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Everything posted by sailu

  1. Thanks to all! now I know....it is not this body, not this mind, not me...... it is only thee! -
  2. Hi all Read so much and heard so much yet feel like I am at loss of basic knowledge. please clarify oh divine souls....! I know that I am not body.I know that I am not this fabric of thoughts. My questions are: what is ego? Is ego and mind are same? Does ego exist during stillness of thoughts? Thank you all. -S.
  3. Hi all I am having a tingling sensation between my eyebrows. I had this feeling first when I meditated along with a preceptor.I have been listening to lectures of various masters for a week. constantly engaging my mind in trying to analyze what I have been listening. Now suddenly I feel this wonderful feeling and when I concentrate on it, that keeps my mind so still like having zero TPS(thoughts per second). I just want to understand why this happened, what does this indicate and where this would lead to? Please shed some light. Thank you all. -S
  4. Hi all just some thoughts...wanted to share!! 'I' for now is nothing but my mind.my soul is nothing but a part of supreme conciousness. 'you' surrender to 'god' is nothing but surrendering your mind to your soul.i.e giving up mind conciouness and being in soul consciousness. 'MIND' a mysterious thing.just as this expression says"he who knows a clay,knows all the clay in the world" he who understands his mind understands all the minds of the world. at one time it is full of satva gunas(noble state),when stressed or provoked it slips to rajo gunas(material and selfish state) and when tempted slips to tamo gunas(lazy,drowsy,careless state). when the mind is in noble state it forgives even its worst enemy,when it is in rajas state it finds faults with every one that doesn't concede with it.when in tamas it does things which lead it to ignorance. Thoughts in other words 'vrittis' rise every other second and the mind occillate among these gunas. untill and unless you freeze your mind and be 'guna rahitha' (without gunas) you cannot know your soul or self. the pause between two thoughts is the state which is being searched for!!! just a prolonged state of it is what we need to know. a child has no mind.any praise or appreciation will not bring smile on its lips and any blame or critic doesn't make it sad. even if you hurt the child,it just cries for the bodily pain but does not hold the grudge. this is because the child is devoid of these three gunas or characteristics of mind. just as mindful state is essential to succeed in material world, a mindless state is essential to succeed in spiritual world. will one ever be able to conquer the mind? yes, just as you starve your body to gain control over it's growth. starve your mind with discrimination and dispassion. with 'understanding the mind' as first step, and dispassion as the next, one should be able to conquer one's mind. just some thoughts...wanted to share!! Thank you all!
  5. sailu

    Life !

    As i analysed i found that suffering was not during sleep even though there is the same surrounding environment. but suffering was known in the awakend state.which means that when there is ego there was pain. That ego is often hurt ....when one realises that the root cause of pain is ego one tries to find a way where it doesn't hurt. that is when one reflects on true self. Not all experiences take a person to the same path.....one standing near a window might watch the ground or the sky or could not be see either of it even with eyes open wide. some experiences make a person to help others while some make one to avenge for their loss, some make one to live carelessly while some make one withdraw to self reflect. what can i help others when i am in need of help. only if i am devoid of pain and suffering that i can make it go away for them! unless i win over my ego which is the root cause of everything there is no peace or happiness for me. Thanks Bishadi ...its nice chatting with you!
  6. sailu

    Life !

    '...pain actually lies within' should be ended like this....pain actually lies within the mind. 'By Drawing within' i ment to draw oneself from the mind towards the self. i hope to achieve it with in this life time..... -S.
  7. sailu

    Life !

