Advaita practice

[Guest guest]

Adviata Practice.

 

Well, it is acknowledged that advaita is an

understanding rather than practice - for that firm

understanding, what is needed and accepted is firm

abidance in the knowledge - through shravanam, mananam

and nidhidhyaasanam.

 

Shree Vidyashankar rightly pointed out that scriptural

understanding and defending advaita doctrine is one

thing, but firm abidance in that knowledge 'I am

that'- is different. It requires purity of the mind

that can overcome the pressure of vasanaas.

 

Karma yoga is the best approach to cleanse the mind

from the pressure of vasanaas. For which Isvaraarpita

buddhi and prasaada buddhi are the essential

ingredients - yagnyaartham karma kuru - is the

essential instruction in the 3rd Ch.

 

I am presenting here my personal saadhana, since I was

asked. If this helps others, that is Lord's wish.

 

This is what I do everyday that helps me to keep the

Vision of advaita in my heart.

 

1. When I get up in the morning, I sit down and take a

deep breath for few times, just while sitting on my

bed – I keep a pillow under me to be comfortable. This

deep breathing will wakeup my mind too.

 

2. Once my mind is out of sleep, I chant in my mind (

to remind myself the presence of the Lord in me) -

aham vaiswaanaro bhuutvaa ... - reminding me the very

presence of Lord Narayana in me. This is not

intellectual thought or conceptualization of the Lord

but intensely feeling the presence of the Lord in my

body. I recognize that only because of His presence I

am able to breath, hear the sounds in the environment

- the slow humming noise of the fan, and compressor of

the refrigerator down stairs, etc, and I am able to

move my limbs, etc. The keno Up. sloks (yan manasaa

na manute ..., etc) come to mind to remind me the

capacity to see, hear, breath - all that because of

His very presence. Sometimes the feeling is so

intense that tears used to flow out of gratitude to

both my teacher and the Lord for able to see and

recognize His very presence. I put namaskaaram to

that Lord in myself.

 

2. Then in my heart, I put namaskaaram to my wife

sleeping next to me in the bed, recognizing it is the

presence of the same Lord in Her - that makes her

dynamic and active. Again it is not just intellectual

thought but deep feeling of His presence in her that

makes me put namaskaaram to her.

 

3. Then I see in my mind, the people that I am likely

to encounter during the day - and see the presence of

the Lord in them too - all sitting on my bed -At this

stage I am moving from the intense feeling to

intellectual awareness but still with devotion to His

divine presence.

 

At this stage, I get up and look around the window and

see the trees in my back yard, and try to see the life

present in those trees and thus His presence.

Unceremoniously I put namaskaaram to all His

manifestations that I see. I am not a ritualist, but

involuntarily I put namakarams to this and that

wherever my mind recognizes the beauty of His

presence. At times a thought occurs to me in my mind

– that if somebody seems me doing namaskaaras to this

and that, even standing in the bathroom in front of

the mirror – they may think I have gone crazy. But

that thought does not last for ever in His presence.

 

The beautiful plants in the neighbor’s deck and

particularly the variety of flowers - I see as His

beautiful expressions. I cannot but prostrate in my

mind to that Lord that is expressing so beatifully in

them. As I look around, I remind myself that depending

on the upaadhiis He expresses Himself in so many

beautiful ways. I chant in my mind – ‘antar bahischa

tat sarvam vyaapata naaraayaanasthitaH’.

 

Then, I go out for a walk in the morning everyday for

an hour with my IPOD - listening to Vedanta lectures

that were downloaded before -some of my own in the

past -and some swami Paramaarthanandaji (In fact I

complete the study of each text that he has taken by

listening to MP3s, while walking) - Once in way I

listen to mukundamaala or V. Suprabhaatam,

vishnusahasranaam, etc. While waking or sitting on a

deck, I listen to the noises of the birds in the

trees, watch the squirrels moving around or the even

small insects crawling on the floor - reminding myself

the beauty of life in them and they are able to do

whatever they are dong due to the very presence of the

Lord.

 

Slowly, I get back to my daily work - where mind gets

involved in the activities and less and less about the

Lord. But once in way, I look around from my chair in

my office and see the tall trees and try to feel His

presence there as they move slowly to the winds.

 

When I return home in the evening, I go far a walk

again for an hour, listening of course to the Vedanta

lectures. After dinner, I spend an hour or two to the

study of Vedanta - The study is not meant for learning

but to feel that presence in me. So many times the

book remains mostly open, while I have closed my eyes

in the feeling of that presence in me.

 

Yes, as Vidya says, it does get on nerves of those

when you have dependents that need your attention in

some form or the other. It is difficult to expect the

others to be on your wavelength - but that is also I

consider as part of saadhana. In my case, I am

retired and not much of financial responsibility. But

I do go to work, when I am here for 6 months of the

year doing some consultation work - but in India it is

mostly swadhyaayanam where I do spend most of my time

in studies. May be I should not say studies since

pages in the books do not get turne much. I must also

say that many a times sleep comes over me when I am

deeply contemplating - that does not bother me since

once my mind is rested, I am back to my study!

 

Luckily my wife is involved in dance teaching with

her own school and busy with her activities. I am

called for to play the role of a husband to help her

out in her programs but that role is getting minimized

since she is figuring out that it is better to get

help from her students' parents than depend on me.

 

Before I go to sleep - I again sit and see the

presence of the Lord in me and see Him in all the

people that I have encountered, particularly in those

that I might have rubbed on the wrong side during the

days transactions. I put namaskaaram to the Lord

present in all those forms that I had encountered and

try to keep that feeling as I go to sleep.

 

From the advaita point: First, I try to stand apart as

a witness while seeing the presence of the Lord in all

the beings and things. Seeing the presence of the

Lord helps me to separate myself from the flesh and

blood and from inert things around.

 

Second thing I do is to bring in the teaching of the

Mandukya Up. - that text that I took during the last

Memorial day weekend camp here in Washington D.C.

(aagama prakaraNa - MP3-CDs are available for those

who are interested) this helps me a lot intensely in

assimilating that Upanishad teaching. I imagine the

dream world and recognize that there is one mind

(waker's mind) supported by the consciousness - that

is pervading all the dream objects, dream beings and

the entire dream worlds - although each dream being

feels that his body/mind/intellect are different from

those of the beings in the dream and they are

different from the inert world around). Now I try to

feel and see that one conscious presence in the waking

world which is pervading in the walking world of being

and things - just like that one thing that was

pervading the dream world. I try to feel that I am

that awareness that pervades the walking world too. I

try to bring this teaching into my mind whenever I can

- not for analysis or thinking - but intensely be

aware of that unifying presence in all beings and

things - the entire waking world.

 

I want to remind that this is not a thought process

but intense feeling of His presence where His presence

does not differ from the witnessing presence of myself

- yet there is devotion and love involved that is

separable yet inseparable - what that feeling is, I

cannot say but beauty, love, feeling of intense

happiness - words actually fail but feeling remains

until the mind gets into daily activities of ‘need to

do’ things.

