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The Cause Of Misery

(Excerpts from Satsang of Pujya Sant Shri Asaramji Bapu)
The Supreme Self is knowledge-personified, Bliss-personified and Truth-personified. He is beyond the realm of Nature. When the mind hankers after material objects, the intellect is beset with attachment and hatred. On the other hand, when the mind is calm, the intellect becomes stable, and Divine peace manifests itself; whereupon one remains internally peaceful even during the most difficult external circumstances.
One becomes sorrowful, firstly due to an instrumental cause of sorrow, secondly by thinking, ‘I am grieved’ and thirdly by the modification of mind towards grief.
Sometimes even in the event of an instrumental cause of sorrow, if the mind does not assume a sorrowful state, one feels no grief. For example, a child falls down while walking; it is an instrumental cause for sorrow; but if he does not modify the mind towards grief, then he stands up cheerfully. Alternatively, a smart mother would make the child cheerful before his mind assumes a sorrowful state and thus save the child from sorrow.
But mere eliminating of sorrow is not the goal of life. The goal of life is the attainment of the Supreme Bliss. One needs to be firmly established in the knowledge of the Truth that ‘I am Atman, the abode of Supreme Bliss, Whom sorrow cannot touch, no matter how miserable the circumstances may be.’ In the absence of such enlightening knowledge, even if one has no troubles at all, one would keep turning on sides in the bed thinking that there is no sorrow. But this is not the attainment of Supreme Bliss. This will breed sloth, and on account of the consequent ill-health one would lose self-confidence and become sorrowful; a sorrow created without any instrumental cause.
Don’t consider any person to be responsible for your sorrow. Those, who blame others for their sorrows, are perennially filled with malice and tormented by the hell fires of jealousy and hatred. One who accuses others of being the cause of one’s misery would end up multiplying it. In no way does it lessen one’s misery. The real cause of one’s misery is one’s ignorance, one’s foolishness, one’s own actions.
One should consider one’s stupidity as the root cause of one’s misery and take immediate steps to eliminate it. Those who blame others for their misery only add to their stupidity and consequently make themselves more miserable.
Hence, aptly has it been said, ‘Nobody is responsible for anyone’s happiness or sorrow. A person reaps the fruits of his own actions.’
A person, who is your enemy is also a friend of another. Our own virtuous deeds generate goodwill for us in another person’s mind. If another person harbours ill-will for us, it is again because of our own sins (evil doings). Have no feelings of attachment or aversion towards anyone. Attachment breeds dependence and hatred makes one violent. If you want to eliminate hatred, cultivate forgiveness in your heart. Development of forgiveness transforms violence into non-violence, anger into calm, hatred into love.
Do not hate, but forgive. Do not waste your time enquiring what others are doing. Rather, seek to know the Supreme Lord. Do not believe the relations of the body to be real, for you are not the body. You only have to accept that you belong to God and you will cross the ocean of rebirth forever…

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Prahlada: The Great Devotee

Prahlada said, “O King of gods! I have no attraction or aversion to Mother Nature or its various modifications like pleasure and pain etc. born as they are of virtue and vice. At this juncture, I perceive no one as an enemy, nor do I see any one worthy of attachment as my offspring, spouse or friend etc. I desire not for the heavens nor for the earth or netherworld. “Virtue and vice, and their fruits-pleasure and pain, do not belong to the Atman. Therefore, I don‟t desire anything. But without repudiating this phenomenal world, I remain contented on the strength of Knowledge alone and being desireless, always repose in Supreme Bliss.” As Indra listened to these sublime and pithy precepts, he was enlightened of the true state of the great devotee Prahlada. Extremely mortified, he asked with humility, “O Prahlada! Kindly tell me the way I can attain the Knowledge and peace you have.”

Prahladji said, “O King of gods! It is
through the virtues of guilelessness,
awareness, self-restraint, equanimity,
purity and serving those superior in
Knowledge that one attains the Supreme
State of liberation. It is only through
realising one‟s true nature that one attains
Knowledge and peace. Whatever virtues
and vices you see in yourself and in me
are related to our natures.”
These pithy words of Prahladji contained
the Knowledge of Ultimate Truth. Indra
felt pangs of shame as he remembered
his own vices of guile and desire etc.