    Its ture that dispassion arises from death but I believe that it is not the only thing that causes a person to draw within. All the pain and suffering which makes ones life a living hell changes that person to that extent that he would be indifferent even towards his body.<o:p></o:p> one has to live life whether one understand it or not. understanding life doesn’t erase mental and physical suffering. one who wants to get away from the pain of this world take up the path of discrimination and dispassion.<o:p></o:p> One living with thought of being nothing and being selfless....is a path laid for the him, by his experiences. So I don’t think dispassion/viragya is a choice but it’s a state of mind that one gets into with certain experiences. <o:p></o:p> It’s not death that worries me but life.<o:p></o:p> <o:p> </o:p> you said"With ‘understanding’ be most passionate about life. (the new)<u1:p></u1:p>…….” ???<o:p></o:p> Lets say a person close to one like life partner…. is brutally murdered in mass shootings for example…should he think that these things happen and be passionate about life?<o:p></o:p> There is nothing passionate about life. All I can see is pain and suffering!! <!--[if !supportLineBreakNewLine]--> -no offence .....just my thoughts. bye! <!--[endif]--><u1:p></u1:p><o:p></o:p>
  8. Life So depressing, no hope, no love, mind restless, thinks negative, so many wants, likes, dislikes, anger, hate, sadness, guilt, worry, surfing internet for answers, hoping life to end fast, helplessness, fear, responsibilities, hurt, , dissatisfied, weak relations, its like being alone in a crowd, ever rising desires, never ending unhappiness………..where does this all take me I enquired and I found that it all lead me towards dispassion and I thank them all from my heart for all the experiences that they gave which made me enquire and try to see within !! -Thanks.
  9. Hi All ! what is life?here's what i think..... i am born and my journey of LIFE began......as i grow i learned many things.....i understand that there are many things that needs to be known before this life ends but important thing is to divide knowledge into two.That which is necessary and that which is unnessary(this can be know but can be ignored). i believe that one is uplifted to right knowledge or degraded to lower level species only from their human LIFE. As i learned i understand that LIFE is a part of series of lives just like a daily tv serial only with new name, new body, new circumstances in every lifetime and all this happens weather one likes it or not,weather one accepts it or not. LIFE'S PURPOSE is to gain the knowledge of his existence. If you are unhappy to know that you have to leave everything you worked for and die one day or if you cannot bear the untimely departure of your loved one's or if you see unhappiness everywhere and you do not want to be here then you find a way to put an end to this series of life and death.All this is possible now because the experiences made you think about finding a way out of these miseries of life. Everyone that began their life's journey must understand that death strikes them oneday cancelling all appointments and shattering all engagements and there is a great need to find the knowledge which help you uplift. speeches of great masters,devotional books, mingling with divine people will give you a great knowledge of every question you have on life. A person wonders what LIFE is only when he is disturbed and unhappy, i feel that one is lucky to get such a thought of questioning the purpose of life rather than drinking in a bar to get rid of such thoughts. It is wise to calculate your life span now and see what you can do with the left over time. life span of 100 years is only in books and in ancient times. present day i would say 70yrs. lets say a person hasn't started the quest for his existence and his life is 40yrs now.......all he got is 30 more years. what should he do? most of it goes in sleep...now how much is left for the knowledge quest? if this happens in every lifetime when is one going to get the knowledge of self? and so the life time is wasted in weeping and wailing for mere trivial things. conclusion: Read Bhagavad gita with its meaning that is all one needs to uplift one's life and to get answers to all the questions about life. This is what i understood and that i would preach to my children when they ask me about life and its purpose.
  10. Hi All ! People with different colours,shapes,sizes.....with minds having different likes, dislikes, temperments, fears.......people analysing, judging, critisizing, pretending, worring, ....where does this all take us? No matter what u do....a day comes where you leave everything you have ever achieved, fought for......you die! What really matters? does it matter if you loose an argument. does it matter if you are praised? Nothing ever matters.....because they don't fetch you the perfectness you desire. most of the times we be good to others not because its a good way to be but because we r scared that they might think we are bad or they might not come for help when in need. when we are open expressing our likes,dislikes,temperments and fears...people can't accept you as you are because they have expectations from you and you can't impress them all! what some likes could be disliked by others.you can't keep changing yourself according to others expectations. Then how should you be? should you be open to be judged,analysed,hated or made fun of? or should you be reserved and misunderstood by people, of being proud. i thinkyou should be what you are and ignore others comments, expectations, judgement etc. you should not expect anything at all...not love, not respect, nor help...nothing. you don't have to be harsh on others who are bad towards you. you don't have to be judging or hating towards others no matter how worse they are because you are not as same as them. You are pure.you don't hate.you don't have expectations,you have no fear,you don't worry of consequences as your conscience is as pure as that of an infant.you don't need to argue to win because you are already a winner. (people argue to prove they are correct...their words and thoughts are right and that of others is not right...you don't need to make other belive and follow ...rather you just express yourself with out imposing) Now that you are perfect you are ready to take any comment,insult,or disrespect with out their effect on you. you will not be moved by any petty things of this world. You are as sweet as God ! love you all ! Hare krishna !
