1. Sati Devi - Sweet of Speech from message of masters

1. Sati Devi  - Sweet of Speech

Sati Devi , The wife of Siva and the daughter of Daksha, gave up her life as she was insulted by her father during the yajna performed by him. She was subsequently born to Himavan and Menaka as Parvati. She wanted only Lord Siva as her husband, and to achieve that purpose she set out for doing tapas.

Menaka, while trying to prevent her from doing so said, “U (no), Ma (give up).” That is how she got the name of Uma.
Finding Menaka’s dissuasion of no use, Himavan took her to
the tapovana (hermitage) where Siva was staying in the form of
Dakshinamurthy and said, “This little child of mine wants to
do tapas. Please allow her to be under your care.”
Seeing Parvati, Siva said, “Why tapas at this tender age? Why not go home with father?” Parvati replied, “No, I won’t go.”

Parameswara tried to dissuade her skilfully by saying, “I have conquered prakriti (nature) and so could concentrate on this tapas. If you are to be here you will be exposed to the ravages of prakriti. So please go back.”
Parvati was equally skilful, so she said, “Oh Lord! You say you have conquered prakriti. Without some relationship with prakriti how could you do tapas? You have just spoken. How could you do that without prakriti? How could you walk? Without your knowing it, prakriti is occupying your heart. If it is not for the sake of argument, if you are really above the influence of prakriti, why are you afraid of my staying here?”
Siva was pleased with this and said, “Ingithagna! (you who are skilled in thought reading), Madhurvachani! (you who are sweet of speech) stay on!” and sent Himavan home.
 
2. Tapo Bhrashta (Fallen from the state of tapas)

Nakkirar was doing tapas on the bank of a tirtha. A leaf fell down from the tree; half the leaf touched the water and the other half touched the ground. Suddenly the water half became a fish and the land-half became a bird. Each of them was united to the other by the leaf and struggled to go into its own element.
Nakkirar was watching it in wonder  and suddenly a spirit came down from above and carried him away to a cave where there were already 999 captives, all of whom were tapo bhrashtas.
Devotee: “Was Nakkirar a tapo bhrashta?”
Bhagavan: “Yes. While engaged in contemplation, why did he fall from contemplation and take to watching the mysterious happening in front of him? Nakkirar composed Tirumurukatruppadai and obtained the release of all the thousand prisoners.

Tanuja Thakur

Tanuja Thakur

Today, we will learn about one such important misconcept of spirituality. Some ignorant people try to misguide the Seekers, particularly the youth, by saying that if you indulge in spiritual practice, you will be deprived of marriage or have to leave the householder’s life, but there is not an iota of truth in it.

To understand this, we must first and foremost know the concept of spiritual levels. The Almighty has created the entire universe. Hence, some amount of sattva component (there are three basic components sattva, raj and tam) is present in everything, animate or inanimate. The spiritual level of saints, who have achieved Oneness with the Almighty, is at 100%. To take birth as a human, a minimum of 20% sattva component is required. A person at 20% spiritual level is as good as an atheist and does not have any interests in spirituality, deities, Dharma (Righteousness) etc. At 30% level, a person starts doing Sadhana such as, performing Puja (ritualistic worship); undertakes religious pilgrimages, reads scriptures, visits temples etc. .
Upon achieving a 35% level, a person’s interest in spirituality is awakened in the real sense and one starts making efforts for doing Sadhna sincerely. At 40% level, one starts making attempts at chanting, and having achieved 45% level, one’s interest in spirituality begins to increase and the transition form many types of Sadhana to one form of Sadhna commences. At 50% level, one begins to attach more importance to spiritual life in comparison to worldly life and one begins to perform spiritual acts like constant chanting, attending spiritual discourses and rendering service with regularity.
Upon achieving the 55% level, a genuine Sadguru enters his life and the Seeker begins to offer his body, mind and wealth, either to a Guru, or saint’s missionor for Dharma-related work to his 55% capacity. Genuine Seva(service) begins at 60% level. Below this level, efforts at offering service are made as one know its importance at intellectual plane. A Seeker acquires the status of a saint upon achieving a 70% level, and by the time 80% level is reached, a Seeker is seated as Sadguru position. At 90% level, Paraatpar level is attained. After this, the embodied Soul moves ahead towards its journey to get completely merge with the Almighty.
Now, let us understand some fundamental spiritual principles pertaining to marriage.
(i) Marriage does not lead to a spiritual decline if the householders abide by dharma. Several householders have proved this by acquiring the status of a saint. Kabirdas, Raidas, Tukaram Maharaj, Eknath Maharaj and several other householders became saints of the highest level.
(ii) If marriage is in someone’s Prarabdh (destiny formed by cumulative actions in past births) it will take place. Birth, death and marriage emanate from the Pruthvi Tattv (Earth element) and hence, altering these three events is extremely difficult.
(iii) After marriage, if one gets a husband or wife with a Seeker-like disposition, Sadhna becomes easier and the husband and wife complement each other in spiritual practice, thereby trying to implement the process of self-control.
(iv) Marriage has been considered a Yadnya-Karm (a sacrificial deed), for it leads to birth of offsprings, thus enabling the process of ‘Creation’ to continue. Hence, the life of a householder has been accorded a place of dignity even in scriptures.
(v) If a husband or wife is a Seeker and the process of sexual intercourse is conducted on an auspicious date and time as ordained in the scriptures, only with a view to produce an ideal offspring, such a householder has been considered similar to a celibate. However, if either the husband or wife do not possess the qualities of a Seeker, considering it to be someone else’s will, fulfilment of desires does not incur any sin.
(vi) A Seeker below 40% spiritual level must necessarily marry, irrespective of the fact whether or not there is a Guru in one’s life, for controlling of desires below the level of 40% is a difficult proposition. If such a person tries to live a solitary life, the mind gets distracted by gratification of sexual thoughts. Hence, for this level, leading a worldly life and engaging in Sadhna has been considered to be a far more qualified act. This makes Sadhna even simpler for them.
(vii) If Seekers at 50% level are doing Sadhna under the tutelage of a qualified Guru and the yearning to attain Almighty is strong, one should make enquiries from the Guru regarding this. If such Seekers do not enter into marriage, they can make faster spiritual progress and acquire control over their desires. Those Seekers who do not have a Guru at 50% level must pray to the Almighty that if marriage is complimentary to my spiritual progress then kindly allow my marriage to take place, else allow me to stay at your lotus feet.

