Sri Ramakrishna on Importance of Renunciation condt.

Vijay: "Sir, I wish to very much, but I am not free. I have accepted work in the Brahmo Samaj."

Sri Ramakrishna: "It is *'woman and gold' that binds man and robs him of his freedom. It is woman that creates the need for gold. For woman one man becomes the slave of another, and so loses his freedom. Then he cannot act as he likes.

"The priests in the temple of Govindaji at Jaipur were celibates at first, and at that time they had fiery natures. Once the King of Jaipur sent for them, but they didn't obey him. They said to the messenger, 'Ask the king to come to see us.' After consultation, the king and his ministers arranged marriages for them. From then on the king didn't have to send for them. They would come to him of themselves and say: 'Your Majesty, we have come with our blessings. Here are the sacred flowers of the temple. Deign to accept them.' They came to the palace, for now they always wanted money for one thing or another: the building of a house, the rice-taking ceremony of their babies, or the rituals connected with the beginning of their children's education.

"There is the story of the twelve hundred nedas (Literally, "shaven-headed". Among the Vaishnava devotees, those who renounce the world shave their heads.) and thirteen hundred nedis. (Vaishnava nuns.) Virabhadra, the son of Nityananda Goswami, had thirteen hundred 'shaven-headed' disciples. They attained great spiritual powers. That alarmed their teacher. 'My disciples have acquired great spiritual powers', thought Virabhadra. 'Whatever they say to people will come to pass. Wherever they go they may create alarming situations; for people offending them unwittingly will come to grief.' Thinking thus, Virabhadra one day called them to him and said, 'See me after performing your daily devotions on the bank of the Ganges.' These disciples had such a high spiritual nature that, while meditating, they would go into samadhi and be unaware of the river water flowing over their heads during the flood-tide. Then the ebb-tide would come and still they would remain absorbed in meditation.

"Now, one hundred of these disciples had anticipated what their teacher would ask of them. Lest they should have to disobey his injunctions, they had quickly disappeared from the place before he summoned them. So they did not go to Virabhadra with the others. The remaining twelve hundred disciples went to the teacher after finishing their meditation. Virabhadra said to them: 'These thirteen hundred nuns will serve you. I ask you to marry them.' 'As you please, revered sir', they said. 'But one hundred of us have gone away.' Thenceforth each of these twelve hundred disciples had a wife. Consequently they all lost their spiritual power. Their austerities did not have their original fire. The company of woman robbed them of their spirituality because it destroyed their freedom.

(To Vijay) "You yourself perceive how far you have gone down by being a servant of others. Again, one finds that people with many university degrees, scholars with their vast English education, accept service under their English masters and are daily trampled under their boots. The one cause of all this is woman. They have married and set up a 'gay fair' with their wives and children. Now they cannot go back, much as they would like to. Hence all these insults and humiliations, all this suffering from slavery.

"Once a man realizes God through intense dispassion, he is no longer attached to woman. Even if he must lead the life of a householder, he is free from fear of and attachment to woman. Suppose there are two magnets, one big and the other small. Which one will attract the iron? The big one, of course. Cod is the big magnet. Compared to Him, woman is a small one. What can 'woman' do?"

A Devotee: "Sir, shall we hate women then?"

Sri Ramakrishna: "He who has realized God does not look upon a woman with the eye of lust; so he is not afraid of her. He perceives clearly that women are but so many aspects of the Divine Mother. He worships them all as the Mother Herself.

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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Swami Nirmalananda Giri’s Commentary on Dhammapada

Namaste,

Dear Divine Souls,

Swami Nirmalananda Giri of Atma Jyoti Ashram, has commented on Buddhist Holy Scripture Dhammapada in his unique and clear way.

Dhammapada is a sacred text of Buddhists. In the words of Swami Nirmalananda Giri,

“The Dhammapada is not a transcription of a single talk by Gautama, the Buddha. Rather, it is a collection of his words on the most important subjects for those seeking Nirvana. It was compiled only three months after his passing away by his enlightened disciples (arhats), who gave it the name Dhammapada, which means "Portions of the Dharma" or "The Way of Dharma."