  11. Visions of Lights in Meditation Various kinds of lights manifest during meditation owing to concentration. In the beginning, a bright, white light, the size of a pin's point will appear in the forehead in Trikuti which corresponds tentatively to the Ajna Chakra of the astral body. When the eyes are closed, you will notice different colored lights such as white, yellow, red, smoky, blue, green, mixed color, flashes like lightning, like fire, burning charcoal, fire-flies, the moon, the sun and stars. These lights appear in the mental space, Chidakasha. These are all Tanmatric lights. Each Tanmatra has its own specific color. Prithvi (earth) Tanmatra has a yellow light; Apas (water) Tanmatra has a white light; Agni (fire) Tanmatra has a red light; Vayu (air) Tanmatra has a smoky light; and Akasha (ether) Tanmatra has a blue light. Yellow and white lights are very commonly seen. Red and blue lights are rarely noticeable. Frequently there is a combination of white and yellow lights. In the beginning, small balls of white light float about before your eyes. When you first observe this, be assured that the mind is be coming more steady and that you are progressing in concentration. After some months the size of the light will increase and you will see a full blaze of white light, bigger than the sun. In the beginning these lights are not steady. They come and disappear immediately. They flash out from above the forehead and from the sides. They cause peculiar sensations of extreme joy and happiness and there is an intense desire for a vision of these lights. When you have steady and systematic practice for two or three hours of meditation at a stretch, these lights appear more frequently and remain steadily for a long time. One whose food is moderate, whose anger has been controlled, who has given up all attachment with society, who has subdued his passions, who has overcome all pairs of opposites (Dvandvas) and who has given up his egoism, gets a vision of a triangular light during meditation. Sometimes during meditation you will see a brilliant dazzling light. You will find it difficult to gaze at this light. You will be compelled to withdraw your mental vision of this light. This dazzling light is the light emanating from the Sushumna. (www.indiadivine.org)
  12. hare krishna ! i am a mother of 2yr old girl.i get to meditate when my daughter sleeps. on one such day i began to meditate after 15 min of doing my daughter cry disturbed me i wanted to go to her but i didn't feel my complete body i felt my self but not my body and didn't want to loose that feeling at all but i had to..... That experience changed my perception of reality !
  13. The Tragedy of a Wasted Life " Be cautious, vigilant and circumspect. Reflect and meditate. People are immersed in worldliness. They have no time to think of spiritual things or the higher Power within them. The so called cultured and educated people develop their intellects, earn money, hold some rank and position, get vain and empty titles and honour and pass away. Is this not really sad? Is this not highly lamentable?" ---------------------- Figurative Representation of Spiritual Excellences In the garden of your heart plant the lily of love, the rose of purity, the Champaka of courage, the Mandara of humility and the lady-of-the-night of compassion. Cultivate a melting heart, a giving hand, kindly speech, a life of service, equal vision and an impartial attitude. ---------------------------- Twin Dependency of Devotion The strength and intensity of devotion depend upon the completeness of the self-surrender and sacrifice. As the vast majority of persons keep certain subtle desires for secret gratification, they do not grow in devotion. The two obstacles to self-surrender are desire and egoism. ------- The Intangible Power behind the World-Show Behind this world-show, behind these physical phenomena, behind these names and forms, behind the feelings, thoughts, emotions and sentiments, there dwells the silent witness, the immortal friend and real well-wisher, the Purusha or World Teacher, the unseen Governor, the unknown Yogi, the invisible Power, the hidden Sage. That is the only permanent Reality and the living Truth. The goal of human life is to realise the Reality behind the changing phenomena. --------------------------- The Reality of the Unseen Unseen, with faithful hands, He helps you. Unheard He hears your speech. Unknown He knows your thoughts. He is pure, all-pervading Consciousness. He is the end of all spiritual exercises and Yogic practices. Union with Him is the goal of human endeavours and life. Lasting realisation of His Concrete Presence must be the be-all and end-all of your existence. ( daily readings-sivananda.org) ---
  14. Dear friends I have this great old compact book of Bhagavadgita with slokam and its meaning in telugu which i turned into a pdf file and uploaded to this link below. Hare Krishna ! here's the link: http://www.megaupload.com/?d=9DCC61ZK (download the file right away as it will not be available after 5 days.)