(viii) If seekers above 60% spiritual level have a Guru and if the yearning to realise God is strong and they take a decision based on their intellect not to marry considering their spiritual level, even such a situation proves beneficial for them. If Seekers above 60% level suffer from a severe Prarabdh (implying that endurance of extreme hardships is part of their destiny), even then marriage is imperative for them and such Seekers get married even against their own wishes as per God’s wish or due to their destiny.

(ix) If there is a difference of more than 5% in the spiritual levels of the husband and wife, the matrimonial life is not harmonious as there is a difference at a conceptual level between them. Hence, to search for a husband or wife, a Seeker should make efforts to look for a Seeker groom or a bride. Towards this end, one must pray to the Kuldevta (family deity) as They possess the ability to mitigate the severity of our Prarabdh.
(x) It has been noticed that if Pitru-Dosh afflicts both the bride and the groom’s families, their married life becomes troublesome. Such a Seeker couple must remain alert and make efforts to remove it.
(xi) If the spiritual level crosses 60% while being engrossed in Sadhana and a Seeker is plagued by opposition from the life partner, forsaking the household does not incur any sin.
(xii) Remember one thing. For any Seeker - married or a saint - only total surrender and complete detachment can lead to Moksh (salvation from the cycle of birth and death). Hence, knowing this fundamental principle of Sadhana, one should remain engrossed in it. We cannot cross the Bhav Sagar, (vicious cycle of life and death) riding in two boats. Hence, be it a householder or a saint, immense control over desires and performing all the deeds as per God’s wish is the fundamental principle of Sadhana.
(xiii) Performing Sadhana as a householder is neither against Dharma nor against the scriptures. It is only that such a Seeker runs the possible risk of getting diverted from his/her objective of self realisation and the householders who still make spiritual progress and cross this Bhav Sagar, have been acclaimed as ‘heros’ by the saints.

Osho on Ramana Maharshi deep sleep and samadhi experience

Osho - This is the way Ramana Maharshi experienced the sudden opening into ultimate consciousness, in which his individual identity was almost entirely lost. A family relation had died, and young Ramana decided to explore directly the experience of death. His motive stemmed more from curiosity than any feeling of bereavement. Ramana removed all his clothes, lay on the floor of his room, and with tremendous intensity, imagined his body dead. He closed his eyes, simulating the state of deep sleep. Suddenly there flashed into view, timeless and complete, the primal awareness that lies at the source of our being, the ultimate consciousness that is the source of being itself. And when he opened his eyes, he was totally a different man.

What happened? Somebody had died, a relation. Ramana was only seventeen. He was not a very extraordinary student or anything -- nothing special about him, except one thing and that was his deep sleep. So deep was his sleep that it was almost impossible to wake him up. The family was tired. You could go on shouting, pulling him from the bed.... And sometimes the sleep used to come any time of the day -- he might fall asleep in the school, and the children had to carry him back to his home. That was his only speciality. Other children would be playing and he would fall asleep on the ground, and they would poke, and they would pummel and they would beat him, and he would not be there at all. And they would have to carry him home.
That was his only speciality, but of great significance, because deep sleep is very close to samadhi, just the threshold of samadhi. That has been my speciality too. It was almost a problem in my college in university -- because I would fall asleep. My teachers were very angry, because who wants somebody falling asleep? And I was a student of philosophy, and there were not many people because very few people go to study philosophy. In my MA class we were only three students, Sol would be sleeping just in front of the teacher. And he would come and shake me up.
Sometimes it would happen that I would be the only person, the other two had not come. And just looking at me he would say, "Finished! You go home. And I will go home, I can sleep myself. What is the point?"
Deep sleep is the threshold. That's why this incident was possible. Somebody died; Ramana was only seventeen and he thought, "What is death? Let me experience it." He threw his clothes, simulated death, fell on the floor. He had seen the relative lying on the floor; so just the same way he fell on the floor, closed his eyes, and started thinking, "I am dying, I am dying, I am dying."
And he died! The ego disappeared. And here the ego disappeared and there God appeared -- the primal awareness. And when he opened his eyes he was no more the same person. He left the home, immediately, without saying anything to anybody. It was not a renunciation. He simply left the home because there was no point. It was not that he was against the world or anything. There was no point any more. He went out and NEVER came back. The mother searched for him for years; finally, after ten years, she found him in Arunachal in a mountain cave. But he was a totally different man. And the mother asked him, "Why didn't you inform me?"
And he said, "But the thought never came to me. In fact, thoughts have stopped coming to me. I sit and sit and days pass, and there are no thoughts coming. Good that you have come! Live with me.... "