Sri Ramakrishna had great respect for Buddha and he considered him to be an incarnation (avatar) of Lord Almighty. He also said that there is no difference between the Lord Buddha’s teachings and Advaita Vedanta. They both lead to the same destination of Self Realization. The difference is just in the way of presentation.

Commenting on scriptures is not an easy task and certainly cannot be done without the grace of God. Swamiji has made a diligent effort to make us understand Lord Buddha’s teachings in easy and practical way, giving us a new insight.

Lord Buddha’s teachings were given in the then common man’s language Pali, which has it’s roots in Sanskrit. Swamiji has dispelled many common myths about Lord Buddha’s teachings by understanding and interpreting technical Pali words by going to their Sanskrit roots. Swamiji has also related some verses with scriptures of Advaita Vedanta, in an unbiased way.

This commentary is not only beneficial to Buddhists, but to all sincere seekers of following of non-duality. 

Swamiji is generous enough allow seekers to read online or download the soft copy of his commentary for Free.

May Lord Buddha bless us with his infinite grace, and unconditional love so that we can understand, digest and apply his immortal teachings in our practical life. May we all be blessed with devotion and knowledge of our true Self is my humble prayer.

Links:

Read Dhammapada Commentary Online

Atma Jyoti Website

Atma Jyoti Blog

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Brief Intro of Atma Jyoti Ashram:

Roots of Founder Swami Nirmalananda Giri:

It was founded by Swami Nirmalananda Giri, who was initiated into sannyas by Swami Vidyananda Giri at his ashram in Lahkanpur (Purulia District), West Bengal, on June 11, 1963. Swami Vidyananda was a sannyas disciple of Jagadguru Bharat Krishna Tirtha of the Govardhan Math in Puri.

Tradition

Ashram follows the monastic tradition ‘Giri’ branch of the Sri Adi Shankara Order, spiritually connected to Jyotir Math. It practices Advaita Vedanta, as taught by Sri Adi Shankaracharya.

Ashram Location:

Cedar Crest, NM 87008

(New Mexico)

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More Links

Quotes by Lord Buddha

Lord Buddha Wallpers with quotes

Hari Aum

INDIASPIRITUALITY

Disclamier: Author is not an authority on spiritual texts and has no intension with hurt or challenge any religion or faith. Opinion given in this articles are author’s personal thoughts.

Sri Ramakrishna on Importance of Renunciation in order to achieve liberation

Vijay: "What must the bound soul's condition of mind be in order to achieve liberation?"

Sri Ramakrishna: "He can free himself from attachment to *'woman and gold' if, by the grace of God, he cultivates a spirit of strong renunciation. What is this strong renunciation? One who has only a mild spirit of renunciation says, 'Well, all will happen in the course of time; let me now simply repeat the name of God.' But a man possessed of a strong spirit of renunciation feels restless for God, as the mother feels for her own child. A man of strong renunciation seeks nothing but God. He regards the world as a deep well and feels as if he were going to be drowned in it. He looks on his relatives as venomous snakes; he wants to fly away from them. And he does go away. He never thinks, 'Let me first make some arrangement for my family and then I shall think of God.' He has great inward resolution.

"Let me tell you a story about strong renunciation. At one time there was a drought in a certain part of the country. The farmers began to cut long channels to bring water to their fields. One farmer was stubbornly determined. He took a vow that he would not stop digging until the channel connected his field with the river. He set to work. The time came for his bath, and his wife sent their daughter to him with oil. 'Father,' said the girl, 'it is already late. Rub your body with oil and take your bath.' 'Go away!' thundered the farmer. 'I have too much to do now.' It was past midday, and the farmer was still at work in his field. He didn't even think of his bath. Then his wife came and said: 'Why haven't you taken your bath? The food is getting cold. You overdo everything. You can finish the rest tomorrow or even today after dinner.' The farmer scolded her furiously and ran at her, spade in hand, crying: 'What? Have you no sense? There's no rain. The crops are dying. What will the children eat? You'll all starve to death. I have taken a vow not to think of bath and food today before I bring water to my field.' The wife saw his state of mind and ran away in fear. Through a whole day's back-breaking labour the farmer managed by evening to connect his field with the river. Then he sat down and watched the water flowing into his field with a murmuring sound. His mind was filled with peace and joy. He went home, called his wife, and said to her, 'Now give me some oil and prepare me a smoke.' With serene mind he finished his bath and meal, and retired to bed, where he snored to his heart's content. The determination he showed is an example of strong renunciation.

