LEGACY OF WISDOM

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WHAT IS SARANAGATI (SURRENDER TO GOD)?

This universal message is also found in Hinduism. Surrendering to the Lord and taking Him as refuge is called saranagati. Today the saranagati message has become very popular. Many people explain and expound the tenets and precepts of saranagati.

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Teach the Seed to be a Tree

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One does not become a Mahatma Gandhi and then develop the qualities he is identified with. When you are still Mohandas Karamchand Gandhi, you develop certain qualities, and these qualities make you Mahatma Gandhi. You don't become extraordinary and then develop extraordinary qualities. When you are still ordinary, you develop certain extraordinary qualities, and these qualities make you an extraordinary person. What you sow today, you will reap tomorrow. the world-class citizens of tomorrow are developed in the cocoon of homes today by the responsible hands of parents. The seed must be taught when it is still a seed on how to be a tree.

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LAW OF CAUSATION

The universe is an expression of innumerable laws of nature. They are physical, chemical, biological, psychological, philosophical and several other laws. These are all impeccable, infallible, each having a cause-effect relationship. A cause for an effect and an effect for a cause. The meticulous functioning of the countless laws is the law of causation. They seem to bow in obeisance to some mysterious controller, governor. That unknown, unseen governor is indicated as Brahman, the Supreme God. The infinite power that holds the laws together. Acting like a monarch to whom obedient subjects pay homage. The English poet John Milton puts this idea across succinctly in his sonnet On His Blindness:

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MALA or ROSARY

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A mala (or rosary) is a string of small beads which are separated from each other by a special kind of knot called a brahmagranti or knot of creation. The beads are strung on strong cotton thread and although usually 108 in number, malas with 54 of 27 beads are also commonly used.

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Past is past

The dawn of every day offers us the choice of using or abusing the day. Till we embrace death, the freedom of choice to use or abuse the today's of our life purely rests with us. Whatever be our age, as a worst case scenario, even if we have wasted the entire past of our life, we can still make a beginning, starting today. We can make the most of every day of our life from now on and create a life that will be cherished.

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TEARS

Holding back tears is painful, causing muscle tension and chest discomfort. Controlling tears makes you sick. The muscle tension required to put on a “brave” face and to control your tears is responsible for much of your high blood pressure and coronary artery diseases. Tears that do not find expression through the eyes will cause some other organ to weep, which are the various diseases. Having a good cry is a cathartic experience, while suppressing tears create stress. It is typical for asthma sufferers to report that they do not often cry. And, after they learn to shed tears the frequency of their asthma attacks reduces.

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CLASSIFICATION OF FOOD

For every one food is threefold. How? Is it in terms of nutritional value? Should everyone take threefold food, like protein, carbohydrate and fat in a certain proportion? Or should we take a little bit of sattvika food, a little bit of rajasika food and some tamasika food? It is not threefold in these senses but in terms of guna, it is so according to what is liked, priya, by people,

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Does God exist?

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When we worship God regularly, we may get a doubt. This doubt may just pop up in our mind without rhyme or reason or may occur when we are going through difficult times. Any thinking intellect will get this doubt one time or the other - 'I am religiously and devotedly worshipping God but it there really a God existing somewhere? This is a fundamental doubt - Does God really exist?

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PIECE OF MIND: A BIRTH RIGHT

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Like love, peace is to be felt. I may tell you what peace is in many words, but you will not understand those words until you yourself have felt peace in the heart within.

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Perception is a learned phenomenon

Our bodies are the physical results of all interpretations we have been learning to make since we were born.

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Bhramari Pranayama or Humming bee Breath

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The word "Bhramari" comes from the sanskrit name bhramar which is Humming black bee. The practice of bhramari breathing calms the mind, reduces the stress or fight - flight response. It reduces cerebral tensions, anger, anxiety, insomnia, The blood pressure is also lowered. This pranayama is very effective in speeding up the healing of body tissues and may be practiced after surgeries.

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INTERBEING



If you are a poet, you will see clearly that there is a cloud floating in this sheet of paper. Without a cloud, there will be no rain; without rain, the trees cannot grow; and without trees, we cannot make paper. The cloud is essential for the paper to exist. If the cloud is not here, the sheet of paper cannot be here either. So we can say that the cloud and the paper inter-are. “Interbeing” is a word that is not in the dictionary yet, but if we combine the prefix “inter” with the verb “to be”, we have a new verb, inter-be. Without a cloud, we cannot have a paper, so we can say that the cloud and the sheet of paper inter-are.