 

I am convinced of advaita - intensely feel that is

true, not yet able to keep the mind intensely in that

state of surrenderance all the time. It is not an

experience but intense feeling of understanding - yes

that is I AM.

 

This is my offering with the token of gratitude to all

of you, the expressions of the Lord Narayana,

particularly to all my teachers who helped me to see

the beauty of the Lord in everything. If this writing

helps in your sadhana, the purpose of writing is

served; Otherwise just discard this as one of those.

As I teach 'Giita Navaneetam' class, I try to

instigate my listeners to practice what I teach, as I

teach what I practice.

 

This sunday August 12th, I am taking short camp on

'QUANTUM LEAP INTO THE PRESENT'- essentially, how to

transcend the EGO that lives with reference to past

and future by living in the dynamic present, where the

concept of time itself dissolves (present is a thin

line where past meets the future!). This can be done

easily by invoking the presence of Lord and seeing

that presence in the PRESENT. Thus Bhakti and jnaana

merges into one in the present as one takes a quantum

leap - quantum in the sense that it is not a movement

in time, as there is no time in the present!

 

Hari Om!

Sadananda

[Guest guest]

advaitin , Sri Kuntimaddi Sadanandaji wrote:

>

> I am presenting here my personal saadhana, since I was

> asked. If this helps others, that is Lord's wish.

 

[snip]

 

Pranams!

I am inspired to read your writing on Advaita Practice. This is one

of the very practical and personal posts I ever read here. It

surely is bountiful Lord's grace to even allow such Sadhana of

abidance.

 

For those of us, who are not yet retired and don't have the luxury

of (physical) solitude, and also it is not optional to deal with

duality- would you please shed some insights on how to abide

in the Advaita vision.

 

Even though really not two, one is forced to interact with so many.

Sometimes even with issues and incidents involving decisions and

compromises that affect range of people. Say from ones own family

members and colleagues to distant readers like members of this

group. It is hard NOT to get carried away.

 

Even while listening to Shankara's " asangOhaM asangOhaM.. " while

driving, one has to deal with the guy cutting into the lane! Even

while reading " jeevo brahmaiva naa paraha " one has to deal with

misunderstandings among family and friends, including even

better-half or bitter-half!

 

Advaita seems little easier when everything is peaceful. When

others don't cooperate or worse, when ones own mind doesn't

cooperate, what approaches would be helpful and useful to Sadhak ?

I believe I am not alone in this dilemmas.

 

Hari OM

-Srinivas

[Guest guest]

Dear Sadananda,

 

Thank you for your practice-related post.

 

My practice is formed from Ramana Maharshi's teachings. (And

supported by Yoga Vasishta and Adi Sankara's)

 

Following Ramana's teaching of inquiry, one investigates one's sense

of identity. In this inquiry, the inquiry cannot really be separated

from discrimination. The inquiry investigates what is real, what is

permanent. When something, whether gross or subtle, is seen as

objective discrimination immediately sees this as not my identity. My

identity is always closer to the knower than the known.

 

My practice is about as follows:

 

Presently I still work. (In a USA technology company). When I rise, I

start the day with a period of inquiry.

 

When driving to work, I listen to CDs of my teacher's satsangs - his

discourses and questions and answers. This is really sravana, manana

and nididhyasana. Also driving to and from lunch, and driving home.

 

During lunch I usually read. Right now this is Yoga Vasishta.

 

At work, I take time to inquire, between tasks and during tasks (as I

remember).

 

When I come home, I try to take time for inquiry.

 

During the evening my wife and I may sit and inquire together.

 

Before bedtime, we read aloud. The Song of Ribhu (English translation

of Tamil Ribhu Gita) is our favorite reading.

 

Friday evenings we go to the temple. There are varied programs here -

sometime meditation (with guidance from the teacher, Nome), sometimes

reading and commentary of Ramana material, sometime reading and

commentary on other sages, like Adi Sankara.

 

Sundays we return to the temple for Satsang.

 

With more practice, comes more inner peace. Sages instruct on the

need to self effort. Self effort brings Self-knowledge. Self-

knowledge brings inner peace.

 

Not two,

Richard

 

advaitin , kuntimaddi sadananda

<kuntimaddisada wrote:

>

> Adviata Practice.

>

> Well, it is acknowledged that advaita is an

> understanding rather than practice - for that firm

> understanding, what is needed and accepted is firm

> abidance in the knowledge - through shravanam, mananam

> and nidhidhyaasanam.

>

> Shree Vidyashankar rightly pointed out that scriptural

> understanding and defending advaita doctrine is one

> thing, but firm abidance in that knowledge 'I am

> that'- is different. It requires purity of the mind

> that can overcome the pressure of vasanaas.

>

> Karma yoga is the best approach to cleanse the mind

> from the pressure of vasanaas. For which Isvaraarpita

> buddhi and prasaada buddhi are the essential

> ingredients - yagnyaartham karma kuru - is the

> essential instruction in the 3rd Ch.

>

> I am presenting here my personal saadhana, since I was

> asked. If this helps others, that is Lord's wish.

>

> This is what I do everyday that helps me to keep the

> Vision of advaita in my heart.

[Guest guest]

Namaskarams Sri Clarkeji, Sri Sadaji,

 

Please also include how you control your

internet/forum time, and potential desires that if not

properly guided, the mind can get caught in and

overdo. My standard method is all or nothing; I find

it difficult to keep a satisfactory midway point on

these things.

 

thollmelukaalkizhu

 

 

--- Richard Clarke <richard wrote:

 

> Dear Sadananda,

>

> Thank you for your practice-related post.

>

> My practice is formed from Ramana Maharshi's

> teachings. (And

> supported by Yoga Vasishta and Adi Sankara's)

>

 

 

 

 

______________________________\

____

Boardwalk for $500? In 2007? Ha! Play Monopoly Here and Now (it's updated for

today's economy) at Games.

http://get.games./proddesc?gamekey=monopolyherenow

[Guest guest]

Well, it is acknowledged that advaita is an

> understanding rather than practice - for that firm

> understanding, what is needed and accepted is firm

> abidance in the knowledge

 

With understanding comes conviction, I think. It seems

that conviction, real, true, conviction may be the

whole aim of practice. We practice in order to reach a

point of no longer needing to practice.

 

So maybe practice leads to non-practice.

 

Doctors have practices. Always seemed strange to me.

If they're still just practicing, they shouldn't be

doing medicine! They need to get beyond practice to

the point where they can really do it and not just

practice it.

 

 

______________________________\

____

Park yourself in front of a world of choices in alternative vehicles. Visit the

Auto Green Center.

http://autos./green_center/

[Guest guest]

Nameste thollmelukaalkizhu,

 

I have been in internet newsgroups for several years.

 

Mostly I read, reading with spiritual discrimination. This can be

another source for listening, reflection and so on.

 

I post less that I did. Many postings are postings of spiritual

material not otherwise available. Here the posting is also like

practice.