"Now, there was another farmer who was also digging a channel to bring water to his field. His wife, too, came to the field and said to him: 'It's very late. Come home. It isn't necessary to overdo things.' The farmer didn't protest much, but put aside his spade and said to his wife, 'Well, I'll go home since you ask me to.' (All laugh.) That man never succeeded in irrigating his field. This is a case of mild renunciation.

"As without strong determination the farmer cannot bring water to his field, so also without intense yearning a man cannot realize God. (To Vijay Why don't you come here now as frequently as before?"

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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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Why do I feel afraid during Meditation

Q: Why do I feel afraid during meditation?

A: This problem often occurs in those who have avoided becoming aware of certain desires and suppressed thoughts, as well as those who wish to escape from self-awareness, not wanting to analyze or understand their thinking process.

Actually a student is always safe during meditation, because the closer one is to the innermost, immortal reality, the safer one becomes. It is true that in meditation, hidden motivations and repressed feelings do become conscious, but the aspirant should cultivate inner strength and allow these things to come to awareness , and then learn to let go of them so they do not continue to distract the mind. Sincere effort and practicing meditation consistently and regularly, with firm determination, eventually help the student overcome such hurdles.

Source: page 84 - 85, Meditation and it’s practice by Swami Rama

Desires and Renunciation of desires

Question:  When desire sprouts to attain certain objects that we have developed attachment towards, what will happen?

Swami Ramsukhdasji:  Gita says - When there are obstacles in the fulfillment of desires, then from these unfulfilled desires, anger will sprout forth. (Gita 2:62)

From “Gita Madhurya”

Question:  How can one become free of desires forever?

Swami Ramsukhdasji:  I ask you does any desire of yours stay. No. Then where is the question of becoming free of desires? The desire does not stay at all. There are three paths - Gyan, Karma and Bhakti. In Gyan - renounce desire by intellect, in Karma - remove desire by serving all others and in Bhakti desire only God. One exclusive desire - only of God. If you have no desire there is no worry. Have no want and you are like an emperor of emperors. Pray to God, O Lord let me never forget you. You listen to satsang but do not apply it in your life. You do not stay firm in what you hear. All are independent in renouncing, serving or desiring only God. The dependence is only because of desire.

Question:  We feel that the object of desire changes, but the desire always stays?

Swami Ramsukhdasji:  No. If you think you will come to the realization that no desire can ever stay. Either the desire is renounced or the desire is fulfilled. The root desire cannot stay.

Your desire of the world can never be fulfilled - it has to be renounced and your desire of God will surely be fulfilled. In both cases the desire does not stay. Become free of desires - it is true realization.

We are a part of God but have turned away from Him and we desire that which is unreal (changing, perishing). Turn towards God and all sins are destroyed immediately. Remove the cause of sin - the desire. No attraction, no doer-ship and no desire - there will be no sin (Gita 18:17). You are independent in renouncing and are totally dependent in desiring. If you desire you are dependent. You are separate from God only because of desires. You keep having new desires - the reason is because there is something missing. What is missing is God.

What IS, does not change (lessen). What diminishes can be removed. If you feel that your desires have reduced / diminished, it means that it can be removed. If sometimes they are there and sometimes not there - it means that it is never there.

Question:  We can renounce all other desires, but renunciation of the desire to live seems very difficult?