  15. Dear friends I have this great old compact book of Bhagavadgita with slokam and its meaning in telugu which i turned into a pdf file and uploaded to this link below. I believe that it brings a great change in one's perception about life.you don't have to stop what you r doing for your life but just add something to it which should be of primary importance as the soul purpose of human life is to acquire knowledge. love you all. Hare Krishna ! here's the link: [url="http://www.megaupload.com/?d=9DCC61ZK"] (link no longer works) (paste it in ur browser) (download the file right away as it will not be available after 5 days.)
  16. here is an excellent website with a pdf document about vedanta for beginners.It answers all the questions and doubts about spiritual life almost every individual get in their life one or the other time. http://www.dlshq.org/download/vedbegin.pdf
  17. The Prakriyas or the different categories in the Philosophy of Vedanta are the fundamental rudimentary principles with which its ethics and metaphysics are built up. Sincere aspirants who have an ardent aspiration, faith, perseverance and purity of conscience will find a way of self-transformation through this knowledge. A thorough understanding of these different categories is necessary before starting to study the actual philosophy. (-swami sivananda) <center> The Categories </center> 1. There are twenty-four Tattvas or Principles of the manifestation of Mula Prakriti: The five Tanmatras or rudimentary principles of the elements: Sabda (sound), Sparsha (touch), Rupa (form or colour), Rasa (taste), Gandha (smell). The five Jnana-Indriyas or organs of perception: Shrotra (ear), Tvak (skin), Chakshus (eye), Jihva (tongue), Ghrana (nose). The five Karma-Indriyas or organs of action: Vak (speech), Pani (hand), Pada (feet), Upastha (genital), Payu (anus). The five Pranas or vital forces: Prana, Apana, Samana, Udana, Vyana. The fourfold Antahkarana or the internal organ: Manas (mind), Buddhi (intellect), Chitta (memory or subconscious), Ahamkara (egoism). 2. There are three bodies or Shariras: Sthoola-Sharira (gross physical body), Sukshma or Linga-Sharira (subtle body), Karana-Sharira (causal body). 3. There are five Koshas or sheaths covering the Jiva: Annamaya (food sheath), Pranamaya (vital sheath), Manomaya (mental sheath), Vijnanamaya (intellectual sheath), Anandamaya (bliss-sheath). 4. There are six Bhava-Vikaras or modifications of the body: Asti (existence), Jayate (birth), Vardhate (growth), Viparinamate (change), Apakshiyate (decay), Vinashyati (death). 5. There are five gross elements: Akasha (sky), Vayu (air), Agni (fire), Apah (water), Prithivi (earth). 6. There are five Upa-pranas or subsidiary vital airs: Naga, Kurma, Krikara, Devadatta, Dhananjaya. 7. There are six Urmis or waves (of the ocean of Samsara): Shoka (grief), Moha (confusion or delusion), Kshut (hunger), Pipasa (thirst), Jara (decay or old age), Mrityu (death). 8. There are six Vairis or enemies: Kama (passion), Krodha (anger), Lobha (greed), Moha (infatuation or delusion or confusion), Mada (pride), Matsarya (jealousy). 9. Maya is twofold: Vidya (knowledge), Avidya (ignorance). 10. Vidya or knowledge is twofold: Para (higher), Apara (lower). 11. Avasthas or states of consciousness are three: Jagrat (waking), Svapna (dreaming), Sushupti (deep sleep). 12. Saktis are two: Avarana (veil), Vikshepa (distraction). 13. Jnana-Bhumikas or degrees of knowledge are seven: Subheccha, Vicharana, Tanumanasi, Sattvapatti, Asamsakti, Padarthabhavana, Turiya. 14. Ajnana-Bhumikas or degrees of ignorance are seven: Bija-Jagrat, Jagrat, Maha-Jagrat, Jagrat-Svapna, Svapna, Svapna-Jagrat, Sushupti. 