 

Sometimes I write, as today. I am most interested in writing about

practice. This is what has been best for me, and with a Jnani (Nome)

as a teacher, I have wonderful instruction to be able to share.

 

Less and less am I interested in anything like an argument. Less and

less am I interested in asserting. To get the mind and ego involved

with reading or posting is not helpful. No mind, no ego, is the goal

of practice.

 

Not two,

richard

 

 

advaitin , Putran Maheshwar <putranm wrote:

>

> Namaskarams Sri Clarkeji, Sri Sadaji,

>

> Please also include how you control your

> internet/forum time, and potential desires that if not

> properly guided, the mind can get caught in and

> overdo. My standard method is all or nothing; I find

> it difficult to keep a satisfactory midway point on

> these things.

>

> thollmelukaalkizhu

>

>

> --- Richard Clarke <richard wrote:

>

> > Dear Sadananda,

> >

> > Thank you for your practice-related post.

> >

> > My practice is formed from Ramana Maharshi's

> > teachings. (And

> > supported by Yoga Vasishta and Adi Sankara's)

> >

>

>

>

>

>

____________________

______________

> Boardwalk for $500? In 2007? Ha! Play Monopoly Here and Now (it's

updated for today's economy) at Games.

> http://get.games./proddesc?gamekey=monopolyherenow

>

[Guest guest]

Namaste

 

Advaita Practice is a topic that should be interesting to all

advaitins. Many of us know the theoretical aspects of advaita

philosophy but what is it that we do in our daily life so that

advaita becomes a matter of inner conviction for us? Each one of us

has to talk from one's personal experience or from what one has

learnt from one's own Guru whom one considers great.

 

In my case it was my father who taught me more by his behaviour and

attitudes than by precept. I shall try to convey part of it to you.

 

Yes, Vairaagya is the ultimate thing to be cultivated. It has to come

not by disgust or disappointment but by conviction that Vairaagya is

the only thing that gives `abhaya' – Fearlessness. …. But well, this

again is becoming book knowledge being gurgled out.

 

I had observed him from my age 5 to my age 29 when he breathed his

last at the age of 74. So for around 25 years I had occasion to watch

him through all the ups and downs of family middle class life,

through all the times when he lectured on advaita topics, through all

the occasions when he performed his own daily, monthly, annual

rituals, through all the opportunities when I could see him react to

family circumstances, both good and bad, through all the trials and

tribulations that he had to face in life because he could never be

anything but be simple and honest both in his personal life and in

his official life as a judicial department government employee.

 

What did I learn? Anything that happened to him, or that happened

around him, he never reacted to it from a personal point of view of

whether it was good or bad for him. When sympathy was the point at

issue, he showed sympathy. When disappointment was the mood all

around he shared the disappointment. When jubilation was around, he

was also jubilant. When faced with a dilemma or problem he

immediately swung into action as would a medical person on an

emergency call. But at all times, all the 100 percent of the

occasions, both before and after , he would believe and say: " It's

God's Will " .

 

This idea of God's Will was the key mantra for him. Whether it is a

minor matter or a major one, there was no difference: It was always

God's Will. Remember he was a staunch advaitin. But he was also a

great devotee.

 

This is where many of us falter. We tend to think intellectually

that advaita has to supersede Ishvara. According to my father, you

cannot become an advaitin without Ishvara's Will . He has to will it!

What do you have to do to earn that Will? This is a legitimate

question. The only thing that you have to do is to believe in Him and

His Will!

 

We intellectuals tend to quibble with all the Shaastric knowledge

that we have clothed ourselves with and try to silence the divine

within in us by the thought that the Ultimate has no form, no name,

no second, no action and so we cannot talk about it.

 

But my father says. You are alive. You are talking! Who makes you

talk? Don't deny that which is within you. That Divine is the One who

Wills everything. Learn to possess nothing as yours – not even your

thoughts and ideas, and certainly not the events for which either you

think you are the cause or you think some others are.

 

This constant, continuous, and unadulterated conviction that

everything is God's Will made him go through life as a karma yogi,

ananya bhakta and an Atma-jnAni.

 

I think that was advaita in practice!

 

PraNAms to all advaitins.

profvk

[Guest guest]

Dear Prof. Krishnamurthy,

You have given an excellent reply to the question, 'How to

practice Advaita'. All of us should try to emulate your

father's example, though it is very difficult and comes only through the

grace of God and puNya acquired over many births.

With kind regards,

S.N.Sastri

On 8/9/07, V. Krishnamurthy <profvk wrote:

 

> Namaste

>

> Advaita Practice is a topic that should be interesting to all

> advaitins. Many of us know the theoretical aspects of advaita

> philosophy but what is it that we do in our daily life so that

> advaita becomes a matter of inner conviction for us? Each one of us

> has to talk from one's personal experience or from what one has

> learnt from one's own Guru whom one considers great.

>

> In my case it was my father who taught me more by his behaviour and

> attitudes than by precept. I shall try to convey part of it to you.

>

> Yes, Vairaagya is the ultimate thing to be cultivated. It has to come

> not by disgust or disappointment but by conviction that Vairaagya is

> the only thing that gives `abhaya' – Fearlessness. …. But well, this

> again is becoming book knowledge being gurgled out.

>

> I had observed him from my age 5 to my age 29 when he breathed his

> last at the age of 74. So for around 25 years I had occasion to watch

> him through all the ups and downs of family middle class life,

> through all the times when he lectured on advaita topics, through all

> the occasions when he performed his own daily, monthly, annual

> rituals, through all the opportunities when I could see him react to

> family circumstances, both good and bad, through all the trials and

> tribulations that he had to face in life because he could never be

> anything but be simple and honest both in his personal life and in

> his official life as a judicial department government employee.

>

> What did I learn? Anything that happened to him, or that happened

> around him, he never reacted to it from a personal point of view of

> whether it was good or bad for him. When sympathy was the point at

> issue, he showed sympathy. When disappointment was the mood all

> around he shared the disappointment. When jubilation was around, he

> was also jubilant. When faced with a dilemma or problem he

> immediately swung into action as would a medical person on an

> emergency call. But at all times, all the 100 percent of the

> occasions, both before and after , he would believe and say: " It's

> God's Will " .

>

> This idea of God's Will was the key mantra for him. Whether it is a

> minor matter or a major one, there was no difference: It was always

> God's Will. Remember he was a staunch advaitin. But he was also a

> great devotee.

>

> This is where many of us falter. We tend to think intellectually

> that advaita has to supersede Ishvara. According to my father, you

> cannot become an advaitin without Ishvara's Will . He has to will it!

> What do you have to do to earn that Will? This is a legitimate

> question. The only thing that you have to do is to believe in Him and

> His Will!

>

> We intellectuals tend to quibble with all the Shaastric knowledge

> that we have clothed ourselves with and try to silence the divine

> within in us by the thought that the Ultimate has no form, no name,

> no second, no action and so we cannot talk about it.

>

> But my father says. You are alive. You are talking! Who makes you

> talk? Don't deny that which is within you. That Divine is the One who

> Wills everything. Learn to possess nothing as yours – not even your

> thoughts and ideas, and certainly not the events for which either you

> think you are the cause or you think some others are.

