www.telugubhakti.com Digest Number 4716[1 Attachment]

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Digest #4716
Quotable Quote by p_gopi_krishna
Satsangam by p_gopi_krishna
Srimad Bhagavad Gita by p_gopi_krishna
Sri Satya Sai Baba by p_gopi_krishna
Paramahamsa Yogananda by p_gopi_krishna


Tue Jul 10, 2018 6:57 am (PDT) . Posted by:


Saints and Their Service

Posted by: sadhak_insight

तस्मिस्तज्जने भेदाभावात्' (नारदभक्तिसूत्र ४१) ।

Saints do not consider their existence as separate, and apart from God, therefore not even a whiff of selfishness remains in them.

They have no desire of their own, apart from God. Naturally they continue to merge their will into God's will, their interests into God's interests. Therefore, they remain every contented and satisfied in God's provision.

Saints only remain dependent on God.

'जाही बिधि राखै राम, ताही बिधि रहिये' ‒

They literally live by God's ways, and thus remain ever joyful, living as par the commands of the Lord. We too live according to God's ordinance, (as not even a leaf can move against God's will). But we are not pleased with the situation, and we have to live by being bound.

If we had the power and the capability to change God's ordinance, and to avoid things that are not favorable to the mind and senses, then we would surely make them favorable to us. But what to do? It is not in our control, then too, though not having the power or the capability, we unsuccessfully, yet continuously put forth effort to be saved from it. But saints are not like that. They have no hesitation in following God's ordinance, and have no other thoughts of their own. Rather, the present circumstances ordained by the Lord, appear most favorable to a saint. And due to God always residing in a saint's heart, their is no effect on him of even the most unfavorable of situations and circumstances.

God Himself says ‒

समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः ।

ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम् ॥

(गीता ९/२९)

Samoham sarvabhooteshu na me dveshyosti na priyah |

Ye bhajanti tu maam bhaktyaa mayi te teshu chaapyaham ||

(Gita 9/29)

"Arjuna! "I am the same to all beings; as such, there is none hateful, nor dear, to Me. But, those who worship Me with devotion, are in Me and I am also in them. (Gita 9/29)

If you think about this point, then it will become clear. Just as there is a nice building, no one has taken possession over it, therefore gentlemen are naturally joyful in it. In the same way, in the saint's pure inner faculty, that is devoid of egoism (sense of I-ness) and attachment (sense of mine-ness), God resides in His manifested form and remains every joyful, because there is no constraints, there is no disturbance for him whatsoever in residing there. God stays in such a house, without any reservations..

From "Jeevan ka Kartavya" in Hindi, by Swami Ramsukhdasji.

Tue Jul 10, 2018 6:57 am (PDT) . Posted by:


Mata as Eswara Jhnana Swarupini is Eswara Kari and Prajhnana Swarupini
Prajhnanam is Atma Jhnanam, Para Jhnanam and Sadaa Pornam .
Jhnanam as Poornam is like a Vruttam.
Prajhnanam as Sadaa Poornam is represented by the circle having its Center(Aatharam) as Eswara/Vairayga Rupam/Sadaa Ananda Rupam because Eswara is Natham of Eswari.
Even though any subject Jhnanam is Poornam, it is not Sadaa Poornam like Prajhnanam/Atma Jhnanam because any subject knowledge is not Poornam at the receiving end during the course of instruction.
Thus there is one and only one subject Sadaa Siva/Atma whose Knowledge (Sadaa Sivaa/Prajhnanam) is Sadaa Poornam.Thus as Sadaa Poorna Swarupini Mata Eswari/Annaporna can only bless us with Jhnanam as well as Vairagyam.The reason being Prajhnanam/ Eswari is not different Eswara/Vairagya Rupam/Ananda Rupam because Mata is Tushthi Rupini as well as Kshuda Rupini in all beings.
Tushthi as well as Kshuda is Ruchi Rahitam and Prajhnana Rupam and Ananda Daayakam.
Thus Mata is Nitya/Sadaa Anandakari.
Prajhnanam(EswarI) = Jhnanam+ Vairagyam = Nitya Anandam(Eswara)

Tue Jul 10, 2018 2:07 pm (PDT) . Posted by:


If the truth makes us flee, it can't make us free

Suppose we have diabetes, have eaten too many sweets and are facing a major health crisis. To be cured, we need to accept the unpalatable truth that we can't eat sweets, that doing so will only hurt us. If we flee from this truth, we sentence ourselves to repeated and aggravated suffering. But if we accept this truth and take the treatment diligently, we can free ourselves from much unnecessary distress.

In the Bhagavad-gita, when Arjuna asks what makes us act self-destructively (03.36), Krishna identifies our own desire for sensual indulgence as the culprits (03.37). If we are to liberate ourselves from self-destructive behavior, we have to begin by acknowledging our vulnerability and gullibility. We are vulnerable to being lied to by our lower desires which promise pleasure through sensual indulgence but deliver only disappointment and distress (05.22). And we are gullible because despite having repeatedly experienced the emptiness of their promises, we tend to believe them when they make a similar promise next time. Normally, we like to think of ourselves as strong and smart; so, acknowledging that we are the opposite is unbearably unpalatable. But if we flee from this truth about ourselves, we stay bound.
Thankfully, the Gita also provides us the process to become determined and discerning, that is, strong and smart. That process is bhakti-yoga, which helps us connect lovingly with our eternal Lord, Krishna, who is the reservoir of unlimited happiness. If we practice bhakti-yoga steadily, the resulting absorption in Krishna provides us the supreme joy. When we thus discern what is real happiness and become determined to pursue it, we break free – free from worldly desires, free to relish unending spiritual joy.