15. Sadhana is fourfold: (a) Viveka (discrimination); (b) Vairagya (dispassion); © Shad-Sampat (six virtues)—(i) Shama (tranquillity of mind), (ii) Dama (self-restraint or control of the senses), (iii) Uparati (cessation from worldly activity), (iv) Titiksha (fortitude or power of endurance), (v) Shraddha (faith in God, Guru, Scriptures and Self), (vi) Samadhana (concentration or one-pointedness of mind); (d) Mumukshuttva (yearning for liberation). 16. The nature of Atman or Brahman is threefold: Sat (existence), Chit (consciousness), Ananda (bliss). 17. The Granthis or knots of the heart are three: Avidya (ignorance), Kama (desire), Karma (action). 18. The defects of the Jiva are three: Mala (impurity), Vikshepa (distraction), Avarana (veil of ignorance). 19. The Vrittis or modes of the mind are two: Vishayakara-Vritti (objective psychosis), Brahmakara-Vritti (Infinite Psychosis). 20. Gunas or qualities of Prakriti are three: Sattva (light and purity), Rajas (activity and passion), Tamas (darkness and inertia). 21. The Puris or cities consisting the subtle body are eight: Jnana-Indriyas, Karma-Indriyas, Pranas, Antahkarana, Tanmatras, Avidya, Kama, Karma. 22. Karmas are three: Sanchita, Prarabdha, Agami. 23. The nature of a thing is fivefold: Asti, Bhati, Priya, Nama, Rupa. 24. Bhedas or differences are three: Svagata, Sajatiya, Vijatiya. 25. Lakshanas or definitions of the nature of Brahman are two: Svarupalakshana, Tatasthalakshana. 26. Dhatus or constituents of the body are seven: Rasa, (chyle), Asra (blood), Mamsa (flesh), Medas (fat), Asthi (bone), Majja (marrow), Shukla (semen). 27. There are four states of the Jnani: Brahmavit, Brahmavidvara, Brahmavidvariyan, Brahmavidvarishtha. 28. Anubandhas or matters of discussion (themes) in Vedanta are four: Adhikari (fit aspirant), Vishaya (subject), Sambandha (connection), Prayojyna (fruit or result). 29. Lingas or signs of a perfect exposition or a text are six: (i) Upakarma-Upasamhara-Ekavakyata: Unity of thought in the beginning as well as in the end; (ii) Abhyasa (reiteration or repetition); (iii) Apurvata (novelty or uncommon nature of the proof); (iv) Phala (fruit of the teaching); (v) Arthavada (eulogy, praise or persuasive expression); (vi) Upapatti or Yukti (illustration or reasoning). 30. Bhavanas or imaginations of the mind are three: Samshayabhavana (doubt), Asambhavana (feeling of impossibility), Viparitabhavana (perverted or wrong thinking). 31. Malas or impurities of the mind are thirteen: Raga, Dvesha, Kama, Krodha, Lobha, Moha, Mada, Matsarya, Irshya, Asuya, Dambha, Darpa, Ahamkara. 32. Kleshas or worldly afflictions are five: Avidya, (ignorance), Asmita (egoism), Raga (love), Dvesha (hatred), Abhinivesha (clinging to body and earthly life). 33. Taapas or sufferings are three: Adhidaivika, Adhibhautika, Adhyatmika. 34. Pramanas or proofs of knowledge are six: Pratyaksha (perception), Anumana (inference), Upamana (comparison), Agama (scripture), Arthapatti (presumption), Anupalabdhi (non-apprehension). 35. Minds are two: Ashuddha (impure), Shuddha (pure). 36. Meditations are two: Saguna, Nirguna. 37. Muktas are two: Jivanmukta, Videhamukta. 38. Muktis are two: Krama-Mukti, Sadyo-Mukti. 39. Samadhis are two: Savikalpa, Nirvikalpa. 40. Jnana is twofold: Paroksha (indirect), Aparoksha (direct). 41. Prakriti is twofold: Para, Apara. 42. Apara Prakriti is eightfold: Earth, Water, Fire, Air, Ether, Mind, Intellect, Egoism. 43. Prasthanas or the regulated texts of Vedanta are three: Upanishads (Shruti), Brahmasutras (Nyaya), Bhagavad-Gita (Smriti). 