He sought pardon from Prahladji for his deceitful conduct and said, “Ascetic Prahladji! I had deceitfully taken away your Sheela; kindly accept it back. I give it to you as the Gurudakshinā in lieu of the invaluable gift of Knowledge you have bestowed on me. I humbly pray to you to please accept my invitation to visit the heaven and bless the people there.” After extending this invitation, Indra went back to Amravati and Prahladji, with his Sheela, left for Hiranyapur.
Howsoever hard one may try to harm the devotees of the Lord, they may appear to be harmed for some time, but their support, the Lord is so strong that no harm can ever come to them. Therefore in such circumstances, devotees of the Lord should remain patient like Prahladji and should devote themselves to the recollection and
contemplation of the Lord.
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Excerpts from Rishi Prasad – Issue 179 Nov,

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The Magnificance of Mantras


Even in this present age of materialistic life Mantra-Shakti can prove to be more powerful than the Yantra-Shakti.

Mantra is a divine instrument with the rare potential of arousing our dormant consciousness. Thus it helps develop our latent powers and brings our original greatness to the fore. The parents give birth merely to our physical body whereas the True Brahmanishtha Sadgurus, the personages established in their True Self, give birth to our Chinmay Vapoo through Mantra-Diksha.

Man can attain greatness by developing his dormant powers through Mantra. The regular japa of a mantra reduces restlessness of the mind, brings restraint in life; and works wonders in developing the concentration and memory. A Mantra has different effects on different energy centres of the body. Many personages like Bhagvan Sri Adi Shankara Acharaya, Mahavir, Buddha,Sant Sri TulsidasJi Swami Vivekanand, Ramkrishna Paramhansa, Swami Ramtirtha, Pujyapaad Swami Sri Lilashahji Maharaj,Sri Raman Maharishi etc. have attained respect and reverence all around the world through their awareness of the True glory of Mantra.
Hence if we also perform the japa of Mantras under the guidance of a Sadguru, who is aware of the true power of Mantra and also is capable of arousing that dormant power lying within us, we can bask in the glory of material and spiritual accomplishment.
Mantra-Diksha
Through Mantra-Diksha, the Guru rekindles the dormant powers of the aspirant. Diksha is composed of two syllables, ‘Diksha¡’, ‘Di’ and ‘ksha’. ‘Di’, means what is given or the person capable of bestowing divine grace. And ‘ksha’ means one who is capable of assimilating. On one side is the benediction of the one (The Guru) who is capable of imparting the Lord’s grace and on the other hand is the assimilating capability of the aspirant. The combination of these two is Diksha. When the Guru initiates His disciple with the mantra, He also bestows His sensitive power of intuition and empowers the disciple with His ‘sankalpa’ (benign resolve) as well. When a farmer sows seeds in his farm, a stranger cannot tell whether the seeds are sown. But slowly and surely, when the seeds are watered and nurtured, they gradually sprout forth and only then there is proof that seeds were sown. Similarly, we are unaware of what is imparted unto us at the time of Mantra-Diksha. But when we water that seed in the form of spiritual practices and devotion, the hallowed grace of Mantra-Diksha does sprout forth.

