Shri Sadguru Siddharameshwar Maharaj Shri Samartha Siddharameshwar Maharaj Is One of the Greatest Unknown Saints of the Age
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Ranjit: I Saw Him and He Conquered Me
QUESTION :The first time you met Siddharameshwar Maharaj, at the age of twelve, how did you know that he was your Master? Ranjit: I saw him and he conquered me. That's the main point. Since my birth my thoughts have always been on the side of the gods – Lord Krishna, Rama and other gods in Hindu mythology. I was praying with all my heart from the age of six. I was very much engrossed in worshipping Lord Krishna with very much devotion. I would go to temples and go on pilgrimages. All my family members were also worshipping along with me. At that time, my health was very weak and I was fasting and doing many, many things. There's one extra month that comes in India, it's called Krishna Purushottama, Lord Krishna's month. During this month I was not speaking, even when I was having my meals. I just want to say that during this period I was doing so many things. Later on I got into an accident. I was walking together with my father and a cart conductor ran over my leg. The bones were broken in three places. It was completely bandaged. Also, at the time my mother was pregnant, so my neighbour took charge of me. She was a very religious minded old lady. In the end, I lived with her for twenty years. And as she was very religious minded, more of these kinds of thoughts came upon me. Her nephew was working in a solicitor's office where the managing clerk was named Mr. -
Maharaj R and Vernon a the Way of the Bird
The Way Of The Bird Quotations of Ranjit Maharaj Commentaries by Andrew Vernon 1 January: The Illusory Nature of the World 1.1 "The world is not true." The world is not external. Perception of the world happens spontaneously in the Self, against the unchanging background of reality, like the dream that occurs in sleep. You are that Self, not an individual, but you have forgotten about it. In fact, the individual person that appears to have forgotten is also happening spontaneously as one of the characters in the dream of life, while the Self rests peacefully in its own completeness, like Vishnu sleeping on the cosmic ocean. If a world appears, there is consciousness of it; if nothing appears, there is no consciousness of it. The world that appears could be a dream world or it could be this waking world. The appearance and the one who perceives it arise together and are not separate. Both the dream world and the waking world disappear when you are deeply asleep. If they were true, they would remain. 1.2 "The body is dead at this moment." The body is like an appliance that works when electricity is connected to it and which ceases to function when the power is disconnected. The body itself, like the appliance, is an inert thing-it doesn't have any life of its own. The life that animates the body is a power that transcends the sense of individual existence. What is the nature of that power that gives life to all that lives? That power is pure knowledge or universal consciousness. -
Why I Became a Hindu
Why I became a Hindu Parama Karuna Devi published by Jagannatha Vallabha Vedic Research Center Copyright © 2018 Parama Karuna Devi All rights reserved Title ID: 8916295 ISBN-13: 978-1724611147 ISBN-10: 1724611143 published by: Jagannatha Vallabha Vedic Research Center Website: www.jagannathavallabha.com Anyone wishing to submit questions, observations, objections or further information, useful in improving the contents of this book, is welcome to contact the author: E-mail: [email protected] phone: +91 (India) 94373 00906 Please note: direct contact data such as email and phone numbers may change due to events of force majeure, so please keep an eye on the updated information on the website. Table of contents Preface 7 My work 9 My experience 12 Why Hinduism is better 18 Fundamental teachings of Hinduism 21 A definition of Hinduism 29 The problem of castes 31 The importance of Bhakti 34 The need for a Guru 39 Can someone become a Hindu? 43 Historical examples 45 Hinduism in the world 52 Conversions in modern times 56 Individuals who embraced Hindu beliefs 61 Hindu revival 68 Dayananda Saraswati and Arya Samaj 73 Shraddhananda Swami 75 Sarla Bedi 75 Pandurang Shastri Athavale 75 Chattampi Swamikal 76 Narayana Guru 77 Navajyothi Sree Karunakara Guru 78 Swami Bhoomananda Tirtha 79 Ramakrishna Paramahamsa 79 Sarada Devi 80 Golap Ma 81 Rama Tirtha Swami 81 Niranjanananda Swami 81 Vireshwarananda Swami 82 Rudrananda Swami 82 Swahananda Swami 82 Narayanananda Swami 83 Vivekananda Swami and Ramakrishna Math 83 Sister Nivedita -
After Awakening, the Laundry: Is Nonduality a Spiritual Experience? Jenny Wade California Institute of Integral Studies, San Francisco, California, USA