Swami Ramsukhdasji:  Can this desire be fulfilled? If not, then what is the sense of keeping a desire that you know is impossible to fulfill. If this is difficult then what is easy. The reason you find it difficult is because you do not want to remove it. You want to see renunciation in others and instead see your own comfort.

From discourse by Swami Ramsukhdasji

What are the different kinds of desires?

Question:  What are the different kinds of desires?

Swami Ramsukhdasji:  A man has desires of four types - Artha (Wealth); Dharma (Righteousness), "Kaama" (Passion) and Moksha (Salvation). Artha is achievement of material wealth and prosperity and reputation. Dharma includes acts of sacrifice, penance, charity, fasting and pilgrimage, performed with or without desire for their fruit. Kaama is mundane pleasures that result from sound, touch (pleasure born of contact), form (pleasure derived from seeing beautiful objects), taste (pleasure from tasting delicious things), smell (pleasure through beautiful fragrances, flowers etc), honor, praise and comfort (pleasure from idleness, laziness, and comforts). Moksha (salvation) is Self Realization, Benediction, Salvation, and God Realization.

Of these four, wealth and righteousness enhance each other. But if both are utilized to satisfy desires, then after satisfying the desire, both wealth and righteousness perish. Desire devours both of these. Therefore Lord declares in the Gita that "Desires are insatiable" and He asks Arjuna to kill this enemy i.e. Desire (Gita 3: 37-43).

From "The Bhagavad Gita - Sadhak Sanjivani" in English pg 1867

Question:  How to get rid of desire for worldly possessions and enjoyments?

Swami Ramsukhdasji:  We are busy hoarding and delighting in things that we know for certain to be perishable. This is a dangerous tendency on our part. We must change this attitude and begin to think about how we can bring greater happiness to others. Let this begin at home to start with. Our aim should be to bring greater happiness to our parents, spouse, children, but at the same time expecting nothing in return.

Generally we tend to only do and give happiness to those from whom we hope to get something in return. Here lies the main bondage. Therefore it is important that you do good to others without expecting anything in return.

From "Ancient Idealism for Modern day Living" in English pg. 11

Question:  Desire for the world and desire for God, both desire appear quite contrary and opposing, do these reside in one place?

Swami Ramsukhdasji:  Yes, both these desires reside in one place. Where there is desire for enjoyment of worldly pleasures, there itself is also desire for salvation. When desire for worldly enjoyments are concluded, desire for God (Supreme Consciousness) will be awakened. Wiping out the desire for worldly desires will automatically on it's own result in fulfillment of desire for God. But worldly desires will never be satisfied. In spite of millions of births, then too these desires will remain un-fulfilled, and more so, new desires will continue to manifest - "Jimi pratilaabh, lobh adhikaayi."

Question:  How do both these desires reside in the same place?

Swami Ramsukhdasji:  One desire you have held on to, and the other desire is there innately in us (Self). Worldly desires you have grabbed onto, whereas, desire for God (Supreme Consciousness) is in you, in your Self. The desire to remain alive for ever, to have no lack of knowledge (ignorance) remaining in us, and to remain ever and eternally happy at all times - these desires are of the Self, whereas desire for enjoyment of worldly pleasures are not desires of the Self.

The inspiration behind all desires is your Self. If by the Self, if you leave worldly desires, then they can never remain or last. That whose fulfillment is impossible, should certainly be given up. The reason worldly desires are not fulfilled is because the world is "not" and deisre for God (Supreme Consciousness is fulfilled because that Supreme Consciousness "IS". Worldly objects never remain forever. They are destroyed. But God (Supreme Consciousness) ever remains.

From "The Bhagavad Gita - Sadhak Sanjivani" in English pg 1867

Sri Ramakrishna on Four Classes of Men and men bound by worldly pleasures.

"It is said that there are four classes of human beings: the bound, those aspiring after liberation, the liberated, and the ever-perfect.