>

> This constant, continuous, and unadulterated conviction that

> everything is God's Will made him go through life as a karma yogi,

> ananya bhakta and an Atma-jnAni.

>

> I think that was advaita in practice!

>

> PraNAms to all advaitins.

> profvk

>

>

>

 

 

 

[Guest guest]

praNAms

Hare Krishna

 

Sri Sadananda prabhuji, kindly accept my heartfelt praNAms to you for

sharing your *personal sAdhana* with us, Sri Krishhamurthy prabhuji, kindly

accept my prostrations to your noble father...I've very rarely seen a son

who is chosing his own father as his role model. We used to see, whenever

there is a question about ideal personality, people turn their finger to

great personalities like ramaNa, vivEkananda, paramahaMsa etc. etc. Seldom,

we accept our own family member as our idol:-)) Sri shyam prabhuji, my

humble praNAms to you for your splendid presentation with regard to

effective & efficient management of different roles in our life.

 

Somany people saying somany good things about themselves & their sAdhana,

why should I lag behind :-)) Below lines are there just to show that, I

am not such a bad guy :-)) ( striving for good identity & recognition --

egocentric problem:-)))

 

Normally I get up around 5 AM ( if not watched late night flood lit cricket

matches on television :-)), after *daily routine*, I do little bit

prANAyAma & dhyAna for about half-an-hour (this is for better health &

mental state...I dont claim this *dhyAna* is for self realization :-)) .

By 6.15 I sit for prataH saNdhyAvandaNam, usually it takes 30-40 minutes.

By 7, I'll be in shuttle badminton court, I spend almost one hour

there...from 8.30 AM to 6 PM I'll be engaged myself in bread earning

job...being in a support service financial group, I do get *official

leisure time * during my office hours which I spend reading mails from

advaita-L & advaitin lists...( I am writing this mail from my office using

that official leisure time :-)) By 6.30 pm, I'll be back at home, doing

sAyaM saNdhyA, punarAvartana of vEda maNtra-s & learning new vEda maNtra-s

(now I am learning R^gvEdIya pavamAna sUkta trutIya adhyAya under the

guidance of my vEda guru Sri Aravinda Raju) then I spend one and half to

two hours in vEdAnta adhyayana with shankara bhAshya. that ends my day's

routine...by 10.30 I shall prepare myself to enter my svarUpa i.e.

sushuptAvasTha :-)) Weekends, (Saturday & Sunday), most of the time I

spend in vEdAntAdhyayana, vEda pArAyaNa etc.subject to there is no family

commitments or there is no weekend outings with my ever demanding wife &

sons :-))...Sometimes, with my vEda teacher, I do go to other places for

hOma, havana as a R^tvik for vEda pArAyaNa. During the year, I'll take2-3

times, a week long leave to meet my guruji Sri Ashwattha Narayana AvadhAni

& Sri Chandramouli Avadhani to get shankara bhAshya pATha. That's it

......life is going......

 

Hari Hari Hari Bol!!!

bhaskar

[Guest guest]

Namaste, All

I cannot recaptiualte just now the exact shloka, probably written by Adi

Shankaracharya, but I do remember reading it and it said something like “let

Advaita be your Bhava and you cannot avoid Dwaita while in the world and while

doing your karmas”. (My request to our learned members to quote this shloka. I

shall try to find out and post it in case I am successful.)

Can Advaita be practiced? IMHO, it is not possible because the moment

“practice” comes into picture, Dwaita has come.

However, personally I “practice” the knowledge “Aham Brahma asmi” and more

than that “Tat Twam Asi” by assuming all the time, as far as possible, that I am

an actor only and I am playing different roles during my waking state. More than

that I also give freedom for others to act their roles, and this way I try to

remain as the actor while playing the various roles. This way, not only I am

able to accept myself, but also accept others as “just persons” stripped of all

their personalities, (fully appreciating the fact “gua gunEshu vartantE, and it

is the same I that appears as All including " myself " ). This approach does give

me “inner peace” and whenever this peace gets disturbed while playing my roles

and also allowing others to play their roles, the knowledge comes to my rescue

and it does helps me to remain in " Advaita Bhava " most of the time.

Warm regards

Mani

 

 

R. S. Mani

 

 

 

Got a little couch potato?

Check out fun summer activities for kids.

 

 

[Guest guest]

The sloka is in tattvopadeSa of Sankaracharya- Sloka No. 87-- the lasr

Sloka..

It is as below:

bhAvAdvaitam sadA kuryAt kriyAdvaitam na karhicit |

advaitam trishu lokeshu nAdvaitam guruNA sah ||

Meaning: The mental attitude should always be one of non-duality (no

difference), but it should never be in the field of action ( where duality

is necessary). One cannot function at all in this world unless one

recognises the differences of doer, action , act, master, servant, etc. But

in the mind there should be the idea that in reality all are Brahman, which

will prevent one from doing any wrong to others. One should not practise

advaita towards his Guru, i.e. one should not think that he and his Guru are

one, as concept of diffrence is necessary as in the case of worship of God.

S.N.Sastri

 

On 8/9/07, R.S.MANI <r_s_mani wrote:

>

> Namaste, All

> I cannot recaptiualte just now the exact shloka, probably written by Adi

> Shankaracharya, but I do remember reading it and it said something like " let

> Advaita be your Bhava and you cannot avoid Dwaita while in the world and

> while doing your karmas " . (My request to our learned members to quote this

> shloka. I shall try to find out and post it in case I am successful.)

> Can Advaita be practiced? IMHO, it is not possible because the moment

> " practice " comes into picture, Dwaita has come.

> However, personally I " practice " the knowledge " Aham Brahma asmi " and more

> than that " Tat Twam Asi " by assuming all the time, as far as possible, that

> I am an actor only and I am playing different roles during my waking state.

> More than that I also give freedom for others to act their roles, and this

> way I try to remain as the actor while playing the various roles. This way,

> not only I am able to accept myself, but also accept others as " just

> persons " stripped of all their personalities, (fully appreciating the fact

> " gua gunEshu vartantE, and it is the same I that appears as All including

> " myself " ). This approach does give me " inner peace " and whenever this peace

> gets disturbed while playing my roles and also allowing others to play their

> roles, the knowledge comes to my rescue and it does helps me to remain in

> " Advaita Bhava " most of the time.

> Warm regards

> Mani

>

> R. S. Mani

>

>

> Got a little couch potato?

> Check out fun summer activities for kids.

>

>

[Guest guest]

Thank you respected Sastriji for quoting the shloka.

warm regards

 

 

R. S. Mani

 

 

 

Be a better Globetrotter. Get better travel answers from someone who knows.

Answers - Check it out.

 

 

[Guest guest]

--- " V. Krishnamurthy " <profvk wrote:

 

 

>

> This constant, continuous, and unadulterated

> conviction that

> everything is God's Will made him go through life as

> a karma yogi,

> ananya bhakta and an Atma-jnAni.

