Diya Aur Baati Hum


Diya Aur Baati Hum
Diya Aur Baati Hum

thought for the day- pg 66- ASHTALAKSHMI STOTRAM (Page 32)

b2011 IF-Sizzlerz

Joined: 03 January 2011
Posts: 12552

Posted: 13 February 2014 at 1:01am | IP Logged
Thanks Hema.  Recently visited Thirunallar temple.
Would really like to know more about the scientific significance of these navagraha temples.  They said these places receive maximum beneficial rays from respective planets.

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shruthiravi IF-Sizzlerz

Joined: 15 March 2013
Posts: 21515

Posted: 13 February 2014 at 11:19pm | IP Logged
Ramadi Newton's third law tells " Every action has an equal and opposite reaction" when we say like this it becomes physics
When we say " You reap what you sow" it becomes the law of Karma
When we say " Karmanikari varyasthi ma phaleshu kadhachana" it becomes a verse from Bhagvat Gita and becomes spiritual.
All 3 things means one and the same. You are responsible for your action. Your action will have reaction but what it will be you never knowBig smile
We dont understand science the way we should. Science of west is already explained much beyond in our vedas, puranas and upanishads. We Indians are not looking into it. We are following the rituals blindly and blaming the religion while it has answers to all our questions Big smile

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thala IF-Stunnerz

Joined: 12 February 2012
Posts: 46766

Posted: 13 February 2014 at 11:32pm | IP Logged
this is an excerpt from

Bhagavan Sri Ramana Maharshi, the mostly widely revered advaita teacher of the 20th century, always maintained that silence' was his primary and most direct teaching. Abiding in and as the Self, as the unmoving substratum of manifestation, he emanated a silent radiance that quietened the minds of those who were drawn to him. This silent presence resolved the doubts and problems of those who came to see him, and on occasions even gave them a direct glimpse of the Self. Sri Ramana did, of course, answer questions as well, but he frequently said that the silent force which spontaneously radiated from him was the highest and purest form of his teachings.

When Sri Ramana spoke on the subject of silence, he usually used the Sanskrit word mauna'. In using this term he made it clear that he was not indicating a mere absence of sound; rather, he was referring to the unmoving, silent, peaceful state of the Self that is beyond and prior to the antonyms of noise and physical quietness.

The Nature of Mauna

The mauna that is wholly and solely the Self is a state in which the consciousness that says I', being [revealed as] ignorance, dies away. This alone possesses excellence. If you ask why, the answer is: The desire for objects is the true cause of sorrow, whereas mauna is the expanse of being wherein there are no objects to desire.'

Mauna is the State of the Guru
Guru and disciple are only described as different through the imaginary feeling of being limited to a form. In the mauna union, the summit of jnana in which these two ideas [Guru and disciple] merge through the true experience of the Self, is there even a trace of speech and breath? As the ego, the cause that creates the sense of difference, is destroyed, the minds of the two become one through their real nature, pure being, and cease. In such a situation the talking and listening that consist of spoken words, which take place between the two, are of no use.

The Shining of Mauna in the Heart
A person should not extrovert his attention through esteeming and knowing external objects. Instead, he should enquire and know his ever-present true state and abide in the Heart. By doing so, the individual-consciousness that says I' falls away, and pure mauna shines. This pure mauna is indeed the consummation of jnana.

The host of thoughts and intentions is extremely difficult to renounce. When, with these thoughts and intentions completely abandoned, the ego enters the Heart, mauna, the experience that has taken the form of the fullness, swarupa, shines in the Heart. Only this mauna is the excellent paravak [transcendental speech]. This you should know.

Attaining Mauna through self-enquiry
Bhagavan: The most valuable thing in the ocean lies on its floor. The pearl is so small a thing, yet so valuable and so difficult to procure. Similarly, the Self is like the pearl: to find it you must dive deep down into the silence, deeper and ever deeper, until it is reached. (Conscious Immortality, 1st ed. p. 168)

Bhagavan: Of course everybody, every book says, 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 summa iru' [be quiet' or be still'], you may take it that the effort necessary has already been finished in a previous life. (Day by Day with Bhagavan, 11th January, 1946)

Referring to mauna, Sri Bhagavan said, Silence is of four kinds: silence of speech, silence of the eye, silence of the ear, and silence of the mind. Only the last is pure silence and is the most important. (Sri Ramana Reminiscences, p. 62)

Question: Is the state of being still' a state involving effort or effortless?

Bhagavan: It is not an effortless state of indolence. All mundane activities, which are ordinarily called effort, are performed with the aid of a portion of the mind and with frequent breaks. But the act of communion with the Self [Atma vyavahara] or remaining still inwardly is intense activity which is performed with the entire mind and without break. 

Maya [delusion or ignorance] which cannot be destroyed by any other act is completely destroyed by this intense activity which is called silence' [mauna]. (Upadesa Manjari, chapter two, question four. The Collected Works of Sri Ramana Maharshi, pp. 55-56.)