International Journal of Transpersonal Studies Volume 37 Article 8 Issue 2 Vol. 37, Iss. 2 (2018) 9-1-2018 After Awakening, the Laundry: Is Nonduality a Spiritual Experience? Jenny Wade California Institute of Integral Studies, San Francisco, California, USA Follow this and additional works at: https://digitalcommons.ciis.edu/ijts-transpersonalstudies Part of the Philosophy Commons, Religion Commons, and the Transpersonal Psychology Commons Recommended Citation Wade, J. (2018). After awakening, the laundry: Is nonduality a spiritual experience?. International Journal of Transpersonal Studies, 37 (2). http://dx.doi.org/https://doi.org/10.24972/ijts.2018.37.2.88 This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. This Special Topic Article is brought to you for free and open access by the Journals and Newsletters at Digital Commons @ CIIS. It has been accepted for inclusion in International Journal of Transpersonal Studies by an authorized administrator of Digital Commons @ CIIS. For more information, please contact [email protected]. After Awakening, the Laundry: Is Nonduality a Spiritual Experience? Jenny Wade California Institute of Integral Studies San Francisco, CA, USA Historically the exclusive purview of contemplative religious paths, awakening into nonduality was considered the pinnacle of human attainment, even if, in some traditions, it proved to be the threshold to even more sublime states. Awakening was traditionally available only to dedicated elite seekers, usually renunciates who practiced for years in monastic communities, their progress directed by the authorities of their lineage. Today technologies for creating the electroencephalographic signatures of advanced meditators are available for purchase, and esoteric religious practices like Zen meditation and asana yoga have been secularized as stress-reduction techniques and physical exercise, respectively. -
{Download PDF} Seeds of Consciousness : the Wisdom of Sri
SEEDS OF CONSCIOUSNESS : THE WISDOM OF SRI NISARGADATTA MAJARAJ PDF, EPUB, EBOOK Sri Nisargadatta Maharaj | 215 pages | 31 Dec 1990 | The Acorn Press | 9780893860257 | English | Durham, United States Seeds of Consciousness : the Wisdom of Sri Nisargadatta Majaraj PDF Book This article will be permanently flagged as inappropriate and made unaccessible to everyone. I got my order today. Seller Inventory He is brutally straightforward, completely devoid of sugarcoated civility, but in reality he has no desire to assert or dominate. The achievement of this fruit—this Godhead—is accomplished through unshakeable faith in the pure Self. Knowing the very ocean of wisdom Needless, the sacred thread of knowledge Precious jewels—ruby, pearly, amethyst Fade, as thou art Lord, gloss of all When thou art the fragrance, blossoming Flower garlands, can they adorn thee? M: You know that you are, and you love to be, hence the necessity. Thou are all-pervading! List of modern Eastern religions writers List of writers on Hinduism. The book of my conversations [I Am That] should not be taken as the last word on my teachings. Going further, however, one must find out: what is the transcendent Source of this all-manifesting consciousness? Download holy books, sacred texts and spiritual PDF ebooks in full length for free. Call him Krishna, Shiva, or any other divine Name. Nisargadatta's "I Am That" in Hindi. M: Give it a fair trial. The living, breathing Nisargadatta Maharaj, about 5'4" tall, was usually dressed in a simple white cotton short-sleeved shirt or long- sleeved white kurta, sometimes going bare-chested in the heat or, in the cooler periods, wearing over his white shirt a beige kurta or an old orange sweater vest, sometimes including a dark wool jacket. -
Remembering Nisargadatta Maharaj
Remembering Nisargadatta Maharaj I was sitting with a visitor recently, looking at a new book on Nisargadatta Maharaj that consisted of photos and brief quotes. I knew some of the people in the pictures and narrated a few stories about them. This prompted a wider and lengthy discussion on some of the events that went on in Maharaj’s presence. After she left I felt prompted to write down some of the things I had remembered since I had never bothered to record any of my memories of Maharaj before. As I went about recording the conversation, a few other memories surfaced, things I hadn’t thought about for years. This, therefore, is a record of a pleasant afternoon’s talk, supplemented by recollections of related incidents that somehow never came up. Harriet: Every book I have seen about Maharaj, and I think I have looked at most of them, is a record of his teachings. Did no one ever bother to record the things that were going on around him? Ramakrishna had The Gospel of Ramakrishna, Ramana Maharshi had Day by Day, and a whole library of books by devotees that all talk about life with their Guru. Why hasn’t Maharaj spawned a similar genre? David: Maharaj very rarely spoke about his life, and he didn’t encourage questions about it. I think he saw himself as a kind of doctor who diagnosed and treated the perceived spiritual ailments of the people who came to him for advice. His medicine was his presence and his powerful words. Anecdotes from his past were not part of the prescription. -
Words of Our Master the ILLUMINED SAYINGS of SATGURU SIVA YOGASWAMI