This primal awareness is God, thoughtless awareness is God. This is the wine Sufis talk about, and once you have drunk of this wine, nothing else is needed for you to forget yourself -- because you are no more, there is no need to forget.
Source - Osho Book "The Perfect Master Vol 1"

Spiritual Science Research Foundation

Spiritual Science Research Foundation

A comparison of sakaam and nishkaam modes of spiritual practice
• When we do spiritual practice a certain amount of spiritual energy is generated. Now when the spiritual energy is directed towards worldly gain as in the sakaam mode of spiritual practice, desires may be fulfilled but spiritual growth does not occur. This is akin to attempting to fill a jar with a leak; the jar never gets full. When we do nishkaam spiritual practice then all the energy generated from spiritual practice is used to fuel spiritual growth. When a seeker of God does nishkaam spiritual practice not only does spiritual growth occur, but his material and worldly requirements are also taken care of.
• The seeker experiences worldly happiness by doing sakaam spiritual practice while he experiences Bliss by doing nishkaam spiritual practice.
• When we do sakaam spiritual practice, we activate the saviour aspect of the God principle. The final result of what we pray or wish for is mainly influenced by the intensity of our spiritual practice (sadhana) and our destiny. When we do nishkaam spiritual practice we activate the Guru principle or the Teaching Principle of God that looks after our spiritual growth. However, along with this, we also activate the saviour aspect of God. If a seeker practicing nishkaam spiritual practice is obstructed and troubled by someone, then the destroyer form of God is activated to protect the seeker and give the person troubling the seeker his due.
• Sakaam spiritual practice cannot give permanence. For example, suppose a person does spiritual practice to acquire a lot of wealth. Once he gets wealthy his desires do not stop there. He may ask for good health, a good spouse, a child, and so on. Thus he gets trapped in a vicious circle of trying to appease his various desires. Such a quest can never end, as there is always something yet to be fulfilled. So, one can never experience complete satisfaction from this mode of spiritual practice. However, in the nishkaam mode of spiritual practice, once a person’s sole aim of spiritual progress is achieved, he realises his true self and realises God. At this stage of spiritual evolvement, he gets the permanent experience of continuous Bliss.
• Sakaam spiritual practice is about (experiencing) all creation or created objects, whereas nishkaam spiritual practice is about (experiencing) the Creator. Sakaam spiritual practice is about obtaining things in the great illusion - maya, while nishkaam spiritual practice is about realising and experiencing the Absolute Truth, which is God.

सनातन धर्म एक ही धर्म

सनातन धर्म एक ही धर्म

‎"सीयाराम मय सब जग जाना " सीया अर्थात सीता और राम !जब आप ध्यान में गहरे जाओगे सबसे पहले शरीर के ह्रदय(बाईं ओर) भाग में,पैर के पंजे से नासिका से होते हुए माथे, (माँग स्थान) के अन्त तक उर्जा को अनुभव करोगे,शारीर का आधा भाग उर्जा के कारण विभाजित अनुभव होगा !
ये आधा भाग आपका स्त्री शरीर है ! इस भाग में जो उर्जा गामित हो रही है वह स्त्री उर्जा है ! तब पहली बार साधक को अर्ध नारिश्वर चित्र का मतलब समझ पड़ता है !
फिर देह के सीधे (दायाँ पक्ष) भाग में उर्जा का गमन होता है,ये भाग आपका पुरुष शरीर है ! इस भाग में जो उर्जा गामित हो रही है वह पुरुष उर्जा है !
साधना काल में क्रम से कभी बाईं भाग में कभी दायाँ भाग में उर्जा गति करती है !
अंत में दोनों उर्जाये का विलय हो जाता है,और उर्जा सामान रूप से पूरी देह में गतिमान हो जाती है !
सनातन देवी देवताओं के सभी चित्र इशारे हैं,जिनको ध्यान से ही समझा जा सकता है ! एक साधक ही समझ सकता है !
शिव लिंग को ध्यान से देखें उसके मूल में योनि है,स्त्री साधक के योनि और पुरुष साधक के लिंग स्थान से उर्जा यात्रा प्रारम्भ करती है ! जनेन्द्रि के निचे मलद्वार के ऊपर ही वह कुण्ड है जिसमे अपार उर्जा भरी है ! ध्यान के द्वारा उस कुण्ड का ढक्कन खुलता है !
साधक ही जान पता है शिव और शक्ति को,वही कह सकता है " ।।सीयाराम मय सब जग जाना ।।

Srimad Bhagavad Purana Teachings

Happiness is the essential nature of the soul. It is manifested after withdrawal and cessation of all activities. Having perceived that enjoyment and experience are fanciful creations of the mind, I lie down (enjoying whatever comes my way ordained by the Divine).

Having forgotten that this blissful nature is inherent in one’s self, a man is verily enmeshed into samsara which is terrible (owing to birth, death and other miseries) and yet strange (as it consists of birth in celestial, subhuman, human and other-species).

He, who (being ignorant of his innate blissful state) thinks of finding his object (happiness) elsewhere (outside his self), is like an ignorant person who, with a desire to get water (to quench his thirst), leaves water (near him, but) runs after the mirage.

