How do I develop love in my daily life?

First Love your breath. Where there is love there is attraction to love, closeness to love. When I say, “Love your breath,” I mean be attracted to breath, be closer to it, go to the source of your breath. Why do I emphasize on breath? In the Bible (John 4:24), it says, “God is Spirit, and His worshippers must worship in spirit and in truth.” The worshipper of God should worship Him in Spirit, and spirit means breath. God is breath and the worshipper of God should worship in breath. In the Taittitiya Upanishad (1:1), it says:

namo brahmane namaste vayo tvameva pratyaksham brahmasi

“O Brahman, I bow to you, you are breath, you are directly perceived Brahman.”

The yogic scriptures say:

pranohi bhagavan isha prana vishnu pitamahah

pranena dharayate lokam sarvam pranamayam jagat

“Breath is Brahma, the creator of life, breath is Vishnu, the sustainer of life, breath is Maheshwara, the form of death.”

With breath you are born and with breath you will die. With breath you live; breath is God. If you love your breath that means you watch it, you see Who is inhaling from within, and you understand that if thee is no breath there is no life, there is no nothing for you. Even the body which you love so much you cannot claim, you cannot hold, if there is no breath. If there is no breath there is no body and you have no world you have no mind, you have no ego; you have nothing. All play in the world, all attachment, all relationships are possible because of breath. If you really love your breath, pay attention to it and you will realize how beautiful breath is in every living being. Even plants breathe. Life manifests through breath so your love will be greater.

I also tell whose who practice Kriya Yoga that love flourishes and the bond between friends becomes stronger. Mutual understanding is enhanced through the practice of Kriya Yoga. Kriya brings real love from within. The definition of divine love given by sage Shandhilya is sa paranuraktih ishware: “Real love is when you are constantly united with God.” Kriya Yoga teaches that love.

Source: page 129-130, The Divine Quest - Paramhansa Hariharananda

What is Love?

Love is a feeling. When you see a flower you get a feeling within. When a bee sees a beautiful flower it also has a feeling within. This feeling is created within a person, in his heart or mind. When looking at an external object, looking at a friend, hearing a very beautiful sound or a devotional song, feelings of love, joy, completeness, or satisfaction are created. But it is dependent. You hear beautiful music and you feel love and joy, but real love is to perceive divinity within, independent of any external factor. That love which is called devotion or pure love is only experienced through channeling or directing your emotion toward God. Emotion that is transformed in God consciousness becomes devotion. Love which you feel seeing your wife or husband, your children or friend, becomes more physical and worldly, but it can become more spiritual when you feel the power of God in a person. In your little baby you see the power of God, how the power of God is breathing. You observe the breath of your child as well as your own breath. You feel oneness – we are breathing same air, and the same power of God that is in me is in my child. That love brings more devotion, more gratefulness to God. This is pure love. Through worldly love or love of your relations, you can develop spiritually. This is what love is. Jesus said, “God is love.” When you have love, you forget everything and you are merged in God consciousness.

Source: page 129, The Divine Quest - Paramhansa Hariharananda

Sri Ramakrishna on Necessity of Spiritual Practice

Sri Ramakrishna wanted to see the Wilson Circus. As the carriage rolled along the crowded Chitpore Road, his joy was very great. Like a little child he leaned first out of one side of the carriage and then out of the other, talking to himself as if addressing the passers-by. To M. he said: "I find the attention of the people fixed on earthly things. They are all rushing about for the sake of their stomachs. No one is thinking of God."

They arrived at the circus. Tickets for the cheapest seats were purchased. The devotees took the Master to a high gallery, and they all sat on a bench. He said joyfully: "Ha! This is a good place. I can see the show well from here." There were exhibitions of various feats. A horse raced around a circular track over which large iron rings were hung at intervals. The circus rider, an Englishwoman, stood on one foot on the horse's back, and as the horse passed under the rings, she jumped through them, always alighting on one foot on the horse's back. The horse raced around the entire circle, and the woman never missed the horse or lost her balance.
When the circus was over, the Master and the devotees stood outside in the field, near the carriage. Since it was a cold night he covered his body with his green shawl.

Sri Ramakrishna said to M.: "Did you see how that Englishwoman stood on one foot on her horse, while it ran like lightning? How difficult a feat that must be! She must have practised a long time. The slightest carelessness and she would break her arms or legs; she might even be killed. One faces the same difficulty leading the life of a householder. A few succeed in it through the grace of God and as a result of their spiritual practice. But most people fail. Entering the world, they become more and more involved in it; they drown in worldliness and suffer the agonies of death. A few only, like Janaka, have succeeded, through the power of their austerity, in leading the spiritual life as householders. Therefore spiritual practice is extremely necessary; otherwise one cannot rightly live in the world."

Source: Gospel of Sri Ramakrishna

What is the difference between calmness and divinity?