Words of Our Master THE ILLUMINED SAYINGS OF SATGURU SIVA YOGASWAMI A rare and precious anthology of the Hindu master’s oral teachings, gathered by his devotees 2 AUM WORDS OF OUR MASTER BY MARKANDU SWAMI A. CHELLATHURAI SANDASWAMI M. SRI KHANTA 3 TABLE OF CONTENTS INTRODUCTION OM TAT SAT WORDS OF OUR MASTER 1-44 OM TAT SAT WORDS OF OUR MASTER 45-90 OM TAT SAT WORDS OF OUR MASTER 91-134 4 Published by THE JAFFNA CO-OPERATIVE TAMIL BOOKS, PUBLICATION AND SALE SOCIETY LTD. /1 K.K.S. ROAD, JAFFNA First edition: April 1972; Second Edition: July 1972 Copyright registered PUBLISHED IN COMMEMORATION OF THE CENTENARY OF THE BIRTH OF YOGAR SWAMIGAL 5 INTRODUCTION Yogar Swamigal was perhaps the greatest of the mystics that lived in this Island in recent times. He was immaculate in appearance as he was pure in thought. The silver-white hair and beard along with the spotlessly white raiment he wore were symbolic of his saintliness and sanctity. He traversed the length and breadth of his country and transformed the lives of many who otherwise would have gone astray. The epoch in which he lived saw many an upheaval of regeneration and much degeneration of cherished values as well. But amidst all the transient phenomena he was as firm as Mount Kailas - a refuge to souls in distress and despair. He infused faith in his devotees and led them out into the light of hope and happiness. Even those whose contacts with him were casual or cursory had a glimpse of the spiritual significance of life. -
Qualia of God: Phenomenological Materiality in Introspection, with a Reference to Advaita Vedanta
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by PhilPapers Open Theology 2017; 3: 257–273 Phenomenology of Religious Experience Open Access Olga Louchakova-Schwartz* Qualia of God: Phenomenological Materiality in Introspection, with a Reference to Advaita Vedanta DOI 10.1515/opth-2017-0021 Received March 14, 2017; accepted April 26, 2017 Abstract: Applying Michel Henry’s philosophical framework to the phenomenological analysis of religious experience, the author introduces a concept of material introspection and a new theory of the constitution of religious experience in phenomenologically material interiority. As opposed to ordinary mental self-scrutiny, material introspection happens when the usual outgoing attention is reverted onto embodied self-awareness in search of mystical self-knowledge or union with God. Such reversal posits the internal field of consciousness with the self-disclosure of phenomenological materiality. As shown by the example of Vedantic self-inquiry, material introspection is conditioned on the attitude ‘I “see” myself’ and employs reductions which relieve phenomenological materiality from the structuring influence of intentionality; the telos of material introspection is expressed by the inward self-transcendence of intentional consciousness into purified phenomenological materiality. Experience in material introspection is constituted by the self-affection and self-luminosity of phenomenological materiality; experience is recognized as religious due to such essential properties as the capacity of being self- fulfilled, and specific qualitative “what it’s like”(s). Drawing on more than 5000 live accounts of internal religious experience, it is shown that introspective attention can have different trajectories, producing, within a temporal extension of material introspection, different spatial modifications of embodied self- awareness and a variety of corresponding religious experiences. -
CONTEMPORARY SPIRITUAL TRADITIONS Advaita Vedanta
CONTEMPORARY SPIRITUAL TRADITIONS Advaita Vedanta The ancient Indian teachings of the Vedas and Upanishads constitute a timeless treasury of spiritual knowledge that has been passed down through the ages to our contemporary world. This living current of traditional wisdom still resonates in the hearts and minds of seekers throughout the world and has found expression in the lives and teachings of a number of re- markable 20th century spiritual teachers of Advaita Vedanta, the path of non-duality leading to the recognition of one’s true nature. Perhaps the most notable teacher was Ramana Maharshi, who is widely regarded as the most important Indian sage of the 20th century: Ramana Maharshi (1879 - 1950) was one of the greatest spiritual teachers of modern-day India. At the age of seventeen he attained a profound experience of the true Self without the guidance of a Guru and thereafter remained conscious of his identity with the Absolute (Brahman) at all times. After some years of silent seclusion he finally began to reply to the questions put to him by spiritual seekers all over the world. He followed no particular traditional system of teaching, but rather spoke directly from his own experience of non-duality. Ramana Maharshi wrote virtually nothing; his teaching took the form of conversations with visitors seeking his guidance, the brief instructions he left with his followers, and a few songs. His method of instruction was to direct the questioner again and again to his true self and to recommend, as a path to self-realization, a tireless form of self- inquiry featuring the question “Who am I?” The transcribed conversations of Ramana Maharshi are known among spiritual seekers the world over and prized for their great inspirational power, which transcends all religious differences. -
