चरणस्पर्श

चरणस्पर्श  

ॐ गुरुर्ब्रह्मा गुरुर्विष्णु र्गुरुर्देवो महेश्वरः ।

गुरुरेव परं ब्रह्म तस्मै श्रीगुरवे नमः

अखण्डमण्डलाकारं व्याप्तं येन चराचरम् ।

तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः

चैतन्यः शाश्वतः शान्तो व्योमातीतोनिरञ्जनः ।

बिन्दूनादकलातीतस्तस्मै श्रीगुरवे नमः

अनेकजन्मसम्प्राप्तकर्मेन्धनविदाहिने ।

आत्मञ्जानाग्निदानेन तस्मै श्रीगुरवे नमः

न गुरोरधिकं तत्त्वं न गुरोरधिकं तपः ।

तत्त्वज्ञानात् परं नास्ति तस्मै श्रीगुरवे नमः

ब्रह्मानन्दं परमसुखदं केवलं ज्ञानमूर्तिम्

द्वन्द्वातीतं गगनसदृशं तत्त्वमस्यादिलक्ष्यम् ।

एकं नित्यं विमलमचलं सर्वधीसाक्षीभूतम्

भावातीतं त्रिगुणरहितं सद्गुरुंतं नमामि।

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नमस्ते पर ब्रह्म नमस्ते परमात्मने | 

निर्गुणाय नमस्तुभ्यं सद्रूपय नमो नमः || 

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सत्संगत्वे निस्संगत्वं निसंगत्वे निर्मोहात्वं । 

निर्मोहत्वे निश्चलत्वं निश्चाल्त्वे जीवनमुक्ति ॥ 

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वास्तव मे प्रत्यक्ष को प्रमाण कि आवश्यकता नहीं है । पर क्या यह "प्रत्यक्ष " हमें प्रत्यक्ष जान पड़ता है। क्यों नहीं जान पड़ रहा है?  इसके कई कारण हो सकते है, लेकिन यहाँ पर श्री मद भगवद्गीता का श्लोक -१६:१८ में कृष्ण माहराज कह रहे है -

 अहंकारं बलं दर्पं कामं क्रोधं च संश्रिताः 

मामात्मपरदेहेषु प्रदविशन्तो अभ्यसूयकाः।

वे अहंकार ,बल घमण्ड ,कामना  और क्रोध आदि के परायण और दूसरों के निंदा करनेवाले पुरुष अपने और दूसरो के स्थित मुझ अन्तरयामी से द्वेष करने वाले होते है। 

Bewildered by 1) false ego, 2) strength, 3) pride, 4) lust and 5) anger, the demon becomes envious of the Supreme Personality of Godhead, who is situated in his own body and in the bodies of others, and blasphemes against the real religion.

साधारण से दिखने वाले यह गुरूजी कि किताबो में गूढ़ से अति गूढ रहस्य बहुत साधारण भाषा में कहगाये है। मुझे याद आता है  जब एक दिन हम (मैं , नीरज और अंकलजी ) शाहपुरा आश्रम पहुंचे , पहुँचने के साथ ही मैंने अपनी एक जिज्ञासा उनके सामने रखी  कि आप में और मुझ में क्या फर्ख है. उन्होंने ने तुरंत जवाब दिया " कुछ भी  नहीं"। मै मौन रहा और आदतन  थोड़ी देर बाद मैने फिर उनसे कहा आप, आप है; मैं क्या हूँ कुछ भी नहीं यह  कैसे हो सकता है कि एक हो , कुछ तोह फर्ख  होगा ही , हम सब अलग -अलग है , ऐसा दिख ही  रहा है , है न। फिर जो कुछ उन्होंने समझाया वह इस प्रकार है। किताब पीयूष कि धारा  मरूस्थल में- मेरे किये है भरम सब दूर में छेः बातें पढ़वाया। जो कि निम्न है। 

१. मैं जीव अर्थात एक रचना हूँ  (I am jeeva and I have been created)

२. शरीर आत्मा है, मैं शरीर हूँ। (Body is soul, I am body)

३. परमात्मा विश्व (जगत औऱ जीवन) भिन्न भिन्न है (God & world is different)

४. मै परमात्मा नहीं हूँ। (I am not God)

५. नहीं जानते कि शरीर आत्मा नहीं है। (Not knowing that body is not soul)

६. नहीं जानते कि परमात्मा , जगत और जीव एक या वाही है। (Not knowing that God, world, jiva are one and same)

यहाँ पर येही दर्शाने का प्रयत्न किया जा रहा है कि जब तक प्राणी मात्र से यह भूले नहीं मिटेंगी तब तक व यह नहीं समझ पायेगा कि परमात्मा , जगत ,जीव और शरीर क्या है? 

प्रश्न यह उठता है कि जब जीव सबको जांनने  वाला जनैया है अर्थात  स्वयं ही ज्ञान मूर्ती है , तो उसको ज्ञान कि क्या आवशयकता है। 

निराकरण : संतमत( Sant Mat) के आधार पर  - जीव को ज्ञान तो है पर बाहरी इन्द्रियो के आघात के कारण आक्षेप जैसे त्रुटियां ,भूल और अनभिज्ञतायें आ जाती है। जिन्हे सतगुरु द्वारा परखकर निज स्वरुप (चेतन) दर्शाया जाता है। (यहाँ आघात ,त्रुटियां ,भूल अनभिज्ञतायें गीता के १६:१८ से समझ सकते है  )

इसको और समझने के लिए मै  यहाँ पर महराज सवनसिंह (राधास्वामी सत्संग ) कि बातों का उल्लेख कर रहा हूँ,  सावनसिंह  महराज कह रहे है

 झीनी  सुरत  रूप  नहीं  दरसे , परसे   शब्द  जाये  मन  घर  से।

 रूह(soul) हमारा रूप देखना चाहती है - वह कैसी है ;हम शरीर नहीं है  ,हम मन भी नहीं है , हम रूह है , जिस प्रकार किसी  प्रकाशमान लैम्प को  ऊपर टाट के परदे से ढक दें और एक अँधेरे कमरे में  लेकर जयें , तो अँधेरा दूर नहीं होगा, पर ज्यों -ज्यों परदे उतरते जायेंगे रौशनी कि किरणे छन -छन कर बहार आने लगेंगी, और कमरा प्रकाश से भर जायेगा। जब सभी परदे उतर जायेंगे ,लैम्प अपनी पूरी रौशनी में प्रकट हो जायेगा , ठीक इसी प्रकार हमारे रूह  पर परदे चढ़े हुए है। 

पहला स्थूल शरीर इसके अंदर सूक्ष्म और उसके अंदर कारण शरीर है फिर आग, हवा, मिटटी, पानी, आकाश (५ तत्व ), राजो, तमो, सतो (३ गुण )पच्चीस प्रकृतियों ,काम,क्रोध ,लोभ ,मोह ,अहंकार और मन के आवरण चढ़े हुए है हम अपना रूप नहीं देख पा रहे है । 

इस स्तिथि के अनुभवी मौलाना रुमी साहेब कहते है 

ता  तुई  के  यार  गरदद  यारे  तू 

ताना  बाशी  यार  बशद  यारे   तू 

जब तक तू कहता है " मै हूं " तब तक तेरा यार नहीं बनता जब " मै " छोड देगा  तो वोह तेरा यार बन जायेगा। 

कबीर साहेब कहते है 

जब  लग  मेरी  मेरी  करें।  तब  लागु  काजु  एकु  नहीं  सरै.