"This world is like a fishing net. Men are the fish, and God, whose maya has created this world, is the fisherman. When the fish are entangled in the net, some of them try to tear through its meshes in order to get their liberation. They are like the men striving after liberation. But by no means all of them escape. Only a few jump out of the net with a loud splash, and then people say, 'Ah! There goes a big one!' In like manner, three or four men attain liberation. Again, some fish are so careful by nature that they are never caught in the net; some beings of the ever-perfect class, like Narada, are never entangled in the meshes of worldliness. Most of the fish are trapped; but they are not conscious of the net and of their imminent death. No sooner are they entangled than they run headlong, net and all, trying to hide themselves in the mud. They don't make the least effort to get free. On the contrary, they go deeper and deeper into the mud. These fish are like the bound men. They are still inside the net, but they think they are quite safe there. A bound creature is immersed in worldliness, in 'woman and gold', having gone deep into the mire of degradation. But still he believes he is quite happy and secure. The liberated, and the seekers after liberation, look on the world as a deep well. They do not enjoy it. Therefore, after the attainment of Knowledge, the realization of God, some give up their bodies. But such a thing is rare indeed.

"The bound creatures, entangled in worldliness, will not come to their senses at all. They suffer so much misery and agony, they face so many dangers, and yet they will not wake up.

"The camel loves to eat thorny bushes. The more it eats the thorns, the more the blood gushes from its mouth. Still it must eat thorny plants and will never give them up. The man of worldly nature suffers so much sorrow and affliction, but he forgets it all in a few days and begins his old life over again. Suppose a man has lost his wife or she has turned unfaithful. Lo! He marries again.

"Or take the instance of a mother: her son dies and she suffers bitter grief; but after a few days she forgets all about it. The mother, so overwhelmed with sorrow a few days before, now attends to her toilet and puts on her jewelry. A father becomes bankrupt through the marriage of his daughters, yet he goes on having children year after year. People are ruined by litigation, yet they go to court all the same. There are men who cannot feed the children they have, who cannot clothe them or provide decent shelter for them; yet they have more children every year.
"Again, the worldly man is like a snake trying to swallow a mole. The snake can neither swallow the mole nor give it up. The bound soul may have realized that there is no substance to the world — that the world is like a hog plum, only stone and skin — but still he cannot give it up and turn his mind to God.

"I once met a relative of Keshab Sen, fifty years old. He was playing cards. As if the time had not yet come for him to think of God!

"There is another characteristic of the bound soul. If you remove him from his worldly surroundings to a spiritual environment, he will pine awav. The worm that grows in filth feels very happy there. It thrives in filth. It will die if you put it in a pot of rice."

All remained silent.

Source: Gospel of Sri Ramakrishna

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Spiritual Blog

1. Spiritual Gurus of India

India is a country which is known for spirituality. India has been the birthplace of a lot of great spiritual masters such as Buddha, Vallalar, Sri Ramakrishna, Vivekananda, Shankaracharya, Ramana Maharishi etc. This blog is completely dedicated to the teachings of such great gurus who have brightened the lives of thousands of people by sharing the precious knowledge which they have attained. This blog would act as a platform to share the best of the teachings of such gurus who have indulged their lives selflessly in the spiritual growth of others.

Nice collection of biographies, teachings, ebooks and speeches of saints

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1. If you know or author a spiritual blog on Indian spiritual teachings, please email at indiaspirituality[at]gmail.com.
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Sri Ramakrishna on Suicide

Sri Ramakrishna: "Suicide is a heinous sin, undoubtedly. A man who kills himself must return again and again to this world and suffer its agony.

"But I don't call it suicide if a person leaves his body after having the vision of God. There is no harm in giving up one's body that way. After attaining Knowledge some people give up their bodies. After the gold image has been cast in the clay mould, you may either preserve the mould or break it.

"Many years ago a young man of about twenty used to come to the temple garden from Baranagore: his name was Gopal Sen. In my presence he used to experience such intense ecstasy that Hriday had to support him for fear he might fall to the ground and break his limbs. That young man touched my feet one day and said: 'Sir. I shall not be able to see you any more. Let me bid you good-bye.' A few days later I learnt that he had given up his body.

