, long life of the child. This Sanskar is restricted to the family level. During this Sanskar, the father feeds honey to the baby and pierces the baby's ear. This ear piercing is supposed to enhance the memory of the child .

KARNVEDH

This Sanskar is performed in the firth or the seventh year or at the end of the first year with Chudkaram Sanskar.  

UPANAYANA

This is the most important Sanskar , which marks the beginning of the next stage of life Youth. The word Upanayana means bringing near. The child is bought near to the Guru. This Sanskar is second birth for child - A spiritual birth. This Sanskar is performed during six to nine years of child.

VEDARAMBHA

This Sanskar is done along with Upanayana. The setting up with the Sacred thread entitles the child to study the Vedas and participate in Vedic functions.The child commences his journey on the road to spiritual life. This is contrasted with a life of eating, sleeping and procreating, which kinds of life animals also live.The child is sent to Gurukul.  

SAMAVARTANA

This Sanskar is performed before entering the grahstha ashram or the life of a householder. This is performed at the end of child's study in Gurukul. The student has to take the permission of his guru before entering the ashram. After this the guru gives him important guidelines or tips for the grahstha ashram. 

VIVAHA

This sanskar is entry into the second Ashram. The life as individual family begins. Entering this stage of life, man has to take on his duties and has to pay spiritual debts by sacrifice , by procreating children and study. The bride and groom walks around Agni hand in hand. The bride sacrifices grains in the fire and chants mantras.

VANPRASTHA

Man withdraws himself from all worldly activities, retires into the forest and prepares himself for taking sanyas. This is the life of a Vanprastha.  

SANYASA

A sanyasi renounces the world and leads a life of study and meditation by living on alms.

ANTYESHTI

When death is imminent, a small piece of gold, tulsi leaf and drops of Ganga water are put in the mouth of the person on the death bed. The body is laid on the ground with the head towards the north. The eldest son generally performs the last rites before which he takes a purificatory bath amidst the chanting of mantras. The dead body is washed, perfumed and wrapped in a new white cloth and decked with flowers.

For ten days following death, food is not prepared at home and relatives and friends take the responsibility of getting food for the family.

Source: http://www.religiousportal.com/16Sanskars.html

Symbolic Meaning of Rama - 5

Transformation of demonic nature to divinity

Witnessing the grandeur and beauty of Lanka with its huge mansions and beautiful gardens---and seeing the sacrificial fires burning in every home, Hanuman at first wondered whether the ruler of such a paradise on earth could commit the heinous crime of abducting Sita. Later Hanuman realised that Lanka was like the fig fruit, which is very attractive on the outside but is full of worms inside. Inspite of all its external beauty and grandeur, Lanka contained within it, forces of evil and wickedness. The conversion of such an abode of evil into a kingdom of righteousness by the installation of Vibhishana is the climax of the Ramayana story.

Good exists in the midst of evil and vice-versa 

The epic theme of the Ramayana is the transformation of the demonic nature to divinity. During the war in Lanka, an arrow released by Lakshmana struck a child whom its mother was carrying. Lakshmana noticed that the mother, instead of caring for the dead child, was fleeing to save herself. He remarked to Rama that this callous lack of maternal affection revealed the demonic nature of the woman. Rama counselled patience and told Lakshmana that the woman's heart had been purified by seeing Rama. She had given up all desires and attachments. He asked Lakshmana to beckon her and ascertain whether she was running away for the sake of personal safety or for higher reasons. A monkey was sent to fetch her. When questioned, the woman said: “Ramachandra, it is not as if I have no love for my child. Unfortunately, for the decree of fate it has passed away, while I have survived. I wish to live so that, after defeating Ravana, when Rama takes the Rakshasas to Ayodhya, I shall be able to serve Rama and feast my eyes on him. Some day Rama will bless the people of Lanka and take them to Ayodhya. I shall then be able to render service in Rama's palace. I am keeping alive only with this hope."