I usually say calmness is godliness. Be careful of too much distraction; it will create trouble for you. When the mind is free from the temptest of temptation, it brings calmness within. This calmness is the first step, and divinity is the next step; so if you want to experience divinity, first become calm. To make yourself calm, have mastery over own body. The human body is restless, so keep your body still in your prayer and meditation. Then you can slowly regulate your breath. Breath is ordinarily unconsciously used, so people become a slave to their own breath, their own mind. A yogi can, through conscious breathing and regulated breath, bring calmness into him or herself with calmness of the body, slow, feeble breath, and calmness of the mind. The ordinary mind is restless and extrovert, running here and there. But a spiritual mind is peaceful, loving, and prayerful. When you meditate nicely you can really achieve calmness, and through calmness you can experience divinity. Calmness is godliness. Restlessness is human quality.

Source: page 127, The Divine Quest – Paramhansa Hariharananda

Think of God as the most Beloved

(To Shivanath and the other Brahmo devotees) "Can you tell me why you dwell so much on the powers and glories of God? I asked the same thing to Keshab Sen. One day Keshab with his Brahma Samaj devotees came to the temple garden at Dakshineswar. I told them I wanted to hear how they lectured. A meeting was arranged in the paved courtyard above the bathing-ghat on the Ganges, where Keshab gave a talk. He spoke very well. I went into a trance. After the lecture I said to Keshab, 'Why do you so often say such things as:
"O God, what beautiful flowers Thou hast made! O God, Thou hast created the heavens, the stars, and the ocean!" and so on?' Those who love splendour themselves are fond of dwelling on God's splendour.

"Once a thief stole the jewels from the images in the temple of Radhakanta. Mathur Babu entered the temple and said to the Deity: 'What a shame, O God! You couldn't save Your own ornaments.' 'The idea!' I said to Mathur. 'Does He who has Lakshmi for His handmaid and attendant ever lack any splendour? Those jewels may be precious to you, but to God they are no better than lumps of clay. Shame on you! You shouldn't have spoken so meanly. What riches can you give to God to magnify His glory?'

"Therefore I say, a man seeks the person in whom he finds joy. What need has he to ask where that person lives, the number of his houses, gardens, relatives, and servants, or the amount of his wealth? I forget everything when I see Narendra. Never, even unwittingly, have I asked him where he lived, what his father's profession was, or the number of his brothers.

"Dive deep in the sweetness of God's Bliss. What need have we of His infinite creation and unlimited glory?"

[1]Similarly during his first meeting with Keshab Sri Ramakrishna said to him and his devotees:

Why do you people give much importance to the glories and powers of God? Does a son car about the wealth and property of his father. All he wants from his father is his love. He knows that to take care of his child and to think about his future is a duty of father. We are all children of God, so as a father if God takes care of us, what is there to get surprised? A True devotee cannot have this kind of thoughts. He his think of God as to one who is the most beloved. Means he sees him as the most near and dear one to him; and fearlessly says: “you will have to fulfill my wish, you will have to give me your divine vision (Darshan[2]). See, if you will give so much importance to the powers and glories of God, then you cannot think of him and the one who is most beloved, and you will also not feel that you have a very close relation with God (i.e. you will feel that there is some distance between you and God). Gods glories an powers have blinded you; you are not experiencing a close relationship with him. So you will  you will have to think about him as the most beloved, then you will be able to know God.

Source:

Gospel of Sri Ramakrishna,

[1] Sri Ramakrishnadev Jivan Charitra in Gujarati

[2] Darhan according to Shastras does not mean ‘To see’. It means ‘To Know’

Hence, the statement ‘give me your divine vision’ means ‘let me know your true nature’

*explanation of meaning of ‘darshan’ extracted from a discourse of Swami Tadrupanand.

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Parmarth Prasanga 11 – 13 (Japa)

11. When by continued practice of Japa and meditation, the mind will have become calm and purified, then mind itself will be your Guru, or guide, and you will have proper understanding of everything, and find the solutions of your spiritual doubts and questions within yourself. The mind will tell you what you should do, one thing after another, and how you should conduct yourself.

12. When doing Japa, meditate on the form of your Chosen Ideal also; otherwise Japa never becomes deep. Even if the whole form of the Deity does not appear in meditation, begin with whatever part of the form comes. Try again and again, even if you fail. Why should you give up, if you do not succeed? You have got to carry on with tenacity. Does meditation come easily by the mere wish? Repeated efforts should be made to collect the mind from other objects and fix it upon the object of medi­tation. Success in this will come as one goes on practising.

13. Japa, or mental repetition of the Mantra, counting it on the fingers, using a rosary, or keeping the number of the repetitions—all these are only preliminary means to help withdraw the mind from other objects and fix it on the object of worship. Otherwise, you will not know when the mind may have run away in another direction; or you may even have dozed off. So, though these processes may appear to some to cause a little distraction at the outset, they will enable one to keep watch over the mind's vagaries, detect them easily, and draw the mind back and keep it fixed on the object of medita­tion.