Diksha is of three kinds: Shambhavi-Diksha, Mantra-Diksha and Sparsh-Diksha. Shambhavi-Diksha is given through a glance as Shukdev Muni gave to king Parikshit on the fifth day of the seven-day long narration of the holy Srimad Bhagwat. Sparsh-Diksha is given through sparsh. Mantra-Diksha is given through a mantra. The greater the spiritual elevation of the Guru, the more effective is the mantra given by him. If an ignorant illiterate man tells you to chant ‘Rama’, it will not benefit you so much. But the same ‘Rama’ coming from the mouth of a God-realized Saint like Ramanandji (The Sadguru of Kabirji), becomes a powerful mantra. Kabirji performed japa of the mantra with faith and devotion and became accomplished. The mantra was the same ‘Rama’ but in this case the inner self of the Guru was perfect with enlightenment.
If a peon says something, it does not carry much weight. But if the same thing is uttered by the Prime Minister, then it becomes very effective. The mantra given by Saints of great spiritual accomplishment delivers us when practised with faith and devotion. Mantra = manan (reflection) + antar (in heart); that which is to be reflected upon in the heart. Alternatively, mantra = mann (the mind) + tarr (deliver), that which delivers the mind from samsara.
The smaller the mantra given at the time of Mantra-Diksha, the more rhythmic its recital and the more convenient and propitious it is for the aspirant. This leads him fast on the track of spiritual progress.
Naradji was a Saint who was completely un-attached to any community or sect. His prime concern was the welfare of anyone coming in contact with him. Those who have the welfare of others close to their hearts, are ‘Lok Sants’ (Universal Saints). When Naradji initiated the robber, Valia, the mantra had a longer ‘Ra’ and a shorter ‘ma’, and ‘ma’ preceded the ‘Ra’. Valias, life-force was in the lower centres of the subtle body. Naradji gave the mantra knowing fully well that japa of ‘maRa’ would produce vibrations in those centers and gradually he would reach the higher centres without fail. He blessed Valia with Shambhavi-Diksha as well, thus transmitting his own spiritual energy unto him. Valia started japa of ‘maRa’ in right earnest.
Gradually his Kundalini was awakened with the japa becoming more and more rhythmic, and thus the robber was transformed into Valmiki Rishi.
Scientific Basis of Mantra-Japa
This experiment was carried out in a western country. A team of distinguished and highly learned men and women had congregated in a well-decorated room at Lord Litton’s residence. All of them were well acquainted with the twentieth century science and its various inventions and discoveries. Renowned researcher, Mrs. Watts Hughes, was singing a song with music played on an ordinary guitar.
When she played a particular tune, the effect was miraculous. Star-shaped forms were seen dancing on the screen erected nearby. As soon as the tune was stopped, the forms disappeared.
The singer started another tune. Forms of a different type were seen. She went on playing different tunes and each time different types of forms were seen stars, serpentine forms. Triangular and hexagonal forms, multi-coloured charming flowers, fierce marine creatures, trees laden with flowers, vast expanse of sea waters all these things were seen one after another. This spectacular phenomenon kept the spectators literally spellbound. Finally, when the singer stopped all music the forms disappeared as well.
Once again Mrs. Watts Hughes started a tune and.a serpentine form was seen too. She played the tune many times and each time the same form was seen. Thus Mrs. Watts Hughes arrived at the conclusion that there does exist a natural correlation between the musical notes and the respective forms.
Similarly experiments and exhibitions have twice been conducted on the same subject in France. In one of these exhibitions, Madam Lang played a tune and Mother Mary appeared on the screen with Jesus Christ in her lap. On another occasion, an Indian musician played the ‘Bhairavi Raga’ and there appeared the form of Bhairava.
Such experiments have also been carried out in Italy. A young lady learnt to play a particular Vedic verse on the guitar from an Indian master. After vigorous practice, she played the tune on the bank of a river, placing the guitar on the sand. She was amazed to see a form appearing on the sand. She told some scholars about it. They took a photograph of the form. The form turned out to be that of Maa Saraswati, holding a book and a lute in her hands, as she always does. Whenever the lady played that tune with concentration, the same form of Maa Saraswati would appear.
Thus there is but a natural and psychological correlation between the sounds and the resultant forms. The western world has discovered this fact only now, but in India, the propitious japa-yoga was founded on this very scientific theory millions of years ago. Our ancient Rishis had discovered beej (rudimental) mantras through painstaking and minute exploration. Gods were pleased by systematic japa of these beej mantras, and siddhis were attained.
After a great deal of experimentation, research and analysis, Psychologists have established that the thoughts that recur in the mind become imprinted thereon. Such thoughts keep appearing in the mind time and again. The mind derives pleasure out of them and gradually becomes engrossed therein. Other thoughts, howsoever propitious and noble they may be, don’t appeal to the mind. It soon gets bored with them and flees from them to the safe haven of its preferred thoughts. Our learned sages, the fathers of holy scriptures have called such thoughts as samskaras. These samskaras determine the positive and negative nature of human actions and thereby one’s image in the society.
It is one’s thoughts that are reflected in his action or words. The roots of all one’s actions have their origin in the thoughts and emotions arising in the mind. Thoughts make one the kind of man one is. One’s personality is simply a reflection of the inner thoughts of an individual.
Japa puts a restraint on our thoughts. Repeating a (Mantra) word and listening to it has a profound impact on our mind as the meaning and the thought represented by the word become imprinted on our mind. With sustained repetition, this impression goes deep into our psyche and becomes a samskara. The samskara then becomes our nature, which ultimately governs our actions.
At the time of japa, a mental picture of one’s tutelary deity, along with His various attributes is formed. This brings forth a pious metamorphosis of one’s samskaras. Consequently, his mind is purged of thoughts of ignorance and illusion. The vile samskaras and feelings of greed, delusion, envy, malice, egotism, anger, etc. gradually wither away. Tamasic and rajasic thoughts soon give way to sattvic ones.
Just as in uttering ‘mango’, the form, colour, properties and taste of a mango are recalled to one’s mind; the name of a stinking substance incites abhorance; similarly the name of the cherished Lord brings forth divine virtues to the mind; the mind is purified and is purged of perverse thoughts. The aspirant attains divinity. Japa is, thus, an easy and scientific way in realizing one’s tutelary deity.

