ramaharekrishna

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Monday, November 7, 2011

Part 1 - Ramana Maharshi Devotee V. Ganapati Sthapati (1927|2011)

Posted on 11:33 AM by Unknown
Born in 1927, V.Ganapati was the son of Sri Vaidyanatha Sthapati and Smt.Velammal. His father was the builder of the Mathrubhuteswar Temple at Sri Ramanasramam. In the following article the late V.Ganapati Sthapati writes about the two Maharshis to whom he attributes his enormous success in restoring and elevating the status of traditional Hindu architecture in modern Indian society and throughout the world.

During my boyhood, from 1939 to 1949, my father Sri Vaidyanatha Sthapati, was working as the architect and builder of the Sri Mathrubhuteswara Temple at Sri Ramanasramam in Thiruvannamalai. This was the temple built over the samadhi of the holy mother who gave birth to Bhagavan Ramana. I was around 13 when my father started building the temple and also sculpting the holy image of Bhagavan Ramana in stone.

For the sake of my education, my father had to shift to Salem for the construction of a temple there. I did my SSLC and intermediate in the local college. Still my father and I used to visit the Maharishi on work. During such visits I closely watched the face of the Maharishi which was always lustrous whenever the talk turned to our family affairs and on me. He never enquired about my studies, but he used to look at me with a kind smile which I interpreted as a flow of grace.

On one fine morning the results of the Intermediate Examination appeared in the newspapers. To our surprise, there was a call from the Maharishi to which my father and I responded at once. All the time there was a large gathering of devotees in what is called Bhagavan’s Hall. There was a newspaper in the hands of the Maharishi. Both of us standing near his Yogasana, he spoke to the devotees with inestimable joy, saying,Sthapati’s son has passed the examination with distinction. His future is going to be very bright.

The other Maharishi under whose influence I came next was His Holiness Paramacharyal of Kanchi. I had to leave the position of a Sthapati that I was enjoying under the Palaniandavar Devasthanam, Palani in 1961 to assume the principalship of the School of Sculpture and Architecture, a position my father had held from 1957 to 1960. My father had to retire as he fell seriously ill. He had a severe stroke, followed by a paralytic attack and was unable to speak. Even expert medical treatment was of no use. Finally, on the advice of Sri S. Ganesan "Kamban Adippodi", I took him to Pillaiyarpatti (near Karaikudi) for Ayurvedic treatment. Sri S. Ganesan was my godfather since my early days. Even this Ayurvedic treatment produced no results.

It was around this time in 1963 that I met Paramacharyal when he was camping at Ilayattankudi, a village about 10 miles from Pillaiyarpatti where I was born. I had never met him before, though my father had known him intimately for many years. The intimacy between Paramacharyal and my father was at its all-time high when he was commissioned to build a stone mandapam in the premises of the Kanchi Mutt. This is the mandapam where pujas are performed today.

Source: http://www.arunachala.org/newsletters/2011/?pg=nov-dec
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Sunday, November 6, 2011