Source: Parmarth Prasanga -Towards The Goal Supreme- Swami Virajanandaji of Ramakrishna Math

Tags: spirituality,self effort,japa

Sri Ramakrishna on Samadhi

"Once a man said to me, 'Sir, can you teach me quickly the thing you call samadhi?' (All laugh.)

"After a man has attained samadhi all his actions drop away. All devotional activities, such as worship, japa, and the like, as well as all worldly duties, cease to exist for such a person. At the beginning there is much ado about work. As a man makes progress toward God, the outer display of his work becomes less and less — so much so that he cannot even sing the name and glories of God. (To Sivanath) As long as you were not here at the meeting, people talked a great deal about you and discussed your virtues. But no sooner did you arrive here than all that stopped. Now the very sight of you makes everyone happy. People now simply say, 'Ah! Here is Shivanath Babu.' All other talk about you has stopped.

"After attaining samadhi, I once went to the Ganges to perform tarpan. But as I took water in the palm of my hand, it trickled down through my fingers. Weeping, I said to Haladhari, "Cousin, what is this?' Haladhari replied, 'It is called galitahasta (Literally, "inert and benumbed hand".) in the holy books.' After the vision of God, such duties as the performance of tarpan drop away.

"In the kirtan the devotee first sings, 'Nitai amar mata hati.' ("My Nitai dances like a mad elephant.") As the devotional mood deepens, he simply sings, 'Hati! Hati!' Next, all he can sing is 'Hati'. And last of all he simply sings, 'Ha!' and goes into samadhi. The man who has been singing all the while then becomes speechless.

"Again, at a feast given to the brahmins one at first hears much noise of talking. When the guests sit on the floor with leaf-plates in front of them, much of the noise ceases. Then one hears only the cry, 'Bring some luchi!' As they partake of the luchi and other dishes, three quarters of the noise subsides. When the curd, the last course, appears, one hears only the sound 'soop, soop' as the guests eat the curd with their fingers. Then there is practically no noise. Afterwards all retire to sleep, and absolute silence reigns.

"Therefore I say, at the beginning of religious life a man makes much ado about work, but as his mind dives deeper into God, he becomes less active. Last of all comes the renunciation of work, followed by samadhi.

"Generally the body does not remain alive after the attainment of samadhi. The only exceptions are such sages as Narada, who keep their bodies alive in order to bring spiritual light to others. It is also true of Divine Incarnations, like Chaitanya. After the well is dug, one generally throws away the spade and the basket. But some keep them in order to help their neighbours. The great souls who retain their bodies after samadhi feel compassion for the suffering of others. They are not so selfish as to be satisfied with their own illumination. You are well aware of the nature of selfish people. If you ask them to spit at a particular place, they won't, lest it should do you good. If you ask them to bring a sweetmeat worth a cent from the store, they will perhaps lick it on the way back. (All laugh.)

"But the manifestations of Divine Power are different in different beings. Ordinary souls are afraid to teach others. A piece of worthless timber may itself somehow float across the water, but it sinks even under the weight of a bird. Sages like Narada are like a heavy log of wood, which not only floats on the water but also can carry men, cows, and even elephants.

Source: Gospel of Sri Ramakrishna

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Sri Ramana Maharshi’s basic theory in his own words

Devotee: Buddha is said to have ignored questions about God.

Ramana Maharshi: Yes, and because of this he has been called an agnostic. In fact Buddha was concerned with guiding the seeker to realize Bliss here and now, rather than with academic discussions about God and so forth.

Devotee: Is the study of science, psychology, physiology, etc., helpful for attaining Yoga-liberation or for intuitive understanding of the unity of Reality?

Ramana Maharshi: Very little. Some theoretical knowledge is needed for Yoga and may be found in books, but practical application is what is needed. Personal example and instruction are the most helpful aids. As for intuitive understanding, a person may laboriously convince himself of the truth to be grasped by intuition, of its function and nature, but the actual intuition is more like feeling and requires practical and personal contact. Mere book learning is not of any great use. After Realization all intellectual loads are useless burdens and are to be thrown overboard.

Pre-occupation with theory, doctrine and philosophy can actually be harmful, insofar as it distracts a man from the really important work of spiritual effort, by offering an easier alternative which is merely mental, and which therefore cannot change his nature.

What use is the learning of those who do not seek to wipe out the letters of destiny (from their brow) by enquiring: ‘Whence is the birth of us who know the letters?’ They have sunk to the level of a gramophone. What else are they, O Arunachala?

It is those who are not learned that are saved rather than those whose ego has not yet subsided in spite of their learning. The unlearned are saved from the relentless grip of the devil of self-infatuation; they are saved from the malady of a myriad whirling thoughts and words; they are saved from running after wealth. It is from more than one evil that they are saved.

Similarly he had no use for theoretical discussions.

