www.telugubhakti.com Digest Number 4697

6 Messages

Digest #4697
1a
Satsangam by p_gopi_krishna
1b
Satsangam by p_gopi_krishna
2.1
Quotable Quote by p_gopi_krishna
3.1
Srimad Bhagavad Gita by p_gopi_krishna
4.1
Story by p_gopi_krishna
5.1

Messages

Thu Jun 21, 2018 5:01 am (PDT) . Posted by:

p_gopi_krishna

Mind—A Great Blessing and a Great Curse
by Sri Swami Chidananda
Today I have the privilege of sharing with you a subject that has been suggested as something that might be very helpful to all who have recognised that the human status is not the top rung of the evolutionary process, but on the contrary it is the commencement of the evolutionary process upon a different dimension Biologically, yes, the human status is the top-rung. But what is a conclusion biologically is a commencement spiritually, which culminates in perfect divinity. And those who have come into the path are souls who have recognised the fact that we stand upon the threshold of a great journey. If it is lived in the consciousness of this truth, then life becomes an ascent into ever expanding consciousness; from the ordinary body-bound awareness as a biological and a psychological individual awareness gradually begins to expand, and you become aware that you are also a moral being. You are not merely to live as a physical and a psychological being, expressing the normal nature of the body and the mind—but knowing that there is within you the potential for idealism, because there is a Being who expects you to over-reach your human nature. You have got potential for being an ideal being and to live for a cause. Now that this has been awakened, you are prepared to even sacrifice something that was so very precious at one time, that you would never have thought of renouncing it. But now you have changed your values and thus expand into an awareness of idealism: "I shall not merely live to satisfy the demands of the senses, satisfy the desires and cravings of the vital and mental nature. I shall rise above them in order to satisfy the call of an ideal, a high emotion, a great idea—something within me that I did not suspect was there—but it is there: the dimension of Dharma."
After that the consciousness will expand even more into a feeling of oneness with all; beyond the moral and idealistic vision one begins to see that there is a still greater dimension wherein all are one. There is a cosmic harmony, a universal unity, underlying the apparent variety that nature is presenting. We are not different. The joys of all are my joys. The sorrows of all are my sorrows.

This expansion to embrace all creatures in friendship, compassion, loving kindness—the great Buddha called it Metta, loving kindness. Ultimately, there is in us the ability to expand even beyond this universe into infinity, because that is the reality of our being, boundless and eternal. Thus arises within us the awareness that life should be made into a conscious process of ascending into Light, of expanding into universal infinity and realising our being as timeless and eternal. We are standing upon the threshold of this spiritual journey, or we are upon the first rung of this ladder, whose top is lost in a Light that we cannot see—we can only imagine it. We cannot see the top, because it is lost in that dazzling radiance, in the pure white Light of Reality.


Thu Jun 21, 2018 5:07 am (PDT) . Posted by:

p_gopi_krishna

DIALOGUE BETWEEN A WESTERNER AND SWAMI SIVANANDA : An American disciple of the late Paramahansa Yogananda had come to India. He called on the Master. An interesting dialogue ensued.




American: "Swamiji, I have heard so much about you and also read some of your works. They are very inspiring. I have been longing to have your Darshan. So from Delhi I came straight here. I have also met your disciple known as Radha in Canada."




Master: "What are the important places to be seen in Delhi?"




American: "There are a few places worth seeing, like the Red Fort."




Master: "They are only stone, mud and cement. You have seen many such things in America. You must see the saints in India. Are there any saints in Delhi? One must see them."




American: "Yes, Swamiji, you are right. I have no desire for sightseeing; I have come only to be in the holy company of sages like your Holiness Is it a fact, Swamiji, that the Darshan of such holy persons helps aspiring souls like myself considerably? What are the benefits of Darshan?"




Master: "You will be inspired in their presence. Peace and bliss will be experienced. The spirit of discrimination and dispassion will dawn. The more the receptive capacity on the part of the aspirant, the greater will be the benefit. Indelible impressions will be made on the pure minds of all




Everyone will experience this in the company of saints."




American: "Is it a fact that a saint takes on the suffering of his disciples and thus quickens the process of their Self-realisation? In Christianity there is such a belief. In Eastern literature also I have read that it is a fact. How far is this true?"




Master: "There can be no suffering for a saint. How can there be suffering and affliction for a perfected saint?"




American: "I am sure that a man of Self-realisation is beyond all suffering in his spiritual consciousness, but inasmuch as he possesses a body, bodily suffering must be admitted even in his case."