Ramana Maharshi Qut in this hemisphere then in the2foner. Knowledge implies ignorance of what is known and what lies beyond, and is always limited. Q: Is solitude necessary for vichara (Self-Inquiry)? M: Solitude is everywhere. The individual is always solitary. Our business is to find it within, not to seek it outside ourselves. Solitude is (to be attained) in the mind. A person might be in the midst of the world and yet maintain serenity; such a one is in solitude. Another may stay in a remote forest and still be unable to control the mind; he cannot be said to be in solitude. Those attached to desire are unable to attain solitude wherever they are, whereas those who are detached are always in solitude, even if thereas t 3 ! P P J D * - =  P P P P P 0 P ' BC^ b2/ z L3 L4 C This is discrimination. The initial viveka (discrimination) must persist to the end, and its fruit is moksha (liberation). Q: What is the best way of living? M: It depends on whether one is a jnani (realized) or not. A jnani does not find anything different or separate from the Self. Everything is in the Self. The universe and what is beyond are to be found in the Self. The outlook differs according to the sight of the person, based on whether he is realized or not. Q: How is mouna (silence) possible when we are engaged in worldly transactions? M: When women walk with water pots on their heads, they are able to talk with their companions while all the time remaining intent on the water above. Similarly, when a sage engages in activities, they do not disturb him because his mind abides in Brahman. The difficulty is that people think they are the doer; it is a mistake. It is the higher power which does everything and people are only a tool. If they accept that position, they will be free from troubles; otherwise they court them. Do your work without anticipating its fruits. That is all that you should do. Q: What kind of teaching is suitable for young people -- they would not understand the naked truth? M: Their attention might be drawn to the truth from time to time in an appropriate way. Q: Why is the world in ignorance? M: Let the world take care of itself. If you are the body, then there the gross world appears. If you are the spirit, everything is just spirit. Look for the ego, and it vanishes. If you inquire, ignorance will be found to be non-existent. It is the mind which feels misery and darkness. See the Self. Q: If one always remembers the Self, will one's actions always be right? M: They ought to be, but such a person is not concerned with the right or wrong of actions. His actions are God's and therefore right. Q: Is it useful to bring the East and the West closer? M: Such events will take place automatically. There is a power guiding the destinies of nations. These questions arise only when you have lost touch with reality. Q: Is it harder for Westerners to withdraw inwards? M: Yes, they are rajasic (more active mentally) -tempt to realizeoes outwards. We must be inwardlt to go to Kailash (the reputed home of Lord Siva, the Hindu god). M: One can see these places only if it is destined, not otherwise. But even after seeing everything, there will still be more places to visit, if not in this hemisphere then in the other. Knowledge implies ignorance of what is known and what lies beyond, and is always limited. Q: Is solitude necessary for vichara (Self-Inquiry)? M: Solitude is everywhere. The individual is always solitary. Our business is to find it within, not to seek it outside ourselves. Solitude is (to be attained) in the mind. A person might be in the midst of the world and yet maintain serenity; such a one is in solitude. Another may stay in a remote forest and still be unable to control the mind; he cannot be said to be in solitude. Those attached to desire are unable to attain solitude wherever they are, whereas those who are detached are always in solitude, even if t so? It is very good if you can just keep quiet without engaging in any other activities. If that cant be done, what is the use of being quiet? Even if you are obliged to be active, do not give up your attempt to realize the Self. Q: I want to go to Kailash (the reputed home of Lord Siva, the Hindu god). M: One can see these places only if it is destined, not otherwise. But even after seeing everything, there will still be more places to visit, if not in this hemisphere then in the other. Knowledge implies ignorance of what is known and what lies beyond, and is always limited. Q: Is solitude necessary for vichara (Self-Inquiry)? M: Solitude is everywhere. The individual is always solitary. Our business is to find it within, not to seek it outside ourselves. Solitude is (to be attained) in the mind. A person might be in the midst of the world and yet maintain serenity; such a one is in solitude. Another may stay in a remote forest and still be unable to control the mind; he cannot be said to be in solitude. Those attached to desire are unable to attain solitude wherever they are, whereas those who are detached are always in solitude, even if they are engaged in work. When work is performed with