Referring to mauna, Sri Bhagavan said, Silence is of four kinds: silence of speech, silence of the eye, silence of the ear, and silence of the mind. Only the last is pure silence and is the most important. The commentary of silence is the best commentary as illustrated in Lord Dakshinamurti. Only silence is the eternal speech, the one word, the heart-to-heart talk. Silence is like the even flow of electric current. Speech is like obstructing the current for lighting and other purposes.' (Sri Ramana Reminiscences, p. 62)

Question: Mauna means abiding in the Self, doesn't it? 

Bhagavan: Yes. That is so. Without abiding in the Self, how could it be mauna? 

Question: That is just what I am asking. Would it be mauna if one were to completely refrain from speech without at the same time having an awareness of the Self and abiding therein? 

Bhagavan: How could real mauna be achieved? Some people say that they are observing mauna by keeping their mouths shut but at the same time they go on writing something or other on bits of paper or on a slate. Is not that another form of activity of the mind? 

Question: Is there then no benefit at all in refraining from speech? 

Bhagavan: A person may refrain from speech in order to avoid the obstacles of the outer world, but he should not consider that to be an end in itself. True silence is really endless speech; there is no such thing as attaining it because it is always present. All you have to do is to remove the worldly cobwebs that enshroud it; there is no question of attaining it. (Letters from Sri Ramanasramam, 3rd September, 1947)

what i could derive from these conversations is that 
be keeping silent, 
 we will be avoiding unneccessary arguments, 
and refrain ourselves from trying to poke in our nose in others issues
a lot of energy is saved by keeping mum

ramana maharishi has suggested to observe mauna vrat ( keeping silent) at least for one day a week
it can bring lot of changes in ourselves

he says whenever you are about to speak 
think twice
will that speech be of any use to you 
are you going to get benifitted , or someone else is going to ge benefitted
only then you can speak and that too limited ( to the point)

by needless speach you are not only wasting your time but the precious time of others as well

the more you conserve your words the more gyaani you become
is what ramana says

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shruthiravi IF-Sizzlerz

Joined: 15 March 2013
Posts: 21515

Posted: 13 February 2014 at 11:39pm | IP Logged
I thought today I will post about the famous Attukal Devi Temple in Trivandrum.It is also known as the Sabarimala of Women. The Attukal Pongala is a famous festival where almost 20-25 lakh women assemble in Trivandrum and make Pongala for the Goddess as offering. This year's Pongala is this Sunday Feb-16th. City of Trivandrum comes to a standstill on Pongala day. Government runs special trains for devotees. From Saturday evening only woman are allowed to visit the temple till pongala is over. So what is special about this temple and why such a rush for the pongala festival.
It is believed that the presiding deity of this temple that is called Abhistavaradhayani, or in other words if you ask the goddess something from your heart on a pongala day that thing will happen before the next pongala. You need to do Pongala with devotion and proper fasting.
Story of the temple goes that when Kannaki after burning Mathura came to this part of Trivandrum she was very angry. Seeing her angry the woman made payasam of sweet jaggery and fed her. Seeing her love and their devotion Kannaki's anger subsided and in later years a temple was built for her. That is why the payasam made of jaggery is offered as Pongala.
Pongala is the last day of the 10-day festival. It falls on the Pooram star along with Pournami ie full moon. From first day story of Kannaki and her victory in Mathura is sung part by part. It is called " Thottam Pattu"
My mother puts Pongala every year for last 6-7 years and I had put it once. I only go with her and since our house is very near to the temple we will have guests who wants to put Pongala.
One thing I can tell about Pongala is that this is one spectacle where you will see the power of faith. Women fasting from morning put the pongala in the scorching sun. I have not heard an instant where a woman has fainted or needed medical attention. Though fire is given the kiln and the kilns are very nearby so far by Goddess's grace there never  has been an incident of fire accident irrespective of the crowd.
I would say Attukal Pongala is something that needs to be experienced atleast once to feel that inner strength. And believe me if you do it you would want to do it every year. Atleast go with people who are doing Pongala.
I conclude this post by putting the lines that we hear thrroughout the Pongala festival
" Sarvamangala mangalaye, Shive Sarvardha saadhike
Saranye thrayimbe gauri
Naarayani Namostuthe"

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jhema IF-Sizzlerz

Joined: 25 February 2013
Posts: 14651

Posted: 13 February 2014 at 11:52pm | IP Logged
thanks for sharing thala.
I've visited his house in Thiruchuzhi (Ramana maharishi's bith place) and also his ashram in Thiruvannamalai.

While entering the both places itself we feel some calm feeling inside ours. Some peacefullness.

His birth itself is a wonder. He born on Thiruvadhirai ( Lord Shiva's Cosmic  day).He born at the moment when the deity returns to temple after the precession thru streets.