The moral of this episode is that there is good in the midst of evil and evil in the midst of good. Likewise purity prevails amidst impurity and impurity exists in the midst of purity. That is why the answer to the question, "Where is the Lord to be found?" is "Out of unrest peace ensues; from peace results illumination; that illumination reveals the supreme effulgence of the Divine; in that effulgence is Divinity." Thus Santhi (peace) exists within asanthi(restlessness). But it is said that no one who lacks peace cannot have happiness. This is not quite correct. Instead of bemoaning the state of peacelessness one should strive for real peace with courage and faith. This is the difference between the optimist and the pessimist. 

Looking at a glass half full of water, the pessimist says, "the glass is half-empty." The optimist says, "it is half-full". The pessimist sees only the thorn in the rose stalk, while the optimist enjoys the beauty of the rose. Everyone should develop a hopeful and optimistic outlook. The hopes' should be centered not on worldly things but on self-realisation. Even in the Rakshasa dominion of Lanka there were seekers of the Atma. In Ayodhya all persons appeared to be virtuous and pious devotees of God. But even in such a sacred land, there were some petty-minded men who were ready to cast aspersions on Divinity itself and find fault with God's ways. It was a
washerman's disparaging remarks against Sita and Rama which led her banishment to the forest.

Source: Discourse in the Prashaanthi Mandir on 7-4-1987.

Lord Siva’s Form and Its Significance

Lord Siva wears a deer in the left upper hand. He has Trident in the right lower arm. He has fire and Damaru and Malu or a kind of weapon. He wears five serpents as ornaments. He wears a garland of skulls. He is pressing with His feet the demon Muyalaka, a dwarf holding a cobra. He faces south. Panchakshara itself is His body.

His Trisul that is held in His right hand represents the three Gunas—Sattva, Rajas and Tamas. That is the emblem of sovereignty. He rules the world through these three Gunas. The Damaru in His left hand represents the Sabda Brahman. It represents OM from which all languages are formed. It is He who formed the Sanskrit language out of the Damaru sound.

The wearing of the crescent moon in His head indicates that He has controlled the mind perfectly. The flow of the Ganga represents the nectar of immortality. Elephant represents symbolically the Vritti pride. Wearing the skin of the elephant denotes that He has controlled pride. Tiger represents lust. His sitting on the tiger’s skin indicates that He has conquered lust. His holding deer on one hand indicates that He has removed the Chanchalata (tossing) of the mind. Deer jumps from one place to another swiftly. The mind also jumps from one object to another. His wearing of serpents on the neck denotes wisdom and eternity. Serpents live for a large number of years. He is Trilochana, the Three-eyed One, in the centre of whose forehead is the third eye, the Eye of Wisdom.

Lord Siva has white complexion. What is the significance of white colour? He teaches silently that people should have pure heart and entertain pure thoughts and should be free from crookedness, diplomacy, cunningness, jealousy, hatred, etc.

He wears three white-lined Bhasma or Vibhuti on His forehead. What is the significance of this? He teaches silently that people should destroy the three impurities, viz., Anavam (egoism), Karma (action with expectation of fruits), and Maya (illusion); the three desires or Eshanas, viz., desire for landed property, desire for woman, and desire for gold; and the three Vasanas, viz., Loka-vasana, Deha-vasana and Shastra-vasana and then attain Him with a pure heart.

What does the Balipeeta or altar which stands in front of the sanctum sanctorum of a Siva’s temple represent? People should destroy their egoism and mine-ness (Ahamta and Mamata) before they attain the Lord. This is the significance.

Rishabha or the bull represents Dharma Devata. Lord Siva rides on the bull. Bull is His vehicle. This denotes that Lord Siva is the protector of Dharma, is an embodiment of Dharma or righteousness.

The Lingam represents Advaita. It points out: "I am one without a second—Ekamevadvitiyam;" just as a man raises his right hand above his head pointing out his right index-finger only.