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Namo nama Shri Guru padukabhyam



Vishwa Guru Param Pujya Sant Shri AsaramJi Bapu


A True Yogi Of Sreemadh Bhagvad Gita


Official website http://www.ashram.org

Guru Paduka Panchakam

Guru Paduka Panchakam
[The pentad praising sandals of Guru]
By Adi Shankara Bhagawat Pada

Jagajjanisthe ma layalayabhyam,
Aganya punyodhaya bhavithabhyam,
Thrayee sirojatha nivedithabhyam,
Namo nama Shri Guru padukabhyam. 1

Vipathamasthamo vikarthanabhyam,
Visishta sampathiha vivardhanabhyam,
Nama janasesha visesham dhabhyam,
Namo nama Shri Guru padukabhyam. 2

Samastha dustharka kalanka banga,
Panodhana prouda jalashayabhyam,
Nirasrayabhyam nikhilasrayabhyam,
Namo nama Shri Guru padukabhyam. 3

Thaprayadhithya kararthithanam,
Chayamayeebhyam aathiseethalbhyam,
Aapanna samrakshana deekshithabhyam,
Namo nama Shri Guru padukabhyam. 4

Yatho giro aaprapya diya samastha,
Hriya nivrutha samameva nithya,
Thabhyamajesachyutha bhavithabhyam,
Namo nama Shri Guru padukabhyam. 5

Ye paduka panchakamadarena ,
Padanthi nithyam prayatha prabhathe,
Thesham gruhe nithya nivasa sheela,
Sri desikendrasya kadaksha Lakshmi. 6


Shri Guru Paduka Stotra mp3

[These five verses was sung by the Bhagawat Pada when he went first to meet his Guru Sree Govinda Bhagawat Pada on the banks of Narmada. He has also written another stotra called Guru Paduka stotram.]

Sri Guru Paduka Stotram @ omshivam.wordpress.com

Vyas Purnima : A Festival of Disciples for Disciples

बंदऊँ गुरु पद कंज कृपा सिंधु नररुप हरि ।

E Greetings from Ashram

http://omshivam.wordpress.com/

This Blog is an Humble attempt to spread the Divine Message of Pujjya BapuJi & Dedicated at SHRI CHARANKAMAL Of PARAM PUJYA GURUJI SANT SHRI ASARAM JI BAPU VishwaGuru Of the Age.

The essence of Bharata lies in Her culture of Self-realization. ParamAtman is not seen as something apart, but as our very essence, the one True Self that resides in the heart of us all. Raising ourselves from ordinary individuals to the heights of Supreme Consciousness is only possible with the guidance of one who is already in that transcendent state. Such a one is called a Satguru, a True Yogi, as in one who has gained mastery over the mind, one who is beyond the mind.

From ancient times up to the present day, an unbroken succession of Self-realized Saints have incarnated in the Land of Yogis & Saints Bharata to lead seekers of Truth to the ultimate reality.

Yada Yada hee Dharmasya glaneer bhavati Bharat

Abhyusthanam Adharmasya Tadaatmanam Sreejamyaham

Paritranaaya Sadhunaam Vinaashaya cha Dushkritaam

Dharma Sansthapna arthaya Sambhavami Yuge Yuge

Gita 4.7 & 8


Bhagvan Shri Krishna Says In Srimad Bhagvad Gita:-
“Arjuna Whenever righteousness is on the decline, unrighteousness is in the ascendent, then I body Myself forth For the Protection of the virtuous, for the extirpation of evil-doers, and for establishing Dharma on a firm footing, I manifest Myself from age to age.”

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