Srimad Bhagavad Purana

Ekadasi date

January 8, 2013 - Saphala Ekadasi

January 22, 2013 – Putrada Ekadasi 

February 6, 2013 – Shattila Ekadashi – Satila Ekadasi 

February 21, 2013 - Jaya Ekadasi - Bhoumi and Bheeshma Ekadasi

March 8, 2013 – Vijaya Ekadashi 

March 23, 2013 – Amalaki Ekadasi – Amalki Ekadashi

April 6, 2013 – Papmochani Ekadasi 

April 22, 2013 – Kamda Ekadasi – Kamada Ekadashi

May 5, 2013 – Varuthini Ekadashi May 21, 2013 – Mohini Ekadasi 

June 4, 2013 – Apara Ekadashi

June 19, 2013 – Bhim Ekadasi – Bhima Nirjala Ekadasi
July 3, 2013 – Yogini Ekadasi

July 19, 2013 – Devshayani Ekadashi – Sayana Ekadasi - Ashadi Ekadasi

August 2, 2013 – Kamika Ekadasi

August 17, 2013 - Pavitra Ekadasi – Putrada Ekadashi

September 1, 2013 – Aja Ekadasi – Annada Ekadashi

September 15, 2013 – Parivartini Ekadashi – Parsava Ekadasi 

September 30, 2013 – Indira Ekadasi

October 15, 2013 - Pasankusa Ekadashi

October 30, 2013 – Rama Ekadasi

November 13, 2013 – Prabodini Ekadasi – Uttahana Ekadashi

November 29, 2013 – Uttpatti Ekadashi  

December 13, 2013 - Mokshada Ekadasi

December 28, 2013 - Saphala Ekadasi.
Ekadasi 2014
January 11, 2014 - Putrada Ekadasi
January 27, 2014 - Shattila Ekadasi

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Shivratri March 2013 - Mahashivaratri on March 10, 2013

Shivratri March 2013 - Mahashivaratri on March 10, 2013

Shivratri, or Mahashivaratri, as the name indicates is the night of Lord Shiva. It is observed on the night before ‘amavasya’ in the Hindu month of Magh/Phalgun (February – March). In 2013, the date of Shivaratri is March 10.

Unlike other festivals associated with Hinduism, Shivratri is a night dedicated largely to prayers and not to celebrations. Of course, when Lord Shiva is worshipped there is bliss all around but the bliss is of Brahman realization.

The importance of Shivaratri is closely associated with ‘amavasi’ (the no moon night or full dark night)). Amavasi symbolically represents Kaliyuga. Lord Shiva appeared just before the beginning of Kaliyuga to rid the world of evil and ignorance, which is symbolically represented through Amavasi. Therefore Mahashivratri is celebrated to get rid of evil and ignorance.

On the Shivratri day, Lord Shiva is worshipped in a special form of Linga called ‘Lingodabhavamurti.’ It is a lingam in the form of fire which has neither a beginning nor an end. It must be noted here that ‘linga’ means ‘sign.’ And it is merely an attempt to capture the formless or Brahman.

There are numerous legends and myths associated with Shivratri, which is mainly found the Puranas associated with Shiva. An important myth is that Shivaratri is the birthday of Lord Shiva – this is because the formless Lord Shiva appeared for the first time in the form of Lingodabhavamurti or Jyotirlinga before Lord Vishnu and Brahma.

Other important myths include that of Tandava, the consummation of poison during the churning of ocean (Samudramanthan), hunter accidentally dropping the leaves of bilva, the loss of importance of Ketki flower, which is now only offered during Shivratri.

Incidentally, there is a Shivratri in each month of the Hindu calendar. This is known as Masa Shivratri and is observed by staunch Shiva devotees.

Another important Shivratri in the year is during Shravan month (July - August). 

What to do on Shivaratri day?

I find most people asking how to celebrate Shivaratri? Shivratri is the day when rituals and worship are given more importance. There is no fun or merrymaking as in other Hindu festivals.

It is a day of renunciation and prayer. It is a day to realize the Brahmn and cleanse ignorance. Lord Shiva appeared in the form of Jyotirlinga on this day. A lingam which had no end and beginning and it symbolizes Brahman.

It is said that one should practice non-violence on this day. Then are things like not to lie, strict brahmacharya, be compassionate etc. But these things should be practiced on all days. So one need not wait for Shivaratri to be compassionate.

Generally most people fast on Shivaratri day by uttering the panchakshari mantra – ‘om namah shivaya.’ Next is keeping vigil all night by worshipping Lord Shiva. Worshipping Shiva with Bilva leaves is considered highly auspicious.

If you have a Shivling at home you can keep on bathing it at night with milk, curd, sugar, honey and ghee. But I guess this would be hard for a devotee to do. So, simple water will do. Remember, Shiva accepts anything when given with utmost devotion.

If you are unable to observe fast or keep vigil during night, you can observe the day by chanting ‘om namah shivaya.’

Swami Vivekananda – Wise Words

As the spider throws her web out of herself and draws it in, even so this universe is thrown out and drawn in by God.

By the establishment of truthfulness the Yogi gets the power of attaining for himself and others the fruits of work without the works. When this power of truth will be established with you, then even in dream you will never tell an untruth. You will be true in thought, word and deed. Whatever you say will be truth. You may say to a man, ‘Be blessed,’ and that man will be blessed. If a man is disease, and you say to him, ‘Be thou cured,’ and he will be cured immediately.