It is due to illusion born of ignorance that men fail to recognize that which is always and for everybody the inherent Reality dwelling in its natural heart-centre and to abide in it, and that instead they argue that it exists or does not exist, that it has form or has not form, or is non-dual or is dual.

Can anything appear apart from that which is eternal and perfect? This kind of dispute is endless. Do not engage in it. Instead turn your mind inward and put an end to all this. There is no finality in disputations.

Ultimately, even the scriptures are useless.

The scriptures serve to indicate the existence of the Higher Power or Self and to point the way to it. That is their essential purpose. Apart from that they are useless. However, they are voluminous, in order to be adapted to the level of development of every seeker. As a man rises in the scale he finds the stages already attained to be only stepping stones to higher stages, until finally the goal is reached. When that happens, the goal alone remains and everything else, including the scriptures, become useless.

Sometimes, it is true, he expounded philosophy in all its intricacies, but only as a concession to weakness, to those addicted to much thinking’, as he put it in Self-Enquiry. I had thought of quoting such an explanation here, but found that it contained the passage:

The intricate maze of philosophy of the various schools is said to clarify matters and to reveal the Truth, but in fact it creates confusion where none need exist. To understand anything there must be the Self. The Self is obvious, so why not remain as the Self? What need to explain the non-self?

And of himself he adds:

I was indeed fortunate that I never took to it (i.e. philosophy). Had I taken to it I would probably be nowhere; but my inherent tendencies led me directly to inquire ‘Who am I?’ How fortunate!

Source: Teachings of Sri Ramana Maharshi in his own words Chapter one: The Basic Theory

Note: Sri Ramana Maharshi has also said that there is no point of mental repetition of ‘Who am I’. It is not a mental repetition, but a ‘khoj’ a search. i.e. when a mind is shows it’s power and pops up the thoughts, then instead (wasting time) of trying to find a solution, one should Inquire – Who am I. Since i have realized that these are thoughts, so I cannot be thoughts, then ‘Who am I’ ... in this way one should dive deeply in one’s mind and try to find the origin or the source. Same with the mantra, one should try to find the source of mantra

Sri Ramana Maharshi’s way is not suited to everybody (which he indicates in Sri Ramana Gita). So this instruction and philosophy is not for everybody. The reason why it is not application to it is due to the fact that this approach can only be applied by the ones who can separate them from their thoughts by being an observer.

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Sri Ramana Maharshi – Towards Arunachala (અરુણાચલ તરફ)

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એમના અંગેઅંગમાં મહોત્સવ થવા માંડ્યો.

ઘરમાંથી એક અથવા બીજા નિમિત્તે બહાર કાઢીને પોતાનો અમૃતમય અદ્ ભૂત આશ્રય આપવા માટે એમણે ઈશ્વરનો અંતઃકરણપૂર્વક આભાર માન્યો.

એમનું હૃદય ગદ્ ગદ બની ગયું.

લોચનમાં હાસ્યનૃત્ય કરતાં આનંદાશ્રુ ઊમટી પડ્યાં.

કર્મોનો અજ્ઞાત રહસ્યમય પરિપાક એમને અવનવા માર્ગે દોરી રહ્યો.

