DTR FINTECH 4 YR CRSS X WPH WHT PLSES HR

 A

It is said that the complete destruction of vasanas is

Brahmam and moksha.

A

Buddhism is the ultimate form of self-help. The Buddha taught the concept of “no self,” which tells us that we have no true permanent “self” to hold onto. This can be hard to wrap your head around — and maybe even a bit anxiety-inducing. As Gaylon Ferguson wrote in “What ‘No Self’ Really Means”: “The Buddha’s primary teaching of selflessness might not seem to agree with our experience. ‘No self?’ we may ask. ‘If that’s true, then who is reading (or writing) these words?’”

A

GD WAITED 13.7 BN YRS AND STARTED SPEAKING TO US IN LAST 6000 YRS ?

A

With some closer examination, accepting the concept of no self can be a powerful antidote to suffering, making the Buddha’s teachings the best self-help of all. As you’ll discover in the September Lion’s Roar magazine, experiencing the truth of no self can help us to ride the waves of life and its ceaseless flow of change with more ease, joy, connection, and openness. “Letting go of the false sense of self feels liberating,” Ferguson writes, “like being released from a claustrophobic prison of mistaken view. What a relief to discover that we don’t have to pretend to be something we’re not!” 

A

Glory of the Albatross.

O' magnificent wandering child,

winged beauty of the southern seas,

ye who glides aloft,

thou serenity a lesson.

Princely thou stand aloof of all else.

Heir of the skies,

Thy plume of majesty,

a show of radiant beauty.

A

When we stop clinging to our rigid sense of self, the world opens up, connecting us to the whole of life. 

A

A man asked if it was possible to ward off old age and disease by the intake of divine force.

Sri Ramana Maharshi:

You can ward off the body itself.

Devotee: How to take in the divine force?

Maharshi: It is already there. No need to take it in. It can be done only if it is out of you. But it is only you. There is no taking in or giving out.

Devotee: Is there any necessity to obey physical laws, i.e., dieting?

Maharshi: These are in imagination only.

A man was worried because he could not succeed in concentrating the mind.

Maharshi: Is it not only One even now?

It always remains One only.

Diversity lies in your imagination only. Unitary Being need not be acquired.

It was mentioned to Sri Bhagavan that a Self-realised being needs no food, etc.

Maharshi: You understand according to your state only.

- Talks with Sri Ramana Maharshi.

Talks 166, 167 & 168.

A

Letters from Sri Ramanasramam: 22

MOKSHA.

A few days ago, a lady, a recent arrival,

came into the hall at about 3 p.m. and sat down.

All the time she was there,

she was trying to get up and ask something of Sri Bhagavan.

As Bhagavan appeared not to have noticed her,

and was reading a book, she waited for a while.

As soon as Bhagavan put the book aside, she got up,

approached the sofa and said without any fear or hesitation,

“Swami, I have only one desire.

May I tell you what it is?”

“Yes,” said Bhagavan, “What do you want?”

“I want moksha,” she said.

“Oh, is that so?” remarked Bhagavan.

“Yes, Swamiji, I do not want anything else.

It is enough if you give me moksha,” said she.

Suppressing a smile that had almost escaped his lips,

Bhagavan said, “Yes, yes, that is all right; that is good.”

“It will not do if you say that you will give it sometime later.

You must give it to me here and now,” she said.

“It is all right,” said Bhagavan.

“Will you give it now? I must be going,” said she.

Bhagavan nodded.

As soon as she left the hall,

Bhagavan burst out laughing and said, turning towards us,

“She says that it is enough if only moksha is given to her.

She does not want anything else.”

Subhalakshmiamma,

who was seated by my side,

took up the thread of the conversation and quietly said,

“We have come and are staying here for the same purpose.

We do not want anything more.

It is enough if you give us moksha.”

“If you renounce, and give up everything,

what remains is only moksha.

What is there for others to give you?

It is there always.

That is,” said Bhagavan.

“We do not know all that.

Bhagavan himself must give us moksha.”

So saying she left the hall.

Looking at the attendants who were by his side,

Bhagavan remarked,

“I should give them moksha, they say.

It is enough if moksha alone is given to them.

Is not that itself a desire?

If you give up all the desires that you have,

what remains is only moksha.

And you require sadhana to get rid of all those desires.”