 

Prof.VK - PraNAms

 

Beautiful. Yes indeed. True surrenderance occurs

only once. Surrenderence to the will of God where

there is no more little 'i' left is the beginning of

the knowledge of 'I'. You can see this also in

Bhagavaan Ramana's composition on 'Arunachala Shiva'.

 

My humble prostrations to your father who could

surrender to the will of God with the clear

understanding of Adviata; and to you, the worthy son,

who glorifies that teaching. I feel blessed to have

association with you, and through you to your father

who has no will of his own other than His will.

 

Yes, His will pervades beautifully when our free-will

is surrendered.

 

I must say the pinacle of bhakti reaches with advaitic

understanding, where there is no place for bhakta -

only He remains.

 

Hari Om!

Sadananda

[Guest guest]

We intellectuals tend to quibble with all the

Shaastric knowledge

that we have clothed ourselves with and try to silence

the divine

within in us by the thought that the Ultimate has no

form, no name,

no second, no action and so we cannot talk about it.

 

Yes, the relative and the absolute. I can't stay in

the heights of spiritual practice, up there in the

clouds above it all unless I bring it back down to

earth. What possible good can come of inquiry, " Who am

I? " if in my everyday, very personal life, dealing

with the man who fixes my car, the waitress in the

restaurant, I'm intolerant, impatient, thoughtless? My

" practice " in those situations is to deliberately see

those " other people " as God or the Devine appearing

before me. That's not a one time thing. More a general

attitude and it's not a big deal. Logically, in a

sense, there really is only God. Yes, I forget that

sometimes, but then it always comes back. Yes,

sometimes I'm impatient, etc., but those times are

reminders...Ha. Sometimes we can be far too

intellectual and forget the feeling side of

life...best wishes, Steve

 

 

 

______________________________\

____

oneSearch: Finally, mobile search

that gives answers, not web links.

http://mobile./mobileweb/onesearch?refer=1ONXIC

[Guest guest]

--- bhaskar.yr wrote:

 

> praNAms

 

> Normally I get up around 5 AM ( if not watched late

> night flood lit cricket

> matches on television :-)), after *daily routine*, I

> do little bit

> prANAyAma & dhyAna for about half-an-hour (this is

> for better health &

> mental state...I dont claim this *dhyAna* is for

> self realization :-)) .

> By 6.15 I sit for prataH saNdhyAvandaNam, usually it

> takes 30-40 minutes.

> By 7, I'll be in shuttle badminton court, I spend

> almost one hour

> there...from 8.30 AM to 6 PM I'll be engaged myself

> in bread earning

> job...being in a support service financial group, I

> do get *official

> leisure time * during my office hours which I spend

> reading mails from

> advaita-L & advaitin lists...( I am writing this

> mail from my office using

> that official leisure time :-)) By 6.30 pm, I'll be

> back at home, doing

> sAyaM saNdhyA, punarAvartana of vEda maNtra-s &

> learning new vEda maNtra-s

> (now I am learning R^gvEdIya pavamAna sUkta trutIya

> adhyAya under the

> guidance of my vEda guru Sri Aravinda Raju) then I

> spend one and half to

> two hours in vEdAnta adhyayana with shankara

> bhAshya. that ends my day's

> routine...by 10.30 I shall prepare myself to enter

> my svarUpa i.e.

> sushuptAvasTha :-)) Weekends, (Saturday & Sunday),

> most of the time I

> spend in vEdAntAdhyayana, vEda pArAyaNa etc.subject

> to there is no family

> commitments or there is no weekend outings with my

> ever demanding wife &

> sons :-))...Sometimes, with my vEda teacher, I do

> go to other places for

> hOma, havana as a R^tvik for vEda pArAyaNa. During

> the year, I'll take2-3

> times, a week long leave to meet my guruji Sri

> Ashwattha Narayana AvadhAni

> & Sri Chandramouli Avadhani to get shankara bhAshya

> pATha. That's it

> .....life is going......

>

> Hari Hari Hari Bol!!!

> bhaskar

>

 

Sri Bhaskarji,

 

Impressed!

 

I have been doing a self-created meditation/prayer

since 2001, then plugged in Sandhi in 2005. Though

smaller (and more like 20min), I find (or imagine) it

to be very taxing mentally; feel psychologically

drained out. I think it has a getting-into-old-world

aspect that requires a major shift; probably why many

youngsters cannot do it these days though it is

apparently small. If I do anything as " work " , this is

it. And it feels like it as well !

 

thollmelukaalkizhu

 

 

 

______________________________\

____

Sick sense of humor? Visit TV's

Comedy with an Edge to see what's on, when.

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[Guest guest]

Dear Group,

 

I have been reflecting more about practice since this post.

 

It is either to look within, or into the illusion of jagat-jiva-para.

Ramana Maharshi said it is either atma vichara or loka vicara. (did i

get these terms right?) So we can either reinforce the illusion of

maya, or we can try to dispell the illusion with Self-knowledge.

 

As I focus more and more on practice, the choice seems clear - find a

way to keep returning the focus within. It does seem that this is

something that a seeker can do.

 

So the 'daily routine' I wrote about is really my attempt to keep

looking within, to the Self. The more this is the case, the more filled

wsith peace I feel.

 

Not two,

Richard

 

 

advaitin , " Richard Clarke " <richard wrote:

>

> Dear Sadananda,

>

> Thank you for your practice-related post.

>

> My practice is formed from Ramana Maharshi's teachings. (And

> supported by Yoga Vasishta and Adi Sankara's)

>

[Guest guest]

Shastri-ji :

 

i am a 'sloka' priya - a lover of Sanskrit slokas specially Adi

Sshanakara Bhagvadapada's !Thank you for posting this wonderful

sloka!

 

i really enjoyed reading thes translation of that sloka

 

" The mental attitude should always be one of non-duality (no

difference), but it should never be in the field of action ( where

duality is necessary). One cannot function at all in this world

unless one recognises the differences of doer, action , act, master,

servant, etc. But > in the mind there should be the idea that in

reality all are Brahman, which > will prevent one from doing any

wrong to others. One should not practise advaita towards his Guru,

i.e. one should not think that he and his Guru are one, as concept

of diffrence is necessary as in the case of worship of God. "

 

This also echoes very much with what Sri Ramana bhagwan said in his

collected works !

 

" may i recall a verse that appeared in the collected works of sri

Ramana

 

" Keep advaita within the Heart. Do not ever carry it into action.

Even if you apply it to all the three worlds, O son, it is not to be

applied to the Guru. "

 

Shri Ramana also said :

 

" Advaita should not be practised in ordinary activities. It is

sufficient if there is no differentiation in the mind. If one keeps

cartloads of discriminating thoughts within, one should not pretend

that all is one on the outside. "

 

Sri Ramana bhagwan always saluted his Guru Lord Arunachaleshwera

when the deity was taken in procession during utsavam days thereby

showing respect and reverance for his Guru! Adi shankara

bhagvadapada also says in his Guruvashtakam :

 

" The Vedas with their six auxiliaries and knowledge of sciences may

be on the one's lips; one may have the gift of poesy; and may

compose good prose and poetry; but if one's mind be not attached to

the lotus feet of the Guru, what thence, what thence, what thence,

what thence? "

 

On this beautiful Thursday , please join me in saluting Jagadguru

Adi Shankara Bhagvadapada!