ઉતાવળા પગલે આગળ વધતા એ આખરે ટ્રેન પકડવાની ઇચ્છાથી પ્રેરાઈને સ્ટેશને આવી પહોંચ્યા

ત્યારે ફરી વાર ખબર પડી કે ભાગ્ય એમને અનુકૂળ છે. ટ્રેન જો નિશ્ચિત સમયે આવી પહોંચી હોત તો પોતે એ નિર્ધારિત સમય કરતાં મોડા પડ્યા હોવાથી એમને એ ના મળત, પરંતુ એ દિવસે ટ્રેન મોડી હતી. ઈશ્વરે એમને એ દિવસે એમના ગંતવ્યસ્થાન તરફ લઈ જવા ધારેલું. એટલે એકાદ માઈલનું અંતર પગપાળા કાપ્યા પછી પણ એકાદ કલાક પછીથી એમને ટ્રેન મળી શકી. એમના અંતરમાં આખા રસ્તે એક જ ધ્વનિ ઊઠી રહેલો : અરૂણાચલ અથવા તિરુવણ્ણામલૈ. એ શબ્દોએ એમની ઉપર પ્રભુત્વ જમાવેલું, જાદુ કરેલું, અથવા એમને કામણ કરેલું. એમનું સમગ્ર ધ્યાન એની ઉપર કેન્દ્રિત થયેલું. ચિત્તની સમસ્ત વૃત્તિઓ એના નિનાદે જાગી ને ગાજી ઊઠેલી. અરૂણાચલ શબ્દ કેટલો બધો રસમય, સુખસભર, શાંતિકારક અને આનંદદાયક લાગે છે ? એમાં કેટલી બધી અસાધારણતા છે ! એની પ્રત્યે અંતર કોણ જાણે આટલું બધું કેમ આકર્ષાય છે ? કોઈ પૂર્વજન્મના સંસ્કારો કદાચ એને આવી રીતે આકર્ષી રહ્યા હશે. એ સ્થળમાં અથવા એની આજુબાજુ રહીને કરેલી છતાં અધૂરી રહેલી સાધના કદાચ એની અંદર સ્નેહ તથા સંવેદનનાં સુમધુર સુખદ સ્પંદનો જગાવી રહી હશે. ગમે તેમ હોય પણ આ આકર્ષણ આત્મિક અને અદ્દભુત છે. વરસો પછી જાણે પોતાના સ્વગૃહની અથવા તો અસલ ગૃહની સ્મૃતિ થઈ હોય ને ત્યાં જવાનું સૌભાગ્ય સાંપડ્યું હોય એવી સુખાનુભૂતિપૂર્ણ વૃત્તિ આપોઆપ પેદા થાય છે ને બળવાન બનતી જાય છે. આત્માની આ અનંતકાળથી આરંભાયેલી અનેરી મહાયાત્રા છે. એ યાત્રા દરમ્યાન એણે ક્યારે, ક્યાં, કેટલા પડાવ નાખ્યા તેની કોને ખબર છે ? અહંતા તથા મમતાથી યુક્ત થઈને એણે કેટલાં નવાં ઘરો બાંધ્યા ને કેટલા નવા સંસારોનું નિર્માણ કર્યું તે કોણ કહી શકે છે ? વિવિધ વાતાવરણમાં કર્મોના કેવા કેવા નૂતન ભંડારો ભેગા કર્યા તે કોણ જાણે છે ? છતાં પણ એટલું તે નિર્વિવાદ રીતે સાચું છે કે આ યાત્રા પૂર્વયાત્રાઓની પરંપરાના સહજ અનુસંધાનરૂપે, એમના જ ચોક્કસ પરિપાકરૂપે પ્રાપ્ત થયેલી છે. એટલે અરૂણાચલ સાથેનો કોઈ જુનો સંબંધ જરૂર હશે.

એવા એવા ભાવો ને વિચારો એમના મનને ઘેરી વળ્યા.

એમણે વિચાર્યું કે અરૂણાચલની સાથેનો પોતાનો પૂર્વસંબંધ હોય કે ના હોય ને ગમે તેવો હોય તોપણ પોતાનું વર્તમાન લક્ષ્યસ્થાન એ જ છે એમાં કોઈ શંકા નથી. ત્યાં જઈને, ત્યાંના સુંદર, શાંત, નીરવ વાતાવરણમાં રહીને, ખૂબ જ પ્રેમથી નિષ્ઠાપૂર્વક શ્રદ્ધાભક્તિ યુક્ત સાધનાનું અનુષ્ઠાન કરવું જોઈએ ને આત્માનુભૂતિ અથવા સત્યના સાક્ષાત્કારનો આનંદ મેળવવો જોઈએ. જે પરમપિતાની ખોજ કરવાની આકાંક્ષાનો અંતરમાં ઉદય થયો છે તે પરમપિતાનો મંગલમય મધુર મેળાપ અવશ્ય થઈ રહેશે. અરૂણાચલ જીવનમાં એને માટેના અમૂલખ આશીર્વાદરૂપ ઠરશે. સાધનાત્મક જીવનનું મહાન સંસિદ્ધિસ્થાન થઈ પડશે.

એમણે કોઈને પૂછ્યા વિના કે કોઈની પાસેથી જરૂરી માહિતી મેળવ્યા વિના જ, પોતાની મેળે જ તિંડીવનમ્ ની ટિકિટ લઈ લીધી. એટલામાં તો ટ્રેન આવી પહોંચી. એમણે એમાં પ્રવેશીને પોતાની બેઠક મેળવી લીધી ને ટ્રેન ઊપડી એટલે મનની વૃત્તિને ધ્યાનમાં લગાડી દીધી. એમના અંતરમાં પોતાના ઘર તરફ ગતિ કરવાનો ઉત્સાહયુક્ત ઉમળકો હતો.

દક્ષિણ ભારતના અસાધારણ નૈસર્ગિક સૌંદર્યસંપન્ન પ્રદેશમાંથી ટ્રેન ધીમે ધીમે છતાં મક્કમ ગતિએ આગળ વધવા લાગી. કેટલો બધો આકર્ષક અને આહ્ લાદક છે એ પ્રદેશ ? એનું નિરીક્ષણ કરનાર એની અદભુતતાને ઓછાવત્તા પ્રમાણમાં જાણે છે. લીલાંછમ સુંદર ખેતરો, સરસ સંગીતસ્વરોને છોડતાં સર્યે જતી સુમધુર સરિતાઓ, જુદા જુદા જળપ્રવાહો ને નગરો, ગામો, ટેકરીઓ અને અરણ્યોમાંથી દોડ્યે જતી ટ્રેન પ્રવાસીની સમી લાગતી’તી. આજુબાજુનાં દૃશ્યો અદ્ ભુત હતાં, પરંતુ એમના તરફ વેંકટરામનનું ધ્યાન જ ન હતું. પ્રકૃતિની પૃથક્ પૃથક્ રાસલીલાને બદલે પરમાત્માના પરમ રસ પ્રતિ એમનું મન આકર્ષાઈ રહેલું. એટલે તો ટ્રેન ઊપડી કે તરત જ એમણે આંખ મીંચી દીધેલી અને ચિત્તની સમસ્ત વૃત્તિઓને આત્મકેન્દ્રિત કરવા માંડેલી.