attachment it is a shackle. Solitude is not only to be found in forests, it can also be had in the midst of worldly occupations. Helping others Cast all alms, aspirations, desires to serve humanity and schemes to reform the world upon the Universal Power which sustains this universe. He is not a fool. He will do what is required. Lose the sense, "I am doing this." Get rid of egoism. Do not think that you are the one to bring about some reform. Leave these aims alone and let God attend to them. Then, by getting rid of egoism, God may use you as an instrument to effect them, but the difference is that you will not be conscious of doing them; the Infinite will be working through you and there will be no (ego or) self worship to spoil the work. Otherwise there is desire for name or fame and one will be serving the personal self rather than humanity. What people call Satan, the Devil, or black forces, are simply ignorance of the true Self. Nearly all human beings are more or less unhappy because they do not know the true Self. Real happiness abides in Self-knowledge alone. All else is fleeting. To know one's Self is to be always blissful. Q: My friend is keen to do social service work, even at the expense of his own interests. M: His selfless work is helpful; its utility cannot be denied. See how he has continued to work there (where he is) and how you sent him the extract from these conversations. There is a link between the two. The work purified his mind so that he gained an insight into the wisdomway of living? M: It depends on whether one is a jnani (realized) or not. A jnani does not find anything different or separate from the Self. Everything is in the Self. The universe and what is beyond are to be found in the Self. The outlook differs according to the sight of the person, based on whether he is realized or not. Q: How is mouna (silence) possible when we are engaged in worldly transactions? M: When women walk with water pots on their heads, they are able to talk with their companions while all the time remaining intent on the water above. Similarly, when a sage engages in activities, they do not disturb him because his mind abides in Brahman. The difficulty is that people think they are the doer; it is a mied action? M: Let activities go on. They do n =  P P P P P 0 the higher power which does eve z L3 L4 t that position they will be free from troubles, otherwise they court them. The sculptured figure on the temple tower shows great strain, but really, the tower rests on the ground, an ask for divine powers to be utilized for human welfare. This is like the lame man who said he would overpower the enemy if only he were helped to his feet! The intention is good but there is no sense of proportion. Q: How can I help others? M: What other is there for you to help? Who is the "I" that is going to help others? First clear up that point and then everything will settle itself. Q: In the West people cannot see how sages in solitude can be helpful. M: Never mind Europe and America. Where are they except in your mind? If you wake up from a dream, do you try to ascertain if the people of your dream creation are also awake? Have compassionatevironment. It is the mind that matters. The fact is that the mind has been trained to think certain 0AQ: I am a doctor. How can I best heal people? M: The permanent cure is jnana (knowledge of Self); the patients must realize it for themselves, and that depends on their maturity. Otherwise, when one disease goes another will come. A young man came and demanded to be given powers to stamp out the world's materialism. M: People who are incapable themselves, ask for divine powers to be utilized for human welfare. This is like the lame man who said he would overpower the enemy if only he were helped to his feet! The intention is good but there is no sense of proportion. Q: How can I help others? M: What other is there for you to help? Who is the "I" that is going to help others? First clear up that point and then everything will settle itself. Q: In the West people cannot see how sages in solitude can be helpful. M: Never mind Europe and America. Where are they except in your mind? If you wake up from a dream, do you try to ascertain if the people of your dream creation are also awake? Have compassionatevironment. It is the mind that matters. The fact is that the mind has been trained to think certain res are fulfilled, do not be elated; and if you are frustrated do not be disappointed. The elation may be deceptive; it should be checked, for initial joy may end in final grief. After all, whatever happens, you remain unaffected, just as you are. Q: But how can I help another with his problems? M: What is this talk of another? There is only the One. Try to realize there is no I, no you, no he, only the one Self which is all. If you believe in the problem of another, you are believing in something outside the Self. You will help him best by realizing the oneness of everything, rather than by outward activity. Q: Has the body any value to the Self? M: Yes, it is through the body's help that the Self is realized Q: What about