Master: "Yes, the body feels pain. Vicarious suffering is a fact. A Guru takes on the Prarabdha of his disciples in order to accelerate the process of their Self-realisation. He will take the suffering only of those people who are brought into contact with him by the cosmic plan. He cannot and will not take on the suffering of the entire universe; that would be impossible. What books are you reading? What have you read so far?"




American: "I have read some of the works of Swami Vivekananda as well as yours; but now I find that too much theory will not help me. My Guru, Sri Yogananda, taught me some practical Sadhana and I am following it steadily. That I think will help me. I get confused when I read many books by different authors. There seem to be many ways to spiritual realisation. Is it good to follow only one path and achieve perfection or should I follow many methods?"




Master: "One path is quite sufficient. Follow that one path with sincerity, diligence and tenacity. Success will be yours. You are perfectly right in your view that one path is sufficient."




American: "I am quite satisfied with your very valuable advice. This doubt has been tormenting me for a long time. Now my mind is clear, Swamiji




"I have a feeling that the West, especially America, is going to witness a thorough spiritual revival. There is so much unrest there. Many religious and spiritual institutions are already at work. Do you think such a revival is certain?"




Master: "Yes, after material progress the philosophical bent of mind is natural. No one can be fully satisfied with material prosperity only. Spiritual bliss alone is lasting and completely satisfying. America and the West will slowly move towards spiritual ideals. They are bound to do so."




American: "This is a very consoling answer from your Holiness. I will carry this message from here. Many people in America want to know about this."




The Master asked for biscuits to be given to the visitor. They were offered in the hand. He told the guest, "You have to take them without saucers and tables. Simplicity is a great virtue."





American: "Yes, Swamiji, we are tired of our pompous habits and conventions. We like this simplicity of India." After this some books and more prasad were distributed. The young man thanked the Master heartily and took leave.



Thu Jun 21, 2018 5:08 am (PDT) . Posted by:

p_gopi_krishna

"The things that we perceive all around us are only mind in form and substance. "Manomatra Jagat--mind creates, mind destroys". Bitterness and sweetness are not in the object but are in the subject. They are created by the mind." – Swami Sivananda



Thu Jun 21, 2018 5:10 am (PDT) . Posted by:

p_gopi_krishna

Focus not on life's unfairness; focus on Krishna's mercifulness




Life sometimes seems terribly unfair. For no good reason, people accuse, cheat or hurt us. When faced with life's unfairness, we often feel indignant and resentful.




Such negative feelings, though understandable, aren't at all beneficial – they just suffocate and disempower us. If we want our feelings to work for us instead of against us, we need to shift our focus to Krishna's mercifulness.




Amidst unfairness, how can we even see Krishna's mercifulness? Firstly, by not expecting him to intervene and change people's disposition. He has given everyone free will, and as per their karmic quota, he gives them scope to use their free will as they desire. When some people misuse their free will, we may have to bear the brunt of their misuse, possibly as a reaction to some past misuse of our own free will.




How, then, can we see Krishna's mercifulness? Not through material intervention, but through spiritual elevation – through his providing us opportunities for spiritualizing our consciousness. The Bhagavad-gita (18.58) assures that if we become conscious of him, we will pass over all obstacles by his grace. This assurance implies that Krishna's grace manifests not just through the elimination of obstacles, but also through the elevation of our consciousness above those obstacles. In fact, obstacles are what frequently impel us to raise our consciousness towards Krishna. When we practice bhakti-yoga intensely and become absorbed in Krishna, we experience sublime relief even amidst obstacles. Thus, we gain greater realization of Krishna's sheltering potency and become more convinced to intensify our bhakti practices.




Additionally, life's unfair phases will pass in due course, as do all things material. During those phases, instead of resenting them, if we re-envision them as impetuses for focusing on Krishna, they will leave us with the eternal gain of a more realized and intensified devotion.




Think it over:




Amidst unfair situations, why shouldn't we expect Krishna to intervene materially?

According to the Gita (18.58), how does Krishna's grace manifest?

How do obstacles impel us to elevate our consciousness?




Read more https://www.gitadaily.com/focus-not-on-lifes-unfairness-focus-on-krishnas-mercifulness/ https://www.gitadaily.com/focus-not-on-lifes-unfairness-focus-on-krishnas-mercifulness/



Thu Jun 21, 2018 8:48 am (PDT) . Posted by:

p_gopi_krishna

A bird inspired Hanuman to look for Sita




This story pertains to the period in the Ramayana, after the abduction of Sita when Rama and Lakshmana go out in search of Sita and encounter Hanuman..




