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Sunday, February 19, 2023

Bhagwan Raman Maharshi Stillness

A young man from Colombo asked Bhagavan, 'J. Krishnamurti teaches the method of effortless and choiceless awareness as distinct from that of deliberate concentration. Would Sri Bhagavan be pleased to explain how best to practise meditation and what form the object of meditation should take?'

Bhagavan: Effortless and choiceless awareness is our real nature. If we can attain it or be in that state, it is all right. But one cannot reach it without effort, the effort of deliberate meditation. All the age-long vasanas carry the mind outward and turn it to external objects. All such thoughts have to be given up and the mind turned inward. For that, effort is necessary for most people. Of course everybody, every book says, i.e., “Be quiet or still”. But it is not easy. That is why all this effort is necessary. Even if we find one who has at once achieved the mauna or Supreme state indicated by you may take it that the effort necessary has already been finished in a previous life. So that, effortless and choiceless awareness is reached only after deliberate meditation. That meditation can take any form which appeals to you best. See what helps you to keep away all other thoughts and adopt that method for your meditation.

In this connection Bhagavan quoted verses 5 and 52 from and 36 from of saint Thayumanavar. Their gist is as follows. “Bliss will follow if you are still. But however much you may tell your mind about this truth, the mind will not keep quiet. It is the mind that won’t keep quiet. It is the mind which tells the mind ‘Be quiet and you will attain bliss’. Though all the scriptures have said it, though we hear about it every day from the great ones, and though even our Guru says it, we never are quiet, but stray into the world of maya and sense objects. That is why conscious, deliberate effort or meditation is required to attain that mauna state or the state of being quiet.
~ Day By Day With Bhagavan 11-1-46

Friday, March 27, 2020

Sadhguru: Unhappy With Compulsions?

Question: Sadhguru, I am not happy with the fact that compulsions have been popping up as I am doing my sadhana.
Sadhguru: You must learn to be happy with your compulsions. Anyway you have the compulsion. If you are not happy with it, now you have two problems - compulsion and unhappiness! Already you have one problem, don’t create the next one. At least if you have one problem, it is easier to deal with it.
Unhappiness is unpleasantness. Why we are always talking about joy and love is to keep your mind and emotions pleasant. When these are pleasant, you are flexible and we can do many things with you. When your mind and your emotions are unpleasant, you become rigid;  nothing can be done about you. If you are in a state of pleasantness, you are willing to be molded into a different shape. When you are in a state of unpleasantness, you are not even willing to be touched.
Look At Your Compulsions Joyfully
Unhappiness is a bigger problem than whatever compulsions you have. It is a far bigger problem because now you cannot be touched, molded or helped. Whatever nonsense you are, the first thing is to learn to be joyful and loving. You have your compulsions - just learn to look at them joyfully. Then it will be easy to work with you, help you, reach out to you - to do things with you beyond your likes and dislikes. Your likes and dislikes are the most basic compulsions; if we have to help you out of these, you have to be in a pleasant state. If you are in an unpleasant state, we cannot make you do something that you do not like; you will do only what you like. The more unhappy people are, the more they will insist, “I will do only this. This is how I am!” Joyful people are flexible - you can make them dance, you can make them cry, you can make them jump, you can make them do funny things, you can ask them to crawl around; they will do everything when they are happy. They are flexible.