जब  मेरी  मेरी  मिटि  जाई। तब  प्रभ  काज  सवारहि   आई। 

मालिक अंदर है , उसे कहीं बहार से नहीं आना  है। जब यह "मै" "मै "करना छोड़ देगा , वह अंदर प्रकट हो जायेगा। 

इस तरह हम जान सकते है कि हम अलग अलग नहीं अपितु द्वैत के कारण , हमें अलग अलग नज़र आता  है , और जैसे १६-१८ में कहा है कि वोह आसुरी तत्व कभी भी उस परमेश्वर(आत्मा)  हमारे ही भीतर बसे हुए दिल दार से मिलने नहीं देते ,बल्कि उस दिलदार से जलते भी है , जलते है इसीलिए हमें उनसे  मिलने से भी रोकते  है; चारो गली बंद करके। हमारे ऊपर कई.पट्टिया है।परत दर परत खुल गई तोह हम सब एक ही है.

उन्होंने कभी अलग नहीं समझा क्यों कि वोह सत्य के ज्ञाता  है ,पूर्ण है , हम ही भटके हुए मानव हैं। अपना घर हमेशा दुसरो के मोहल्ले में ढूंढ रहे हैं।

मजेदार बात यह है कि उसरात मैंने पढा, लेकिन कुछ समझ नहीं आया , और पूछता तो एक और  लम्बा लेख पढना होता इसलिए चुप रहा, (तब ऍसा ही सोचते थे ) रात  गयी बात गयी। हम गुरूजी को भूल जाते है लेकिन वो कभी नहीं भूलते। वो किसी न किसी रूप में हमारी जिज्ञासा को शांत कर ही देते है। इतने सालो बाद जो कुछ वो कह रहे है , अब वो इतना अद्भुत लगरहा है। और वो कौनसी आसुरी तत्व थे  जो हमको रोकते है वो भी समझ आने लगे ,  वह इस प्रकार है-

 गुरूजी अपनी वाणी में कह रहे है प्यारे भाईयों और बहिनों हमे कुछ भी नहीं बनना है ,क्यों कि कुछ बनना ही भ्रम पैदा करता है , इसलिए जैसे के तैसे रहो (Be like what you are in REAL NATURE not apparent nature). पदार्थ पद में से बनकर मूल को भूल जाता है। (Light is trapped in the matter) सद्गुरु कि शरण में जाकर अपने पद अर्थात निज स्वररूप को जानो, जो नित्य (Everlasting ) और पूर्ण (complete) है। कहना का आशय यह है कि तुम भी पूर्ण सर्वशक्तिमान जगत हो , अंतर केवल पहचान का है।

देखा कितने सरल तारीखे से गहरी बातो को कह दिया है। केवल पहचान का है , हम सब  एक ही है , पर केवल अहंकार , बल ,घमंड, कामना और क्रोध के कारण हमारे अंतर स्तिथ परमात्मा कि पहचान नहीं  हो पा रही है। अगर पह्चानना  हो तो सत्संग और सत्संग कि शरण जा कर पहचानना होगा। सत्संग हमें  येही सिखाता है कि हम सब एक है और एक साथ कदम बढाके  चलना है,  सद्गुरु के शरण में जाकर , समर्पण कर। भ्रम के जाल से मुक्ति होकर प्रतक्ष को बोध स्वरुप जान लेना है। हम  सब सद्गुरु के ही बच्चे है , बिलकुल भी अलग नहीं है। और संचित कर्मो का नाश करने में हमारी मदद करते है। हम अपने कर्मो का दाम दे ,सदाचार ,शील ,करुणा ,न्याय  अपना कर ,अध्यात्मिक संयम का पालन करें। और सदा चित उनके लारे से लगाये रखे / रहे। 
जब तक हम  मानते रहेंगे , जानते नहीं तब तक प्रमाण मांगते रहेंगे ,जब हम जानजायेंगे , उसका प्रमाण कैसा?

 गुरूजी कहते है-  ध्यान में रखने वाली बात इतनी है कि - दो सब (Give away) जिसके लिए वो कहता है , और उन वस्तुओ को प्राप्त (Receive) करो जिसके लिए उसने वचन दिया है। 

"I don't ask that he must prove

His word is true to me

And that before let me see

it is enough for me to know

it is true because he says it's so.

on his unchanging word, I will stand

And trust till I can understand."

 गुरु बिन भ्रम न भागे भाई , कोटि उपाय करै चतुराई 

गुरु बिन होम यज्ञ जो साधे , और मन दस पातक बाँधे । 

गुरु के चरण सदा चित दीजे , जीवन जनम सफल कर लीजे 

गुरु के चरण सदा चित जाना ,  क्यों भूले तुम चतुर सुजाना। 

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"हमारी प्रार्थनाएं भले ही असफल हो जावे ,(उन पानी कि फव्वारों को कूप से ऊपर लेन में ) परन्तु उसकी महिमा में जो गान गए जायेंगे वे कभी भी असफल न होंगे , क्योंकि प्रभु को कुछ नहीं चाहिए , सिवाये महिमा के , व हमेशा तुम्हे तुम्हारे सुकृत्यों के लिए ताज पहनायेगा क्यों कि तुम्हारे किये गए सुकृत ही उसकी महिमा है। 

उसके कार्यों जो उसने हमारे लिए किये  उस हेतु धन्यवाद् दो" …पियूष कि धरा मरूस्थल में। 

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 भजन 

भज ले रे मन प्रभु का नाम ,

नाम बिना जीवन किस काम. 

नर देहि पायी ,उत्तम भाग ,
रे मन अब वृत्ति काग कि त्याग 
ताज विषय पी नाम का जाम। ……भज ले रे मन 
क्या जगमे तू रहेगा हमेशा कायम यहाँ किसको देखा ,
कूच हैं करते सिद्दा सुलतान। ....... भज ले रे मन 
जीवन को लुटा गए अकारथ , नाम भजन में न कर गए सकारथ ,
रावण जैसे भी हुए बदनाम। ....... भज ले रे मन 
तुझे पुरातन तारिख यह कहती ,सिद्ध पुरुषो कि साक्षी देती ,
करें जो भक्ति उन्ही का नाम। ……भज ले रे मन
कर बंदगी और नाम ध्याले  , नर तन में ही तू प्रभु पाले  ,
दास कह रहे संत सुजान। .......... भज ले रे मन  प्रभु का नाम 
ॐ तत सत

 

What is the actual relationship in our daily life with each other?

Source : jiddu-krishnamurti-1st-public-talk

What is relationship? What does it mean to be related to another? This is very important to find out, not to avoid, not to escape, but to find out actually what it means to have a relationship with another - at the physical level, sexually, psychological level, emotional level, intellectual level and at the level of what one calls love. And if that whole nature and structure of relationship is not understood, lived daily - please listen to this - if that relationship is not clear to go and meditate is utterly infantile, it has no meaning because this is the basis of life, then meditation merely becomes a futile, infantile escape. And in this country, the gurus and all the business, the transcendental meditation and all that, becomes utter stupid nonsense unless you establish right relationship between you and another, that being the very basis of existence, trying to meditate becomes an evasion of the actual. Therefore leads to all kinds of neurotic, destructive results. Right?

You know the speaker has faced this problem of meditation and the gurus for the last fifty years. It is not prejudice but in matters of spirit there is no leader and taught, therefore no authority, no guru. It is the authority that has destroyed the investigation and the discovery of what is truth.