Rama promises to help Hanuman's master regain his lost kingdom and wife, and Hanuman promises to help them find Sita. Once Rama succeeds in fulfilling his part of the bargain, Hanuman sets out to find Sita in the south of India. By now the needle of suspicion was pointing strongly in the direction of Ravana. When Ravana abducted Sita and was carrying her off in his aerial car, he was spotted by an old vulture who, recognising Ravana's evil intent, challenged him to a fight. The vulture, unable to deter Ravana, lay fatally wounded on the ground when Rama and Lakshmana arrived on the scene. Before they performed his final rites, the dying vulture disclosed to the two that a demon had carried her away in a southerly direction.




Hanuman's first search for Sita ends in failure. The Sanskrit epic depicts him in a crestfallen mood on the island, reflecting on what to do next. Hanuman, disheartened by failure, is now standing on the shore of the ocean and reasons that perhaps it is best for him to commit suicide. He thinks as follows: if I go back without locating Sita and tell Rama that I have not succeeded in finding her, he will die from the shock. If he dies, Lakshmana will die from the shock of Rama's death. With Rama and Lakshmana dead, his own master, Sugriva, will die from the shock of their deaths. And if all of them die in this way then I will die from the shock of the death of my master. So perhaps it is best to abbreviate the whole process and commit suicide right now.




While he was contemplating suicide, his attention was diverted by the activity of a small bird, which seemed to dive from the sky, collect the water of the ocean in her beak, and fly away. The frequent repetition of this act by the little bird aroused his curiosity and he asked the bird what it was up to. The bird replied: "My nest has fallen into the ocean and I am trying to dry up the ocean to recover it." Hanuman was taken aback by the resolve of the little bird, and asked, full of surprise, how she hoped to empty the ocean to recover her nest (in the face of the obvious mismatch between her and the ocean). Thereupon the bird replied:




Days and nights are long;

My beak is strong as iron.

Indefatigability is the root of success.

Why will the ocean not dry up?




Hanuman was astounded by the determination of the little bird and thought to himself: if this little bird can display such courage and determination then surely I should not give up on my goal and at least make one more attempt to find Sita.




Hanuman did, indeed, succeed in his mission the second time. The little verse uttered by the little bird in the epic which so inspired Hanuman has become a famous saying and its message – "Give up giving up" – has perhaps inspired many more, just as it inspired Hanuman.




(The author is Birks Professor of Comparative Religion, McGill University)..




DISCLAIMER : Views expressed above are the author's own.





cnu pne



Thu Jun 21, 2018 9:14 am (PDT) . Posted by:

p_gopi_krishna

ఉపదేశసారము ---రమణ మహర్షి




శ్రీ రమణ మహర్షి ఉపదేశసారము:




1. దైవశాసనము బట్టి కర్మఫలము లభిస్తుంది.. కర్మదైవమా? కానేకాదు కర్మ జడపదార్థం.

2. కర్మఫలం అనిత్యమై తిరిగి కర్మ సముద్రమునందు పడుటకు హేతువగుచున్నది. అందుచే పరమగతిని అది నిరోధిస్తుంది.

3. ఈశ్వరార్పణ బుద్దితో ఆచరించిన నిష్కామ కర్మలు మనస్సును పరిశుద్ధి కావించి ముక్తికి సాధక మవుతాయి.

4. పూజ శరీరం చేత, జపం వాక్కు చేత, ధ్యానం మనస్సు చేత చేయబడుతున్నాయి. పూజ కంటే జపం, జపం కంటే ధ్యానం ఉత్తమమైనది.

5. బ్రహ్మ భావనతో చేయు మానవ సేవయే అష్టమూర్తులు గల భగవానుని పూజ యగుచున్నది.

6. భగవత్ స్తుతి కంటే వాచక జపము, వాచకజపము కంటే మౌనజపము, మౌనజపము కంటే ధ్యానము ఉత్తమములు.

7. నదీ ప్రవాహంలా, నేతి ధారలా, నిరాఘాటంగా సాగే * *సరళధ్యానం *ఆటంకంతో కూడిన విరళచింతనం కన్నా మిన్న.

8. పరమాత్మా వేరు, నేను వేరు అనే భేద జ్ఞానము కన్నా అతడే నేను అనే అభేద జ్ఞానమే పావనమైనది.

9. ద్వైత భావమును దాటి 'ఆ పరమాత్మే నేను' నీలోను నాలోను అన్నిటా ఆ అంతర్యామి నిండి ఉన్నాడు అనే భావనా బలిమిచే కలిగే సద్భావస్థితిని ఉత్తమమైన భక్తి అంటారు.

10. మనస్సును హృదయంలో స్థిరపరచటమే నిశ్చయంగా కర్మ,భక్తీ,జ్ఞాన యోగ మార్గాల ఉపదేశసారం.

11. వలలో చిక్కిన పక్షి కదలలేదు. అలాగే ధ్యానం చేత మనస్సు కుదుటపడుతుంది.. మనోనిగ్రహానికి ఇది చక్కని మార్గము.