Source: http://www.dlshq.org/religions/siva.htm

Another Article Related to Mahashivratri:
Maha Shivaratri Special: Lord Shiva’s Ancestry

Symbolic meaning of Rama - 4

Symbolic meaning of characters of Ramayana

Soon after his entry into Ayodhya in the company of Sita as Maya, Rama had to enter the jungle of life. These ordeals are the concomitants of those who are associated with Maya As a result he had to embark on a search for Sita. On the way, he met Sugriva. Sugriva and Vali—the brothers...represent the qualities of Viveka (discrimination) and Dheeratva (valour). Rama made common cause with Sugriva to overcome Vali. He got the friendship of Anjaneya who symbolises Dhairyam (dauntless courage). With the help of Sugriva and Hanuman, Rama crossed the ocean of moha (delusion) to enter Lanka. Once again he encounterd the three gunas-- Satwa, Rajas and Tamas (qualities of serenity, passion and passivity), in Lanka in the form of Vibhishana, Ravana and Kumbakarna. He vanquished Ravana and Kumbhakarna (Rajo and Tamo gunas) and crowned Vibhishana (Satwa guna) as King. He recovered Sita who now assumed the form of Anubhavajnana (wisdom born of experience) and reentered Ayodhya with her.

The Ramayana epic carries these significant messages when the symbolic meaning of the characters and events in it are properly understood. Here the unique features of Lanka may be noted. Its ruler was the ten-headed Ravana. Although he was endowed with all powers, he was perpetually immersed in Moha (infatuation for women). He had the appellation "Dasagriva"---the one with ten heads. In Ayodhya, Dasaratha was the ruler and in Lanka it was Dasagriva. Dasaratha had ten indriyas (sense organs) as his chariot. Ravana was the one who was enjoying the ten senses as a sensualist. Whatever one's scholarship or wealth or strength, if he has no control over his senses, he descends to the depths of degradation. Without control over his senses, a person who may have conquered the three worlds, will be a slave of his impulses. The bad traits of Ravana were shared by all the people of Lanka. As is the ruler, so are the subjects, says the adage. When the ruler indulges in sensual pleasures, the subjects also do likewise. Lanka was thus immersed in carnal pleasures. The people were not aware of human virtues, much less of divine qualities. Pleasures of the flesh were their sole preoccupation. But at the same time, they carried on ritualistic practices like yagas and yajnas (sacrificial rites and rituals).

Source: Discourse in the Prashaanthi Mandir on 7-4-1987.

Symbolic Meaning of Rama - 3

Dasarata's four sons represent four Vedas

When one is influenced by gunas, he develops desires. The four sons of Dasaratha were the embodiments of his desires. Rama, Lakshmana, Bharatha and Satrughna symbolise the four Vedas Rig, Yajur, Sama and Atharvana. The Rig Veda figures in the Yajur and Sama Vedas to varifying extent. It is the embodiment of Dharma. Yajur-Veda embodies mantras (sacred formulae). Lakshmana was continually engaged in contemplating about Rama and immersing himself in the Rama mantra. Bharata was one who could not bear separation from Rama and who was ever dwelling on Rama's name and form. He was the embodiment of Sama Veda. Shatrughna was one who had mastered all the sciences and used his powers for protecting his brothers. He was skilled in the use of all kinds of weapons. Thus the four Vedas, taking the form
of the four brothers, were sporting in Dasaratha's palace.

Source: Discourse in the Prashaanthi Mandir on 7-4-1987.

Symbolic Meaning of Rama - 2

Role of three cities in Ramayana

The inner significance of the Sita-Rama story will be clear when we consider the role of the three cities in the Ramayana. First comes Mithila. Emperor Janaka was its ruler. He was a Brahmajnaani (one who possesses knowledge of identity of individual self with the cosmic being) who had renounced everything. Like water on a lotus leaf, he was completely detached, with no concern for worldly things. Having no children of his own, he brought up with great love a foundling (Sita). There were two powerful entities in his kingdom' Siva's bow and Sita. Once, while engaging in play, Sita lifted the giant bow of Siva with astonishing ease. Struck by this feat, Janaka decided that Sita should be given in marriage only to one who could handle Siva's bow and be worthy of Sita's hand. With this resolve, he invited princes for Sita's svayamvara (self selection of a husband by the bride herself). Rama arrived and lifted Siva's bow as lightly as Sita had done. Janaka realised that Rama and Sita were well matched in every respects---beauty, character and strength. Sita was no ordinary woman. She was the embodiment of Maha Maya (supreme divine illusion). Rama acquired Maha Maya as his mate. Sita, for her part, sought oneness with the Atma principle represented by Rama. The marriage of Rama and Sita represents the association of the Atma and the Maya. It is in this combined form of Atma and Maya that Rama entered Ayodhya. "Ayodhya" means "invincible". Its ruler was Dasaratha. Dasaratha means one who has made his ten indriyas (sense organs) the five organs of action and the five organs of perception—his chariot. Allegorically, this means that Dasaratha represents the body, with its ten organs. These sense organs are related to the three gunas (qualities) Satwa, Rajas, Tamas. Dasaratha's three wives--- Kausalya, Sumitra and Kaikeyi---symbolise these three gunas.

