*WORDS OF WISDOM*- BUDDHA

To live in the 'present' is to live in 'eternity'.

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"BE 'IN' THE WORLD; BUT NOT 'OF' THE WORLD"- `SRI RAMA KRISHNA PARAMAHAMSA

*POINTS TO PONDER*

"BE 'IN' THE WORLD; BUT NOT 'OF' THE WORLD"

 
'A boat may stay in water, but water should not stay in boat. A spiritual aspirant may live in the world, but the world should not live within him'. 

`SRI RAMA KRISHNA PARAMAHAMSA

We shall "Hold on to this 'I-AM-ness , and become one with the world".

The all-pervading ,omnipresent and omnipotent reality 'GOD' is shining, in every body`s heart as 'Truth-Consciousness and Bliss'- as 'I-AM'- ness( I! I! I!). This 'I-AM-ness' is manifesting as the world outside. We shall "Hold on to this 'I-AM-ness , and become one with the world".

 

~Swaathmaaraaman 

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The four-fold spiritual disciplines, for the seekers of ‘Self-Realization’ and Sahaja Samadhi’- ‘Self-Realization’ and’ Sahaja Samadhi’ are the birth right of everybody. We shall deserve and own them.

*Glimpses of self-realization*

The four-fold spiritual disciplines, for the seekers of ‘Self-Realization’ and Sahaja Samadhi’.

I. ‘VIVEKA’ (The faculty of discrimination) is the capacity to discriminate, in between, the real and the unreal, the relative and the absolute, and the permanent and the impermanent.
II. ‘VYRAGYA’ (Non attachment) is the culmination of ‘viveka’, resulting in indifference to worldly life, arising out of a comprehensive understanding, of the ephemeral nature of the phenomenal world.
III. The’Samadi shadka sampathi ( The six-fold disciplines of ‘sama’, ‘dama’, uparathi, ‘thithiksha’, ‘sraddha’, and ‘samadhanam’)
1. ‘SAMA’ is abstaining from, thoughts of the objects of five sense organs, and the five organs of action.
2. ‘DAMA’ is withdrawal of the five organs of action ( Arms, feet ,the organ of procreation, the organ of excretion and speech) and the five sense organs (eyes, ears, nose, tongue and skin), from their corresponding objects.
3. ‘UPARATHI’ means reveling in one`s own ‘SELF’ (Truth- Consciousness and Bliss) being-‘swathma sukhi’ or ‘aathmaaraaman’, perceiving that all objects of enjoyment are nothing but one`s own ‘self’ only. ‘Uparathi’ is actually a home-coming from ‘universal objectivity’ to ‘universal subjectivity’.
4. ‘THITHIKSHA’ is the capacity to persevere, all adversities in life, without any grievances and taking no efforts for possible correction.
5. ‘SRADDHA’ is total attention to one`s own self, living in the present, without ever having, worries over the past, anxiety about the future and excitement in the present; resulting in ‘Self-Realization’ and ‘Sahaja Samadhi’. ( Sraddhavan labhathe jnanam )
6. ‘SAMADHANAM’ is ‘Peace-Inherent’ or ‘Sahaja Samadhi’- culmination of the aforesaid spiritual disciplines.
IV. ‘MUMUKSHUTHWA’ is the intense longing for ‘Liberation-in-Life’, which along with unwavering non- attachment to the phenomenal world; are the two essential requirements for ‘Self-Realization’, ‘Liberation-in-Life’ and ‘Sahaja Samadhi’.

Friends! 

‘Self-Realization’ and’ Sahaja Samadhi’ are the birth right of everybody. We shall deserve and own them.

`SWAATHMAARAAMAN

Reality is simply, loss of the ego - RAMANA MAHARSHI

*For the seekers of 'self-realization' and 'sahaja samadhi'*

Destroy the ego by seeking its identity.
Because the ego has no real existence, it will automatically vanish, and Reality will shine forth by itself in all its glory. This is the direct method.
All other methods retain the ego. In those paths so many doubts arise, and the eternal question remains to be tackled. But in this method the final question is the only one and is raised from the very beginning.
No practices (sadhanas) are even necessary for this quest.

`RAMANA MAHARSHI`

*Glimpses of self-realization*- *The esoteric ism of ‘deep sleep’- ‘egolessness’ and ‘Sahaja Samadhi'*-In wakeful state, if we can remain, established in ‘egolessness’, obviously that will bring about ‘Sahaja Samadhi’.

*Glimpses of self-realization*

*The esoteric ism of ‘deep sleep’- ‘egolessness’ and ‘Sahaja Samadhi'*


Over the treasure-house of in valuable worth- deep sleep, we are walking every day, unaware of. In deep sleep, all dualities disappear, and there, there is no difference in between a beggar and an emperor, the poor and the rich, children and adults, animals and human beings and the good and the bad. Irrespective of sex, caste, creed, religion and nationality, everybody wants to sleep every day, without any disturbance. Till now, nobody has ever complained that sleep is boring. In sleep everybody is happy and peaceful. Why there is peace and happiness in deep sleep? ‘EGOLESSNESS’, unaffected by space, time and causation, brings about this, non-satiating love for sleep. Every day sleep escapes our attention, unnoticed, which gives us a wonderful clue for  'Self-Realization' and ‘Sahaja Samadhi’.

In wakeful state, if we can remain, established in ‘egolessness’, obviously that will bring about ‘Sahaja Samadhi’. ‘Self-Inquiry’ (Who am I?) and ‘Self-Surrender’ are the only means for that.

Friends!

'EGO' creates the phenomenal world, through 'body-mind-intellect complex and the five sense organs, their objects, evolved from the five primal elements, ether, air, water,fire and earth as touch, sound, taste, sight and smell. The merger of the 'EGO' in it`s origin, 'SELF' (Truth-Consciousness and Bliss), results in the merger of the phenomenal world in it`s origin-the 'SELF'. If 'egolessness' can be brought about in wakeful state, that is 'Self-Realization' and 'Sahaja Samadhi'.
By ‘introspective contemplation’ on the nature of our ‘BEING’, in deep sleep, we shall re- recognize 'Self-Realization’ and ‘Sahaja Samadhi’- already attained by us, without our recognition.

`SWAATHMAARAAMAN`

*Glimpses of Self-Realization*- "Ekatma Panchakam" - By Bhagavan 'Ramana Maharshi'

"Ekatma Panchakam" - By Bhagavan 'Ramana Maharshi'


1. Forgetting the Self, mistaking the body for the Self, going through innumerable births and finally finding and being the Self — this is just like waking up from a dream of wandering all over the world.

2. He who asks ‘Who am I?’ although existing as the Self, is like a drunken man who asks about his own identity and whereabouts.

3. When in fact the body is in the Self, to think that the Self is within the insentient body is like thinking that the cinema screen on which a figure is projected is inside the figure.

4. Has the ornament any existence apart from the gold (of which it is made)? Where is the body apart from the Self? The ignorant mistake the body for the Self, but the Jnani, know er of the Self, perceives the Self as the Self.

5. That one Self, the Reality, alone exists for ever. If even the Primal Guru (Adi Guru, Dakshinamurti) revealed it in silence, who can convey it in speech?