44. There are two varieties of Granthas or Texts: Pramana-Granthas, Prameya-Granthas. The texts are again divided into two sections: Prakriya-Granthas and Shastra-Granthas. 45. Eshanas or desires are three: Daraishana (desire for wife), Vittishana (desire for wealth), Lokaishana (desire for this world and the other world). 46. Species of beings are four: Jarayuja (born of womb), Andaja (born of egg), Svedaja (born of sweat), Udbhijja (born of earth). 47. The sentinels to the door of salvation are four: Santi (peace), Santosha (contentment), Vichara (enquiry or ratiocination), Satsanga (company of the wise). 48. States of the mind are five: Kshipta (distracted), Mudha (dull), Vikshipta (slightly distracted), Ekagra (concentrated), Niruddha (inhibited). 49. Gates of the body are nine: Two ears, two eyes, mouth, nose, navel, genital, anus. 50. Avarana-Sakti is twofold: Asattva-Avarana, Abhana-Avarana. 51. Vikshepa-Sakti is threefold: Kriyasakti, Icchasakti, Jnanasakti. 52. Satta or existence is of three varieties: Paramarthika (absolutely real), Vyavaharika (phenomenal), Pratibhasika (apparent or illusory). 53. Knowledge is of two varieties: Svarupajnana (knowledge of the essential nature), Vrittijnana (psychological or intellectual knowledge). 54. Obstacles to Samadhi are four: Laya (torpidity), Vikshepa (distraction), Kashaya (attachment), Rasasvada (enjoyment of objective happiness). 55. The nature of the cosmic (Samashti) person (Isvara) is threefold: Virat, Hiranyagarbha, Isvara. 56. The nature of the individual (Vyashti) person (Jiva) is threefold: Vishva, Taijasa, Prajna. 57. Cognition is effected through two factors: Vritti-Vyapti (pervasion of the psychosis), Phala-Vyapti (pervasion of the result or consciousness). 58. The meaning of the Tat-Tvam-Asi Mahavakyas is twofold: Vachyartha (literal meaning), Lakshyartha (indicative meaning). 59. Vedantic enquiry is practised through the methods of: Anvaya-Vyatireka, Atadvyavritti, Neti-neti doctrine, Adhyaropa-Apavada, Nyayas (illustrations), etc. 60. The meaning of the great dictum Tat-Tvam-Asi is ascertained through the considerations of Jahadajahallakshana or Bhagatyaga-lakshana, Samanadhikarana, Visheshanavisheshyabhava, Lakshya-lakshanasambandha. 61. The important Vedas in Vedanta are: Vivartavada, Ajativada, Drishti-Srishtivada, Srishti-Drishtivada, Avacchedavada, Pratibimbavada, Ekajivavada, Anekajivavada, Abhasavada. 62. Vedantic Contemplation is threefold: Sravana, Manana, Nididhyasana. <hr>
  18. Theist, thank you for your precious time. guess i have to concentrate on lord rather than worrying for what happens later....... hare krishna!
  19. Theist, please clarify my doubts...how long does this duality stay... i love krishna i am happy to sing and do seva for him but i would be more happy if i could see his beautiful bodily form and listen his sweet voice....untill then i feel so restless that i try to find different ways which could take me to him faster ! i know path of dyana/meditation is tough too....but this trecherous mind is only getting controlled by it...other time it thinks and worries about wordly problems.....unless i have the bhakti like meera or prahalad....i am nowhere near my father krishna..... what happens after we get the darshan of our merciful lord..? do we still be dual to enjoy his darshan or do we merge to become one...what happens? hare krishna!
  20. Theist True ! love for god is the highest goal for soul. Attachment towards material things might lessen our love towards our dear lord. Let dispassion towards the world and passion towards the lord be our motto ! hare krishna!