 

Vande Guru Paramparam !

 

 

 

> S.N.Sastri

>

> On 8/9/07, R.S.MANI <r_s_mani wrote:

> >

> > Namaste, All

> > I cannot recaptiualte just now the exact shloka, probably

written by Adi

> > Shankaracharya, but I do remember reading it and it said

something like " let

> > Advaita be your Bhava and you cannot avoid Dwaita while in the

world and

> > while doing your karmas " . (My request to our learned members to

quote this

> > shloka. I shall try to find out and post it in case I am

successful.)

> > Can Advaita be practiced? IMHO, it is not possible because the

moment

> > " practice " comes into picture, Dwaita has come.

> > However, personally I " practice " the knowledge " Aham Brahma

asmi " and more

> > than that " Tat Twam Asi " by assuming all the time, as far as

possible, that

> > I am an actor only and I am playing different roles during my

waking state.

> > More than that I also give freedom for others to act their

roles, and this

> > way I try to remain as the actor while playing the various

roles. This way,

> > not only I am able to accept myself, but also accept others

as " just

> > persons " stripped of all their personalities, (fully

appreciating the fact

> > " gua gunEshu vartantE, and it is the same I that appears as All

including

> > " myself " ). This approach does give me " inner peace " and whenever

this peace

> > gets disturbed while playing my roles and also allowing others

to play their

> > roles, the knowledge comes to my rescue and it does helps me to

remain in

> > " Advaita Bhava " most of the time.

> > Warm regards

> > Mani

> >

> > R. S. Mani

> >

> >

> > Got a little couch potato?

> > Check out fun summer activities for kids.

> >

> >

[Guest guest]

Shree Richard Clarke- PraNAms

 

Here is my understanding.

 

There are three essential aspects in understanding the

advaitic nature of the reality.

 

1. Brahman is real - brahma satyam (real that which

never gets sublated)

 

2. Jagat mithyaa - the world is only apparent and not

absolutely real since it sublates (as we move to dream

and deep sleep states)

 

3. In essence, jiiva is not different from Brahman

(jiivo brahmaiva naaparaH).

 

All three aspects are involved.

 

Looking within or looking outside should both bring it

back to the essence of the reality that all is one,

provided one knows how to look within and look without

- where within is being defined with reference to the

upaadhiis or bodies.

 

Bhagavaan Ramana starts with the inquiry of who am I -

who is the seer of the universe. In the analysis of

the seer, seen and seeing, either one lead to the

other since in the ultimate analysis all three merge

into one that I am, who is the conscious existent and

infinite entity - sat - chit - anandam. Krishna says

in Giita Ch . 6 - both ways -

'sarva bhuutastam aatmaanam sarva bhuutani ca aatmani'

- one who sees oneself in all and all in oneself - he

is sees the truth

or from the world and the creator of this world -

yo maam pastyati sarvatra sarvan ca mayi pasyati ' one

who sees me everywhere and everything in me - he alone

sees the truth. From these two, the last statement

that Jiiva in essence is not different from Brahman

should follow in the correct understanding.

 

In Upadesha saara Bhagavaan Ramana says:

dRisya vaaritam chittamaatmanaaH

chitva darshaNam tatva darshanam|

 

The essentail meening of the above sloka is - if one

removes the names and forms in all the seens (that is

the world of objects, which reduce to the thoughts in

the mind) and see through the contents of the thoughts

then one sees is the nature of the reality of the

world (or substantive of the world) which is nothing

but Brahman, the consciousness that I am. This sloka

requires lot more analysis but that is the essence.

 

Hope this helps

 

Hari Om!

Sadananda

 

 

 

--- Richard Clarke <richard wrote:

 

> Dear Group,

>

> I have been reflecting more about practice since

> this post.

>

> It is either to look within, or into the illusion of

> jagat-jiva-para.

> Ramana Maharshi said it is either atma vichara or

> loka vicara. (did i

> get these terms right?) So we can either reinforce

> the illusion of

> maya, or we can try to dispell the illusion with

> Self-knowledge.

>

> As I focus more and more on practice, the choice

> seems clear - find a

> way to keep returning the focus within. It does seem

> that this is

> something that a seeker can do.

>

> So the 'daily routine' I wrote about is really my

> attempt to keep

> looking within, to the Self. The more this is the

> case, the more filled

> wsith peace I feel.

>

> Not two,

> Richard

>

>

> advaitin , " Richard Clarke "

> <richard wrote:

> >

> > Dear Sadananda,

> >

> > Thank you for your practice-related post.

> >

> > My practice is formed from Ramana Maharshi's

> teachings. (And

> > supported by Yoga Vasishta and Adi Sankara's)

> >

>

>

>

[Guest guest]

A member wrote to me off list regarding the Ramana quote on 'keeping

Advaita in the heart " and asked for the source !

 

here it is :

 

 

http://www.davidgodman.org/rteach/unverse39.shtml

 

Carlos , please read the entire article and you will find how Sri

Ramana explains this whole concept with a cute little story of King

Janaka .

 

here is that email

 

Thu, 09 Aug 2007 17:58:15 -0700

Sri Ramana quote

" Carlos Grasso " <carlos

 

dhyanasaraswati

Dhyanasaraswati Namaste:

 

My name is Mouna and I'm part of the Advaitin List.

I¹m writing offline this email (meaning it will not go through the

Advaitin-List) because it may not be appropiate.

 

On your last post, you quote a phrase from Sri Bhagavan as follows:

 

 

Shri Ramana also said :

" Advaita should not be practised in ordinary activities. It is

sufficient if there is no differentiation in the mind. If one keeps

cartloads of discriminating thoughts within, one should not pretend

that all is one on the outside. "

 

 

Could you tell me the source of it? and would you mind expanding on

the

thought: " Advaita should not be practised in ordinary activities. "

according

to your understanding?

It surprised me a little, since Sri Ramana always enphasized Practice

(Vichara) in ALL circumstances, but maybe he was pointing to a

fifferent

direction.

 

Yours in Dharma,

Mouna

 

*********************************************************************

Yes! In Vyaharika ( day to day life) there is always a difference

between a King and his subject , A teacher and a pupil , etc etc etc

but at Paramarthika level it is the same self that resides in the

teacher and the sttudent , a king and his subject ! so an ordinary

person will not go and sit on the king's throne ! similarly a

student will not sit in an Asana assigned to the guru ! But at the

time of self realization, all such physical ifferences vanish or

disappear! Maybe learned members here can attempt to explain this a

whole lot better than i did

 

Thanx for asking this question !

 

Hari Aum!

[Guest guest]

Dear Sadananda,

 

Namestse,

 

Thank you for your reply.