So: what is relationship? What is the actual relationship in our daily life with each other? If you examine it very closely, and are not afraid, what is taking place? You have an image about yourself, first, don't you? A picture, an idea, a concept of yourself, and the person you are related to has his concept, or her concept, her image, her picture about herself. Right? Please you are looking at yourself, you are not merely listening to these words. Words are a mirror, and the mirror becomes useless when you are looking at yourself actually. So you and the other, man and woman, boy or girl or husband, wife and so on and so on, each human being has a picture, an image, a conclusion, an idea about oneself, about themselves. If you have lived with another for a week, or a hundred weeks, you have made a picture of the other, and the other has made a picture of you, That is a fact, isn't it? No? Are you afraid to look at that picture? That picture has been built through many days, many years, many incidents, nagging, pleasure, comfort, fear, domination, possession, attachment and so on and so on and so on. Each one has an image of the other, and the other has an image of the other person. That is an actuality, isn't it? And you call that relationship. That is, relationship between the two pictures, between the two images. Right? You are not agreeing with the speaker. You are looking at the fact. These pictures or images or conclusions are memories, memories which you have put together, stored up in the brain, and reacting to each other according to those images. You have been hurt, and that hurt is a memory, stored up in the brain, and that reacts. So our relationship is not actual but memorial. Do you understand what I am saying? If one is married you have built a picture about your wife, and the wife has built a picture, an image about you. Those pictures, those images are the nagging, the casual remarks, the hurts, the pleasure, the comfort, the sexual memories, all that. And the relationship is between these two verbal pictures in memory, not actual. I think you have got to understand this. And therefore there is always division and conflict. For instance, you have been hurt in this relationship. The hurt is, the image you have built about yourself has been hurt. Right? Can we go on?

I wonder if you are actually observing it in yourself, or listening to the speaker and agreeing with the speaker? Do you understand? They are two different facts. Either you are agreeing with the speaker and therefore that has very little significance. Or you are actually seeing that you have built an image about yourself, and that hurt exists because of that image. Understood?

So in this relationship of human beings the hurt has taken place. The image has been hurt. Unless you heal that image totally there must always be conflict. Right? There is the past hurts and you may receive further hurts. So there are two problems. Right? The one is that you have been hurt in the past and unfortunately this happens from childhood, in the school, in college, at home, university, right through life one is hurt. And because one is hurt one builds a wall around oneself to resist, not to be hurt any more. And having built a wall round oneself division takes place. Right? And you may say, 'I love you' but it is just words because a division exists. Right? So is it possible - please listen - is it possible not to be hurt at all? Which doesn't mean build a wall of resistance so that nothing can touch you, but to live without resistance which means never to be hurt. You understand? You know what it means to be hurt? When the child is compared with another, that is a hurt. Any form of comparison is to hurt another. Any form of imitation, conformity, is to hurt another, not only verbally but deeply. And when one is hurt, out of that hurt there is violence. So the problem is: is it possible never to be hurt? And having been hurt how to deal with the past hurts. And how to prevent future hurts. You have understood the problem? So we will find out.

When you say, 'I am hurt' what is this me that is hurt? You say, 'You have hurt me' - by your word, by a gesture, by discourtesy and so on and so on. What is hurt? Is it not the image that you have built about yourself? Please do look at it. That image is one of the factors which society, education and environment has built in you. You are that picture, that image, the name, the form, the characteristic, the idiosyncrasy and so on. All that is you, the picture, the image which you are. And that image has been hurt. You have a conclusion about yourself, that you are this or that, and when that conclusion is disturbed you are hurt. You are following all this? So can you live without a conclusion, without a picture, without an image about yourself? As long as you have an image about yourself you are everlastingly hurt. You may resist it, you may build a wall round yourself but when there is a wall around yourself, when you withdraw there is a division, and where there is a division there must be conflict. Like the Arab and the Jew, the Hindu, the Muslim, the Communist and the non-Communist - you follow? Where there is a division it is the law, there must be conflict.

So: is it possible not to be hurt at all? That is to have an innocent mind. The word 'innocent' in Latin and so on means a mind that is incapable of being hurt. And this is very important to find out if one can live in daily life, not to go off into some monastery or in some community, limit your - you know, all agreeing together, becoming mushy and sentimental and all that business - but actually in daily life to find out if you can live without an image, and therefore never to be hurt. We are going to find out. We are going to examine whether it is possible to live that way. Which means never to have conflict, never to have this division, psychological division - there is a division between you and me, tall, short, brown, white, black and so on and so on, but the psychological division.

So first to be aware that one has this image. Not to rationalize it, not to say it is inevitable, we must have it, otherwise what would happen, if I don't have an image about myself how can I live in this world when everybody around me has images, they will destroy me. Those are all excuses. But to find out whether it is possible without a single image. Because the image is the Arab, the image is the Jew - do you understand this? And therefore there is eternal war. When I have an image about myself and that is hurt and my wife has an image about herself she is hurt, how can we have any kind of relationship? So is it possible not to have an image, which means not to be hurt? One has been hurt in the past, one has resisted it, built a wall round oneself, frightened not to be hurt any more, and there may be future hurts and therefore withdrawal, isolation.

Now how will you deal with the past hurts? Please follow all this. Will you analyse them? Do you understand? Analyse why you have been hurt, what are the causes of your hurt, who has hurt you, you know, go into it analytically. Again look at the analytical tradition: we have accepted analysis as part of our life. Right? If you cannot analyse yourself you go to the professional. What is the process of analysis? There is the analyser and the analysed. Right? See the division already. Are you following all this? I hope you are otherwise it is a waste, there is no point in my talking about it. You are examining your analysing your hurts. When you analyse, the process is the analyser and the analysed. Right? So there is a division. Is not the analyser - please listen carefully - is not the analyser the analysed? Right? You follow this? So you have created an artificial division, which is the analyser is thinking differently from the analysed, but in actuality the analyzer is the analysed. Right? So there is a fundamental error in the process of analysis. And in the process of analysis you take time, days, months, years - you know the game that you all play, and enriching each other in your own peculiar ways, financially and emotionally and all the rest of it.

So there is a fundamental error in the process of analysis. When the analyser is the analysed, realizing that then how is one to be free of all hurts, of the past, and any hurts that may come tomorrow, in the future? Is this a problem, is this a real vital issue to be solved by you? Do you feel the necessity of solving it? Otherwise you just play games with it. If it is essential that you solve this problem, which means the problem of man who has divided himself by calling himself a Christian, a Buddhist, a Hindu, a Muslim - you follow? - me and you and we and they. Now how is one to be free of past hurts? If analysis is not the way, what is one to do?

first let's look at the picture first. Not the verbal picture because the description is not the described, the word is not the thing. So what we have done is that the speaker has described, so don't be carried off by the description. Look at the described, which is that you are hurt, it is inevitable. Life hurts you. Another hurts you. By comparing, through imitation, through conformity, through pressure, through propaganda, so all the things around you are hurting you. Now is it possible to be free of hurt? That is, are you aware that you have an image about yourself and that the image is being hurt? If you are aware, if you say, 'Yes, this is a fact, this is an actuality, not a description', then what is one to do, knowing that any division must inevitably lead to conflict. Right? We will go into it together, share together. That is, the speaker is not telling you what to do. The speaker and you are sharing this question, to find out actually, in daily life, whether it is possible to live without a single hurt, because then you will know what love is.