If we look into this sheet of paper even more deeply, we can see the sunshine in it. If the sunshine is not there, the forest cannot grow. In fact, nothing can grow. Even we cannot grow without sunshine. And so, we know that the sunshine is also in this sheet of paper. The paper and the sunshine inter-are. And if we continue to look, we can see the logger who cut the tree and brought it to the mill to be transformed into paper. And we see the wheat. We know that the logger cannot exist without his daily bread, and therefore the wheat that became his bread is also in this sheet of paper. And the logger’s father and mother are in it too. When we look in this way, we see that without all of these things, this sheet of paper cannot exit.

Looking even more deeply, we can see we are in it too. This is not difficult to see, because when we look at a sheet of paper, the sheet of paper is part of our perception. Your mind is in here and mine is also. So we can say that everything is in here with this sheet of paper. You cannot point out one thing that is not here—time, space, the earth, the rain, the minerals in the soil, the sunshine, the cloud, the river, the heat. Everything co-exists with this sheet of paper. That is why I think the word inter-be should be in the dictionary. “To be” is to inter-be. You cannot just be by yourself alone. You have to inter-be with every other thing. This sheet of paper is, because everything else is.

Suppose we try to return one of the elements to its source. Suppose we return the sunshine to the sun. Do you think that this sheet of paper will be possible? No, without sunshine nothing can be. And if we return the logger to his mother, then we have no sheet of paper either. The fact is that this sheet of paper is made up only of “non-paper elements.” And if we return these non-paper elements to their sources, then there can be no paper at all. Without “non-paper elements,” like mind, logger, sunshine and so on, there will be no paper. As thin as this sheet of paper is, it contains everything in the universe in it.

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Source: THE HEART OF UNDERSTANDING by Thich Nhat Hanh
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THE GOD BEHIND THE GODS (Story from Kena Upanisad

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Part III of the Kena Upanishad contains a simple narrative. The puranic literature adopted the same method with many mystical stories describing god. It is primarily meant for exercising the intellect to comprehend the subtle truth ingrained in them.

The narrative speaks of a battle between the gods and the demons. The gods were losing the battle. So they sought the help of the Supreme God, Brahman. Through Brahman’s help they emerged victorious. But they were vainful of their glory. They celebrated the victory as their own. Amidst their jubilance they ignored the vital part played by Brahman. Brahman noticed their vanity, ingratitude. And wanted to expose their frailty.

Thus Brahman appeared in the sky as a Yaksa apparition, Spirit. The gods saw the form of the Spirit. They were baffled. Did not know what the yaksa was. And were terrified at the thought of the enemy still lurking. So they approached Agni meaning Fire-god and requested him to find out what that Yaksa was. He agreed to do so.

Agni hastened to that spot. And drew near the Spirit. The Spirit softly asked him, “Who are you?” He replied he was Agni, also known as Jatavedha, meaning, All-Knower. The Spirit enquired, “What power do you possess?” He replied, “I burn everything on earth.” The Spirit then placed a straw before him and asked him to burn it. Agni tried and failed. He promptly returned to the gods and admitted he could not ascertain what the Spirit was.

The gods then approached Vayu meaning Wind-god with the same request. Vayu too agreed to find out what that Spirit was. He hastened to the spot. The Spirit asked him the same questions, “Who are you? What power do you possess?” Vayu answered, “I am Vayu, also known as Matarisva meaning Mover-in-sky. I can blow away everything on earth.” The Spirit placed a straw and asked him to blow it away. Vayu could not do so. He also rushed back and admitted he could not ascertain what that Spirit was.

The gods by now panicked. They approached Indra, the ruler of gods also known as Meghavan meaning Worshipful-one They requested Indra to investigate the mystery of the Spirit. He agreed and hastened to the spot. As Indra approached, the apparition disappeared. But Indra continued his quest without returning unlike the other two gods. At the very space an extremely beautiful woman appeared. She was Uma, daughter of Himavan, the personification of the Himalaya mountain. Indra asked Uma, What was that apparition which disappeared?”

Part Three of the Keno Upanisad ends with this question. Uma answers the question in the first mantra of Part Four. “Brahman”, she exclaimed, “through Brahman alone you have gained this victory and glory.” Then alone Indra realized the apparition was none other than Brahman, the supreme God.