  21. oh soul know this..... Earth is a forein land and as long as we are interested in enjoying life on it,we will not be going to the place we actually belong. A yogi who is totally un interested in the worldly life is only eligible to reach that destination. Being uninterested means having complete dispassion/viragya.he would be uninterested in what others think of him,uninterested in what happens around him, uninterested in what happens to his body or the people around him.....he is indifferent to comments,gossips,insult,hatred,name and fame. he knows this not his place to live and so he has no desires related to this world. now since he feels that he doesn't belong on this earth, he asks himself that what should he do to get back where he belonged.then he shut his eyes and other senses so that he would not be deviated from his pursuit. Now what? where does his mind rest....it was resting on senses before! now the mind works independently it tries wander here and there around the worldly things. since he feels unbelonged he is not interested where the mind goes....now the mind has no place to go. Just as wakeful state vanishes with the arrival of sleep,the mind vanishes leaving the self alone. The mind and self appeared to be merged before but now there is only self, the pure conciousness is then felt by him.he found his destination. he is now free from mind, body, world. he merges into the greater conciousness loosing his individual identity just as rivers merge into ocean to loose their identity. As rivers become ocean...the souls that realize itself merge in allpervading greater conciousness and becomes god itself. IT IS DISPASSION(VIRAGYAM) ALONE THAT HELPS A SOUL TO REACH ITS DESTINATION. -HARE KRISHNA !
  22. Peace is absolute serenity and tranquillity, wherein all the whims and fancies, day-dreaming and imaginations, moods and impulses, emotions and instincts cease to operate entirely and the individual soul rests in its own native, pristine glory in an unruffled state. It is not, of course, the temporary condition of mental quietude which worldly people speak of in common parlance when they retire for a short time to a solitary bungalow in a forest for a little rest. Peace is the realm of infinite bliss and eternal sunshine, where cares, worries, anxieties and fears which torment the soul, dare not enter, where all distinctions of caste, creed and colour vanish altogether in the one embrace of Divine Love and where desires and cravings find their full satiety.
  23. Peace is within. Search for peace within the chambers of your own heart, through one-pointed concentration and meditation. If you do not find peace there, you will not find it anywhere else. All unhealthy desires cause distractions of various kinds, and are therefore enemies of peace. Give up all cravings, egoism and unnatural longings. The man who is endowed with supreme faith in the Divine Principle of God and who has mastery over his senses quickly gets the Highest Peace. The one aim of life is the attainment of peace and not achievement of power, name, fame and wealth.
  24. Don’t grieve at the unkind words of the world. Is it possible to please the people? There are so many tongues, so many talks, so many opinions, so many remarks. This world is a strange mixture of the forces of sattva, rajas and tamas. Tamasic people are in abundance; and, it is their second nature to find fault and pronounce unnecessary criticism. They experience the world through their primitive emotions; their judgement is prejudiced; their natures are small; they are a prey to the sins of sense and perversions of will; they are more governed by ignorance and egoism then by intelligence and light. Therefore, follow the dictates of your own conscience and the promptings of your soul. If you are satisfied, the whole world must be satisfied.(-by swami sivananda)
  25. dear souls i was reading garuda purana and i felt it should reach all as i believe it is right knowledge that help us reach the purpose of human life,liberation from birth and death. hare krishna! 5. The creature, in obtaining a body, according to karma, the divine eye, enters the womb of a woman, which is the receptacle of a man's seed. 6. In one night it becomes a lump; by the fifth night round; by the tenth day like the fruit of the jujube tree, 1 and after that an egg of flesh. p. 47 7-8. By the first month the head, by the second the arms and other parts of the body are formed; by the third occurs the formation of nails, hair, bones, skin, linga and other cavities; By the fourth the seven bodily fluids; by the fifth hunger and thirst arise; by the sixth, enveloped by the chorion, it moves to the left of the womb. 9. The bodily substances are formed of the foods and liquids of the mother, and the creature at the time of birth lies in the disgusting hollow of the loins, amid fœces and urine. 10. All its limbs bitten constantly by hungry worms, it swoons away repeatedly through excessive pain, as they are very tender. 