Faces of Nondualism
Faces of Nondualism By Swami Jnaneshvara This paper is created to help the participants of the Center for Nondualism and Abhyasa Ashram better understand the wide range of principles and practices related to Nondualism (The paper will be revised from time to time to make it ever more clear). Although there is ultimately only one Nondual reality, people approach the direct realization of this through a variety of faces. Following are brief descriptions of many, if not most of these approaches. By exploring the breadth of approaches, we can better understand our own chosen path to direct experience of the Nondual Reality, Truth, Source, or other such ways of denoting this. Individual seekers will find much greater depth within his or her own tradition. Unfortunately, from lack of understanding some people incorrectly believe nondualism to be “against” dualism, whereas dualism is actually an essential aspect of the journey towards realization in direct experience of the Nondual Reality, Truth, or Beingness. Gently, lovingly one treads the path of life in the world towards the knowing of that Nonduality which is both beyond and yet inclusive of the world. There is no separateness, no division. It is only due to ignorance (avidya) that there appears to be separateness and division where there is actually seamless Nondual Reality. Nondualism is a minority worldview in our times. In the U.S. especially, the dominant worldview is that of dualistic Christian monotheism. It is in large part for this reason that people of the Nondualism perspective can benefit from coming together in a spirit of friendship to explore the principles and practices of the various paths leading to nondual experience. -
Yoga Vasishtha Maharamayana
Yoga Vasishtha Maharamayana Volume 3, part 1-2 Containing Upasama Khanda and Nirvāna Khanda [First Part] [March 2013. This text is currently being processed at Distributed Proofreaders (DP) at www.pgdp.net for publication in the public domain. It is presented here as a preview, until final publication at Project Gutenberg. The introductory chapters—Preface and “Prolegomena”—have been published separately, as well as the other volumes (1, 2 and 4). There is a collection at Scribd from where all updates of all volumes can be viewed and downloaded. See also Transcriber’s Notes.] Contents Chapter Book 5. Upasama Khanda 54-93 Book 6. Nirvána Prakarana 1-128 (Detailed Contents) Transcriber’s Notes Part 1 in 4 vols. in 7 pts. (Bound in 4.) Vol. 3 (In 2 pts.) Bound in one. Containing Upasama Khanda and Nirvāna Khanda Translated from the original Sanskrit By VIHARI-LALA MITRA CONTENTS OF THE THIRD VOLUME.—UPASAMA KHANDA. [Part 1] BOOK V. CHAPTER LIV. PAGE. Quiescence of Uddālaka 992 CHAPTER LV. Transcendentalism of Uddālaka 993 CHAPTER LVI. Investigation into Meditation and Contemplation 997 CHAPTER LVII. Negation of Dualism 1004 CHAPTER LVIII. Legend of Suraghu; and Admonition of Māndavya 1008 CHAPTER LIX. Tranquillity of Suraghu 1014 CHAPTER LX. Extinction of Suraghu 1019 CHAPTER LXI. Meeting of Suragha and Parigha 1021 CHAPTER LXII. On the nature of Quietism and Quietus 1026 CHAPTER LXIII. The Conclusion of the Above 1029 CHAPTER LXIV. Sermon on Self-Knowledge 1031 CHAPTER LXV. Story of Bhasa and Bilāsa 1037 CHAPTER LXVI. The Transitoriness of Life and Evanescence of worldly things 1041 CHAPTER LXVII. -
Be As You Are – the Teachings of Sri Ramana Maharishi
1 Be as you are – The teachings of sri Ramana Maharishi 2 Introduction In I896 a sixteen-year-old schoolboy walked out on his family and, driven by an inner compulsion, slowly made his way to Arunachala, a holy mountain and pilgrimage centre in South India. On his arrival he threw away all his money and possessions and abandoned himself to a newly-discovered awareness that his real nature was formless, immanent consciousness. His absorption in this awareness was so intense that he was completely oblivious of his body and the world; insects chewed away portions of his legs, his body wasted away because he was rarely conscious enough to eat and his hair and fingernails grew to unmanageable lengths. After two or three years in this state he began a slow return to physical normality, a process that was not finally completed for several years. His awareness of himself as consciousness was unaffected by this physical transition and it remained continuous and undimmed for the rest of his life. In Hindu parlance he had `realized the Self'; that is to say, he had realized by direct experience that nothing existed apart from an indivisible and universal consciousness which was experienced in its unmanifest form as beingness or awareness and in its manifest form as the appearance of the universe. Normally this awareness is only generated after a long and arduous period of spiritual practice but in this case it happened 3 spontaneously, without prior effort or desire. Venkataraman, the sixteen-year-old schoolboy, was alone in an upstairs room of his uncle's house in Madurai (near the southern tip of India) when he was suddenly gripped by an intense fear of death.