It appears odd that the story was not completed in Part Three itself. Stranger still that the question and answer are placed in different parts of the Upanisad. It would seem appropriate to have ended Part Three with Uma’s answer. The reason for the split will be covered in the interpretation of the episode which follows.

The narrative has a deep allegorical significance. The Yaksa in the sky represents the supreme God, Brahman, Atman, which is above human perception, emotion or conception. The gods represents human virtues. And demons, represent vices. The apparition appeared after the gods gained victory over the demons. It signifies that the spiritual enquiry starts after virtue prevails over the vice.

When this happens the seeker initially adopts the simple form of spiritual practice using his gross body. He takes to mechanical, ritualistic worship. This is subtly indicated by the Fire-god approaching the Spirit. Fire-god Agni in the context represents the organs of action. Fire signifies speech. Speech is associated with Fire. Typical examples of this association being: “He gave a fiery speech”, “The boss fired him”, “Hot words were exchanged between them”, He took the generation aflame with his oratory”. Etcetera. And speech is used to mean collectively all organs of action. That covers mechanical worship with the gross body. Such physical practices provide hardly any spiritual satisfaction. And the practitioner remains far from spiritual enlightenment.

In the encounter with the Spirit, the Fire-god had two significant experiences:

(i) He could not ascertain what Spirit was

(ii) He lost the power he possessed. He could not burn the blade of grass.

In the first experience indicates that no seeker can contact the supreme God, Atman, the Self through the gross body. The organs of action cannot embrace the Atman, Self.

The second experience indicates that the organs of action are enlivened by the Atman, Self. Without the support of the Self, the organs of action become in effectual. They cease to function.

The repetition of this episode with Vayu Wind-god signifies the relationship between Atman, Self and the organs of perception. Wind-god here presents pranas vital-air sheath. And pranas cover the organs of perception. Therefore, Vayu’s identical experiences with Brahman establishes the same two truths:

(i)The organs of perception cannot perceive Atman, Self.

(ii) Without the support of the Self, the organs of perception become ineffectual. They cease to function.

The third episode with Indra, the ruler of gods, has a variation from the other two gods. Indra’s effort to find out the apparition was not a total failure. Indra did obtain the knowledge of Brahman indirectly through the help of Uma.

Indira represents the mind and intellect, the subtle body. The apparition disappearing from Indira indicates that the mind cannot feel God, nor the intellect comprehend God. However, when the mind surrenders to God in devotion and the intellect probes the Reality with the help of the sastras or scripture one can ultimately attain spiritual enlightenment. Symbolised by Indra finally gaining the knowledge of Brahman.

Uma represents scripture. Being the daughter of the Himalayas indicates that the supreme knowledge of Reality emanated from the galaxy of sages and saints in the Himalayan ranges. The dazzling beauty of Uma speaks of the brilliant literature in which that knowledge has been presented.

The idea of separating Indira’s question from Uma’s answer deftly suggests the meditative pause that precedes spiritual Enlightenment. After acquiring the knowledge of the scripture and exhausting the bulk of vasanas, desires, the seeker has to practice concentration and meditation. And wait in silence for the ultimate Experience. In the moment of absolute silence the seeker gains Enlightenment. The last stage of silent pause is beautifully indicated by the deliberate gap between the question and the answer, between effort and Enlightenment.

Further, the above story reveals the following ideas –

1) It is meaningless to be arrogant over one’s power.

2) Brahman is existent.

3) Brahman cannot be known by the senses (gods) and the mind and intellect (Indra).

4) Knowledge of Brahman cannot come without qualifications like humility.

5) Knowledge of Brahman is the noblest of all.


Sources:1) Excerpt from the Book ‘CHOICE OF UPANISAHDS” by A. Parthasarathy.
2) Kenopanisad commentaries by Swamy Paramarthananda.

FROM THE PEARLS WISDOM OF SWAMY TIRTHA



Simple living and high thinking

Try to make great and good men of yourselves. Do not expend your energies, do not waste thought on building beautiful and grand houses. Many of your houses are large and grand, but the men in them are very small. There are large tombs in India, but what do they contain? Nothing but rotten carcases, crawling worms and snakes.

