www.telugubhakti.com Digest Number 4690

7 Messages

Digest #4690
MAYAMAYAM LOKAM by swamypvap
Quotable Quote by p_gopi_krishna
Satsangam by p_gopi_krishna
Satsangam by p_gopi_krishna
Srimad Bhagavad Gita by p_gopi_krishna


Thu Jun 14, 2018 2:24 am (PDT) . Posted by:


Why do not we see Eswara ?
We do not see Eswara because we are not different from Eswara. The reason being Eswara is in all Gruhamulu (Sareeramlu)/houses as Atma/Gruha Adhipati.
Why do we see others ?
We see others because we feel that they are different from us.
Why do we feel that they are different from us ?
Due to Brama(illusion) caused Mathi Bramanam(revolutions)
Why Mathi is involved in Bramanam ?
Mathi/Buddi is subjected to Dualism (Dvaitam)
Why Mathi is subjected to Dualism (Dvaitam).
Due to Ajhnanam(ignorance) Mathi/Buddi never realizes that Eswara in Vayu Rupam (air) carries both Sugandham(good smell) and Durgandgam(bad smell) and at the same time Eswara as Ekam and Suddam is Aatharam(basis) for duality and is beyond the dual aspects of the world.
What happens when Buddi(intellect) raises above Dualism by embracing Eswara/Ekam as Aatharam for Dvaitam?
Ajhnanam/ignorance fades away and Manasu stops undergoing six Vikaaramulu which constitute a circle. .
What happens when Manasu(mind) stops undergoing Vikaaramulu(changes) ?
Mind like a clean clear mirror reflects Eswara/Atma in others and thus mind sees Eswara in all Buhtamulu(beings) as TatTvam(You are That) and TatSat(That is Eswara) which implies You = I = Eswara

Thu Jun 14, 2018 2:25 am (PDT) . Posted by:


The very existence of Lokam(world) as well as Sareeram(body) as a true copy of Lokam is based on the memories (Vaasanalu) pertaining to the previous births and the present birth. Basically Kaarana Sareeram is based on the these Vaasanalu(memories). As our worldly experiences are either pleasant or unpleasant in nature , Kaarana Sareeram would be only effective when Buddi (intellect) is subjected to the concept of duality(Dvaitam). That is why when Buddi of an individual is beyond Dualism (Dvaitam) that is the dual sides of the world, Buddi(intellect) comes under the direct exposure of Atma Prakaasam and one undergoes Atmaanubhuti(Absolute experience) as one gets united with Atma/Nijam/Ekam. This experience is beyond expression and language.
When a data file is deleted from the memory of a computer only the contents of header are changed but the data from memory never gets deleted. Exactly on the same lines the memories of our worldly experience remain intact when we pass through the cycle of births and deaths but only the contents header like our Namam (name) and Rupam(form) etc undergo change.
In order to undergo Atmaanubhut/ Satyaanubhuti which is beyond Loka Anubhuti that which is beyond the deployment of Sareeram(body), mere acquisition of knowledge of Vedic scriptures is not sufficient because this state is similar to the state of a Doctorate degree holder in Electrical Engineering who has never felt an electric shock.
The only way to undergo the Absolute Experience is is to demagnetize/ decipher the contents of memory and to bow down to Eswara/Atma. This in turn implies that one has to decipher Lokam/Maya(illusion) in order to delete all the contents from one`s own memory permanently so as to hold Eswara/Atma/Satyam/Ekam/ Adviteeyam (Absolute) in consciousness. The process of demagnetization/ decryption of Maya/Lokam/Sareeram which means permanent deletion of contents from one` own memory involves subjecting one`s Sareeram, Indriyamulu. Pranamulu, and Manasu which experiences sensual experiences to Taapam(exposing to heat of very high degree temperature) by remaining conscious of EswaraAtma(Truth)only.

Thu Jun 14, 2018 2:25 am (PDT) . Posted by:


Thus the real purpose of Kasi Yatra is to realize that this Sareeram (body) is Eswara Aalayam and to realize that Eswara is with in it as Atma/Adhipati.
Accordingly a person doing meditation (Dhyanam) on Eswara should have Maanasika Darsanam of Eswara. When Madi is fully filled up with Eswara Bhaavam, then the Madi/mind transforms into Bhavaani and thus the mind sees Eswara.
When the mind gets habituated to see Eswara irrespective of time and place in Dhyanam , then the mind leaves for Smasaanam (Eswara Gruham) instantaneously and sees Eswara in Smasaanam when the concerned person dies . This Vimukta Deha Darsanam of Eswara by mind is Eswara Vibhuti/Vimukta Deha Anubhuti.