Hurt and flattery are the same, aren't they? I wonder if you realize it? Both are different forms of hurts - no? You are flattered and you like it, and the flatterer becomes your friend. So that also is another form of encouraging the image. Right? The one you want, the other you don't want. So we are only now dealing with what we don't want. Which is not to be hurt. But we want the other, which is pleasurable, which is comforting, comforting, pleasing to the images that we have. So both are the same. Now how am I, how is a human being to be free of hurt? So we have to go into the question of what it is to be attentive - sorry to expand this question.

What does it mean to attend? Because if you know what it means to attend it may solve the problem. I will show it to you - or rather I won't show it to you, we will share it together. Have you ever given total attention to anything? Complete attention in which there is no centre from which you attend. Do you understand the question? When there is a centre from which you attend then there is a division. I wonder if you follow this? No, I see you don't. Let's put it differently.

All right. You know what it is to be aware - do you? To be aware. That is, one is aware of the trees under which we are sitting, aware of the branches, the colour of the branches, the leaves, the shadows, the thickness, aware of all the nature, the beauty of it. Then you are also aware of sitting on the ground, the colour of the carpet, the speaker, the microphone. And can you be aware of all this, the microphone, the carpet, the earth, the colour of the leaves and so on, the blue shirt and the white shirt, and the desk, aware of all that without any choice? You understand? To look at it without any choice, judgement, just to look. If you can do it, that is to look without any judgement, without any choice, just to observe, in that observation there is no observer. Right? The moment the observer comes in prejudice begins, the like and the dislike, I prefer this, I don't prefer that, division takes place. Right? So there is attention only when there is no entity who says, 'I am attending'. Right? Please, it is important to understand this. Because if you know, if there is an attention then you will see you will never be hurt again. And the past hurts are wiped away. That is, when there is an awareness in which there is no choice, no judgement, merely observation, but the moment the observer comes in then the observer gets hurt. Right? Do you understand?

So, when somebody says something to the picture that is going to be hurt, when there is complete attention there is no hurt. Have you understood? Somebody calls the speaker a fool, arrogant, or this or that. To listen to that word, to see the meaning of that word and give complete attention to it, then there is no past hurt, or the future hurt because there is no entity who is observing. I wonder if you get this? No, please, this is very important because we are going to go into this in all our talks. That as long as there is a division there must be conflict, because this is very important in dealing with fear, with pleasure, with sorrow, with death, all of that, that as long as there is a division between the observer, the experiencer, the thinker and the thought, there must inevitably be conflict, division, fragmentation, and therefore disintegration. So can you observe the tree, yourself, your neighbour, observe life completely attentively? Then can you observe with total attention the picture that you have about yourself? And when you give that complete attention is there a picture at all? You understand? You have understood it?

So when there is no image, no picture, no conclusion then what is the relationship between two human beings? You have understood? Now our relationship is based on division, which is an obvious fact. The man goes to the office, there he is brutal and ambitious, greedy and all the rest of it, comes home and he says, 'Darling, how lovely'! So there is contradiction in our life, and therefore our life is a constant battle. And therefore no relationship. And to have real human relationship is to have no image whatsoever. Then there is no image, no picture, no conclusion, and it is quite complex this question, because you have memories. Can you be free of memories of yesterday's incidents so that you are - you follow? All that is implied. Then what is the relationship between two human beings who have no images? You will find out if you have no image. That may be love. And that word 'love' has been so abused, so trodden, so sullied.

So can one live, actually in daily life without division? Which means without war, without conflict.

Demonic Nature is always Jealous of God head path, so it pull you off to a path to which it belongs , and ensures that their PATH is Right, hence we cannot resolve the conflict, and disharmony persists. confusion persists.. 

so Sri krishna says - (Source: swami prabupada) in following sloka that 5 demonic activities always deviate. Krishna not only clarifies here that He(supreme being) is residing not only in your body but in others body too, so if u refuse others means your are refusing HIM.so the universal God lives in every one's body .

 chapter 16-18

ahankaram balam darpam
kamam krodham ca samsritah
mam atma-para-dehesu
pradvisanto 'bhyasuyakah

SYNONYMS

ahankaram--false ego; balam--strength; darpam--pride; kamam--lust; krodham--anger; ca--also; samsritah--having taken shelter of; mam--Me; atma--one's own; para dehesu--in other bodies; pradvisantah--blasphemes; abhyasuyakah--envious.

TRANSLATION

Bewildered by1) false ego, 2) strength, 3) pride, 4) lust and 5) anger, the demon becomes envious of the Supreme Personality of Godhead, who is situated in his own body and in the bodies of others, and blasphemes against the real religion.

 

PURPORT

A demoniac person, being always against God's supremacy, does not like to believe in the scriptures. He is envious of both the scriptures and of the existence of the Supreme Personality of Godhead. This is caused by his so-called prestige and his accumulation of wealth and strength. He does not know that the present life is a preparation for the next life. Not knowing this, he is actually envious of his own self, as well as of others. He commits violence on other bodies and on his own. He does not care for the supreme control of the Personality of Godhead because he has no knowledge. Being envious of the scriptures and the Supreme Personality of Godhead, he puts forward false arguments against the existence of God and refutes the scriptural authority. He thinks himself independent and powerful in every action. He thinks that since no one can equal him in strength, power, or in wealth, he can act in any way and no one can stop him. If he has an enemy who might check the advancement of his sensual activities, he makes plans to cut him down by his own power. 

 * * *

we can conclude that when we are in that demonic state of mind we are in an image , we are talking to an image so two images fight always, if both; person decide that they should not talk to  an image but  should talk in actuality. There would be perfect harmony, there would ease(no dis-ease), there would be love, compassion, and energy. Let this Valentine day revive our relationships to actual not to the images.

 So, as long as we use the mind in relationship, there can be no understanding of relationship. Because, after all, it is the mind that makes us be detached. When there is love, there is no question of attachment or detachment. The moment there is the cessation of that love, then the question of attachment and detachment begins. Love is not the product of thought; you cannot think about love. It is a state of being. And, when the mind interferes by its calculation, by its jealousies, by its various cunning deceptions, then the problem of relationship arises. Relationship has significance only when it is a process of revealing oneself to oneself; and if in that process one proceeds deeply, widely, and extensively, then in relationship there is peace - not the contention, not the antagonism between two people. Only in that quietness, in that relationship in which there is the fruition of self-knowledge, is there peace.....by JKM

The Gate of the Year..!!!

Wisdom words on the eve of New year

 

The Gate of the Year...

And I said to the man who stood at the gate of the year: “Give me a light that I may tread safely into the unknown.”
And he replied:  “Go out into the darkness and put your hand into the Hand of God.(perfect knowledge) That shall be to you better than light and safer than a known way.

* * * 

"Poverty and Prisons can bind you not,

you can't be free by means of lot,

By thought of bondage yourself you bind,

of course you are free when you free from the mind,

you are your master and servant ofcourse,

your are your bondage and freedom source,

the change of fate thus lies in you,

you can make it highest and lowest too,

The start of fate is ACTION and THOUGHT,

for making it better the POWER you have got.....

.................................Swami Premananda

* * *

The Lord is my strength , and my shield, 

My heart trusted in him and I am helped;

Therefore my heart greatly rejoiceth, 

and with my song will I Praise him,.....psalm 28:7

Save thy people and bless thine inheritance,

Feed them also and lift them up for ever...Psalm 29:9

* * *

 

 Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you....

John 15:15 -

 

Wish you happy New year-2014

Know how to prepare ourselves for the Path...