The same bhava (idea) is found in Maharatnamala:

It is said that the complete destruction of vasanas is

Brahmam and moksha.

A

Siddharth T Janakiraman

A nobody who stumbled on the awarenessApr 10

Who is the universe speaking through in this scenario: The person who asks someone for advice, or the person giving the advice when asked by the someone?

When you clap your hands, which hand creates the sound? Neither! It’s the Sync!

I have heard words such as, ‘universe, cosmic, existence…..’ being talked freely in spiritual circles. The words are popular especially among the affluent and the highly educated. More in the last 15 years or so.

Earlier, I have heard these words among Tamil Siddha Sages and disciples. Contrastingly, these are people who live almost or literally in rags.

I could relate only to the latter and have no idea what the former refer to.

Here is what I understood from the latter.

There is a famous Siddha saying that whatever is in the universe is in the individual and whatever is in the individual is also in the universe.

This means that the energy that drives the universe and the five elements that constitute the universe are the same factors that create and sustain the individual.

This translates to when ‘you’ as an individual ‘Sync’ with the universe realising your fundamental oneness, you are the universe in that oneness.

Being the universe yourself at this moment, self-help happens like how your body self-heals without your active and conscious participation.

In other words, it is not through the asker or through the asked that the universe communicates. It self-helps when an individual spark syncs with the whole at least for a while.

This sync is also called as surrender, and we understand these words to be extraordinarily different from the way they are used in common parlance.

A

IS THERE A PATH TO GLORY?

Yes, verse 30 of Hanuman Chalisa mentions the glorious path of Hanuman’s effulgence known throughout the world in all 4 cosmic cycles

“CHARON JUG PARTAP TUMHARA

HAI PARSIDH JAGAT UJIYARA”

In this world, it is almost impossible for an individual to lead a perfect, blemish-free life – a life that is above criticism.

However, there is one character in the Ramayan whose actions are beyond reproach – Sri Hanuman, one of the greatest devotees of the Sri Ram We do not find a single incident wherein Sri Hanuman has committed any mistake or incurred blame and censure. He is the very embodiment of devotion, wisdom and service.