Source: Discourse in the Prashaanthi Mandir on 7-4-1987.

Quote of the day

Namaste,

From today, "Quote of the Day" is started. It is located at the right hand sidebar. Please visit this page daily for fresh quotes.

AUM

INDIASPIRITUALITY

Symbolic Meaning of Rama

The play of the Divine
Oh Mind! Ever remember
The nectar-like name of Rama
Which is sweeter than Sugar,
Pleasanter to the tongue than honey.

Ramayana is not merely the story of Rama. It is an epic which proclaims the greatness of three cities--Mithila, Ayodhya and Lanka. The Rama Principle has brought out and demonstrated the significance of these three cities.

Rama is the embodiment of Dharma (righteousness),
Lakshmana is the embodiment of Sraddha (dedication).
Bharata embodies Bhakti (devotion),
Shatrughna personifies Sakti (valour).

Dharma is associated with Sraddha. The protecting cover for Bhakti is Sakti. Hence Rama and Lakshmana were always together as a pair, and Bharata and Satrughna as another.

Hardly had Rama reached the age of sixteen when sage Viswamitra arrived on the scene. With his coming, the epic career of Rama (Rama-ayana) began. From then on the destruction of the Raakshasas started. Beginning with the protection of Viswamitra's yajna (religious sacrifice), it is one continuous saga of ceaseless action' liberating Ahalya from her curse, proceeding to Mithila, breaking Siva's bow, marrying Sita (the incarnation of Maha Maya), humbling of Parasurama on the way to Ayodhya, leaving for the forest as an exile, searching for Sita, invading Lanka, destroying Ravana, installing Vibhishana on the throne, and triumphantly returning to Ayodhya. During all this period, Rama's career was filled with action and adventures with no respite.

The term "Rama" means one who is pleasing and lovable. "Ayana" means movement or journey. "Ra" refers to Atma and "Ma" refers to Mind. The Rama Principle means merging the mind in the Atma. "Ramayana" means suffusing the world with the bliss of the Rama Principle.

Source: Discourse in the Prashaanthi Mandir on 7-4-1987.

Autosuggestion for relaxation

If we wish to burn anything, then we need to take the help of fire. There is no second alternative. In the same way, if we need to uproot our emotions, feel peace and bliss within ourselves, then there is no alternative then chanting holy name of God and surrendering to him. Other ways to clam our mind may be efective, but not permanent, as they all come under the influence of Maya. Only God is not influenced by Maya and is above Maya. 

Still, for begineers who wish to relax their mind, then here is an autosuggestion. Please note that even though you may find this effective, it will still give temporary relief.

AUTOSUGGESTION

---------------------------------------------

Sit down on a comfortable chair or lye down on a bed and relax. It may take only up to 10 mins.

---------------------------------------------

After you have grip over this autosuggestion then you can even record it in your own voice in a very relaxed and slow voice tone.

---------------------------------------------

Be aware of Breadth. 

Inhale …

Exale …

Inhale …

Exale …


Repeat it 5-6 times

--

Mentally think that I AM RELAXED. 
Repeat I AM RELAXED. I AM HAPPY

Feel your breadth. Be comfortable.

Prayer: (very important)

Oh God, I surrender to you. Your child has surrendered to you. Please accept my surrenderance. Please give me pure devotion (bhakti) and pure Knowledge (jnana).

Be aware of breadth.

While inhaling, mentally say, all positive energy, divine energies, divine thoughts are entering into me.

While exhaling, mentally say, all negative energies are going out.

Inhale

Exhale


Inhale: Mentally say, devotion is entering me

Exhale: mentally say, doubt is going out

Inhale: God’s grace (kripa) is entering me

Exhale: stress, fatigue, etc are going out

Inhale: I am more lively and fresh

Exhale: All laziness and negative feelings are going out

Inhale: forgiveness is entering me

Exhale: I let go all those who have hurt me.