Its been Excellent talk by Swami Rama giving lots of insights how , why should we adopt meditation as part of our life. Swami Rama explains comprehensively and elaborated details of mind and its deviations, and the path to lead us to super -conscious state of mind wakefully. For better understanding listen and write down and re- read it again and again until we understand it fully.
He quoted the method from patanjali. The best way to understand great talks is to note down the questions arising out in mind while listening to them, and later on introspect them, as it is recording you can listen it number of times. I have enjoyed the talk, and make me feel to listen it again. wish you will also enjoy it.

अपने अंदर आग पैदा करो.....

प्रिय मित्र   , दीपावली की शुभकामनाये ,

हमारे अन्दर आग कहाँ है? एक व्यंक्ति  था जिसने  आग बनाने की कला को खोजा, वह अपने औजार लेकर कबीलों में गया   , जब कभी भी बहुत ठण्ड पढती थी , उसने बताया की आग कैसे जलाई जाती है , लोग बहुत उत्सुक हो कर उसको देखतेथे , उनको वह दिखा था की आग के उपयोग क्या क्या है, वो लोग  खाना पका सकते थे, अपने तो ठण्ड से बचा सकते थे, वगेरा वगेरा।। वोह लोग बहुत आभारी थे उसके क्यों की उसने उनको आग बना सिखाया।

पर इससे पहले की वह अपने बात उससे कह पते वह कही गायब होचुका था , उसको सम्मान नहीं चाहिए था न  उन लोगो का धन्यवाद् वोह सिर्फ उनलोग का कुशल क्षेम चाहता था।वह दोसरे कबीला जा चुकता , वहां पर भी वह अपने खोज को दिखाया और लोगो को जगरूप किया , वहां  भी लोग काफी प्रभावित हुए और लोग के बीच लोग्प्रियता काफी बड गयी थी  पर कुछ लोग थे जिनको खटकने लगा ,  वहां  के पण्डित  पुजारियों  से ज्यादा मशहूर होगया था ,तो उन्लोगोने निर्णय किया की उसको ज़हर देकर मार डालें और उन्होंने वही किया भी।

पर उनको थोडा भय होगया की लोग उनके खिलाफ न होजाये  ,उन्होंने एक ऐसा निर्णय लिया जिससे साँप भी मरगया और लाठी भी नहीं टूटी , क्या आप सौच सकते है क्या किया होगा? उन्होंने उसकी एक मूर्ति रख दी  और वहां के मंदिर के मुख्य वेदी पर रख दिया .जिन चीजों से वह आग बनाता उसको वहां पर रखदिये  गए , और लोगो को कहदिया गया की उसको सम्मान दे और पूजा करें।

इस तरह लोगों का हूजूम हजारों साल तक कर्त्तव्य निष्ठा से करने लगे।श्रद्धा और भक्ति चलती रही पर हजारो साल तक कोई आग नहीं थी  कहाँ है आग? कहाँ है प्रेम ? कहाँ है मुक्ति?

येही है  आध्यात्म !!! यह दुखद पूर्ण है की हमने अपनी परख खो दी , नहीं क्या ?येही सब गुरु है पर हम महत्त्व किसको देते है ,किसको रटने लगे है एक फोटो के सामने रटी रटायी बातें  करनेमे अपना सारा वक्त बिताते है ,आग कहा है? अगर  आपकी पूजा आग उत्पन्न नहीं करपा रही है, अगर आपकी श्रद्धा प्यार उत्पन्न नहीं करपा  रही है , आपकी  पूजा पद्धति आपको सत्य का  अनुभव नहीं करा रही है , अगर आप ईश्वर   उन्मुख नहीं हॉपरहे है  , तो यह धर्म किस काम का , यह भक्ति किस काम की ,यह तो और  बांट देगा , और कट्टरपन रूढ़िवादिता  लायेगा और बैर लायेगा ,   ऐसा नहीं है की अधर्म के कारण  सब जगह दुःख है ,  दुखी इसलिए है क्यों की प्यार का आभाव है, चैतन्यता का अभाव है और कोई  रास्ता है ही नहीं ....है ही नहीं।।

अगर हम समझ पाए की जो अवरुद्ध हम प्यार के ,मुक्ति और आनंद  के बीच में लारहे  है उनको निकाल  दे,फ़ेंक दे  तो उसी क्षण जीवन में चैतन्यता का दीपक जल उठेगा , और अँधेरा दूर भगाएगा,  होजायेगा। और तभी हम सही मायने में दीपावली मनाएंगे .

गुरूजी कहते है( पैजे १७ मेरे किये है भरम सब दूर ) प्यारे भाइयों और बहिनो हमें कुछ भी  बनना नहीं है क्यों कि कुछ बनना ही भ्रम पैदा करता है। इसलिए जैसे के तैसे रहो। पदार्थ पद में से बनकर मूल को भूल जाता है अर्थात निज स्वरुप को व्यवस्था  यदि किन्ही कारण  वश पदार्थ स्वरुप में आ भी जाये तोह सदगुरु क़ी शरण में जाकर निज स्वरुप को जानो ,जो नित्य अवं पूर्ण है। कहने का आशय यह है कि तुम भी पूर्ण सर्वशातिमान जगत हो , अंतर केवल पहचान का हैं।  

"The sadguru is Nirguna(sat-chit-anand)he has indeed taken human form to elevate mankind and raise the world.But his real nature(nirguna) is not destroyed there by even a bit. His beingness(or reality) divine power , and wisdom, remain undiminished."(page 13, mere kiye bharam sab door)



दीपावली कि शुभकामनाएँ

तुम्हारा   मित्र  और शुभ चिन्तक 

The Seer Who Walks Alone

I found beautiful film from Films division which covers Jiddu Krishnamurti Life journey and his teachings.though his name is not new to us, but knowing him through a movie is a different experience.here it is...

Negative emotions destroy body mind and soul, Get rid of them as soon as possible

My Dear friend,

The Yearly Guru poornima was celebrated in much more dedicated way and more knowledge has been spread to the common man.I was going through the book which been printed this year and found certain lines which always believed that there is serious correlation between Illness and emotions. Mentor quotes few lines from Norman Vincent peale's book. "The Power of positive Thinking"( I recommend you to buy and make notes of it and go through the each line)  You know, it really makes sense.  Health does link up with stress, as we read in Dr. Norman Vincent Peale's book The Power of Positive Thinking (see forum if you want to read more of the book review / discussion Review of all chapters is here
 ) On p. 152 it was written that

1)"1/3 of all cases of illness in general hospitals are clearly organic in nature and onset, 

2) one third are a combination of emotional and organic,

3)  and one third are clearly emotional"

 4) and that long-held hatred can cause damage to a body to lower resistance and physical deterioration and that grudges ill will and resentment can cause poor health.  "Many people suffer poor health not because of what they eat but from what is eating them. Emotional ills turn in upon yourself, sapping your energy, reducing your efficiency, causing deterioration in your health. And of course they siphon off your happiness", p. 154. So... resentment, fear, anxiety are the culprits and illustrates "the profound effect of mental pain on physical conditions" (p. 155). Dr. Peale even went on to note how recurring colds can even be traced to being angry or feelings of insecurity.Review of all chapters is here

5) Chemical reactions in the body are set up by emotional outburst that result in feeling of ill heath.

6) Long held hatred did his body such damage.

7) Honestly ask yourself if you are harboring any ill will or resentment in grudges and if so cast these out get rid of them without delay.