Sadhguru: From Stagnation to Stillness

Stagnation is a certain disease; it is anti-life. Stillness is a tremendous amount of life not manifesting itself in any way. It is just there – potent. That is God. God is stillness, not stagnation. The mind is stagnation. Sadhana is a force which moves you from stagnation to stillness. But between stagnation and stillness, when they are together, there seems to be very little difference since your logical mind only understands in terms of moving and not moving.
Physically, stillness and stagnation could be seen as about the same, but qualitatively they are worlds apart. A person who is meditating and a person who is sleeping may look about the same. One is sitting and sleeping, another is lying down and sleeping, that is all. For a person who does not know the difference, that is all he sees. Have you seen with how much sarcasm those so-called dynamic people of the world look at meditation? They think it is for people who do not even know how to sleep. Externally, there may be no difference between stillness and stagnation, but internally there is a tremendous difference. From stagnation to stillness, from ignorance to enlightenment, that is the difference. In a way, it is the same thing, only the quality has to change.
But how can you know the qualitative difference when you are drowned in ignorance? This is why the movement of sadhana has to go full circle. Depending on how stupid a person is, that is how long the sadhana has to be. Physically, mentally and emotionally push yourself to the limit and see what is there. If you stop for every little discomfort, you will never know what it is. Just push yourself to the limit. You have pushed to the point of discomfort, but do not let up; push it up one more point and yet another point. It has to be pushed to the ultimate, to the optimum. Only then can the mind dissolve by itself. You do not have to do any other sadhana. This is the only sadhana needed. All other activity in the form of sadhana is just to get this one thing done. One should be in such a way that your sankalpa (resolve) is unshakeable.
Why someone is asked to go and live in the Himalayas for 12 years is not because if they live in the Himalayas the rocks could give them enlightenment. It is because he is even willing to waste his life for 12 years, with all kinds of hardship, just to seek Truth. If that kind of sankalpa has come, that man is very close. In a way, it is like literally wasting your life. When the whole world is eating well, drinking well and enjoying themselves, you are sitting there in the cold and chanting, “Shiva, Shiva, Shiva,” knowing nothing might happen. Shiva probably will not come and bail you out. When you are hungry, you are plain hungry. When you are cold, you are just cold. You know it may turn out to be hopeless being there. In spite of that you stay, because the most important thing in your life is something else. When that sankalpa comes, it does not take 12 years. In one moment, it can happen. Nobody needs to wait for 12 years. This can be the moment. It is because you do not use this moment that you have to wait for the next one. This is always the moment. Are you going to tighten it up, or every time discomfort comes, will you think, “This is not for me.” It is definitely not for you if this is so. It is not that the path is difficult; it is just that you make it difficult. The path is very simple. If you are simple, it is very simple. If you are all wound up, the path is very winding.
When you are very simple and at ease, life is very simple. When you are wound up, just see how complicated it is. So one should not become all wound up. There is enough nerve-racking past in you, which is already in knots. Do not create new knots now. The old knots are already causing a lot of pain, causing a deep pit inside, which is eating you up in many ways. Some human beings have become aware of this, and some are yet to become aware of that, but it is there in every human being. There is one empty pit within you which just eats you from inside. What you have created in the past is enough. Many lifetimes of opportunities have been wasted, but this one need not go waste too.

Sunday, March 22, 2020

Meaning in English

 STANZAIC MEANING :
KINGBHARATA, BAHUBALI, ABHAYA KUMARA, DHANDHANA KUMARA, SRIYAKA, SON OF ARNIKA, ATIMUKTA, NAGADATTA AND     1
MUNI METARYA, STHULABHADRA, VAJRA RSI, NANDISENA, SIHAGIRI, KRTAPUNYA (KAYAVANNA), MUNI SUKOSALA, PUNDARIKA, KESI, KARAKANDU AND     2
HALLA, VIHALLA, SETHA SUDARSANA, SALA, MAHASALA MUNI, SALIBHADRA, BHADRABAHU SVAMI, DASARNABHADRA, PRASANNACANDRA RAJARSI, YASOBHADRA SURI AND     3
JAMBUSVAMI, PRINCE VANKACULA, GAJASUKUMAR, AVANTISUKUR, DHANNA, SON OF ILACI, SON OF CILATI, MUNI BAHU AND     4
ARYA MAHAGIRI, ARYA RAKSITA, ARYA SUHASTI SURI, RAJARSI UDAYANA, MANAKA KUMARA, KALAKA SURI, SAMBA KUMARA, PRADYUMNA KUMARA, KING MULADEVA AND     5
PRABHAVA SVAMI, VISNU KUMARA, ARDRA KUMARA, DRDHA PRAHARI, SREYANSA, KURAGADU MUNI, SAYYAMBHAVA SVAMI AND MEGHA KUMARA     6
SUCH GREAT PERSONS POSSESSING GREAT VIRTUES MAY CONFER HAPPINESS; BY RECITING WHOSE NAMES, THE FETTER OF SINS ARE DESTROYED    7
SULASA, CANDANABALA, MANORAMA, MADANAREKHA, DAMAYANTI, NARMADA SUNDARI, SITA, NANDA, BHADRA, SUBHADRA AND     8
RAJIMATI, RSIDATTA, PADMAVATI, ANJANA SUNDARI, SRIDEVI, JYESTHA, SUJYESTHA, MRGAVATI, PRABHAVATI, CELLANA DEVI AND     9
BRAHMI, SUNDARI, RUKMINI, REVATI, KUNTI, SIVA, JAYANTI, DEVAKI, DRAUPADI, DHARANI, KALAVATI, PUSPACULA AND     10
PADMAVATI, GAURI, GANDHARI, LAKSMANA, SUSIMA, JAMBUVATI, SATYABHAMA AND RUKMINI-- THESE EIGHT CHIEF QUEENS OF SRI KRSNA AND     11
YAKSA, YAKSADATTA, BHUTA, BHUTADATTA, SENA, VENA, AND RENA-- (THESE SEVEN) SISTERS OF STHULABHADRA,     12
SUCH GREAT CHASTE WOMEN OBSERVING PURE CELIBACY WITHOUT BLEMISH ATTAIN VICTORY AND THEIR DRUMS OF GLORY REVERBERATES EVEN THIS DAY IN ALL THREE WORLDS    13