Oh god, take my ego away.

Inhale: divine energy is entering me. I am filled with divinity. I am filled with god’s grace.

Exhale: all tamsic and rajasic thoughts are going out.

Inhale: all satvic thoughts are entering me

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You can continue 

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Self healing - Energy based

Energy (divinity, god’s grace, love for god and devotion) are entering my crown and heart (head) - you can visualise briliant white light softly and smoothly entering the body.

I am filled with love. Love is the subtlest and strongest energy.

I am happy. I am Relaxed.

My head is filled with divine energy. It is healthy.

Energy is entering my 3 eye chakra. It is free of stress and is light. It is healthy and strong.

Energy is entering neck. My neck is healthy.

Energy is entering hands. They are healthy.

Energy is entering you heart. It is filled with love and devotion. All negative feelings are flushed out.

Energy is entering my stomach. It is filled with divinity. It is balanced, strong, light and healthy.

Energy is entering sex charkas and genitals: they are filled with divinity. They are strong and healthy.

Energy is entering legs. They are strong and healthy

Visualize yourself as if you are floating in the ocean full of light light. Full of divine love and devotion.

Be aware of entire body. Be aware of face. 

Gently open you eyes.



Prayer:

Oh god thank you for your grace. Please give me proper direction in my life. Please make my base as spiritual. Please make my goal as moksha as the only goal. 

PLEASE GIVE ME WHAT IS BEST FOR ME.

OH GOD I SURRENDER TO YOU.
 
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Module 2: Relaxation

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Be aware of Breadth. 

Inhale …

Exale …

Inhale …

Exale …


Repeat it 5-6 times

--

Mentally think that I AM RELAXED. 
Repeat I AM RELAXED. I AM HAPPY

Feel your breadth. Be comfortable.

Prayer:

Oh God, I surrender to you. Your child has surrendered to you. Please accept my surrenderance. Please give me pure bhakti and pure jnana. Please give me peace of mind.


Be aware of your face: If you find that the muscles of face (specially forehead) are tensed just relax them.

Gently move down to throat: Just relax the muscles of throat.

Move down to shoulders, then hands, then finger tips. Mentally say that muscles of hands are relaxed.

Be aware of throat. Gently come down to towards chest. Be aware of chest, Mentally say that all my muscles are relaxed.

Come down to stomach. Mentally say that all my muscles are relaxed.

Be aware of thigh, mentally relax the muscles. Go Down to calf muscles and then finger tips. Mentally relax the muscles.

Be aware of entire body. Mentally say:

I am relaxed. I am filled with peace. I am filled with peace. I am happy.

Be aware of face, gently open eyes.

Prayer:

Oh god, thank you for your grace. Please give me proper direction in my life. Please make my base as spiritual. Please make my goal as moksha and the only goal. 

PLEASE GIVE ME WHAT IS BEST FOR ME.

OH GOD I SURRENDER TO YOU.

Daily Repeated prayers are very effective.

*After this autosuggestion is over, you can gently rub your face with your hands.

*After you have grip on autosuggestion, you can modifiy it to suit your needs. Like if you have any emotional problem, say irritaion, then you can stress more on it to remove it, while exhaling. If you hav physical problem, say you have pain in shoulder, then you can be aware of shoulder and mentally think that negative energy is removed and replaced by divine energy and mentally repeat "my shoulder is healthy and strong".

AUM

Prayer (પ્રાર્થના)

ધ્યાન કે જપ કે પૂજા પહેલા આ પ્રાર્થના કરવી

હે પરમાત્મા, આ તમારો બળક તમારી શરણે આવ્યો છે. એની શરણંગતી નો સ્વીકાર કરજો.
હે પરમાત્મા, મને શુદ્ધ ભક્તિ શુદ્ધ જ્ઞાન આપજો. .
હે પરમાત્મા, મારા માટે જે શ્રેષ્ટ હોય એજ મને આપજો.
હે પરમાત્મા, માર જીવન નુ માર્ગદર્શન તમે જ કરજો.