8) It is necessary to state emphatically that emotional and feelings are quite as real as germs and no less respectable

9) That the bad temper was at the Root of one's chronic cold symptoms (Norman Vincent Peale)

Apart from quoting these lines he describes very important point here that काम,(Lust)  क्रोध (Anger), मद (individual ego),लोभ (Greed) ,मोह (Attachment) these elements are ready to topple this body all times.In addition to these घ्रणा, जलन(fury) , नफरत(hatred) , ईर्ष्या (jealous) will add on Elements which destroys this body. But most important things he explains here that This above mentioned Elements only can attack only if भावना और संवेदना मिल जाते है तो ही (emotion and sense feelings combined together only do the destruction not without it).

He explains further that , when such emotions constantly battle in the heart without en routing them out, they bring chemical changes which results in crippled mind, diseased body.Therefore he concludes that we shouldn't stay with such kind of negative emotions for long and find a way to take it out as soon as possible.

He also suggest the ways out to dispose of these kind of emotions further, which could be very fruitful if know them thoroughly and implement in our life.

In the end Mentor concludes with beautiful parable.

" let Go and Let God"

As children bring their broken toys with tears for us to mend. I brought my broken dreams to God because he is my friend.But then instead of leaving him in peace to work alone. I hung around and tried to help with ways that were my own. At last I snatched them back and cried " How can you be so Slow!

 O My child, He said what could i do? You never did let go

(unknown)

वह हमसे कताई दूर नहीं है.

My Dear friend,
This year Guru poornima is approaching in few days, so thought to pen down my salutation to revered Guru, who show us the path of light always, and keep his blessings on us, to provide more strength to face the hurdles on the path of success.

श्री गुरुस्तोत्रम्

Orginally this translation is published here, Excerpts from greenmesg.org,  Translation of shri Guru strotram, may all the credit goes to them. Visit link for complete strotram and meaning

गुरुर्ब्रह्मा गुरुर्विष्णुर्गुरुर्देवो महेश्वरः ।

गुरुरेव परं ब्रह्म तस्मै श्रीगुरवे नमः 

Gurur-Brahmaa Gurur-Vissnnur-Gururdevo Maheshvarah |

Gurure[-I]va Param Brahma Tasmai Shrii-Gurave Namah ||

Meaning:

1.1: The Guru is Brahma, the Guru is Vishnu, the Guru Deva is Maheswara (Shiva),

1.2: The Guru is Verily the Para-Brahman (Supreme Brahman); Salutations to that Guru

अखण्डमण्डलाकारं व्याप्तं येन चराचरम् ।

तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः 

Akhanndda-Mannddala-Akaaram Vyaaptam Yena Cara-Acaram |

Tat-Padam Darshitam Yena Tasmai Shrii-Gurave Namah

Meaning:

2.1: (Salutations to the Guru) Whose Form is an Indivisible Whole of Presence, and By Whom is Pervaded the Moving and the Non-Moving Beings,

2.2: By Whom is Revealed (out of Grace) That Feet (of Indivisible Presence); Salutations to that Guru.

अज्ञानतिमिरान्धस्य ज्ञानाञ्जनशालाकया ।

चक्षुरुन्मीलितं येन तस्मै श्रीगुरवे नमः 

Ajnyaana-Timira-Andhasya Jnyaana-[Aa]n.jana-Shaalaakayaa |

Cakssur-Unmiilitam Yena Tasmai Shrii-Gurave Namah 

Meaning:

3.1: (Salutations to the Guru) Who Removes the Darkness of Ignorance from our Blind (Inner) Eyes by applying the Collyrium of the Light of Knowledge.

3.2: By Whom our (Inner) Eyes are Opened; Salutations to that Guru.

चिद्रूपेण परिव्याप्तं त्रैलोक्यं सचराचरम् ।

तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः 

Cid[t]-Rupenna Pari-Vyaaptam Trai-Lokyam Sa-Cara-Acaram |

Tat-Padam Darshitam Yena Tasmai Shrii-Gurave Namah 

Meaning:

5.1: (Salutations to the Guru) Whose Form is that of Consciousness Pervading all the Moving and the Non-Moving beings of the Three Worlds,

5.2: By Whom is Revealed (out of Grace) That Feet (of Conscious All-Pervasive Presence); Salutations to that Guru.

चैतन्यः शाश्वतः शान्तो व्योमातीतोनिरञ्जनः ।

बिन्दूनादकलातीतस्तस्मै श्रीगुरवे नमः 

Caitanyah Shaashvatah Shaanto Vyoma-Atiito-Niran.janah |

Binduu-Naada-Kala-[A]atiitas-Tasmai Shrii-Gurave Namah 

Meaning:

7.1: (Salutations to the Guru) Who is the Eternally Tranquil Consciousness, Spotless and Pure, and Beyond the Ether,

7.2: Who is Beyond the Bindu, Nada and Kala; Salutations to that Guru.

अनेकजन्मसम्प्राप्तकर्मेन्धनविदाहिने ।

आत्मञ्जानाग्निदानेन तस्मै श्रीगुरवे नमः 

Aneka-Janma-Sampraapta-Karme[a-I]ndhana-Vidaahine |

Aatma-N.jaana-Agni-Daanena Tasmai Shrii-Gurave Namah 

Meaning:

9.1: (Salutations to the Guru) Who Burns away the Fuel of Karma (results of works impressed on the mind) Accumulated over Many Births,

9.2: By Giving (Kindling) the Fire of Self-Knowledge; Salutations to that Guru.

न गुरोरधिकं तत्त्वं न गुरोरधिकं तपः ।

तत्त्वज्ञानात् परं नास्ति तस्मै श्रीगुरवे नमः 

Na Guror-Adhikam Tattvam Na Guror-Adhikam Tapah |

Tattva-Jnyaanaat Param Naasti Tasmai Shrii-Gurave Namah 

Meaning:

11.1: (Salutations to the Guru) Neither is there any Reality Beyond the Guru, Nor is there any Austerity Higher than the Guru,

11.2: There is no Knowledge of Truth beyond what comes From the Guru; Salutations to that Guru.

ब्रह्मानन्दं परमसुखदं केवलं ज्ञानमूर्तिम्

द्वन्द्वातीतं गगनसदृशं तत्त्वमस्यादिलक्ष्यम् ।

एकं नित्यं विमलमचलं सर्वधीसाक्षीभूतम्

भावातीतं त्रिगुणरहितं सद्गुरुंतं नमामि 

Brahma-[A]anandam Parama-Sukhadam Kevalam Jnyaana-Muurtim

Dvandva-Atiitam Gagana-Sadrsham Tat-Tvam-Asy[i]-Aadi-Lakssyam |

Ekam Nityam Vimalam-Acalam Sarva-Dhii-Saakssii-Bhuutam

Bhaava-Atiitam Tri-Gunna-Rahitam Sad-Gurum-Tam Namaami 

Meaning:

14.1: (Salutations to the Sad-Guru) Who is the Bliss of Brahman, Who is the Bestower of Supreme Joy, Who is the Absolute, Who is the Embodiment of Knowledge,

14.2: Who is Beyond Duality, Who is Boundless and Infinite Like the Sky, Who is Indicated by Maha Vakyas Like Tat-Tvam-Asi (That-Thou-Art).

14.3: Who is One without the Second, Who is Eternal, Who is Stainless and Pure, Who is Immovable, Who is the Witness of the Intelligence of All Beings,

14.4: Who is Beyond the States of the Mind, Who is Free from the Three Gunas; Salutations to that Sad-Guru.