Thu Jun 14, 2018 9:00 am (PDT) . Posted by:


When did a man, by killing other men, inherit but their joys without their sorrows? When did an ear by plugging other ears, become better attuned to harmonies of Life? Or did an eye, by plucking other eyes, become more sensitive to Beauty's emanations? (Mikhail Naimy)

क्या कभी किसी मनुष्य ने अन्य मनुष्यों की हत्या करके उनके दुखों को छोड़ उनकी खुशियां विरासत में पाई हैं? क्या कभी कोई कान दूसरे कानों में डाट लगाकर जीवन की स्वर-तरंगों का अधिक आनन्द ले सका है? या कभी कोई आंख अन्य आंखों को नोचकर सुन्दरता के विविध रूपों के प्रति अधिक सजग हुई है?

Thu Jun 14, 2018 9:09 am (PDT) . Posted by:


The Moment of Surrender By
Sri N. Ananthanarayanan http://www.dlshq.org/announce/memoriamanantha.htm A very important reason why man should try to realise God is that it is the only way to get out of the miseries of the cycle of birth and death. There is no second solution. Mark it carefully. There is no second solution. There is no alternative to realising God if you want to escape the miseries you are subject to. The alternative to God-realisation is to suffer the miseries of mundane existence. If you choose to suffer that, well, you are free to do so. But if you want to escape that, there is only one way out, and that is the spiritual way, the way of Sadhana, of Tapasya, of Abhyasa and Vairagya.
Not only that. There is no short-cut to God. You have to traverse the whole distance. The gap, the yawning chasm that separates you from God, has to be fully covered. It takes time. Often it is painful. Sometimes it is so painful that one begins to doubt if all that suffering is worth the while. This is particularly so when God tests the spiritual seeker for his worth. It is like Christ's crucifixion. Every seeker has to bear the Cross; only it is a different kind of Cross with different seekers. It is no use saying, "Oh! I have all the virtues; I have all the divine qualities, except...except...one imperfection, one little weakness". No. God is still far away from you.
You cannot realise God who is Perfection while possessing the slightest imperfection, the slightest taint. That is why Mother Saradamani Devi, the worshipful partner of Sri Ramakrishna Paramahamsa, prayed the way she did. One full moon night, as she looked up at the sky, a spontaneous prayer arose within her heart: "O God! Bless me that I may become spotless like the yonder full moon". And, as suddenly, she hesitated. "Father-in-Heaven!" she cried, "Even the full moon has flaws. Make me flawless. Make me immaculate". Immaculate! That is the word. Flawless. Pure. Perfect. Radiant. Spotless. Immaculate.
So, even if you possess one single weakness, you cannot realise God. You cannot have Atma-sakshatkara. Remember well that it is no use saying, "I have just this weakness. I lack only in this virtue". You will be tested by God only in that virtue, precisely in that virtue in which you are wanting. Are you impatient? You will be tested for patience again and again. Do you have a weakness for women? God will send girls, and more girls, to test your mettle. You will have to get over your weakness somehow. Till then you will be faced with the same problem, the same temptation, again and again.
Let us see how exactly Maya operates. Suppose, for instance, you succumb at the slightest temptation. Then Maya will confront you with small temptations only, because she is able to achieve her purpose with little effort. But supposing you are morally very strong, though not perfect yet. Then Maya will send powerful temptations, like ravishing damsels, to uproot you from your moral stronghold, as she sent Menaka to Visvamitra. You have to become invulnerable to the most powerful temptation. Then only your spiritual safety becomes foolproof.

When the spiritual seeker is thus repeatedly tested, sorely tried, he feels miserable. Every spiritual seeker has to pass through this stage. It is the process of purification. You will be like the ore in the furnace. It is certainly not a pleasant experience. It is very painful indeed. The seeker begins to ruminate. He feels: "If worldly life was like being in the frying pan, here in this spiritual life, I feel as if I have been thrown into the fire". And he is dazed. "Is this the choice open to me, after all?" he begins to wonder. If he is weak-willed, he begins to curse his Creator. "What kind of God is He" he cries, "to delight in the miseries of all! He is the greatest sadist. Who wants God?" The part tragic, part comic aspect of the whole situation is that even when the seeker curses his Creator, he is aware of his total helplessness, of his own impotence and God's omnipotence. Ultimately he breaks down and prays to the very God whom he was abusing and cursing but a little while before. This is surrender, total surrender, unqualified surrender. In that moment of surrender, God's grace rushes into him, consoles him and comforts him. And peace ensues in the troubled heart ... and wisdom.