BHARAHESAR SAJJHAYA : भरहेसर सज्झाय :JAIN PRATIKRAMAN SUTRA :जैन प्रतिक्रमण सूत्र : BHARHESAR SAJJHAY STUTI LYRICS WITH MEANINGS in ENGLISH ,HINDI AND GUJRATI: भरहेसर सज्झाय : BHAR HESAR SAJJA
BHARAHESAR SUTRA \ STUTI: भरहेसर सूत्र
To download this song click HERE
JAIN PRATIKRAMAN SUTRA : जैन प्रतिक्रमण सूत्र :
BHARHESAR SAJJHAY STUTI LYRICS WITH MEANINGS in ENGLISH ,HINDI AND GUJRATI:
भरहेसर सज्झाय : BHAR HESAR SAJJAY


NTRODUCTION
THIS SAJJHAYA (SWADHYAYA) IS IN PRAISE OF THE EXTRA-ORDINARY GREAT PERSONS WHO LIVED IN THE PAST  IT IS RECITED DURING RAI PRATIKRAMANA IN THE MORNING
IN THIS HYMN, THERE ARE NAMES OF 53 VIRTUOUS MEN AND 47 VIRTUOUS WOMEN WHO IN THEIR LIVES HAVE SHOWN EXTRA ORDINARY VIRTUES AND HAVE LIVED AN IDEAL JAIN LIFE
BY RECITING THE NAMES OF SUCH GREAT MEN AND WOMEN, WE REMEMBER THEIR EXEMPLARY CHARACTER SO THAT IT INSPIRES US TO BRING SIMILAR QUALITIES TO OUR LIFE

|| भरहेसर सज्झाय सूत्र ||

भरहेसर बाहुबली, 
अभय कुमारो अ ढंढण कुमारो
सिरिओ अण्णिआ उत्तो, 

अइमुत्तो नागदत्तो अ 1

मेअज्ज थूलभद्दो,

 वयर रिसी नंदिसेण सीहगिरी
कयवन्नो अ सुकोसल, 

पुंडरीओ केसी करकंडू    2

हल्ल विहल्ल सुदंसण, 

साल महासाल सालिभद्दो अ
भद्दो दसन्नभद्दो, पसन्नचंदो अ जसभद्दो    3


जंबु पहू वंकचूलो, 

गय सुकुमालो अवंति सुकुमालो
धन्नो इलाइ पुत्तो,

 चिलाइ पुत्तो अ बाहुमुणी    4

अज्ज गिरी अज्ज रक्खिअ, 

अज्ज सुहत्थी उदायगो मणगो
कालय सूरी संबो, पज्जुन्नो मूलदेवो अ    5


पभवो विण्हु कुमारो, अद्द कुमारो दढप्पहारी अ
सिज्जंस कूरगडू अ, सिज्जंभव मेह कुमारो अ    6


एमाइ महासत्ता, दिंतु सुहं गुण-गणेहिं संजुत्ता
जेसिं नाम-ग्गहणे, पाव-प्पबंधा विलिज्जंति    7


सुलसा चंदनबाला, मणोरमा मयणरेहा दमयंती
नमया सुंदरी सीया, नंदा भद्दा सुभद्दा य    8