 

My understanding allighns with what you have expressed:

 

All is Brahman. And Thou art That.

 

While looking inside our outside, all is Brahman, Ramana teaches to

see what is real about one's identiry. So this is the focus of my

practice. What matters is not the intellectual understanding Ithough

this can help quiet the mind), what matters is Self-knwoledge, atma

vidya.

 

Not two,

Richard

 

advaitin , kuntimaddi sadananda

<kuntimaddisada wrote:

>

>

> Shree Richard Clarke- PraNAms

>

> Here is my understanding.

>

> There are three essential aspects in understanding the

> advaitic nature of the reality.

>

> 1. Brahman is real - brahma satyam (real that which

> never gets sublated)

>

> 2. Jagat mithyaa - the world is only apparent and not

> absolutely real since it sublates (as we move to dream

> and deep sleep states)

>

> 3. In essence, jiiva is not different from Brahman

> (jiivo brahmaiva naaparaH).

>

> All three aspects are involved.

>

> Looking within or looking outside should both bring it

> back to the essence of the reality that all is one,

> provided one knows how to look within and look without

> - where within is being defined with reference to the

> upaadhiis or bodies.

>

> Bhagavaan Ramana starts with the inquiry of who am I -

> who is the seer of the universe. In the analysis of

> the seer, seen and seeing, either one lead to the

> other since in the ultimate analysis all three merge

> into one that I am, who is the conscious existent and

> infinite entity - sat - chit - anandam. Krishna says

> in Giita Ch . 6 - both ways -

> 'sarva bhuutastam aatmaanam sarva bhuutani ca aatmani'

> - one who sees oneself in all and all in oneself - he

> is sees the truth

> or from the world and the creator of this world -

> yo maam pastyati sarvatra sarvan ca mayi pasyati ' one

> who sees me everywhere and everything in me - he alone

> sees the truth. From these two, the last statement

> that Jiiva in essence is not different from Brahman

> should follow in the correct understanding.

>

> In Upadesha saara Bhagavaan Ramana says:

> dRisya vaaritam chittamaatmanaaH

> chitva darshaNam tatva darshanam|

>

> The essentail meening of the above sloka is - if one

> removes the names and forms in all the seens (that is

> the world of objects, which reduce to the thoughts in

> the mind) and see through the contents of the thoughts

> then one sees is the nature of the reality of the

> world (or substantive of the world) which is nothing

> but Brahman, the consciousness that I am. This sloka

> requires lot more analysis but that is the essence.

>

> Hope this helps

>

> Hari Om!

> Sadananda

>

>

>

> --- Richard Clarke <richard wrote:

>

> > Dear Group,

> >

> > I have been reflecting more about practice since

> > this post.

> >

> > It is either to look within, or into the illusion of

> > jagat-jiva-para.

> > Ramana Maharshi said it is either atma vichara or

> > loka vicara. (did i

> > get these terms right?) So we can either reinforce

> > the illusion of

> > maya, or we can try to dispell the illusion with

> > Self-knowledge.

> >

> > As I focus more and more on practice, the choice

> > seems clear - find a

> > way to keep returning the focus within. It does seem

> > that this is

> > something that a seeker can do.

> >

> > So the 'daily routine' I wrote about is really my

> > attempt to keep

> > looking within, to the Self. The more this is the

> > case, the more filled

> > wsith peace I feel.

> >

> > Not two,

> > Richard

> >

> >

> > advaitin , " Richard Clarke "

> > <richard@> wrote:

> > >

> > > Dear Sadananda,

> > >

> > > Thank you for your practice-related post.

> > >

> > > My practice is formed from Ramana Maharshi's

> > teachings. (And

> > > supported by Yoga Vasishta and Adi Sankara's)

> > >

> >

> >

> >

>

[Guest guest]

Dear Dhyanasaraswati, Namaste:

 

Thank you for refering me to the source of your quote. Was very useful

indeed.

As with every aspect of Sri Bhagavan Ramana Maharshi's teaching, is

very difficult to establish clean cut lines and black or white

statements. King Janaka's story is very nice, but Sri Ramana himself

many times seemed to have " acted " completely opposite to that story,

sharing the food between devotees, squirrels, cows, monkeys and

himself, at the same time, and in the same place!! BUT also he made

the separation between bramins and the rest when lunch was served (a

curtain as separator) since he didn't want someone start telling that

Ramana Maharshi doesn't care about traditional values.

I will describe him as a master of Common Sense! (how could it be

otherwise...)

 

I can see after reading Mr Godman's article that there are many points

still a little obscures in my understanding in relation to what it was

quoted as " advaitic practise " as stated therein.. Maybe you will help

me clarify them if you have the time.

My main question is:

" Advaita should not be practised in ordinary activities. "

What would be the " practise " that Sri Bhagavan (according to Annmalai

Swami) was refering to?

Was he refering to the attitude of seeing everything at the same

level? was he refering to Atma-vichara?

 

With all due respect, would you mind enlighten me on this point, from

the vantage point of YOUR OWN understanding in this matter?

 

The best of Blessings,

Mouna

 

 

 

advaitin , " dhyanasaraswati " wrote:

 

>

> http://www.davidgodman.org/rteach/unverse39.shtml

>

> Carlos , please read the entire article and you will find how Sri

> Ramana explains this whole concept with a cute little story of King

> Janaka .

[Guest guest]

--- Mouna <maunna wrote:

 

> Dear Dhyanasaraswati, Namaste:

.....

> My main question is:

> " Advaita should not be practised in ordinary

> activities. "

> What would be the " practise " that Sri Bhagavan

> (according to Annmalai

> Swami) was refering to?

> Was he refering to the attitude of seeing everything

> at the same

> level? was he refering to Atma-vichara?

>

> The best of Blessings,

> Mouna

 

Mounaji - PraNAms

 

Dhyanasaraswatiji asked me if I can respond to your

question - Here is my understanding.

 

Advaita involves non-duality and any activity involves

duality - As Shree Shastriji pointed out in a recent

post, one should not have advaitic notion while

serving the God, teacher or Guru, parents etc. In fact

I should say at the level of vyavahaara or

transactional level, duality is evident. Even though I

have advaitic understanding, my check is different

and my bank balance is different from that of others.

When you are operating in the world, one can have

clear vision of the unity or underlying advaita, yet

transact with the world of dvaita appropriately. The

best way to see it is - I know that all matter is

nothing but is made up of the same fundamental

particles, electrons and protons and neutrons; that

does not mean I eat garbage and throw food. Garbage is

garbage and food is food. There is no confusion here.

Knowledge of oneness from the fundamental point does

not cloud my understanding the distinctions at

vyavahaara or transactional level. Hence Bhagavaan's

worning that advaita should not be practiced during

activities.

 

Advaitic vision is from the total vision while at the

transactional level the differences are to be

followed. As you have indicated in your posts,

Bhagavaan Ramana himself showed by way of his living

knowing very well that " I " pervades everything.