Do not try to make your wife, your friends and yourself grand, by wasting energy on big houses and grand furniture. If you take this idea, if you realize that, if you perceive and know that the one aim and goal of life is not in wasting energy and accumulating riches, but in cultivating the inner powers, in educating yourself, to free yourself, to become God, if you realize that and expend your energies in that direction the family ties will be no obstacle to you.

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The wages of sin is death.

Do any kind of wrong, do any mischief, harbour in your mind any kind wrong, do these wrong deeds, commit these sins even at a place where you are sure nobody will catch you or find you out …. You must be visited with pain and suffering.

The wages of sin is death.

In the most solitary caves commit a sin and you will in no time be astonished to see that the very grass under your feet stands up and bears testimony against you. You will in time see that the very walls, the very trees have tongues to speak. “The moral law is that you must be pure. Harbour impurity and you must suffer the consequences”.

The kingdom of Heaven is within you.

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Elevate the mind by hitting it upward

On the playground, in India, we place an instrument called gulli, which is thick at the middle and sharply pointed at the ends, with both ends raised above the ground, and we strike one end with a bat and the gulli rises at once in the air a little; then we deal it a very hard blow with the bat and it goes flying right into the air to a great distance. There are two processes in this game. The first is to raise the gulli and the second is to make it fly into the air. If the mind is to be brought into the divine communion, first of all it is to be raised just a little, and the second process is to shoot it far off into the spiritual atmosphere.

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The records of Truth


Christ spoke orally only to eleven disciples, but those words were stored up by the atmosphere, were gathered up by the skies and are to-day being read by millions of people. Truth crushed o earth shall rise again.

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Carping injures self

Remember it always that when sending out thoughts of jealousy and envy, of criticism, of fault-finding, or thoughts of smacking of jealousy and hatred, you are courting the very same thoughts yourself. Whenever you are discovering the mote in your brother’s eye, you are putting the beam into your own.

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It is strange, very strange, that people want to rob each other, as for worldly wealth, but as for higher wealth (spiritual religious riches), when they are presented with it, they want to kill their donors.

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The reading of books and learning all knowledge is one thing; to acquire the Truth is another. You may read all the sacred Scriptures and yet not know the Truth.

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Death asks, not “What have you?” but “Who are you ?” Life’s question is not “What have I?” but “What am I ?”

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To give is a better bargain than to get.

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The rope-dancer at first rides the rope, single, alone. When highly practiced he takes with him a boy or some heavy object and dances on the rope. So, after living a single life and acquiring perfection, a man may allow others in his company.

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SOURCE: THE STORY OF SWAMI RAMA – THE POET MONK OF THE PUNJAB
BY PURAN SINGH – GANESH & Co., Madras. 1924

“AGELESS BODY, TIMELESS MIND”

“AGELESS BODY,
TIMELESS MIND”

A PRACTICAL
ALTERNATIVE TO GROWING OLD


Your body is aging beyond your control because it has been programmed to live out the rules of that collective conditioning. If there is anything natural and inevitable about the aging process, it cannot be known until the chains of our old beliefs are broken. In order to create the experience of ageless body and timeless mind, which is the promise of this book, you must discard ten assumptions about who you are and what the true nature of the mind and body is. These assumptions form the bedrock of our shared worldview.

They are:
1. There is an objective world independent of the observer, and our bodies are an
aspect of this objective world.

2. The body is composed of clumps of matter separated from one another in time and space.

3. Mind and body are separate and independent from each other.

4. Materialism is primary, consciousness is secondary. In other words, we are physical machines

that have learned to think.

5. Human awareness can be completely explained as the product of biochemistry.

6. As individuals, we are disconnected, self-contained entities.

7. Our perception of the world is automatic and gives us an accurate picture of how things really are.

8. Our true nature is totally defined by the body, ego, and personality. We are wisps of memories and desires enclosed in packages of flesh and bones.

9. Time exists as an absolute, and we are captives of that absolute. No one escapes the ravages of time.

10. Suffering is necessary—it is part of reality. We are inevitable victims of sickness, aging, and death.


Each assumption of the old paradigm can be replaced with a more complete and expanded version of the truth. These new assumptions are also just ideas created by the human mind, but they allow us much more freedom and power. They give us the ability to rewrite the program of aging that now directs our cells.

The ten new assumptions are:

1. The physical world, including our bodies, is a response of the observer. We create our bodies as we create the experience of our world.