એમની પાસે બીજો કોઈ સરસામાન હતો જ નહિ એટલે આંખને ઉઘાડી રાખીને એની ચોકી કરવાનો કોઈ પ્રશ્ન જ ન હતો. ભગવાન અરૂણાચલનાં ચારૂ ચરણોમાં એમણે એમનું સર્વસ્વ સમર્પિત કરેલું. અરૂણાચલ એમના જીવનનું સારસર્વસ્વ હતા. એમના સિવાય એમને બીજા પર પ્રીતિ કે મમતા ન હતી. એ એમનું સફળ પથપ્રદર્શન ને રક્ષણ કરી રહ્યા છે એવો એમને વિશ્વાસ હતો.

Source: (શ્રી યોગેશ્વરજી કૃત 'રમણ મહર્ષિ : જીવન અને કાર્ય'માંથી)

Read Entire Book online

Sri Ramakrishna Explains 7 planes / chakras

"The Vedas speak of seven planes where the mind dwells. When the mind is immersed in worldliness it dwells in the three lower planes — at the navel, the organ of generation, and the organ of evacuation. In that state the mind loses all its higher visions — it broods only on 'woman and gold'*.

The fourth plane of the mind is at the heart. When the mind dwells there, one has the first glimpse of spiritual consciousness. One sees light all around. Such a man, perceiving the divine light, becomes speechless with wonder and says: 'Ah! What is this? What is this?' His mind does not go downward to the objects of the world.

"The fifth plane of the mind is at the throat. When the mind reaches this, the aspirant becomes free from all ignorance and illusion. He does not enioy talking or hearing about anything but God. If people talk about worldly things, he leaves the place at once.

"The sixth plane is at the forehead. When the mind reaches it, the aspirant sees the form of God day and night. But even then a little trace of ego remains. At the sight of that incomparable beauty of God's form, one becomes intoxicated and rushes forth to touch and embrace it. But one doesn't succeed. It is like the light inside a lantern. One feels as if one could touch the light, but one cannot on account of the pane of glass.

"In the top of the head is the seventh plane. When the mind rises there, one goes into samadhi. Then the Brahmajnani directly perceives Brahman. But in that state his body does not last many days. He remains unconscious of the outer world. If milk is poured into his mouth, it runs out. Dwelling on this plane of consciousness, he gives up his body in twenty-one days. That is the condition of the Brahmajnani.

Source: Gospel of Sri Ramakrishna

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*‘Women and Gold’ is the direct word-to-word translation of 'Kamini and kanchan'. Sometimes it is also translated as ‘Lust and Greed’

For More details Read this article

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Interpretation of ‘Women and Gold’ in the Gospel of Sri Ramakrishna

‘Women and Gold’ is the direct word-to-word translation of ‘Kamini and kanchan’.

(Kindly note that Sri Ramakrishna used to talk in parables so that any lay person can understand.

According to shastras, when one attribute (quality / emotion, etc) is given, it covers all other attributes of similar nature.

e.g. draw back (withdraw) the vision, shut down the eyes and then meditate.(Vivek Chudamani)

This includes all 5 senses and not just eyes. So by withdrawing all the senses from the sense objects one can easily concentrate on the mantra.

So draw back the vision, shut down the eyes and then meditate.)

It can also be translated as ‘Lust and Greed’ – as in new translation or ‘Lust and Money’

Lust:

‘Women’ should be taken as lust. Lust is a kind of desire (vasana).

‘Kamini’ = ‘women’ = ‘lust’ means all the dis-satisfied desires ‘vasanas’ and not just lust and definitely NOT JUST women (even though attraction to opposite sex is a natural desire in all)

Lust = any Desire = Kamini

Greediness / Money:

Gold symbolizes money. Money is needed to fulfill your desires. So earning money is itself a desire.

Greediness should include all the emotions like anger, irritation, non-tolerance, violence, etc. So one should not be greedy to earn money.

Greediness = any emotion = bhava

It is rightly said that when desires and emotions drop, meditation begins.

Aum

INDIASPIRITUALITY

Parmarth Prasanga 9 – 10 (Self Effort and Moderation)

9. Self-effort (Purusharth) is necessary for spiritual attainment. Resolve firmly, "I will realise God through my own efforts by doing spiritual practices," and go on steadfastly practising Japa and meditation, seated in proper posture, for at least two hours every morning and evening, for three or four years-and see if you succeed or not.