diet? M: Food affects the mind. The right food makes it more sattvic (harmonious, clear). For the practice of any kind of (spiritual) yoga, vegetarianism is absolutely necessary Q: What about those not accustomed to a vegetarian diet? M: Habit is only adjustment to the environment. It is the mind that matters. The fact is that the mind has been trained to think certain foods tasty. Nourishment may be obtained from vegetarian food no less than from flesh. But the realized person's mind is not influenced by the food eaten. However, get accustomed to vegetarianism gradually. Q: Do you recommend that meat and alcohol be given up? M: Yes. It is a useful aid in the beginning. The difficulty in surrendering them is not that they are really necessary, but that we have become habituated to them. Until the mind is firm in realization, it must have some picture or idea to dwell on, or else the meditation will quickly give way to sleep or (wandering) thoughts. There is a subtle essence in all food; it is this which affects the mind. So, for those who are practicing meditation to find the Self, dietetic rules have been laid down, which it is advisable to follow. Sattvic (pure, bland) foods promote meditation, whereas rajasic (spicy hot) food and tamasic (aged, stale, heavy) food like meat hinder it. Q: Could one receive spiritual illumination while eating meat? M: Yes, but abandon it gradually and accustom yourself to sattvic (pure) food. Once you have attained illumination, what you eat will make less difference, just as on a great fire it is immaterial what fuel is added. A devotee had been following a strict regime, eating only one very light meal a day. The Maharshi remarked at breakfast, "Why don't you also give up coffee" His implication was to rebuke the over-importance placed on diet regulation. Q: But if it is a matter of non-killing, then even plants have life. M: And so do the tiles which you are sitting on! Q: Why do you take milk but not eggs? M: Domesticated cows yield more milk than their calves require and they find it a pleasure to be relieved. Eggs contain potential lives. Q: I take food three or four times a day and attend to bodily wants so much that I am oppressed by the body. Is there a state when I shall be disembodied so that I might be free from the scourge of bodily wants? M: It is the attachments that are harmful: the actions are not bad in themselves. There is no harm in eating three or four times a day, but just do not say, "I want this kind of food and not that kind," and so on. Not only that, but you take these meals in twelve hours of the waking state, whereas you are not eating in the twelve hours of sleep. Does sleep lead you to mukti (liberation)? It is wrong to suppose that simple inactivity (in itself) leads one to mukti. Q: Is it harmless to continue smoking? M: No, tobacco is a poison. It is better to do without it. Tobacco gives only a temporary stimulation to which there must be a reaction with craving for more. Also, it is not good for meditation practice. Q: Is there any drug to promote meditation? M: No, because afterwards the user would be unable to meditate without taking it habitually. Those who take opium or alcohol are unconsciously seeking the blind sexuality Q: What are the passions? M: They are the same force that is used in meditation, but diverted into other channels The news of a devotees marriage was conveyed to the Maharshi. Q: Why has he done this? Surely it is a step back? M: (Laughing.) Why should marriage interfere with his spiritual progress? Unless bodily wants such as hunger, thirst, and evacuation are satisfied, meditation cannot progress. The results of vichara (Self-Inquiry) meditation, are will-power, dreturn to remind me of its existence. Animals can think like human beings. We must not imagine they are senseless creatures. Some who have been in contact wfor the higher life then sexual desire will drop away. When the mind is destroyed the other desires are also destroyed. Q: How can we root out the sex idea? M: By rooting out the false idea of the body being the Self. There is no sex in the Self. Be the real Self, then there will be no trouble with sex Q: Do you approve of sexual continence? M:. A true brahmachari is one who dwells in Brahman. In that case there will be no question of desires any more. Q: At Sri Aurobindo's Ashram there is a strict rule that married couples can live there on condition that they abstain from sexual intercourse. M: What use is that? If it exists in the mind, what use is there in forcing people to abstain? Q: Does the use of birth-control lead to immorality? M: You must go to the root of things. Find out the true cause of birth and then stifle that. Let that which is born control itself. For whom is this birth? There is an ancient verse which says, "Desires go on increasing and burn more fiercely as they are fed," so the only effective control is to check the causes within, to restrain the desires and thus become moral. Q: Is continence the only method to control the size of a family? M: Yes. The other methods only give temporary relief and treat just the symptoms.