Source: Gospel of Sri Ramakrishna

Merits of Past Birth play major role in Spiritual Progress

"One must admit the existence of tendencies inherited from previous births. There is a story about a man who practiced the sava-sadhana. (A religious practice prescribed by the Tantra, in which the aspirant uses a sava, or corpse, as his seat for meditation.) He worshipped the Divine Mother in a deep forest. First he saw many terrible visions. Finally a tiger attacked and killed him. Another man, happening to pass and seeing the approach of the tiger, had climbed a tree. Afterwards he got down and found all the arrangements for worship at hand. He performed some purifying ceremonies and seated himself on the corpse. No sooner had he done a little japa than the Divine Mother appeared before him and said: 'My child, I am very much pleased with you. Accept a boon from Me.' He bowed low at the Lotus Feet of the Goddess and said: 'May I ask You one question, Mother? I am speechless with amazement at Your action. The other man worked so hard to get the ingredients for Your worship and tried to propitiate You for such a long time, but You didn't condescend to show him Your favour. And I, who don't know anything of worship, who have done nothing, who have neither devotion nor knowledge nor love, and who haven't practiced any austerities, am receiving so much of Your grace.' The Divine Mother said with a laugh; 'My child, you don't remember your previous births. For many births you tried to propitiate Me through austerities. As a result of those austerities all these things have come to hand, and you have been blessed with My vision. Now ask Me your boon.'"

Source: Gospel of Sri Ramakrishna

The world – Real or illusion??

Devotee (D): When the Upanishads say that all is Brahman, how can we agree with Shankara that this world is illusory?

Bhagawan Ramana Maharshi (B): Shankara also said that this world is Brahman or the Self. What he objected to is one’s imagining that the Self is limited by the names and forms that constitute the world. He only said that the world has no reality apart from Brahman. Brahman or the Self is like a cinema screen and the world like the pictures on it. You can see the picture only so long as there is a screen. But when the observer himself becomes the screen only the Self remains.

Shankara has been criticized for his philosophy of Maya (illusion) without understanding his meaning. He made three statements: that Brahman is real, that the universe is unreal, and that Brahman is the Universe. He did not stop with the second. The third statement explains the first two; it signifies that when the Universe is perceived apart from Brahman, that perception  is  false  and  illusory.  What  it  amounts  to  is  that phenomena are real when experienced as the Self and illusory when seen apart from the Self.

The Self alone exists and is real. The world, the individual and God are, like the illusory appearance of silver in the mother-of-pearl, imaginary  creations  in  the  Self. They  appear  and disappear simultaneously. Actually, the Self alone is the world, the ‘I’ and God. All that exists is is only a manifestation of the Supreme.

D.: What is reality?

B.: Reality must always be real. It has no names or forms but is what underlies them. It underlies all limitations, being itself limitless. It is not bound in any way. It underlies unrealities, being itself Real. It is that which is. It is as it is. It transcends
speech and is beyond description such as being or non-being.

He would not be entangled in apparent disagreements due merely to a different viewpoint or mode of expression.

D.:  The  Vedas  contain  conflicting  accounts  of cosmogony. Ether is said to be the first creation in one place, vital energy in another, water in another, something else in another; how can all this be reconciled? Does it not impair the credibility of the Vedas?

B.: Different seers saw different aspects of truth at different times, each emphasizing some viewpoint. Why do you worry about their conflicting statements? The essential aim of the Vedas is to teach us the nature of the imperishable Self and show us that we are That.

D.: About that part I am satisfied.

B.: Then  treat  all  the  rest  as  auxiliary  arguments  or  as expositions for the ignorant who want to know the origin of things.

Major Chadwick was copying out the English translation of the Tamil Kaivalya Navaneetha, when he came across some of the technical terms in it which he had difficulty in understanding. He accordingly asked Bhagavan about them, and Bhagavan replied.  “These portions deal with theories of creation. They are not essential because the real purpose of the scriptures is not to set forth such theories. They mention the theories casually, so that those readers who wish to, may take interest in them. The truth is that the world appears as a passing shadow in a flood of light. Light is necessary even to see the shadow. The shadow is not worth any special study, analysis or discussion. The purpose of the book is to deal with the Self and what is said about creation may be omitted for the present.”