I will compare truth a corrosive substance of infinite power. It burns its way in wherever it falls – in soft substance at once, hard granite slowly, but I must.

Banalinga – Story of Bangalinga from Narmada River

Banalinga is a unique Shivling found in Narmada River in India with a number of striations formed by a natural process. Banalinga are Swayambhu – appeared naturally. Legend has it that Banalnga appeared on earth when Shiva destroyed the Tripuri palaces of demons. The stones from the Tripuri that fell on Narmada River turned into Banalinga.

Banalinga is named after Demon Banasura as he was an ardent devotee of Shiva and Shiva blessed him with them. It is believed that Banasaura who was doing austerities to please Shiva on the banks of Narmada collected the Lingas. As the Lingas were in the possession of Banasura it got the name.

Another legend has it that Shiva appeared in the form of Linga before Banasura on the Narmada River bank and the pieces from the linga that flowed into the Narmada River are the Banalingas.

Hamsa Gita Quotes on the Truth

Salutations to the Supreme Being whose experience is Truth abiding, who is the sustainer of both Maya and the Jiva, whose glorious presence is not felt by people with intelligence overpowered by longing for material fulfillments, who transcends all the ordinary means of knowledge but is intuited as Self-effulgent Consciousness.

What is ‘Truth’?

Truth is experience of the Reality in one’s consciousness.

I have nothing to do with sorrow, with actions, with delusion or desire. I am at peace, free from sorrow.

I am the Brahman – such is the Truth.

I am free from all defects; I am the All; I do not seek anything nor do I abandon anything; I am the Brahman – such is the Truth.

 I am consciousness; I am the Brahman – such is the Truth.

I am the entire space; I am the Brahman – such is the Truth.

I am the consciousness in which all things are strung and through whose power all beings engage themselves in all their activities; I am the essence of all things’ – such is the Truth.

All things exist in the Brahman; all things flow from IT; all things are the Brahman; IT is omnipresent; IT is the One Self; IT is the Truth – such is the Truth.

Spiritual Science Research Foundation

Spiritual Science Research Foundation

What is spiritual progress?

The ultimate in spiritual development in any Spiritual path is merging with God. ‘Merging with God’ means experiencing God within us and all around us and not identifying with our five senses, mind and intellect. This happens at the 100% spiritual level. Most people in today’s world are at the 20-25% spiritual level and are disinclined to any spiritual practice for spiritual development. They also heavily identify with their 5 senses, mind and intellect. This is reflected in our lives when we focus mainly on our looks or are arrogant about our intelligence or success.

By doing spiritual practice for society (samashti sadhana), when we grow to the spiritual level of 60%, we are liberated from the cycle of birth and death. If one follows individual spiritual practice (vyashti sadhana) one will be liberated at 70%. After liberation, one does not need to take birth on Earth again, however some people above this level may choose to be born on Earth to guide humanity in Spirituality.

Only when we are above the 60 or 70% spiritual level, is God's energy present enough in us to help society grow spiritually. Thus if we have the desire to help society, the best way to achieve this is to first develop spiritually ourselves. Then God can simply work through us and accomplish His task through us.

Spiritual development is only possible through spiritual practice which conforms to the six basic principles of spiritual practice. Spiritual paths that do not conform to the six basic principles of spiritual practice lead to stagnation in an individual’s spiritual development.

To see how spiritual progress is the real purpose of our life, visit: http://www.spiritualresearchfoundation.org/articles/id/spiritualresearch/spiritualscience/purposeoflife

To learn about the six basic principles of Spirituality, please visit: http://www.spiritualresearchfoundation.org/articles/id/spiritualresearch/happiness/spirituality/basicpricinples_spirituality_d

Osho on Somerset Maugham and Ramana Maharshi

Osho on Somerset Maugham and Ramana Maharshi

Osho - It happened that one very famous english novelist, Somerset Maugham, came to India and went to see Ramana Maharshi, a great sage. Maugham was a man of rational outlook -- he had gone there just out of curiosity; he had no religious search as such, no spiritual quest. He was staying in the ashram taking his breakfast, and suddenly Ramana himself came. He was going to see Ramana in the place where he used to sit for many years, but Ramana, hearing that Somerset Maugham had come -- somebody told him -- said, 'Okay, I am going to see him!'

He came so suddenly that Somerset Maugham could not believe that Ramana Maharshi himself had come. The shock was so sudden, and the impact was so great that he fell in a swoon... he became unconscious!

Now in the whole ashram Ramana's coming was thought to be a great blessing -- it was rare that he should come to see a guest... and then this happening that Somerset fell in a swoon and became unconscious. So the whole ashram gathered and people started singing and were very joyous; they started dancing.

They thought -- and it was right -- that under Ramana's impact, Maugham had moved into samadhi, into deep meditation. And that's exactly what had happened. But when Somerset Maugham came back he could not believe what was going on. He said, 'This is nothing -- no meditation, nothing. It is just because I was tired and because it is too hot -- that's why I fell into unconsciousness.'

He found this rationalisation: too hot, tired from the journey. And when he wrote an article about his visit, he wrote this: 'People are foolish there! Just out of tiredness and too much heat I had fallen unconscious, and they thought that I had entered some samadhi because of Ramana's blessings or his presence. This is absurd! And I deny it!'