Therefore, accepting the truth about our weaknesses that seems initially like poison eventually turns out to be like nectar.

Think it over:
How can fleeing from a medical truth keep us bound?
What unpalatable truth do we need to acknowledge about ourselves and our search for pleasure?
How does bhakti-yoga practice make us strong and smart?

Read more https://www.gitadaily.com/if-the-truth-makes-us-flee-it-cant-make-us-free/

Tue Jul 10, 2018 4:37 pm (PDT) . Posted by:


In a vessel filled with some water, when the vessel moves, water also moves. If the vessel is steady, the water will also be steady and you can see your own image! But if the water shakes, your image too shakes. Similarly to meditate, you must keep your body still. Your body is like the vessel, and your mind is the water inside. If your body moves, your mind inside will be agitated. Therefore control your mind and make it steady by keeping your back straight and body steady. The Kundalini power travels from Mooladhara, at the base of the spinal column, to the Sahasrara, thousand-petalled energy centre, in the crown of the head. Therefore, head, neck and body must be straight, with no bends. This is extremely important for students and seekers. I often ask students, "Why do you study? To become steady!" From young age, keep your body under control, you can achieve very useful things in life!

Tue Jul 10, 2018 4:39 pm (PDT) . Posted by:


Paramahansa Yogananda was born Mukunda Lal Ghosh on January 5, 1893, in Gorakhpur, India, into a devout and well-to-do Bengali family. From his earliest years, it was evident to those around him that the depth of his awareness and experience of the spiritual was far beyond the ordinary. In his youth he sought out many of India's sages and saints, hoping to find an illumined teacher to guide him in his spiritual quest.

It was in 1910, at the age of 17, that he met and became a disciple of the revered Swami Sri Yukteswar Giri. In the hermitage of this great master of Yoga he spent the better part of the next ten years, receiving Sri Yukteswar's strict but loving spiritual discipline. After he graduated from Calcutta University in 1915, he took formal vows as a monk of India's venerable monastic Swami Order, at which time he received the name Yogananda (signifying bliss, ananda, through divine union, yoga). His ardent desire to consecrate his life to the love and service of God thus found fulfillment.

*The Beginning of a World Mission *
Paramahansa Yogananda began his life's work with the founding, in 1917, of a "how-to-live" school for boys, where modern educational methods were combined with yoga training and instruction in spiritual ideals. Visiting the school a few years later, Mahatma Gandhi wrote: "This institution has deeply impressed my mind."

In 1920, Yogananda was invited to serve as India's delegate to an international congress of religious leaders convening in Boston. His address to the congress, on "The Science of Religion," was enthusiastically received. That same year he founded Self-Realization Fellowship to disseminate worldwide his teachings on India's ancient science and philosophy of Yoga and its time-honored tradition of meditation. For the next several years, he lectured and taught on the East coast and in 1924 embarked on a cross-continental speaking tour. The following year, he established in Los Angeles an international headquarters for Self-Realization Fellowship, which became the spiritual and administrative heart of his growing work.

Over the next decade, Yogananda traveled and lectured widely, speaking to capacity audiences in many of the largest auditoriums in the country — from New York's Carnegie Hall to the Los Angeles Philharmonic.

Yogananda emphasized the underlying unity of the world's great religions, and taught universally applicable methods for attaining direct personal experience of God. To serious students of his teachings he introduced the soul-awakening techniques of Kriya Yoga, a sacred spiritual science originating millenniums ago in India, which had been lost in the Dark Ages and revived in modern times by his lineage of enlightened masters.

In 1935, Yogananda began an 18-month tour of Europe and India. During his year-long sojourn in his native land, he spoke in cities throughout the subcontinent and enjoyed meetings with Mahatma Gandhi (who requested initiation in Kriya Yoga), Nobel-prize-winning physicist Sir C. V. Raman, and some of India's renowned spiritual figures, including Sri Ramana Maharshi and Anandamoyi Ma. It was during this year also that his guru, Swami Sri Yukteswar, bestowed on him India's highest spiritual title, Paramahansa. Literally supreme swan (a symbol of spiritual discrimination), the title signifies one who manifests the supreme state of unbroken communion with God.

Yogananda's life story, Autobiography of a Yogi, was published in 1946 and expanded by him in subsequent editions. A perennial best-seller, the book has been in continuous publication since it first appeared and has been translated into 25 languages. It is widely regarded as a modern spiritual classic.

On March 7, 1952, Paramahansa Yogananda entered mahasamadhi, a God-illumined master's conscious exit from the body at the time of physical death. His passing was marked by an extraordinary phenomenon. A notarized statement signed by the Director of Forest Lawn Memorial-Park testified: "No physical disintegration was visible in his body even twenty days after death... This state of perfect preservation of a body is, so far as we know from mortuary annals, an unparalleled one... Yogananda's body was apparently in a phenomenal state of immutability."

Excerpted from
Self-Realization Fellowship website

http://www.yogananda-srf.org/pybio/Paramahansa_Yogananda_s_Biography.aspx#..Ww2TmEgvy71 http://www.yogananda-srf.org/pybio/Paramahansa_Yogananda_s_Biography.aspx#.Ww2TmEgvy71

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