 

We used to have one dvaitin in the list, who used to

question advaitin – ‘if you believe that advaita is

true, then drink this cup of poison since according to

you everything is Brahman’ – That is exactly what

Bhagavaan is trying to worn in term of lack of correct

understanding of what advaita means.

 

 

Hope this helps

 

Hari Om!

Sadananda

[Guest guest]

advaitin , kuntimaddi sadananda <kuntimaddisada

wrote:

>

>

> --- Mouna <maunna wrote:

 

> We used to have one dvaitin in the list, who used to

> question advaitin – `if you believe that advaita is

> true, then drink this cup of poison since according to

> you everything is Brahman' – That is exactly what

> Bhagavaan is trying to worn in term of lack of correct

> understanding of what advaita means.

>

>

> Hope this helps

>

> Hari Om!

> Sadananda

>

 

 

There is a fine line (I don't know where) that I think needs to be mentioned.

Here the

example is drinking poison for the body or jumping off a cliff, where the

chariot will get

broken. However in the case of the mind, there are several crutches held onto,

which

giving up may seem like poison, but at some point the consciousness has to lift

above

them. If you have the daring, dare the damage while holding to the ideal. In

such practical

approach, your progress can be measured by the scars on your heart. Of course,

not for

all.

 

thollmelukaalkizhu

[Guest guest]

advaitin , " putranm " <putranm wrote:

>

> advaitin , kuntimaddi sadananda <kuntimaddisada@> wrote:

 

>

>

> There is a fine line (I don't know where) that I think needs to be mentioned.

Here the

> example is drinking poison for the body or jumping off a cliff, where the

chariot will get

> broken. However in the case of the mind, there are several crutches held onto,

which

> giving up may seem like poison, but at some point the consciousness has to

lift above

> them. If you have the daring, dare the damage while holding to the ideal. In

such

practical

> approach, your progress can be measured by the scars on your heart. Of course,

not for

> all.

>

> thollmelukaalkizhu

>

 

 

Let me add to this a stronger quote for authority; please refer to the Gita

lectures II and III

of Swami Vivekananda Vol 1.

 

III end:

 

" All weakness, all bondage is imagination. Speak one word to it, it must

vanish. Do not

weaken! There is no other way out.... Stand up and be strong! No fear. No

superstition.

Face the truth as it is ! If death comes --that is the worst of our miseries --

let it come !

We are determined to die game. That is all the religion I know. I have not

attained to it, but

I am struggling to do it. I may not, but you may. Go on ! "

[Guest guest]

--- putranm <putranm wrote:

 

> advaitin , " putranm "

> <putranm wrote:

>

> Let me add to this a stronger quote for authority;

> please refer to the Gita lectures II and III

> of Swami Vivekananda Vol 1.

>

> III end:

>

> " All weakness, all bondage is imagination. Speak

> one word to it, it must vanish. Do not

> weaken! There is no other way out.... Stand up and

> be strong! No fear. No superstition.

> Face the truth as it is ! If death comes --that is

> the worst of our miseries -- let it come !

> We are determined to die game. That is all the

> religion I know. I have not attained to it, but

> I am struggling to do it. I may not, but you may. Go

> on ! "

>

 

Regarding above, I will post a practice-writeup by

someone written a few years back. One can spot the

influence of Sri Ramana in the theory aspect, and the

writeup can be inspiring and has merit in that the

person got much from fighting in the trenches of

spiritual warfare. I find it useful and hope others

do.

 

I will post the first part now. If people think they

may find it useful, will post the others later.

Forgive, if I do not answer questions regarding it.

 

thollmelukaalkizhu

 

(QUOTE)

 

Pointers on Mind, Thoughts and You: How to guide the

mind to the Self.

 

Part I is for the general audience seeking to pursue

the spiritual path. 1-5 and first two sentences in 6

were first written; they are the crux along with 10,

with 2 being the main point. If you comprehend 2,

everything else follows. Part II ( & III) is

continuation (not to be read separately) and meant for

those needing specific instructions for dealing with a

very unruly mind. Please contemplate carefully on each

idea and relate it to the specific issues that govern

your mind, then attempt to put it to practice.

 

Part I: general

 

1. Mind is a bundle of thoughts.

 

2. Thoughts come and go; you remain the same (like

pictures on the movie screen). This ‘You’ is called

the Self. When It is identified through the mind, It

is considered limited; otherwise You are.

 

3. Learn to trace back to the source of your thoughts

by asking yourself “Whose thought is this?” [Mine]

“Who am I?” … thus free yourself from the grip of the

mind and return to the pure state.

 

4. Quit teaching your mind to sustain itself on dream

worlds of non-eternal identifications. Regularly

practice merging into and meditating upon your true

Identity.

 

5. When times of hardship strike, walk the spiritual

path facing the issues truthfully in a heroic manner.

No escapism into the dream worlds.

 

6. Remember: You think and define your thoughts, not

vise-versa. Confusion on this simple point is the

cause of much fear and instability. You say “I am

happy”, “I am suffering”, “I cannot be truthful”, etc.

Don’t say it! If you must characterize your nature or

being, say “I am beyond pleasure and pain!” or “Truth

is my very nature! How can I waiver from it?” and live

up to that.

 

7. Establish positive, strengthening sequences to

culminate in positive identifiers to counter

established negative sequences and identifiers. For

example, answer “Who am I?” with “I am the

all-pervading Self!,” or when thoughts arise, quickly

surmise them as waves on the Ocean of Brahman and

dissolve them and their prime basis, your

individuality, into the Ocean. The Ocean is the

eternal Reality; all else arises from It and dissolves

back into It. Another typical positive reference is

the Bhakthi ideal of God.

 

8. Positive identifiers are useful and sometimes

considered necessary in the initial or sudden stages;

however do not become bound to them. The goal is to

get beyond the jiva-shrishti (individual’s creation)

plane and realize/be the Self. Hence use them

sparingly, and at all other times, resolve to higher

discrimination.

 

9. All identifiers through name and form are of your

making, and it is you who qualifies these choices as

good/bad, positive/negative, etc. You are not subject

to the limitations assigned through the mind. It is

imperative that we eventually confront all these

mental holds as false superimpositions upon the Self.

The way to do this is not by arm-wrestling with them;

recognize their unreality and get back to the solace

of your pure state. Only in moments of desperation

must you deal a blow on them using a positive

identifier; at all other times, discriminate back to

your true Self.

 

10. Just as you are not defined by name, form or

thoughts, know that that which you identify through

such identifiers is also not limited or defined by

them. Don’t qualify a person as good or bad based on

the thoughts that presently run through his/her head.

Rather realize that the true Identity is the

unchanging Self behind the present superimposition of

name, form or thought. We must learn to live at the

level of the unchanging Substratum of “Being”; then

the waves of passing shows will not appear real. When

parents see a child angry, sad, happy, or misbehaving,

they react appropriately but at the same time, know

that the present mood of the child will soon change.

Hence they only see the “Self” in the child and do not

consider the changeful moods to be a real

characterization of the child. A saint does the same

at all levels of existence; we must learn to do the

same.

 

 

 

 

 

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