Posted on 9:25 PM by Unknown
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SRI ANNAPURNA-STOTRAM

Posted on 10:25 AM by Unknown
Sri Sundara Chaitanya Swami gari pravachanam in telugu 6 Volumes where each volume contains approx 9 videos each.

http://www.youtube.com/results?search_query=AnnapoornaStotram+Volume6&aq=f

Note: Sri Sundara Chaitanya Swami says he pity for people who says my aim is to act in movies always or my aim is to dance always or my aim is to sing.

Reason he pity because they cannot get happiness when they are not doing those habits.

nityánandakarè varábhayakarè saundaryarathákarè
nirdhütákhila doúpávanákari pratyaqkúamáheùvarè
práleyácalavamùapávanakarè káùèpurádhèùvarè
bhikùám dehi krpávalambanakarè mátánnapürïùvari(1)

Oh! Mother Annapurna! renderer of the support of compassion, the bestower of eternal happiness, the donor of gifts and protection, the ocean of beauty, the destroyer of all sins and purifier, the great goddess, the purifier of the family of Himavan, and the great deity of Kasi, (thou) grant us alms.

nánáratnavicitrabhüúaïkarè hemámbaráãambari
muktáháravilambamánavilasadvakúojakumbhántarè
káùmèrágaruvásitá rucikari káùèpurádhèùvarè
bhikùám dehi krpávalambanakarè mátánnapürïùvari(2)

Oh! Mother Annapurna! renderer of the support of compassion, one who is adorned with ornaments made up of different kinds of gems, wearer of golden-laced dress, the space, in between whose breasts shines with the pendant garland of pearls, the beautiful - bodied, rendered and the presiding deity of Kasi, (thou) grant us alms.

yogánandakarèvalambanakarè mátánnapürïùvari(7)

Oh! Mother Annapurna! the renderer of the support of compassion, the form of the earth, the governess of all men, the cause of victory, the mother, the ocean of compassion, the possessor of beautiful and dark braid of hari resembling the flower of the indigo plant, the giver of food daily, the direct bestower of emancipation and eternal welfare, and the presiding deity of Kasi, (thou) grant us alms.

devè sarvavicitraratnaracitá dákúáyaïè sundarè
vámá svádupayodhará priyakari# saubhágyamáheùvarè
bhaktábhèùûakarè sadá ùubhakarè káùèpurádhèùvarè
bhikùám dehi krpávalambanakarè mátánnapürïùvari(8)

Oh! Mother Annapurna! the renderer of the support of compassion, Oh! Goddess! adorned with different kinds of gems, the daughter of Daksha, theanakarè mátánnapürïùvari(4)

Oh! Mother Annapurna! the renderer of the support of compassion, the resident of the caves of the Kailasa mountains, golden-complexioned, Oh! Uma! the consort of Sankara, endowed always with maidenhood, the cause of our comprehension of the purport of the Vedas, whose basic syllable is the syllable `Om', the opener of the doors of emancipation and the presiding deity of Kasi, (thou) grant us alms.

døyádøùyavibhütèvá hanakarè brahmáïãabháïã odarè
lèlánáûakasütrakhelanakarè vijòánádèpáñkurè
ùrèviùveùamanaç prasádanakarè káùèpurádhèùvari
bhikùám dehi krpávalambanakarè mátánnapürïùvari(5)

Oh! Mother Annapurna! the renderer of the support of compassion, the conveyor of the visible and invisible prosperity, the container of the primordial egg, the directress of the sportive drama (of the world), the flame of the lamp of true knowledge, the source of the mental happiness of Sri Visvanatha, and the presiding deity of Kasi, (thou) grant us alms.


ádikúántasamastavarïankari ùambhostribhávákari
káùmirá tripureùvri trinayani viùveùvari ùarvaè
svargadvárakaváûanakarè káùèpurádhèùvarè
bhikùám dehi krpávalambanakarè mátánnapürïùvari(6)

Oh! Mother Annapurna! the renderer of the support of compassion, the maker of the letters 'a' (‚) to 'ksha' (®¸), he cause of the three acts of Sambhu, namely, the creation, protection and destruction, the wearer of saffron, the consort of the destroyer of the three cities, the consort of the three-eyed lord, the governess of universe, the form of the goddess of night, the opener of the gates of heavens, and the presiding deity of Kasi, (thou) grant us alms.

urvi sarvajaneùvarè jayakarè mátá køpáságarè
veïinilasamána kuntaladharè nètyánnadáneùvarè
sákúánmokúakarè sadá ùubhakarè káúèpurádhèùvarè
bhikùám dehi krpávalambanakarè mátánnapürïùvari(7)

Oh! Mother Annapurna! the renderer of the support of compassion, the form of the earth, the governess of all men, the cause of victory, the mother, the ocean of compassion, the possessor of beautiful and dark braid of hari resembling the flower of the indigo plant, the giver of food daily, the direct bestower of emancipation and eternal welfare, and the presiding deity of Kasi, (thou) grant us alms.

devè sarvavicitraratnaracitá dákúáyaïè sundarè
vámá svádupayodhará priyakari# saubhágyamáheùvarè
bhaktábhèùûakarè sadá ùubhakarè káùèpurádhèùvarè
bhikùám dehi krpávalambanakarè mátánnapürïùvari(8)