11. Thus enveloped by the womb and bound outside by the sinews, it feels pain all over its body, caused by the mother's eating many things--pungent, bitter, hot, salt, sour and acid. 12. With its head placed in its belly and its back and neck curved, it is unable to move its limbs,--like a parrot in a cage. 13. There he remembers, by divine power, the Karma generated in hundreds of previous births,--and remembering, sobs for a long time, obtaining not the least happiness. 14. Having this insight he, with hands put together, bound in seven bonds, imploring and trembling, adores in plaintive tones Him who placed him in the womb. p. 48 15. From the beginning of the seventh month, though he gains consciousness, he who is in the womb trembles and moves about because of the parturition winds, like a uterine worm. 16-23. The creature says, "I seek refuge in Viṣṇu; the husband of Śrî, the supporter of the universe, the destroyer of evil, who is compassionate to those who come for shelter. "I am bewildered by Thy magic, as regards body and son and wife; misled by my egoism I am transmigrating, O Lord. "I did good and evil actions for the sake of my dependents, and as s result I am tormented, while they who enjoy the fruits escape. "If I am released from this womb I will lay myself at Thy feet, and I will take the means by which I may obtain liberation. "Fallen into a well of fœces and urine, I am burnt by the fire of the belly, and anxious to escape from it. When shall I get out? "In Him alone, who has given me this experience, and is compassionate to the afflicted, will I seek refuge. Let not this transmigration occur to me again. "But no, I wish never to come out of the womb, where misery results from my sinful actions. p. 49 "Because remaining even here in great misery, bearing the fatigue, resorting to Thy feet I will keep myself aloof from the worlds of change." 24. The Blessed Lord said: He who has thus considered, and has been ten months in the womb, endowed with insight, while praying, suddenly is cast out head downwards into birth, by the winds of delivery. 25. Cast out forcibly, bending down his head, he comes out with anxiety and painfully breathless and with memory destroyed. 26. Having fallen on the ground he moves like a worm in excrement. He is become changed in condition, and cries loudly, deprived of knowledge. 27. If the state of mind which arises in the womb, during illness, on the cremation ground, or upon hearing the Purânas were permanent--who would not be liberated from bondage! 28. When he comes out of the womb, after experiencing his karma, then verily the man is bewildered by the magic of Vishnu. 29. Then, when he is touched by that magic, powerless, he is unable to speak. He experiences the miseries of infancy and childhood arising from dependence. 30. He is nourished by people who do not understand his wishes, unable to ward off what is thrust upon him against his desire. 31. Lain upon a bed unclean and befouled by perspiration, he is unable to scratch his limbs, to sit, rise or move. p. 50 32. Mosquitoes, gnats, bugs and other flies bite him, skinless and weeping and deprived of understanding, just as insects bite little worms. 33. In this wise having experienced the miseries of infancy and of childhood, he reaches youth and acquires evil tendencies. 34. Then he begins evil brooding, mingling in the company of the wicked; he hates the scriptures and good men, and becomes lustful. 35. Seeing a seductive woman, his senses captivated by her blandishments, infatuated he falls into great darkness, like a moth into a flame. 36. The deer, the elephant, the bird, the bee and the fish: these five are led to destruction by one of the senses; how then shall the infatuated one not be destroyed, when he enjoys the five kinds of objects by five senses. 37. He longs for the unobtainable, and on account of ignorance becomes angry and sorry, and his pride and anger increase with the growth of his body. 38. The lover makes quarrels with rivals, to his own ruin and is destroyed by those stronger than himself, as one elephant by another. 39. Who is more sinful than the fool who, attached to sense-objects, spends in vain the human birth which was difficult to obtain. p. 51 40: After hundreds of lives one obtains human birth on earth; and even more difficult to obtain is that as a twice-born: and who then only provides for and pampers the senses, through foolishness lets slip the nectar from his hand. 41. Then, having arrived at old age, he is troubled with great diseases; and, death having come, he goes to a miserable hell, as before. 42. Thus held fast in the ever-circling noose of karma, the sinful, bewildered by my magic, are never released. 43. Thus I have related to you, O Târkṣya, how the sinful, deprived of the sacrifices for the dead, go in hell. What else do you wish to hear?
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