I know that when he is denying, he is honest -- he is not dishonest. That is his explanation -- because he simply became unconscious so he did not know what happened. And when he came back this is the rationalisation that he made. That looks scientific: tired, long journey, climbing up the mountain, then too much heat, hot sun -- maybe a heat stroke or something. Any explanation would do, but this explanation that Ramana's impact.... The sun's impact is okay, the journey's impact is okay, but the presence of this sage? That is not acceptable: the rational mind cannot accept that.

And Somerset Maugham missed a great opportunity by refusing it. He could have entered into a deeper space. He became so much afraid of it; consciously he denied it, but then he became afraid. Then he escaped from the ashram -- he wouldn't stay there for long.

When he went to see Ramana to take his leave, he wouldn't enter the room. And again he found a rationalisation -- that he would have to remove his shoes, so he would take leave from the outside. You see the point? (chuckling) So from the window, standing outside the room, he took his leave. I know what fear.... And he may still not be aware that the fear is still there -- that he may fall into that unconsciousness, and then it will be too difficult, because now he is neither tired, nor it is hot, and the sun has set. Now the old explanation won't do. But the mind can play tricks. He said, 'Just to remove the shoes -- it is better that I take leave from the outside, and go.'

Source - Osho Book "The Shadow of the Whip"
- See more at: http://www.messagefrommasters.com/Osho/osho_on/osho_on_somerset_maugham.htm#sthash.ZLT4TAT7.dpuf

Osho on Somerset Maugham, Somerset Maugham in Ramana Maharshi Ashram

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Osho on Somerset Maugham stay in Ramana Maharshi Ashram - Somerset Maugham, came to India and went to see Ramana Maharshi, a great sage. Maugham was a man of rational outlook

Osho on Somerset Maugham and Ramana Maharshi Osho - It happened that one very famous english novelist, Somerset Maugham, came to India and went to see Ramana Maharshi, a great sage. Maugham was a man of rational outlook -- he had gone there just out of curiosity; he had no religious search as such, no spiritual quest. He was staying in the ashram taking his breakfast, and suddenly Ramana himself came. He was going to see Ramana in the place where he used to sit for many years, but Ramana, hearing that Somerset Maugham had come -- somebody told him -- said, 'Okay, I am going to see him!'
He came so suddenly that Somerset Maugham could not believe that Ramana Maharshi himself had come. The shock was so sudden, and the impact was so great that he fell in a swoon... he became unconscious!
Now in the whole ashram Ramana's coming was thought to be a great blessing -- it was rare that he should come to see a guest... and then this happening that Somerset fell in a swoon and became unconscious. So the whole ashram gathered and people started singing and were very joyous; they started dancing.
They thought -- and it was right -- that under Ramana's impact, Maugham had moved into samadhi, into deep meditation. And that's exactly what had happened. But when Somerset Maugham came back he could not believe what was going on. He said, 'This is nothing -- no meditation, nothing. It is just because I was tired and because it is too hot -- that's why I fell into unconsciousness.'
He found this rationalisation: too hot, tired from the journey. And when he wrote an article about his visit, he wrote this: 'People are foolish there! Just out of tiredness and too much heat I had fallen unconscious, and they thought that I had entered some samadhi because of Ramana's blessings or his presence. This is absurd! And I deny it!'
I know that when he is denying, he is honest -- he is not dishonest. That is his explanation -- because he simply became unconscious so he did not know what happened. And when he came back this is the rationalisation that he made. That looks scientific: tired, long journey, climbing up the mountain, then too much heat, hot sun -- maybe a heat stroke or something. Any explanation would do, but this explanation that Ramana's impact.... The sun's impact is okay, the journey's impact is okay, but the presence of this sage? That is not acceptable: the rational mind cannot accept that.
And Somerset Maugham missed a great opportunity by refusing it. He could have entered into a deeper space. He became so much afraid of it; consciously he denied it, but then he became afraid. Then he escaped from the ashram -- he wouldn't stay there for long.
When he went to see Ramana to take his leave, he wouldn't enter the room. And again he found a rationalisation -- that he would have to remove his shoes, so he would take leave from the outside. You see the point? (chuckling) So from the window, standing outside the room, he took his leave. I know what fear.... And he may still not be aware that the fear is still there -- that he may fall into that unconsciousness, and then it will be too difficult, because now he is neither tired, nor it is hot, and the sun has set. Now the old explanation won't do. But the mind can play tricks. He said, 'Just to remove the shoes -- it is better that I take leave from the outside, and go.'
Source - Osho Book "The Shadow of the Whip"
- See more at: http://www.messagefrommasters.com/Osho/osho_on/osho_on_somerset_maugham.htm#sthash.ZLT4TAT7.dpuf

Osho on Ramana Maharshi

Osho - Happiness and suffering happen due to our past actions. So do not think that physical suffering or happiness will not happen to those who have become liberated while living.

Ramana Maharshi died of cancer. It was very painful, naturally. It was a deep malady -- there was no way of escaping it. Many doctors came, and they were very puzzled because the whole body was torn with pain but there was no sign of any pain in his eyes. His eyes remained the same serene lakes as ever. Through his eyes only the witnessing self arose; it was the witnessing self that looked, that observed.

Doctors would ask, "You must be in great pain?" Ramana would reply, "Yes there is great pain, but it is not happening to me. I am aware that there is great pain happening to the body; I know that there is great pain happening. I am seeing it, but it is not happening to me."

A question arises in the minds of many people as to how a man like Ramana, who is liberated and enlightened, get a disease like cancer.