Oh! Mother Annapurna! the renderer of the support of compassion, Oh! Goddess! adorned with different kinds of gems, the daughter of Daksha, the most beautiful, bearer of benign breasts, doer of good to all, endowed with good fortune, fulfiller of the desires of the devotees, doer of auspicious acts, and the presiding deity of Kasi, (thou) grant us alms.

candarárkánalakoûikoûisadøùi candrámùubimbádharè
candrákágnidamánakuïãaladharè candrárkavarïeùvarè
málápustakapáùasáñkuùadhari káù�ne who makes us free from diseases, and the presiding deity of Kasi, (thou) grant us alms.

annapürïe sadápürïe
ùañkarapráïavallabhe
jòánavarágyasiddyartham
bhikúám dehi ca párvati(11)

Oh! Parvati! Annapurna! always full, the dear consort of Sankara, grant us alms for the sake of securing knowledge and detachment.

mátáf ca párvatè devè pitá devo maheùvaraç
bándhavaáç sivabhaktáùca swadeùo bhuvanatrayam

Goddess Parvati is my Mother, Lord Maùivakarè viùeùvari ùridhari
dakúakrandakari nirámaykari káùipuradhèùvarè
bhikùám dehi krpávalambanakarè mátánnapürïùvari(10)

Oh! Mother Annapurna! the renderer of the support of compassion, the protector of the dominion remover of great fear, the mother, the ocean of compassion, the cause of the happiness of all, the eternal doer of good, the consort of Visvesvara, the form of Lakshmi, the destroyer of the sacrifice of Daksha, one who makes us free from diseases, and the presiding deity of Kasi, (thou) grant us alms.

annapürïe sadápürïe
ùañkarapráïavallabhe
jòánavarágyasiddyartham
bhikúám dehi ca párvati(11)

Oh! Parvati! Annapurna! always full, the dear consort of Sankara, grant us alms for the sake of securing knowledge and detachment.

mátáf ca párvatè devè pitá devo maheùvaraç
bándhavaáç sivabhaktáùca swadeùo bhuvanatrayam

Goddess Parvati is my Mother, Lord Mahesvara is my Father, the devotees of Lord Siva are my relatives; and the three worlds are my own country.

Source: http://www.kamakoti.org/shlokas/kshlok13.htm
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Thursday, November 3, 2011

Part 1 - Ramana Maharshi Devotee Maurice Frydman

Posted on 12:41 PM by Unknown
Born a Polish Jew in Warsaw in 1901, Frydman learned Russian, German, Polish and Hebrew in school until he migrated to Paris to take up study at the Sorbonne,
where he learned French and English in order to complete his degree in electrical engineering. After graduation he took up a position as a research engineer
in a large Paris manufacturing firm. It was during this period that a fateful encounter took place between Frydman and Sir Mirza Ismail, the Dewan of Mysore.
When Frydman began enthusiastically questioning the Dewan about India, Sir Mirza proposed that Frydman come to live in India to organise and manage the State
Government Electrical Factory in Bangalore. Frydman accepted this offer immediately and soon was in India as head the Mysore Electrical Industries, Ltd.

It was during this period of the early thirties that he met Gandhi-ji and began to visit Wardha. Frydman made use of his engineering genius to help the Mahatma create several new types of charkha (spinning wheel), in hopes of finding the most efficient and economical spinning wheel for India. It was Gandhi who gave Frydman the name Bharatananda (after Frydman took sannyas), the name by which he was known in Gandhian circles.

In September 1935, Frydman came to Tiruvannamalai to meet Bhagavan for the first time. Immediately taken with Bhagavan, he became a regular visitor and even took up residence in the Ashram for three years. Many of the questions published in Maharshi’s Gospel (some of which also appear in Talks with Sri Ramana Maharshi) were posed by Frydman directly, and Bhagavan seems to have delighted in Frydman’s queries born of a penetrating insight into the teaching.