Thu Jun 14, 2018 9:12 am (PDT) . Posted by:


UNTOUCHABILITY: A Swiss lady, Myriam Orr, came to Sivananda Ashram in the late fifties. A strange spectacle greeted her when she arrived at the place. An elderly man of noble bearing, with a face radiating loving kindness and good nature, barefoot but dressed in an English overcoat, walked three times around a poor, emaciated man whose body was very ill-protected by a torn loin-cloth against the strong Himalayan mountain air that swept the river valley. After the circumambulation was over the elderly man prostrated to the beggar, who trembled with emotion. He then took the beggar to the Ashram kitchen, had a meal served to him and, together with his guest, ate a little rice. After this he sang in a ringing voice a Vedic chant about the divinity and brotherhood of man.
The elderly man was none other than the Master, Swami Sivananda.
Writing of her experiences in the Swiss journal, La Tribune de Geneve, the lady narrated how, in the course of the numerous interviews which the Master had granted, he told her, "The man whom you saw when you arrived here is an untouchable. He came to see me because he felt that he was soon going to die. I saluted him in the traditional ancient way and asked him to stay here in our hospital. He is very ill. We will do our best for him. During his sick days he will be surrounded by our love. There is only one caste—the caste of humanity.
"Untouchability is infamous. Religion has nothing to do with it. It is an aberration, a superstition of which many are still made victims. It has to be fought and completely uprooted. There is only one caste—the caste of humanity"
Myriam Orr asked the Master whether he prostrated to all untouchables who came to see him. His answer was that he had no fixed rules regarding this.
And he commented, "This man has suffered much. His heart, his whole being, is permeated with rare purity and goodness. He has never done harm to anybody. In every being he sees a spark of the Eternal."
"Do you know him for a long time, venerable Swamiji?"
"No. I saw him for the first time when he arrived here, almost at the same moment that you came."
"Can you then see the soul and the whole life of people, just as you see their bodies, venerable Swamiji?" the Swiss lady asked.

"Everybody can do that and everybody will get that power if they only try," the Master replied.

Thu Jun 14, 2018 9:17 am (PDT) . Posted by:


We can't always control how we feel, but we can control how we act

We all face situations wherein our emotions go wild and push us to act impulsively, say, angrily. Regretting such actions, we resolve to become self-controlled. But in future, amidst provocative situations, we again feel angry. Despairing that we can't control our feelings, we act angrily.

How can we do better? By changing our focus. Instead of controlling our feelings, we can strive to control our actions. Pertinently, the Bhagavad-gita (05.23) urges us to accept the presence of desire and anger without giving in to them.

When something angers us, resenting our feeling – "Why am I feeling angry?" – is like fighting a lost battle because we are already feeling angry and we can't wish away that feeling. Instead, if we acknowledge and identity that feeling, "The feeling of anger is rising within me, and xyz has triggered it," we can move on to fighting a winnable battle: "Even though I am feeling angry, how can I act wisely?"

To understand this strategy, let's compare our emotional reaction with a physical reaction. Suppose our body is cold-sensitive; whenever the temperature drops, we start shivering uncontrollably. Trying not to feel cold is a lost cause; we can't change our body's sensitivity. But just because we feel cold doesn't mean we have to quit whatever we are doing; we can don warm clothes and find a way to persevere.

Similarly, whenever we feel angry, we can persevere by donning an emotional shield. To shield ourselves emotionally, we need to go deep within, to our core identity. We are souls, eternal parts of Krishna. When we connect devotionally with him, we get inner security and serenity that shield us amidst dualities such as heat-cold, pleasure-pain, honor-dishonor (06.07). By staying devotionally connected, we gradually become purified and transcend disruptive emotions (05.26).

Read more http://www.gitadaily.com/we-cant-always-control-how-we-feel-but-we-can-control-how-we-act/ http://www.gitadaily.com/we-cant-always-control-how-we-feel-but-we-can-control-how-we-act/

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