A

Let everything happen to you: beauty and terror. Just keep going. -Rilke

A

ROWLAND 

"You will never win if you never begin." A evenmindedness - sthitapragya - since M Desai 1978  a "So this is the paramparā system. And everything is described in the Brahma-sūtra by Vyāsadeva. Vyāsadeva happens to be the disciple of Nārada. Nārada happens to be disciple of Brahma. And from Vyāsadeva, Madhvācārya; then from Madhvācārya disciplic succession, Mādhavendra Purī. Mādhavendra Purī was the spiritual master of Īśvara Purī. Īśvara Purī was the spiritual master of Caitanya Mahāprabhu. Caitanya Mahāprabhu is the spiritual master of the Six Gosvāmīs of Vṛndāvana: rūpa sanātana bhaṭṭa raghunāth, śrī jīva gopāla bhaṭṭa dāsa raghunāth. So from the Gosvāmīs, then Kavirāja Gosvāmī, Viśvanāth Cakravārtī Ṭhākura, then Jagannāth dās Bābājī, then Bhaktivinoda Ṭhākura, Gaura-Kiśora dāsa Bābājī, Bhaktisiddhānta Sārasvatī. And we are servant of Bhaktisiddhānta. So there is a disciplic succession. That paramparā should be followed. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. If we want to understand really Vedic literature, then we must follow the paramparā system." A PURPOSE OF LYF The purpose of this "life" is for humans to suffer the process of incremental degradation toward getting dead incarnation after incarnation til crappy karma is burned off and dissipated into formless singularity. A That paramparā should be followed. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. If we want to understand really Vedic literature, then we must follow the paramparā system."   So we cannot understand the Vedic wisdom through our own interpretation or through mental speculation.  We have to hear it presented as it is by the bona fideu spiritual master, the spiritual master who is purely representing the understanding of Vedic wisdom that is coming down to us through the line of disciplic succession.   This point is confirmed by Lord Sri Krishna Himself Who states in Bhagavad-gita, Chapter 4, Text 2:   evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ sa kāleneha mahatā yogo naṣṭaḥ parantapa "This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost."   So just as the saintly kings understood in that way we are also meant to understand it in that way. A Forgiveness is really not about someone’s harmful behavior; it’s about our own relationship with our past. When we begin the work of forgiveness, it is primarily a practice for ourselves. -Gina Sharpe, “The Power of Forgiveness” A Kosala Grandmother At Sāvatthī. King Pasenadi of Kosala sat to one side, and the Buddha said to him, “So, great king, where are you coming from in the middle of the day?” “Sir, my grandmother has passed away. She was old, elderly and senior. She was advanced in years and had reached the final stage of life; she was a hundred and twenty years old. But I loved my grandmother; she was dear to me. If by giving away the elephant-treasure I could get my grandmother back, I’d do it. If by giving away the horse-treasure I could get my grandmother back, I’d do it. If by giving away a prize village I could get my grandmother back, I’d do it. If by giving away the whole country I could get my grandmother back, I’d do it.” “Great king, all sentient beings are liable to die. Death is their end; they’re not exempt from death.” “It’s incredible, sir, it’s amazing, how well said this was by the Buddha: ‘All sentient beings are liable to die. Death is their end; they’re not exempt from death.’” “That’s so true, great king! That’s so true! All sentient beings are liable to die. Death is their end; they’re not exempt from death. It’s like the vessels made by potters. Whatever kind they are, whether baked or unbaked, all of them are liable to break apart. Breaking is their end; they’re not exempt from breakage. In the same way, all sentient beings are liable to die. Death is their end; they’re not exempt from death.” That is what the Buddha said. … “All beings will die,for life ends with death.They pass on according to their deeds,reaping the fruits of good and bad.Those who do bad go to hell,and if you do good you go to heaven. That’s why you should do good,investing in the future life.The good deeds of sentient beingssupport them in the next world.” A How does one remove Kilesa exactly? Question I’ve been reading about Ajan Chah recently and found his life very interesting. He often mentions removing kilesas whenever possible. So it made me think about how to remove it exactly. This is a scenario that I’ve started but not sure if it’s the correct approach: For example at the gym, I’ll run into a variety of people. My minds tends to judge and hate people for really no valid reason. In the past I would submit to that hatred, and judgement of others. Recently what I’ve tried is when my brain sees judges others or randomly hates people at the gym for no reason, what I’ve tried to do is try to answer back. For example, if my brain hates someone I’ll say something - He is just a person like me who suffers. Let’s focus on our selves, we are all in our own journey. Is this what Ajan Chah means when trying to fight off kilesa? A  final two lines from the 10 line Kannon Sutra useful for this, to remember thoughts are not actual reality. The translation reads : Thought after thought arises from mind. Thought after thought is not separate from mind. A The prajñā of meditation, also called the prajñā of realization, burns away kleśas. Prajñā is a species of direct, experiential realization or omniscience (wisdom) that dawns in the individual's mindstream upon awakening. It arises as a profound insight into the nature of phenomena and by sheer force it has the power to burn away afflictive karmic traces that give rise to afflictive emotions [kleśa]. The Mahāprajñāpāramitāśāstra states: Affecting the mind, kleśa and vāsanā can be destroyed only by a wisdom [prajñā], a certain form of omniscience [sarvajñatā]. There is a lesser form of prajñā that is able to eradicate the kleśas, and then a superior form of prajñā that destroys vāsanās. Only buddhas possess the superior form and have therefore dispelled both the kleśas and vāsanās. Effectively freeing themselves from negative karma. The Mahāprajñāpāramitāśāstra continues: There is no difference between the different destructions of the conflicting emotions [kleśaprahāna]. However, the Tathāgatas, arhats and samyaksaṃbuddhas have entirely and definitively cut all the conflicting emotions [kleśa] and the traces that result from them [vāsanānusaṃdhi]. The śrāvakas and pratyekabuddhas themselves have not yet definitively cut vāsanānusaṃdhi... these vāsanās are not really kleśas. After having cut the kleśas, the śrāvakas and pratyekabuddhas still retain a small part of them: semblances of love (attachment) [rāga], hate (aversion) [dveṣa] and ignorance [moha] still function in their body [kāya], speech [vāc] and mind [manas]: this is what is called vāsanānusaṃdhi. In foolish worldly people [bālapṛthagjana], the vāsanās call forth disadvantages [anartha], whereas among the śrāvakas and pratyekabuddhas they do not. The Buddhas do not have these vāsanānusaṃdhi. A A   A A A A A A A A A