Later,  Sri  Bhagavan  continued:  “Vedanta  says  that  the cosmos springs into view simultaneously with him who sees it and there is no detailed process of creation. It is similar to a dream where he who experiences the dream arises simultaneously with the dream he experiences. However, some people cling so fast to objective knowledge that they are not satisfied when told this. They want to know how sudden creation can be possible and argue that an effect must be preceded by a cause. In fact they desire an explanation of the world that they see about them. Therefore  the  scriptures  try  to  satisfy  their  curiosity  by  such theories. This method of dealing with the subject is called the theory of gradual creation, but the true spiritual seeker can be satisfied with instantaneous creation.”

Source: Teachings of Sri Ramana Maharshi in his own words by Arthur Osborne, Chapter Two - The world – Real or illusion?.

Happy Deepavali And Peaceful New Year

Wishing You And Your Family A Very Happy Deepavali And

A Peaceful New Year

In today's age of anxiety, stress, tension and excessive competition, it is extremely necessary to live a Spiritual Life (of Prayer, Surrender and Meditation)

What is prayer?

Prayer is verbal communication with God. With words, with hyms, you establish your relationship with God.

Prayer is natural and easy way of communicating with God and that is your prayer. It is an expression of one's heart to God. Prayer is the natural and easy way of communicating with God. It needs no place or time. It only needs your expression of love. It is devotional approach, pure love dedicated to God. Prayer is an integral part of spiritual life.

What is Sharanangati (spiritual surrender)?

Sharanangati is the highest of all worship. It melts the Ego and merges the little self with the SELF or God. Sharanangati is to be surrendered to God in all phases of life and accept everything as a prasad (blessings) of God, be it good or bad. It is unconditional surrender that blossoms unconditional love and establishes one in highest non-dual state of Nirvikalp Samadhi.

What is meditation (sadhana)?

Meditation or sadhana is an effort to realize your true SELF or have divine vision of God. Meditation Is Being At Peace With What Is And Transcending What Is

When thoughts arise, do not force your mind to withdraw, but silently be aware of thoughts. DO not fight, if necessary, explain your mind that thoughts are not important and only God in important. This will reduce the power of thoughts and mind can be turned back. So meditation is being at peace with what is.

After mind turns aback, you leave the thoughts or scenes created by mind by chanting the mantra and surrender. So you transcend what is.

Meditation, Prayer and Sharanangati: A Permanent cure for emotional problems:

If one wants to burn anything, one has to use fire. There is no alternative to this, in the same way, to uproot the desires and to be free from all thoughts and emotions, which are the basis of diseases, one has to Chant the holy name of God, pray, surrender and meditate on him.

Meditation is the highest of all therapies, provided it is practiced systematically. Gradually aspirants learns to deal with their problems, fears and habit patterns. Every human being has the capacity to advance and is fully equipped to deal with gigantic problems, provided they follow their path with firm determination and sincerity. If when your human efforts are exhausted your still do not find peace within, then surrender yourself to the Self of all, the Lord of Life, God. Such self-surrender is the highest of all methods.

Start your meditation with prayer and then surrender to the God unconditionally. Prayer and Sharanangati have strength to remove all the worldly emotions and prepare our mind for meditation. Concentration is developed naturally and no or very little effort is needed to steady the mind to do Japa or self enquiry.

As Prayer and Sharanangati become stronger and one advances in meditation, all problems of emotional and mental origin fade away. Mind is purified. When mind is healthy, body is also healthy.

Do not go for shortcuts methods, they are not long lasting. Be Patient and go for traditional meditation methods, which are authentic and are practiced since time immemorial.

Om Shanti Shanti Shanti

Reference:

Extracted from

Page 88, Meditation and it's Practice by Swami Rama

Page 69, The Divine Quest by Paramhansa Hariharananda

A discourse by Swami Sukhbodhananda

Discourses by Swami Tadrupanand