नमस्ते परम ब्रह्म नमस्ते परमात्मने | 

निर्गुणाय नमस्तुभ्यं सद्रूपय नमो नमः || 

वास्तव में अनेक जन्मों के  पुण्य कर्म ही है जो दिव्य  सत्संग और सतगुरु का संग करनेका  अवसर मिलरहा  है,  संतो का कहना है की ,अनेक जन्मो के संचित कर्मो  का विनाश  होजाता है, अगर हमे  सतगुरु के दर्शन प्राप्त कर सके .

हमारे  सौभाग्य है की उनका अनुग्रह प्रत्यक्ष और अप्रत्यक्ष हमें प्राप्त हो रही .है. 

Flower of life, ज्ञात से अज्ञात ,  में उन्होंने लिखा है की , परमेश्वर कहीं दूर या अज्ञात नहीं है , अपितु हमारे अंग संग के साथी है, यह सत्य है की परमेश्वर का मिलना   आसानी से प्राप्त नहीं होपाता   पर अस्संभव भी  नहीं है , अपने तर्क और विग्यता  से प्रमाणित भी करते है , विभिन्न काल और प्रदेषो के  महापुरुषों  के अनुभव ; ईश्वर के दर्शन होने पर उनकी स्थिती  एक सामान ही है . 

और एक प्रश्न भी करते है ,की क्यों गणि का(prostitute)  और दूसरो पर अधिकार(Tax gatherers) ज़माने वाले अधिकारी  भी स्वर्ग पहुँच रहे,है, पर हम नहीं?

जब की कृष्ण , ईसू ,मोह्माद , गुरु नानक ,कबीर, रविदास ,स्वामी दयानंद ,तुकाराम, गाँधी और बाबाजी जैसे लोग येहां पर आये और हमको सच्चा  मार्ग भी बताया फिर भी हम वाही के वहीँ है. 

आगे जिज्ञासा शांत करते हुए उन्होंने बताया की हमने उनपर सच्चा विशवास कभी किया ही नहीं  और लगातार उनकी अवहेलना करते चले गये. परिणाम स्वरुप यह हुआ की हमारे अन्दर नफ़रत घर कर गयी . नफरत का जहर हमारे शरीर मन और आत्मा को नष्ट करदिया .

शांति और सौहाद्रपूर्ण वातावरण चाहते है तो अपने जीवन में तो नफरत विष घोलना बंद करदें , और आपस में  मिठे शब्दों उच्छारण कर आपस में प्रेम में, एक दुसरे के साथ प्रेम में  रहें क्यों की परमेश्वर हमारे अंग-संग के साथ है हमशा . गुरु नानक जी कहते है 

"साँच काहूँ प्रभू जिन प्रेम कियो 

तिन ही प्रभू पायो "

वह हमसे कताई दूर नहीं है. 

भजन 

गुरु के शब्द में हरदम सुरत  को जो लगाता है 

कभी चक्कर चौरासी में नहीं इंसान आता है ॥ 

यह कहना आरिफों का है,फैसला भी यह ग्रंथो का ,

कभी सेवक वह सतगुरु का,न यम के हाथ जाता है ॥ 

गुरु सेवा गुरु भक्ति, ही है यह नित्य कर्म जिसका,

सदा रत इन ही कर्मो में न गुरुमुख जी चुराता है ॥ 

निरंतर लगन से जपता ,स्वंसों में नाम की माला ,

वह दुर्लभ जन्म मानुष की, कदर कीमत बढ़ता है ॥ 

दास  मन को रूचि जिसके हिदायत जो महापुरुषों की ,

नफस परस्ती के धंधो में , न हीरा तन लुटाता है ॥ 

अब हमें विचार करना है, की जब वह दूर नहीं है तो अपने परिवार में हार्मोनी(harmony) क्यों नहीं है. येहाँ  पर गौतम बुद्धा की बात याद आती है , की 

"A Family is a place where minds come in contact with one another. If these minds love one another the home will be as beautiful as a flower garden, But if these minds get out of harmony with one another it is like a storm that plays havoc with the garden".

एक परिवार वोह स्थान है जहां पर विभिन्न मन ( विचार) आपस में टकराते है , अगर उन विचारों में आपस में प्रेम जो जाए तो वह एक सुन्दर बगिया  सा प्रतीत होता है , पर इन विभिन्न मनो में हार्मोनी बिगड़ जाये तो वो एक तूफ़ान की तरह है जो इस बगिया को तेहस -नेहस  करदेता है।

कितनी सुन्दर बात बुद्ध ने बताई है , संतो ने येही बताया है की आपस में मैल बढाओ , मिलजुल कर रहो .


ऋग्वेद की आखरी ऋचा पाठ से अपनी बात समाप्त करता हूँ .



The last Sukta of Rigveda (10.191) summarizes the whole essence of what humans should do to imbibe the Vedas. The entire Vedas have to be understood in context of this Sukta which emphasizes on the most differentiating trait of human beings – unity – in purpose, method and approach. Here is a summary list of the dictates of Vedic religion in this Sukta: Rigveda 10.191.2


Sangchadhvam samvaddhvam sam vo manaansi jaantaam
Devaa bhaagam yathaa purve samjaanaanaa upaasate
- Rig Veda 10.191.2

“Move together, speak together, Let your minds be in unison.”May your thoughts be common, the place of assembly common: common the minds, and hearts of all united, a common purpose and common provisions"



Samaano mantrah samitih samaani, Samaanam manah saha chittmeshaam
Samaanam mantramabhi mantraye vah, Samaanena vo havisha juhomi -RigVeda10.191.3

samaani va aakutih samaanaa hridlyaani vah
samaanamastu vo  mano yathaa vah su sahaasti - Rigveda 10.191.4

The supreme Lord ordains: Let your way of thinking be the same, Let your minds be of one accord, Let your resolutions be the same, Let the commonness of your thoughts bring the co-operation of the highest order.  So those all attain the same goals and have peace and prosperity.


another translation could be like this : -

- walk together in the path of truth without bias, injustice and intolerance
- talk to each other to enhance knowledge, wisdom and affection without malice and hatred
- keep working together to enhance knowledge and bliss
- follow the path of truth and selflessness as exemplified by noble people
Rigveda 10.191.3
- Your analysis of right and wrong should be unbiased and not specific to particular set of people
- You should organize together to help everyone enhance their health, knowledge and prosperity
- Your minds should be devoid of hatred and should see progress and happiness of all as one’s own progress and happiness and you should only act for enhancement of happiness of all based on truth
- Work together to eradicate falsehood and discover truth
- Never ever deviate from path of truth and unity

Rigveda 10.191.4
- Your efforts should be full of enthusiasm and for bliss of everyone
- Your emotions should be for one and all and love everyone the way you love yourself
- Your desire, resolve, analysis, faith, abstinence, patience, keenness, focus, comfort etc all should be towards truth and bliss for all, and away from falsehood.
- Keep working in synergy to increase each others’ knowledge and bliss.

हरी ओम तत्सत 

The Book of revelations...

This is beautifully made movie , concepts of spirituality, struggle undergone by  warriors of light, faith, grace of God, perseverance  of Righteousness, win of Righteousness over wickedness...May God bless every one.

MANASCHE NA LAGNAM GURO RANGHRI PADME, TATAH KIM, TATAH KIM, TATAH KIM, TATAH KIM..........

Guru ashtakam

By sankarachara

gurvashtakam by adi-sankara.pdf

and Guru paduka strotram

Beautifully made video with dedication to great souls....

Guru paduka( Guru charan or lotus feet ante Guru's word) strotram

Gurus parsaad - Guru amrit vaniyan..

 

 

Today it felt  to hear guru vani and the first in my life hear ed it completely , whosoever listen them, would sure soothe him,grace would follow completely, am feeling revered .