It was also during this period that a number of the younger Ashram inmates such as T. K. Sundaresa Iyer’s son, joined Frydman to work in his firm at Bangalore.On Saturdays Frydman would come to the Ashram and go back to Bangalore the following day in his jeep along with the Ashram youngsters who were working with him. When once asked why he spent so much money on weekly (instead of monthly) visits, he replied: “What
to do? My battery can only last a week, then it dries up. I have to come to Bhagavan to get it recharged!


Source: http://www.sriramanamaharshi.org/pdf/Saranagathi_eNewsletter_November_2011.pdf
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Tuesday, November 1, 2011

Lingza Chokyi's Near-Death Experience In Tibet

Posted on 12:37 PM by Unknown
http://www.near-death.com/experiences/buddhism02.html

A curious phenomenon, little known in the West, but familiar to Tibetans, is the delok. In Tibet, delok means returned from death, and traditionally deloks are people who seemingly "die" as a result of an illness, and find themselves traveling in the bardo - one of many Tibetan Buddhist afterlife states. They visit the hell realms, where they witness the judgment of the dead and the suffering of hell, and sometimes they go to paradises and Buddha realms. They can be accompanied by a deity, who protects them and explains what is happening. After a week the delok is sent back to the body with a message from the Lord of Death for the living, urging them toward spiritual practice and a beneficial way of life. Often the deloks have great difficulty making people believe their story, and they spend the rest of their lives recounting their experiences to others in order to draw them toward the path of wisdom.

The biographies of some of the more famous deloks, such as Dawa Drolma, one of the great lamas of the century. At the age of 16 she fell ill and died, but returned to her body after five days. For the benefit of others she recorded every detail of her experiences in the bardo and pure realms. The experiences of deloks were often sung all over Tibet by traveling minstrels. A number of aspects of the delok correspond not only with, as you would expect, the bardo teachings, such as the Tibetan Book of the Dead, but also with the near-death experience. Dawa Drolma is the author of the book, Delog: Journey to Realms Beyond Death, the source for the information on this web page.

Lingza Chokyi was a famous delok who lived in the sixteenth century.In her biography she tells how she failed to realize she was dead, how she found herself out of her body, and saw a pig's corpse lying on her bed, wearing her clothes. Frantically she tried in vain to communicate with her family as they set about the business of the practices for her death. She grew furious with them when they took no notice of her and did not give her a plate of food. When her children wept, she felt a "hail of pus and blood" fall, which caused her intense pain.

She tells us she felt joy each time the practices were done, and immeasurable happiness when finally she came before the master who was practicing for her and who was resting in the nature of mind, and her mind and his became one. After a while she heard someone whom she thought was her father calling to her, and she followed him. She arrived in the bardo realm, which appeared to her like a country. From there, she tells us, there was a bridge that led to the hell realms, and to where the Lord of Death was counting the good or evil actions of the dead. In this realm she met various people who recounted their stories, and she saw a great yogin who had come into the hell realms in order to liberate beings.


Finally Lingza Chokyi was sent back to the world, as there had been an error concerning her name and family, and it was not yet her time to die. With the message from the Lord of Death to the living, she returned to her body and recovered, and spent the rest of her life telling of what she had learned. The phenomenon of the delok was not simply a historical one; it continued up until very recently in Tibet.

There are many similarities to the teachings of the afterlife as revealed by the Tibetan Book of the Dead and NDE.

In the NDE, the mind is momentarily released from the body, and goes through a number of experiences akin to those of the mental body in the "bardo of becoming."

NDEs very often begins with an out-of-body experience: people can see their own body, as well as the environment around them. This coincides with what the Tibetan Book of the Dead describes. In the bardo of becoming, the dead are able to see and hear their living relatives, but are unable, sometimes frustratingly, to communicate with them.The mental body in the bardo of becoming is described in the Tibetan Book of the Dead as being "like a body of the golden age," and as having almost supernatural mobility and clairvoyance. NDErs also find that the form they have is complete and in the prime of life.They find also that they can travel instantaneously, simply by the power of thought.


In the Tibetan teachings, the mental body in the bardo of becoming meets other beings in the bardo. Similarly, NDErs are often able to converse with others who have died.