2. In their essential state, our bodies are composed of energy and information, not sold matter. This energy and information is an outcropping of infinite fields of energy and information spanning the universe.

3. The mined and body are inseparably one. The unity that is “me” separates into two streams of experience. I experience the subjective stream of thoughts, feelings, and desires. I experience the objective stream as my body. At a deeper level, however, the two streams meet at a single creative source. It is from this source that we are meant to live.

4. The biochemistry of the body is a product of awareness. Beliefs, thoughts, and emotions create the chemical reactions that uphold life in every cell. An aging cell is the end product of awareness that has forgotten how to remain new.

5. Perception appears to be automatic, but in fact it is a learned phenomenon. The world you live in, including the experience of your body, is completely dictated by how you learned to perceive it. If you change your perception, you change the experience of your body and your world.

6. Impulses of intelligence create your body in new forms every second. What you are is the sum total of these impulses, and by changing their patterns, you will change.

7. Although each person seems separate and independent, all of us are connected to patterns of intelligence that govern the whole cosmos. Our bodies are part of a universal body, our minds an aspect of a universal mind.

8. Time does not exist as an absolute, but only eternity. Time is quantified eternity, timelessness chopped up into bits and pieces (seconds, hours, days, years) by us. What we call linear time is a reflection of how we perceive change. If we could perceive the changeless, time would cease to exist as we know it. We can learn to start metabolizing non-change, eternity, the absolute. By doing that, we will be ready to create the physiology of immorality.

9. Each of us inhabits a reality lying beyond all change. Deep inside us, unknown to the five-senses, is an inner most core of being, a field of non-change that creates personality, ego, and body. This being is our essential state—it is who we really are.

10. We are not victims of aging, sickness, and death. These are part of the scenery, not the seer, who is immune to any form of change. This seer is the spirit, the expression of eternal being.

These are vast assumptions, the makings of a new reality, yet all are grounded in the discoveries of quantum physics made almost a hundred years ago.

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Source: BOOK ON “AGELESS BODY, TIMELESS MIND” - A PRACTICAL
ALTERNATIVE TO GROWING OLD BY DEEPAK CHOPRA

THE TURKEY AND THE ANT

A Turkey, tired of common food,
Forsook the barn, and sought the wood,
Behind her ran an infant train
Collecting here and there a grain.
'Draw near, my birds', the mother cries,
'This hill delicious fare supplies.
Behold the busy negro race--
See. millions blacken all the place!
Fear not; like me with freedom eat;
An eat is most delightful meat,
How blest, how envied, were our life
Could we but 'scape the poulter's knife!
But man, cursed man, on turkey preys
And Christmas shortens all our days.
Sometimes with oysters we combine,
Sometimes assist the savoury chine,
From the low peasant to the Lord,
The turkey smokes on every board.
Some men for gluttony are curst,
Of the seven deadly sins the worst.
An ant, who climbed beyond her reach,
Thus answer'd from a neighbouring beech;
'Ere you remark another's sin,
Bid they own conscience look within;
Control thy more voracious bill,
Nor, for a breakfast nations kill.'

POEM BY JOHN GAY

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COMMENTS

In a simple poem, Gay has well brought out the difficulty of analysing oneself. In his poem there was a turkey living in a barn. The turkey was tired of eating grains. One day is left the barn in search of different food. The young ones followed the mother bird. Soon they reached a hill. the hill was full of black ants. The turkey started devouring them. It persuaded its little ones to eat freely. For a breakfast they consumed millions of ants. The turkey was quite unaware of it. But at the same time, it criticised the gluttony of men. It cursed man for consuming turkey for christmas. Herein lies the paradox. The turkey accused man for destroying a bird once a year, whereas it was killing a nation of ants for a breakfast. The turkey was committing the same fault, a million times graver, yet was ignorant of it. The poet tries to drive home this problem of recognising one's own iniquity.


Here is a practical suggestion. The moment you find a defect in another remember to look within yourself. Understand, behind every flaw that you recognise in another you have the same perhaps far more pronounced in your own personality. Do not consume all your life merely criticising the flaws and failings of others.

"Judge not others" cautioned Christ. The energy you waste in judging others is just what you need to make you live up to your own ideals. Observing a small blemish in a person what a strong tendency people have to overlook all his good traits! In the present society each member concentrates his attention on the faults of another. What defiles a person is not what goes into him but what comes out of him.
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