10. It is not good for householders to do much Pranayama or Yoga. Those who are bent upon doing it, should strictly observe regularity and moderation in all walks of life. They should have nutri­tious and Sattvic (pure) food at the prop­er time, well-ordered activities, a life without worry, a healthy and secluded spot with pure air and temperate climate, clean bowels, moderation in speech. Above all, it is imperative to observe Brahmacharya, or perfect continence. Violation of these restrictions is liable to cause heart or brain disease.

Source: Parmarth Prasanga -Towards The Goal Supreme- Swami Virajanandaji of Ramakrishna Math

Technorati Tags: spirituality,self effort,moderation

Swami Ramsukhdasji on Yogi

Question:  What is the key means that enables a man to become a Yogi?

Swami Ramsukhdasji:  Gita says - Actions without motive are the means that enables a man to become a Yogi (equanimous). For the same man, when he is established in Yoga, tranquility of mind is said to be the means to attain God Realization. i.e. the Yogi should not enjoy the tranquility which he gets by renouncing the world. (Gita 6:3)

Question:  What are the marks of a man who has attained Yoga?

Swami Ramsukhdasji:  Gita says - such a Yogi, ceases to have any attachment either for the objects of sense or for the actions and he renounces all thoughts of the world. (Gita 6:4)

Question:  What should a man do to attain Yoga?

Swami Ramsukhdasji:  Gita says - he should raise himself by his own effort and should not degrade

himself; for one's own self is one's friend and one's own self is one's enemy. (Gita 6:5)

Question:  What are the marks of a Yogi who has attained God? 

Swami Ramsukhdasji:  Gita clearly states - His mind is satisfied with knowledge and self-realization. All his senses are subdued. He remains unshaken under all circumstances. To him a clod, a stone, a piece of gold are the same. Such a Yogi is called equanimous. He regards well-wishers, friends, neutrals, mediators, the hateful, the relatives, the saints, and sinners alike. Such a man with equanimity stands supreme. (Gita 6:8-9)

Source: "Gita Madhurya" in Hindi by Swami Ramsukhdasji

Technorati Tags: spirituality,yoga,yogi,ramsukhdasji,gita

Parmarth Prasanga 7 - 8 (Japa and Meditation)

7. Whatever be the time you devote to Japa and meditation—even if it be only ten or fifteen minutes—do it with all your heart and soul. The Lord is the Indweller, the Inner Guide. He sees your heart; His measure is not how long you meditate on neither Him nor how many times you do Japa, but by your inner longing.

8. In the beginning, Japa and meditation taste rather dry. Yet you must go on practis­ing them, even if it be like swallowing medicine. You will find joy after you have practised steadfastly for three or four years. Then, if you miss your meditation even for; one day, you will feel miserable-out of joint, as it were.

Source: Parmarth Prasanga -Towards The Goal Supreme- Swami Virajanandaji of Ramakrishna Math

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Why are there so many different opinions about the nature of God?

Brahmo Devotee: "Sir, why are there so many different opinions about the nature of God? Some say that God has form, while others say that He is formless. Again, those who speak of God with form tell us about His different forms. Why all this controversy?"

Sri Ramakrishna: "A devotee thinks of God as he sees Him. In reality there is no confusion about God. God explains all this to the devotee if the devotee only realizes Him somehow. You haven't set your foot in that direction. How can you expect to know all about God?

"Listen to a story. Once a man entered a wood and saw a chameleon on a tree. He came back and told another man that he had seen a creature of a beautiful red colour on a certain tree. The second man replied: 'When I went into the wood, I also saw that animal. But why do you call it red? It is green.' Another man who was present contradicted them both and insisted that it was yellow. Presently others arrived and contended that it was grey, violet, blue, and so forth and so on. At last they started quarrelling among themselves. To settle the dispute they all went to the tree. They saw a man sitting under it. On being asked, he replied: 'Yes, I live under this tree and I know the animal very well. All your descriptions are true. Sometimes it appears red, sometimes yellow, and at other times blue, violet, grey, and so forth. It is a chameleon. And sometimes it has no colour at all. Now it has a colour, and now it has none.'

"In like manner, one who constantly thinks of God can know His real nature; he alone knows that God reveals Himself to seekers in various forms and aspects. God has attributes; then again He has none. Only the man who lives under the tree knows that the chameleon can appear in various colours, and he knows, further, that the animal at times has no colour at all. It is the others who suffer from the agony of futile argument.

"Kabir used to say, The formless Absolute is my Father, and God with form is my Mother.'

"God reveals Himself in the form which His devotee loves most. His love for the devotee knows no bounds. It is written in the Purana that God assumed the form of Rama for His heroic devotee, Hanuman.