 

 Japji_Sahib

 

 

 

 

 

 

 

Sukhmani

 

 

 

 

Anand_Sahib

 

 

 

 

LETTING GO....Teaching by Ajahn Sumedho

On this auspicious day of ugadi, we learn some thing important for our life, the root cause of Suffering and how to get rid of them, through his highness Ajahn Sumedho. Buddha told 4 noble truths


The Four Noble Truths contain the essence of the Buddha's teachings. It was these four principles that the Buddha came to understand during his meditation under the bodhi tree.
1.The truth of suffering (Dukkha)
2.The truth of the origin of suffering (Samudāya)
3.The truth of the cessation of suffering (Nirodha)
4.The truth of the path to the cessation of suffering (Magga)

 In the first two Noble Truths he diagnosed the problem (suffering) and identified its cause. The third Noble Truth is the realisation that there is a cure.
The fourth Noble Truth, in which the Buddha set out the Eightfold Path, is the prescription, the way to achieve a release from suffering.

let us learn today about the let go mantra from Ajahn Sumedo...

LETTING GO

 Teaching by Ajahn Sumedho

If we contemplate desires and listen to them, we are actually no longer attaching to them; we are just allowing them to be the way they are. Then we come to the realisation that the origin of suffering, desire, can be laid aside and let go of.

How do you let go of things? This means you leave them as they are; it does not mean you annihilate them or throw them away. It is more like setting down and letting them be. Through the practice of letting go we realise that there is the origin of suffering, which is the attachment to desire, and we realise that we should let go of these three kinds of desire. Then we realise that we have let go of these desires; there is no longer any attachment to them.

When you find yourself attached, remember that ‘letting go’ is not ‘getting rid of’ or ‘throwing away’. If I’m holding onto this clock and you say, ‘Let go of it!’, that doesn’t mean ‘throw it out’. I might think that I have to throw it away because I’m attached to it, but that would just be the desire to get rid of it. We tend to think that getting rid of the object is a way of getting rid of attachment. But if I can contemplate attachment, this grasping of the clock, I realise that there is no point in getting rid of it - it’s a good clock; it keeps good time and is not heavy to carry around. The clock is not the problem. The problem is grasping the clock. So what do I do? Let it go, lay it aside - put it down gently without any kind of aversion. Then I can pick it up again, see what time it is and lay it aside when necessary.

You can apply this insight into ‘letting go’ to the desire for sense pleasures. Maybe you want to have a lot of fun. How would you lay aside that desire without any aversion? Simply recognise the desire without judging it. You can contemplate wanting to get rid of it - because you feel guilty about having such a foolish desire - but just lay it aside. Then, when you see it as it is, recognising that it’s just desire, you are no longer attached to it.

So the way is always working with the moments of daily life. When you are feeling depressed and negative, just the moment that you refuse to indulge in that feeling is an enlightenment experience. When you see that, you need not sink into the sea of depression and despair and wallow in it. You can actually stop by learning not to give things a second thought.

You have to find this out through practice so that you will know for yourself how to let go of the origin of suffering. Can you let go of desire by wanting to let go of it? What is it that is really letting go in a given moment? You have to contemplate the experience of letting go and really examine and investigate until the insight comes. Keep with it until that insight comes: ‘Ah, letting go, yes, now I understand. Desire is being let go of.’ This does not mean that you are going to let go of desire forever but, at that one moment, you actually have let go and you have done it in full conscious awareness. There is an insight then. This is what we call insight knowledge. In Pali, we call it nanadassana or profound understanding.

I had my first insight into letting go in my first year of meditation. I figured out intellectually that you had to let go of everything and then I thought: ‘How do you let go?’ It seemed impossible to let go of anything. I kept on contemplating: ‘How do you let go?’ Then I would say, ‘You let go by letting go.’ ‘Well then, let go!’ Then I would say:

‘But have I let go yet?’ and, ‘How do you let go?’ ‘Well just let go!’ I went on like that, getting more frustrated. But eventually it became obvious what was happening. If you try to analyse letting go in detail, you get caught up in making it very complicated. It was not something that you could figure out in words any more, but something you actually did. So I just let go for a moment, just like that.

Now with personal problems and obsessions, to let go of them is just that much. It is not a matter of analysing and endlessly making more of a problem about them, but of practising that state of leaving things alone, letting go of them. At first, you let go but then you pick them up again because the habit of grasping is so strong. But at least you have the idea. Even when I had that insight into letting go, I let go for a moment but then I started grasping by thinking: ‘I can’t do it, I have so many bad habits!’ But don’t trust that kind of nagging, disparaging thing in yourself. It is totally untrustworthy. It is just a matter of practising letting go. The more you begin to see how to do it, then the more you are able to sustain the state of non-attachment.

Keep your critic close to you..

 निन्दक नियरे राखिये, आंगन कुटी छवाय,
 बिन पानी-साबुन बिना, निर्मल करे सुभाय।।

 (कबीर )

Nindak niyare rakhiye, Angan kuti chawai,

Bin pani sabun bina, nirmal kare subhaiy...(kabir)

Translation

Keep your critic close to you;  shelter him in your courtyard 

As without water and soap he cleanses and purifies your character.

To My understanding

The biggest lesson learned in 2011 is from this doha of Sant kabir, which says that keep the person near to you who criticise you always, there cant be best thing than this, I was running away from my self, my faults, my despair, my weakness, and My critic was at my home, my courtyard, yet i was not able to realize, How the critic can help you in identifying ourselves.

Instead you begin to hate the person who criticised us. Result; we are unable to see us.

Seeing ourselves, Probing our mind, Introspecting us, is most difficult task, as we are surrounded by our core belief, which is our character, Any one who fit into our character is our friend, any one who doesn't suite to our core belief becomes enemy. Its like a person who is working with garbage vehicle cannot detect the foul smell on his own , or we can say he don't feel filth , because he accepted it , hence become part of his core character, or another a person who is working in a mortuary may not have definition of dead body, or foul smell he wont react to situation like any other person. Similarly ; is our mind which has accepted our core belief as me, as person and continue to believe them and we are very happy at our habits not able to detect that which habit has become addictions and become foul smell , and we are unable to define them nor detect them, hence we are non reactive to those habits , But whereas other can easily hint us, poke us, advice us , hey look this is filthy change yourself, but we cry foul that's me, if you want to accept , accept or get lost, this is me..

The Day as saint kabir said we accept the critic, who normally very close to us, around us among the family members or close friends, show us there is some trouble with our habits, What we need to do is to pay attention to those thoughts which were told about us, even they been shared in lighter manner, pay attention to them, observe the thought of them , observe what made them to say a view about you, what make them see which you cant able see yourself, there must be something in us, which has become habit( addiction) which we are continue to love become untraceable to us, they easily seeing it, probe it, most of the time you find there is some thing which was going on below this shallow nature of us.

There can be argument that if keep on listen to each and every person we can never grow, we will lose our self identity or esteem.So it should not be understood like we are listen to their thoughts, we are actually Probing our mind, what made them to think like that.

Without any effort(without soap and water or other tools) we can  get cleanse our image, our character, our core wrong beliefs which were formed due to past conscious experiences, which cannot be the reality any more, so there is no use of those beliefs to find the truth.
 BECAUSE THE TRUTH IS JUST TRUTH.

Hence Befriend with critic and accept them. It can only happen when you start LOVING THEM.
That's how my life begin to change , i accepted and started loving them, after all they are saying about me good or bad what ever, ITS ABOUT ME.