राइमई रिसिदत्ता, पउमावई अंजणा सिरिदेवी
जिट्ठ सुजिट्ठ मिगावई, पभावई चिल्लणादेवी    9


बंभी सुंदरी रुप्पिणी, रेवई कुंती सिवा जयंती य
देवई दोवई धारणी, कलावई पुप्फचूला य    10


पउमावई य गोरी, गंधारी लक्खमणा सुसीमा य
जंबूवई सच्चभामा, रुप्पिणी कण्हट्ठ महिसीओ    11


जक्खा य जक्खदिन्ना, भूआ तह चेव भूअदिन्ना य
सेणा वेणा रेणा, भइणीओ थूलभद्दस्स    12


इच्चाइ महा-सईओ, 

जयंति अकलंक-सील-कलिआओ
अज्ज वि वज्जइ जासिं,

 जस-पडहो तिहुअणे सयले    13




|| BHARAHESAR SAJJHAYA STUTI||

BHARAHESARA BAHUBALI, 
ABHAYA KUMARO A DHANDHANA KUMARO
SIRIO ANNIA UTTO, 
AIMUTTO NAGADATTO A    1

MEAJJA THULABHADDO, 
VAYARA RISI NANDISENA SIHAGIRI
KAYAVANNO A SUKOSALA,
PUNDARIO KESI KARAKANDU    2

HALLA VIHALLA SUDANSANA, 
SALA MAHASALA SALIBHADDO A
BHADDO DASANNABHADDO, 
PASANNACHANDO A JASABHADDO    3

JAMBU PAHU VANKACHULO, 
GAYA SUKUMALO AVANTI SUKUMALO
DHANNO ILAI PUTTO, 
CHILAI PUTTO A BAHUMUNI    4

AJJA GIRI AJJA RAKKHIA,
AJJA SUHATTHI UDAYAGO MANAGO
KALAYA SURI SAMBO, 
PAJJUNNO MULADEVO A    5

PABHAVO VINHU KUMARO, 
ADDA KUMARO DADHAPPAHARI A
SIJJANSA KURAGADU A, 
SIJJAMBHAVA MEHA KUMARO A    6

EMAI MAHASATTA, 
DINTU SUHAM GUNA-GANEHIM SANJUTTA
JESIM NAMA-GGAHANE, 
PAVA-PPABANDHA VILIJJANTI    7

SULASA CHANDANABALA, 
MANORAMA MAYANAREHA DAMAYANTI
NAMAYA SUNDARI SIYA, 
NANDA BHADDA SUBHADDA YA    8

RAIMAI RISIDATTA, 
PAUMAVAI ANJANA SIRIDEVI
JITTHA SUJITTHA MIGAVAI, 
PABHAVAI CHILLANADEVI    9

BAMBHI SUNDARI RUPPINI, 
REVAI KUNTI SIVA JAYANTI YA
DEVAI DOVAI DHARANI,
KALAVAI PUPPHACHULA YA    10

PAUMAVAI YA GORI, 
GANDHARI LAKKHAMANA SUSIMA YA
JAMBUVAI SACHCHABHAMA, 
RUPPINI KANHATTHA MAHISIO    11

JAKKHA YA JAKKHADINNA, 
BHUA TAHA CHEVA BHUADINNA YA
SENA VENA RENA, 
BHAINIO THULABHADDASSA    12

ICHCHAI MAHA-SAIO, 
JAYANTI AKALANKA-SILA-KALIAO
AJJA VI VAJJAI JASIM, 
JASA-PADAHO TIHUANE SAYALE    13





















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ADHAIJESU SUTRA: अड्ढाइज्जेसु सूत्र

NTRODUCTION

BY THIS SUTRA, OBEISANCE IS BEING OFFERED TO ALL THE MUNIS PRESENT IN ADHAI DVIPA.

|| अड्ढाइज्जेसु सूत्र ||
अड्ढाइज्जेसु दीव-समुद्देसु, 
पनरससु कम्म-भूमीसु;
जावंत के वि साहू,

 रय-हरण-गुच्छ-पडिग्गह-धरा 1

पंच-मह-व्वय-धरा, 

अट्ठारस-सहस्स-सीलंग-धरा;
अक्खुया-यार-चरित्ता, 

ते सव्वे सिरसा मणसा, मत्थएण वंदामि 2






ADDHAIJJESU DIVA-SAMUDDESU, 
PANARASASU KAMMA-BHUMISU;

JAVANTA KE VI SAHU, RAYA-HARANA-GUCCHA-PADIGGAHA-DHARA........ .1.
PANCA-MAHA-VVAYA-DHARA,
ATTHARASA-SAHASSA-SILANGA-DHARA;
AKKHUYA-YARA-CARITTA,
TE SAVVE SIRASA MANASA, 
MATTHAENA VANDAMI.......... 2.