Such a great guru in this century. 

 whenever you are about to speak 
think twice

This helps me many times in my life. 

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jhema IF-Sizzlerz

Joined: 25 February 2013
Posts: 14651

Posted: 13 February 2014 at 11:57pm | IP Logged
Thanks for sharing shruthi.
I've heard abt this temple and also its famous pongal festival. But didn't visited there. 

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thala IF-Stunnerz

Joined: 12 February 2012
Posts: 46766

Posted: 16 February 2014 at 9:04pm | IP Logged




sri bhagavaan uvaacha
    oordhwamoolam adhahshaakham ashwattham praahur avyayam
    chhandaamsi yasya parnaani yastam veda sa vedavit  // 15.1 //

Sri  Bhagavan said
    They  (the scriptures) speak of the imperishable Asvatta tree (peepal tree) as having  its roots above and branches below, whose leaves are the Vedas and he who knows  this is the knower of the Vedas.

With  roots above and branches below, this world tree is eternal. It is Samsaravriksha, the cosmic tree. This  tree ofsamsara or cosmic existence  rests on a continuous series of births and deaths without beginning and end.  This tree cannot be cut down except by the knowledge and experience of man's  identity with Brahman.

The  word Asvatta' means that which does not endure till the next day. The  phenomenal world is compared to the Asvatta tree on account of its ever-changing  nature. In an ordinary tree the roots extend downwards. But in the tree of the  world the roots are stated to be above. This is because the roots are Brahman  with maya (Saguna Brahman) since the Immortal Absolute (Nirguna Brahman) is  beyond the category of causality and Brahman with maya is very subtle and very  great and is supreme over all things.

The  branches are the cosmic mind, egoism, five subtle elements and the other cosmic  principles which are stated to extend downwards because as they go downward  they become more and more gross.

Just  as the leaves protect a tree, so the Vedas serve to protect the tree of the  world. They formulate its dharma andadharma with their causes and effects  and also show the way to prosperity and well-being in the relative world. The  knowledge of the Vedas gives men knowledge of the gods and the cosmos and hence  nothing else remains to be known beyond the tree of the world and Brahman.

adhashchordhwam   prasritaastasya shaakhaa
    gunapravriddhaa vishayapravaalaah
    adhashcha moolaanyanusantataani
    karmaanubandheeni manushyaloke // 15.2 //

Its  branches extend below and above, nourished by the Gunas with sense objects for  its twigs and below, in the world of men stretch forth the roots, giving rise  to actions.

Upward  and downward its branches spread: The flow of life in the individual is  sometimes for a higher evolution but very often it is to satisfy animal nature  i.e. towards a lower purpose. Thus the tree of life has its branches growing  both upwards and downwards.

Nourished  by the Gunas: The tendency to lead a higher or lower life is determined by the  dominance of any of the three Gunas.

Sense  objects are twigs:  Nodular twigs are  potential branches. Sense objects (shabda,  sparsha, roopa, rasa, gandha)are twigs because in the presence of these objects  there is a tendency to throw away higher values to attain carnal satisfaction.

Downward  the roots extend: When the main root of the tree is firmly fixed high above In  the Absolute, the subsidiary roots grow all around including downwards in the  world of men initiating action. These secondary roots are vasanas created in us  as a result of our past deeds driving us for actions and reactions, good or  evil, in the world. Just as the secondary roots bind the tree to the earth firmly;  these actions and reactions bind the individual to the plane of likes and  dislikes, profit and loss etc. 

The  following two verses explain how we can cut down the tree and thereby  experience the pure source of the life's manifestation, the Infinite Life.

we dont know where is the start of these branches  and end of these braches similarly the beginning of the journey of this atma and when it will end is not know to us but further deepening of the roots and branches can be cut down with the axe of non attachement, and this can be done only when a person is aware that there is a tree of this sort ( our life and death cycle) and we neeet to come out of this cylce. 

one who believes in it and tries to detach himself with this worldy pleasure is the capable of axeing the tree. there are people who are not aware of such a tree ( people who are born live and die without any purpose) aand we shouldnt be one among them , we have to realise that this is a good opportunity provided by god for us to realise that we should come out of this cycle and try to become one with god for that we need to realise this tree ,

 stop its spreading through roots and branches  or else these roots will grip the ground so firmly that it would become impossible to cut it. lets make us of this golden opportunity and try to detach ourselves from these worldy pleasures  and if we sustain it  will slowly and gradually help us come out of this

 the fruits are the karma palan( the res**ts of our karma [good or bad]) 
the more fruits the more seeds in them and more chances for the widesprread of the tree
before the tree further spreads its roots
we need to cut it


Edited by thala - 16 February 2014 at 10:17pm

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jhema IF-Sizzlerz

Joined: 25 February 2013
Posts: 14651

Posted: 16 February 2014 at 10:28pm | IP Logged
thanks for sharing thala 

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