12. ఈస్వరశక్తి యనెడి మూలమునకు సంకల్పయుత మనస్సు, క్రియాయుత ప్రాణమనునవి రెండు శాఖల వంటివి.

13. లయము, వినాశము అను రెండు రకాలుగా మనస్సు ఊరట చెందుతుంది. లయించిన మనసు తిరిగి జనించును.ధ్యానంలో నశించిన మనస్సు మళ్ళీ పుట్టదు.

14. ప్రాణసంధానముచే లయించిన మనస్సు ఆత్మ యనెడి ఒకేఒక వస్తువును ధ్యానించడంచే నశిస్తుంది..

15. మనసు నశించిన పరమయోగికి చేయదగిన కర్మ అంటూ ఏముంటుంది?

16. దృశ్యవస్తువుల నుండి చిత్తమును వెనుకకు మరల్చి చిత్స్వరూపమును ఎరుగుటయే తత్త్వ దర్శనము.

17. మనసంటే ఏమిటని అన్వేషిస్తే అసలు మనసేలేదని రూడి అవుతుంది. అదే సరైనదారి.

18. వృత్తులన్నీ అహం (అంటే నేను) వృత్తిపై ఆధారపడి యున్నవి. ఆ వృత్తులే మనస్సు. కనుక అహం వృత్తియే మనస్సు.

19. నేను అనేది ఎక్కడనుంచి పుడుతోంది? అని అన్వేషిస్తే ఆ నేను పతనమౌతుంది. ఇదే ఆత్మవిచారము.

20. ఎప్పుడైతే ఈ నేను నశిస్తుందో అప్పుడు ఉన్నతమైనది, పరిపూర్ణమైనది, సత్ స్వరూపమైనది నగు 'అహం అహం' అను ఆత్మయే ప్రకాశించును.

21. అహం వ్రుత్తి లయించినపుడు సదా సత్పదార్థము భాసించుటచే అదే నేను అను పదమును లక్ష్యార్ధమైయున్నది.

22. దేహము, ఇంద్రియములు ప్రాణము,బుద్ధి,అవిద్య నేను కాను. అవి జడములు. ఏకసద్రూపమే నేను.

23. సత్తు ను తెల్పుటకు చిత్తు వేరుగా యున్నదా? సత్తుయే చిత్తూ, చిట్టుయే నేను?

24. శరీరాది ఉపాదులవలన జీవేశ్వరులలో భేదము కనుపించు నప్పటికీ ఇద్దరు సత్స్వ రూపులు అవడంవల్ల ఒకే వస్తువై యున్నారు.

25. ఉపాధులను తొలగించినచో జీవుడు ఈశతత్వమును దర్శిస్తాడు. ఆ విధంగా ఆత్మ సాక్షాత్కారము జరుగుతుంది..

26. ఆత్మ అద్వితీయము కనుక ఆత్మగా నుండుటయే ఆత్మను తెలుసుకొనుట యగును.

27. జ్ఞానము – అజ్ఞానము రెండింటిని దాటిన జ్ఞానమే నిజమైన జ్ఞానము. సమస్తమునకు అతీతమై, సర్వాత్మకమై వెలయు జ్ఞానమును తెలుసుకొనుటకు ధ్యానం కాక వేరువస్తువు ఏమున్నది.

28. తన నిజస్వరూపము ఎప్పుడైతే దర్శించబడిందో, అప్పుడు తనే ఆద్యంతములు లేని పూర్ణ చిదానందమని తెలుసుకొనును.

29. తన్ను తాను తెలుసుకొనెడి ఈ అత్మానుభావమును పొందిన దైవికుడు జ్ఞాని బంధము గాని ముక్తిగాని లేని పరమ సుఖస్థితిని పొందుతాడు.


30. నేను అనునదిలేని స్వస్వరూపానుభవమే ఉన్నతమైన తపస్సుయని రమణుని దివ్యవాణి పల్కుచున్నది. దేహము ఘటము వాలే జడమైనది. దీనికి నే నను తలపు లేనందునను, దేహము లేని నిద్రయందు గూడ దినమును మనముండుట చేతను, దేహము నేను కాదు; నేను ఎవరిని? ఎక్కడనించి వచ్చాను? అని సూక్ష్మ బుద్ధి చేత వెదికిచూచి, ధ్యానం ద్వారా తన యందు నిలకడ జెందినవారల హ్రుదయాంతరంగమందు పరిపూర్ణుడైన అరుణాచల శివుడు 'అహం' స్పురణరూపుడై స్వయంగా భాసిల్లుతున్నాడు.ఇదియే పరమపదం.



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