This sutra has the answer to it. Happiness and sufferings will be happening to the body, even to those who are liberated while living, because these are related to past actions and their impressions, they are related to whatsoever has been done before becoming awakened.

Understand it this way: if I have sown some seeds in a field and then I become awakened, the seeds are bound to sprout. Had I remained sleeping, then too the seeds would have sprouted, flowered and come to fruition. Now too they will sprout, flower and come to fruition. There will only be one difference: had I been still asleep I would think it to be my crop and keep it close to my chest. Now that I am awake, I will understand that the seeds were already sown and now they are reaching their destiny; nothing of it is mine, I will just go on witnessing. If I had remained asleep I would have harvested the crop and preserved the new seeds so that I could sow them next year. Now that I am awake I will just go on witnessing: seeds will sprout, flowers will come, fruits will grow, but I will not gather them. Those fruits will grow and fall off on their own accord and die. My relationship with them will snap. My relationship with them before was of having sown them -- now I will not do that again. Thus no further relationship will be formed.

So happiness and suffering keep coming to the liberated one also, but such a person knows that these are part of the chain of his past actions and now he has nothing to do with them: he will just go on witnessing.

When somebody comes and offers flowers at the feet of Ramana, he just goes on watching -- it must be a part of some past chain of actions that prompt this person to give him happiness. But Ramana does not take the happiness; the person gives, but he does not take it. Should he take, the journey of a new action will begin. He does not prevent the person from offering flowers -- "Don't give happiness to me, don't offer flowers to me, don't touch my feet" -- he does not prevent him, because that prevention too would be an action and another chain of action would begin.

Try to understand this. This man has come to offer flowers to Ramana; he has put a garland round his neck, he has put his head at his feet. And what is Ramana doing within? He is just watching: "There must be a past transaction with this man, some past impressions of action; the man is now completing it. But now the transaction has to come to an end, no further chain has to be created. This matter is finished here, it will not continue."

So he will just sit there and will not prevent that man from doing anything... because what will 'preventing' really mean? It will mean first, that you are not ready to take back the past action where you had given, and which you would have to take back when preventing this man's action. And second, you are creating another chain of relationship with this man by asking him not to do a certain thing. Now when will this new relationship end? You are creating another action; you are reacting.

No, Ramana will just go on watching, whether a man brings flowers to him or cancer comes. He will even watch the cancer happening.

Ramakrishna also died of cancer. He had throat cancer. Even water would not go down his throat; food would not go down his throat. Then one day Vivekananda asked Ramakrishna, "Why don't you tell mother Kali? It is just a matter of your telling her and in a moment your throat would be cured." Ramakrishna just laughed and said nothing.
One day, when Vivekananda had insisted too much,

Ramakrishna said, "You don't understand. It is necessary to be finished with whatsoever is one's own doing, otherwise one will have to came back again only to finish it. So it is right to allow whatsoever is happening to happen; it is not right to hinder it."

Then Vivekananda said, "Alright, if you do not want to ask to be cured, at least ask her that as long as you are in the body to let the throat be good enough to allow water and food to pass through. Otherwise it is unbearably painful for us to see you in such a condition."

Ramakrishna agreed to ask. When he woke up the next morning he said, "It was great fun. When I told the mother she said, 'Has this throat a monopoly in doing your work? What difficulty do you have in eating through others' throats?'"

Ramakrishna further said, "Because of listening to your advice, I acted like a great fool. You harassed me unnecessarily. And this is right -- does this throat have any monopoly? So from today onwards, when you take food, understand that I am also taking food through your throat."

Ramakrishna laughed continuously all day long. When the doctor came he said, "Why are you laughing? The body is in such a painful condition, and no other condition can be more painful than this."

Ramakrishna said, "I am laughing because I don't know what happened to my mind that I failed to remember that all throats are mine, that now I can take food through all throats. Why be obsessed about this one throat?"

Howsoever supreme a state an individual may attain, the past that is attached to the body will complete itself. Happiness and sufferings will come and go, but the liberated person will know that it is only the accumulated past actions. Knowing so, he will stand apart from them too and his witnessing will not be affected by them in any way -- his witnessing is now steady.

Source - Osho Book "Fingers Pointing to the Moon"
- See more at: http://www.messagefrommasters.com/Enlightenment/osho_on_ramana_maharshi.htm#sthash.ZxizJrJk.dpuf