Meaning in English

 STANZAIC MEANING :


ANY OF THE SADHUS IN FIFTEEN LANDS OF ACTIVITIES OF ADHAI DVIPA AND OCEANS HOLDING RAJOHARANA, GUCCHAKA AND PATRAS........... 1. 

...OBSERVING FIVE GREAT VOWS, OBSERVING EIGHTEEN THOUSAND ASPECTS OF SILA, OBSERVING UNINTERRUPTED CODE OF CONDUCT AND CARITRA, I OBEISANCE ALL OF THEM WITH BODY, MIND AND HEAD.......... 2.

 EXPLANATION:


BY THIS SUTRA, OBEISANCE IS BEING OFFERED TO ALL THE MUNIS PRESENT IN ADHAI DVIPA.







CHAUKASAYA SUTRA STUTI



INTRODUCTION


HYMN IN PRAISE OF LORD PARSHVANATH

|| चउक्कसाय  सूत्र ||


चउक्कसाय-पडिमल्लुल्लूरणु, 
दुज्जय-मयण-बाण-मुसुमूरणु
सरस-पियंगु-वन्नु गय-गामिउ, 

जयउ पासु भुवण-त्तय-सामिउ    1 

जसु तणु-कंति-कडप्प-सिणिद्धउ, 

सोहइ फणि-मणि-किरणा-लिद्धउ
नं नव-जल-हर-तडिल्लय-लंछिउ, 

सो जिणु पासु पयच्छउ वंछिउ    2

|| CHAUKASAYA SUTRA STUTI||



CAUKKASAYA-PADIMALLULLURANU,
DUJJAYA-MAYANA-BANA-MUSUMURANU
SARASA-PIYANGU-VANNU GAYA-GAMIU,
JAYAU PASU BHUVANA-TTAYA-SAMIU    1

JASU TANU-KANTI-KADAPPA-SINIDDHAU,
SOHAI PHANI-MANI-KIRANA-LIDDHAU
NAM NAVA-JALA-HARA-TADILLAYA-LANCHIU,
SO JINU PASU PAYACCHAU VANCHIU    2




Meaning in English
 STANZAIC MEANING :
LORD PARSHVANATHA, THE MASTER OF ALL THREE WORLDS, ENDOWED WITH GOLDEN COMPLEXION AND WITH A GAIT LIKE AN ELEPHANT, DESTROYER OF ALL FOUR PASSIONS AND ONE WHO HAS CUT APART THE CUPID’S ARROW, MAY YOU BE EVER VICTORIOUS………………………………………………… 1
O LORD PARSHVANATHA, YOUR GRACEFUL BODY SHINES WITH RAYS EMITTED BY THE JEWEL ON THE HOOD OF THE COBRA COVERING YOUR HEAD AND BY LIGHTENING ACCOMPANYING THE TORRENTIAL RAIN; GRANT ME THAT WHAT I DESIRE ……………………………………………………………………2
 EXPLANATION:


THIS HYMN, IN PRAISE (CHAITYA VANDANA) OF LORD PARSHVANATHA, IS RECITED WHILE PERFORMING SAMAYIKA AND PRATIKRAMANA











VARA-KANAKA STUTI:

VARA-



KANAKA-SANKHA-VIDRUMA-,
MARAKATA-GHANA-SANNIBHAM VIGATA-MOHAM
SAPTATI-SATAM JINANAM,
SARVAMARA-PUJITAM VANDE    1 



Meaning in English
 STANZAIC MEANING :

 EXPLANATION:
I OBEISANCE TO ONE HUNDRED AND SEVENTY JINESVARAS COLOURED LIKE BEST GOLD, CONCH, CORAL, SAPPHIRE AND CLOUDS (YELLOW, WHITE, RED, GREEN AND BLACK), DEVOID OF INFATUATION AND ADORED BY ALL GODS     1