"The forms and aspects of God disappear when one discriminates in accordance with the Vedanta philosophy. The ultimate conclusion of such discrimination is that Brahman alone is real and this world of names and forms illusory. It is possible for a man to see the forms of God, or to think of Him as a Person, only so long as he is conscious that he is a devotee. From the standpoint of discrimination this 'ego of a devotee' keeps him a little away from God.

"Do you know why images of Krishna or Kali are three and a half cubits high? Because of distance. Again, on account of distance the sun appears to be small. But if you go near it you will find the sun so big that you won't be able to comprehend it. Why have images of Krishna and Kali a dark-blue colour? That too is on account of distance, like the water of a lake, which appears green, blue, or black from a distance. Go near, take the water in the palm of your hand, and you will find that it has no colour. The sky also appears blue from a distance. Go near and you will see that it has no colour at all.

"Therefore I say that in the light of Vedantic reasoning Brahman has no attributes. The real nature of Brahman cannot be described. But so long as your individuality is real, the world also is real, and equally real are the different forms of God and the feeling that God is a Person.

"Yours is the path of bhakti. That is very good; it is an easy path. Who can fully know the infinite God? and what need is there of knowing the infinite? Having attained this rare human birth, my supreme need is to develop love for the Lotus Feet of God.

"If a jug of water is enough to remove my thirst, why should I measure the quantity of water in a lake? I become drunk on even half a bottle of wine — what is the use of my calculating the quantity of liquor in the tavern? What need is there of knowing the Infinite?

"The various states of mind of the Brahmajnani are described in the Vedas. The path of knowledge is extremely difficult. One cannot obtain jnana if one has the least trace of worldliness and the slightest attachment to 'woman and gold'*. This is not the path for the Kaliyuga.

Source: Gospel of Sri Ramakrishna

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* ‘Women and Gold’ is the direct word-to-word translation of ‘Kamini and kanchan’.

(Kindly note that Sri Ramakrishna used to talk in parables so that any lay person can understand.

According to shastras, when one attribute is given, it covers all other attributes of similar nature.

e.g. draw back (withdraw) the vision, shut down the eyes and then meditate.(Vivek Chudamani)

This includes all 5 senses and not just eyes. So by withdrawing all the senses from the sense objects one can easily concentrate on the mantra.

So draw back the vision, shut down the eyes and then meditate.)

It can also be translated as ‘Lust and Greed’ or ‘Lust and Money’

Lust:

‘Women’ should be taken as lust. Lust is a kind of desire (vasana).

‘Kamini’ = ‘women’ = ‘lust’ means all the dis-satisfied desires ‘vasanas’ and not just lust and definitely NOT JUST women (even though attraction to opposite sex is a natural desire in all)

Lust = any Desire = Kamini

Greediness / Money:

Gold symbolizes money. Money is needed to fulfill your desires. So earning money is itself a desire.

Greediness should include all the emotions like anger, irritation, non-tolerance, violence, etc. So one should not be greedy to earn money.

Greediness = any emotion = bhava

It is rightly said that when desires and emotions drop, meditation begins.

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Is it possible for one to see God? If so, why can't we see Him?

Brahmo Devotee: "Sir, is it possible for one to see God? If so, why can't we see Him?"

Sri Ramakrishna: "Yes, He can surely be seen. One can see His forms, and His formless aspect as well. How can I explain that to you?"

Brahmo Devotee: "What are the means by which one can see God?"

Sri Ramakrishna: "Can you weep for Him with intense longing of heart? Men shed a jugful of tears for the sake of their children, for their wives, or for money. But who weeps for God? So long as the child remains engrossed with its toys, the mother looks after her cooking and other household duties. But when the child no longer relishes the toys, it throws them aside and yells for its mother. Then the mother takes the rice-pot down from the hearth, runs in haste, and takes the child in her arms."

Source: Gospel of Sri Ramakrishna

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Parmarth Prasanga – 2 (Breathing Pattern)

4. Ordinarily one breathes through the left nostril at the time of rest, through the right at the time of work, and through both at the time of meditation. The state most favorable to meditation is when the body and mind have become calm and there is even flow of breath through both nostrils. But do not pay too much atten­tion to watching your breath, nor make this a guide by which to regulate your activities.

5. When the mind is absolutely calm, breathing becomes steady and Kumbhaka (retention of breath) follows. When breath­ing is steady, the mind becomes one-pointed. Bhakti (love of God) also brings about Kumbhaka without effort, and breathing becomes steady. Even without practicing Yoga, Pranayama (control of breath) is attained automatically if one remembers and thinks of the Lord and does Japa with a yearning heart.

6. There is no other easy or convenient method to achieve one-pointed ness of mind except by Abhyasa, or repeated and sustained efforts, and by Vairagya, or non-attach­ment to worldly objects.

Source: Parmarth Prasanga -Towards The Goal Supreme- Swami Virajanandaji of Ramakrishna Math

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