In the bardo of becoming, as well as many other kinds of visions, the mental body will see visions and signs of different realms. A small percentage of those who have survived a NDE describe visions of inner worlds, paradises, and cities of light with transcendental music.

Of course, the most astounding similarity is the encounter with the Being of Light, or the "Clear Light" as described in the Tibetan Book of the Dead. According to the Tibetan teachings, at the moment of death, the Clear Light dawns in all its splendor before the dying person. It says: "Oh son/daughter of an enlightened family ... your Rigpa is inseparable luminosity and emptiness and dwells as a great expanse of light; beyond birth or death, it is, in fact, the Buddha of Unchanging Light." Tibetan teachings stress that by recognizing yourself as this Clear Light, you will attain liberation from the cycle of reincarnation. Many NDErs are convinced the Being of Light is their Higher Self.This is certainly in agreement with the Tibetan teachings.

The life review appears again and again in NDE reports, and demonstrates so clearly the inevitability of karma and the far-reaching and powerful effects of all our actions, words, and thoughts.

The central message that NDErs bring back from their encounter with death, or the presence of the Being of Light, is exactly the same as that of Buddha and of the bardo teachings: that the essential and most important qualities in life are love and knowledge, compassion and wisdom.

The bardo teachings tell us that life and death are in the mind itself. The confidence which many NDErs seem to have after this experience reflects this deeper understanding of mind.

Not all NDE reports today, however, are positive, and this corresponds to the Tibetan teachings as well. Some people report terrifying experiences of fear, panic, loneliness, desolation, and gloom, all vividly reminiscent of the descriptions of the bardo of becoming.

In many NDE reports, a border or limit is occasionally perceived; a point of no return is reached. At this border the person then chooses (or is instructed) to return to life, sometimes by the presence of light.Of course in the Tibetan bardo teachings there is no parallel to this, because they describe what happens to a person who actually dies.It has been said the NDE can be viewed as an evolutionary device to bring about a transformation in humanity as a whole, over a period of years, in millions of persons (Ring, 1985).

Whether this is true or not depends on all of us: on whether we really have the courage to face the implications of the NDE and the bardo teachings, and by transforming ourselves we transform the world around us, and so, by stages, the whole future of humanity.

"One in all, All in one, If only this is realized, No more worry about not being perfect!" - the Third Patriarch of Zen

Source: Delog: Journey to Realms Beyond Death By Dawa Drolma
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Sunday, September 4, 2011

How I Came to Bhagavan By Hamsa Ramiah

Posted on 6:44 AM by Unknown
My grandfather, Manavasi Ramaswami lyer, was a strict man and when we were children, we were afraid of him. Bhagavan would be talking with us in the hall and upon seeing my grandfather enter the hall, in a jesting spirit, Bhagavan would have us all himself included keep very quiet and still and sit upright as good children should do.



We also used to cut vegetables in the kitchen with Bhagavan who would join us in singing Aksharamanamalai. He was very meticulous in cutting vegetables and particular that nothing be wasted.



When I was 13 yrs old, Echammal proposed a marriage alliance to my mother and my grandfather.Gowri Ammal and Rajagopala Iyer, the relations of the boy in question, were present.Bhagavan gave his nod of approval for which Ramaswami lyer immediately assented saying he was prepared to receive it as Bhagavan’s gift.The marriage took place two years later and it seems that it was Bhagavan who fixed the wedding date. Only on the day of the wedding did we come to fully understand that this had all been the intervention of the Lord.



Immediately following the ceremony, I and my husband, still in our wedding clothes, came to pay our respects to Bhagavan. It so happened that as we entered the hall to do our namaskars, Bhagavan was just narrating an incident from the Purana about the holy wedding of Lord Siva and Goddess Meenakshi.



On seeing us, Bhagavan singled us out and announced to the gathering,See, here comes Meenakshi Sundareswarar. On hearing this from Bhagavan’s lips, feelings of joy surged up within us; it came as if a blessing from the Lord of Lords.



Source: http://www.sriramanamaharshi.org/pdf/Saranagathi_eNewsletter_September_2011.pdf
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