Osho on Ramana Maharshi

Osho - Happiness and suffering happen due to our past actions. So do not think that physical suffering or happiness will not happen to those who have become liberated while living.
Ramana Maharshi died of cancer. It was very painful, naturally. It was a deep malady -- there was no way of escaping it. Many doctors came, and they were very puzzled because the whole body was torn with pain but there was no sign of any pain in his eyes. His eyes remained the same serene lakes as ever. Through his eyes only the witnessing self arose; it was the witnessing self that looked, that observed.
Doctors would ask, "You must be in great pain?" Ramana would reply, "Yes there is great pain, but it is not happening to me. I am aware that there is great pain happening to the body; I know that there is great pain happening. I am seeing it, but it is not happening to me."
A question arises in the minds of many people as to how a man like Ramana, who is liberated and enlightened, get a disease like cancer.
This sutra has the answer to it. Happiness and sufferings will be happening to the body, even to those who are liberated while living, because these are related to past actions and their impressions, they are related to whatsoever has been done before becoming awakened.
Understand it this way: if I have sown some seeds in a field and then I become awakened, the seeds are bound to sprout. Had I remained sleeping, then too the seeds would have sprouted, flowered and come to fruition. Now too they will sprout, flower and come to fruition. There will only be one difference: had I been still asleep I would think it to be my crop and keep it close to my chest. Now that I am awake, I will understand that the seeds were already sown and now they are reaching their destiny; nothing of it is mine, I will just go on witnessing. If I had remained asleep I would have harvested the crop and preserved the new seeds so that I could sow them next year. Now that I am awake I will just go on witnessing: seeds will sprout, flowers will come, fruits will grow, but I will not gather them. Those fruits will grow and fall off on their own accord and die. My relationship with them will snap. My relationship with them before was of having sown them -- now I will not do that again. Thus no further relationship will be formed.
So happiness and suffering keep coming to the liberated one also, but such a person knows that these are part of the chain of his past actions and now he has nothing to do with them: he will just go on witnessing.
When somebody comes and offers flowers at the feet of Ramana, he just goes on watching -- it must be a part of some past chain of actions that prompt this person to give him happiness. But Ramana does not take the happiness; the person gives, but he does not take it. Should he take, the journey of a new action will begin. He does not prevent the person from offering flowers -- "Don't give happiness to me, don't offer flowers to me, don't touch my feet" -- he does not prevent him, because that prevention too would be an action and another chain of action would begin.
Try to understand this. This man has come to offer flowers to Ramana; he has put a garland round his neck, he has put his head at his feet. And what is Ramana doing within? He is just watching: "There must be a past transaction with this man, some past impressions of action; the man is now completing it. But now the transaction has to come to an end, no further chain has to be created. This matter is finished here, it will not continue."
So he will just sit there and will not prevent that man from doing anything... because what will 'preventing' really mean? It will mean first, that you are not ready to take back the past action where you had given, and which you would have to take back when preventing this man's action. And second, you are creating another chain of relationship with this man by asking him not to do a certain thing. Now when will this new relationship end? You are creating another action; you are reacting.
No, Ramana will just go on watching, whether a man brings flowers to him or cancer comes. He will even watch the cancer happening.
Ramakrishna also died of cancer. He had throat cancer. Even water would not go down his throat; food would not go down his throat. Then one day Vivekananda asked Ramakrishna, "Why don't you tell mother Kali? It is just a matter of your telling her and in a moment your throat would be cured." Ramakrishna just laughed and said nothing.
One day, when Vivekananda had insisted too much,
Ramakrishna said, "You don't understand. It is necessary to be finished with whatsoever is one's own doing, otherwise one will have to came back again only to finish it. So it is right to allow whatsoever is happening to happen; it is not right to hinder it."
Then Vivekananda said, "Alright, if you do not want to ask to be cured, at least ask her that as long as you are in the body to let the throat be good enough to allow water and food to pass through. Otherwise it is unbearably painful for us to see you in such a condition."
Ramakrishna agreed to ask. When he woke up the next morning he said, "It was great fun. When I told the mother she said, 'Has this throat a monopoly in doing your work? What difficulty do you have in eating through others' throats?'"
Ramakrishna further said, "Because of listening to your advice, I acted like a great fool. You harassed me unnecessarily. And this is right -- does this throat have any monopoly? So from today onwards, when you take food, understand that I am also taking food through your throat."
Ramakrishna laughed continuously all day long. When the doctor came he said, "Why are you laughing? The body is in such a painful condition, and no other condition can be more painful than this."
Ramakrishna said, "I am laughing because I don't know what happened to my mind that I failed to remember that all throats are mine, that now I can take food through all throats. Why be obsessed about this one throat?"
Howsoever supreme a state an individual may attain, the past that is attached to the body will complete itself. Happiness and sufferings will come and go, but the liberated person will know that it is only the accumulated past actions. Knowing so, he will stand apart from them too and his witnessing will not be affected by them in any way -- his witnessing is now steady.

Source - Osho Book "Fingers Pointing to the Moon"

- See more at: http://www.messagefrommasters.com/Enlightenment/osho_on_ramana_maharshi.htm#sthash.ZxizJrJk.dpuf

Ramana Maharshi on dealing with Desires and Vasanas

Ramana Maharshi on dealing with Desires and Vasanas

Question : What is the best way of dealing with desires and vasanas with a view to getting rid of them - satisfying them or suppressing them?

Ramana Maharshi : If a desire can be got rid of by satisfying it, there will be no harm in satisfying such a desire. But desires generally are not eradicated by satisfaction. Trying to root them out that way is like trying to quench a fire by pouring inflammable spirits on it. At the same time, the proper remedy is not forcible suppression, since such repression is bound to react sooner or later into a forceful surging up of desires with undesirable consequences.

The proper way to get rid of a desire is to find out `Who gets the desire? What is its source?' When this is found, the desire is rooted out and it will never again emerge or grow. Small desires such as the desire to eat, drink, sleep and attend to calls of nature, though these may also be classed among desires, you can safely satisfy.

They will not implant vasanas in your mind, necessitating further birth. Those activities are just necessary to carry on life and are not likely to develop or leave behind vasanas or tendencies. As a general rule, therefore, there is no harm in satisfying a desire where the satisfaction will not lead to further desires by creating vasanas in the mind.

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Ramana Maharshi on dealing with Desires and Vasanas

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Ramana Maharshi on dealing with Desires and Vasanas - If a desire can be got rid of by satisfying it, there will be no harm in satisfying such a desire