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Give a certain percentage of your earning to universe by helping those who needed it the most.One is never poor to help out.Give according to ur capacity.Take care of Gods poor family too.The Fakir by Ruzbeh N. Bharucha
Because we can never be the owner of money.after your death money will go in someone else hands.This will reduce your Karmic debts too.
Radhe Krishna to All,
The aim of discourses is only to instill interest in these spiritual matters. With the birth of interest in these one enjoys it thoroughly. Thus, these are not matters that can be forced on anyone. Such is our religion.
It has shown innumerable paths ('margas'). Following set religious practices ('Karmanushtans') are advised for one’s own benefit. Even if these are done as habit ('anushtanas') they bear fruit ('phala'). Even if one’s mind is not in it one can do them; one should do them. One cannot say that he did not perform the rites for the dead parents ('Shraddha') because he had no inclination to do it. Even if done as a rule it is beneficial to the extent of involvement.
Several Vedas, several smritis, several paths, several kinds of worship ('upasanas') exist in our religion. If we take up Devi 'upasana' various types of worship are found; it is the same with Vishnu upasana, too. Such is our religion with countless branches. How is an Avatara Purusha in such a religion? He seeks (refuge in) a Guru!
Lord Rama sought Vasishta as his Guru. Lord Krishna sought ('ashriyikaradu') Sandeepani as his Guru. What is the work of the Guru?
Why do people seek/follow a Guru? What does the Guru counsel? He will advice, "Say Rama!" or "Say Krishna!" or "Do Atma Vichara".
Guru offers some advice. Won’t He? We already know whatever the Guru advocates. The books say that one should chant Rama or Krishna; if we read Sri Ramana's Books we learn how Atma Vichara has to be done. How to perform Nãma japa or dhyana or Vedanta vichara or even how to do yoga, are all written in books. Everything is written in the books. Some people are intelligent enough to comprehend the writings in the book and perform whatever has been advocated in them – dhyana or Nama Japa.
Some can do crores of Rama Nama japa or any other Name of the Lord. They possess such competence. Anything can be practiced on their own. Then what is the part of the Guru here? Well! While speaking on 'the part of the Guru' - 'You do crores of Nãma japa, or do 'asanas', pranayama, or with difficulty do vedant vichãra. You do some sadhana,don’t you? What happens when you perform these sadhanas without the guidance of a Guru? Due to sadhana one gains a lot of supernatural talents/faculties ('siddhis').
Even Hiranyakashipu performed tapas. We read both Hiranyakashipu and Dhruva performing tapas. Both achieve the darshan of the Lord they had prayed to. Hiranyakashipu receives the darshan of Lord Brahma and Dhruva of Lord Vishnu.
Lord Brahma says, "I am happy with your tapas." Both of them perform tapas but the difference lies in the fact that Hiranyakashipu had no Guru. Whereas, we find in Dhruva's charitra that Narada was his Guru. One gains 'tapas siddhis' due to tapas. What happens when you do intense tapas? You gain tapas siddhis! You will able to produce any object. You gain far off vision. You can see, feel, hear and know what is happening in far off places. What happens then? When you start showing such miracles the world believes your claim to be God! Why and how? Because your supernatural faculties ('prabhava') are such.
You possess the glory of seeing, hearing, learning everything that occurs in a far off place, produce articles, etc. You can claim to be God due to such glory and even thousands or crores of people may follow you and address you as God but you will never attain 'Jnana'. You may possess supernatural faculties ('prabhava') but one does not attain jnana through 'prabhava'. Anyone can attain 'prabhava' through tapas. One can tenaciously do tapas and attain such 'prabhavas'.
Did not Hiranyakashipu perform such tapas and attain 'prabhava'? One can do crores of Japas,crores of 'pranayama'. What happens to such people? They earn wonderful 'prabhavas'! Because of this people will believe anything and everything that he says. He will claim, "I am the avatãr of Rama; I am the avatãr of Krishna" and people will also believe and follow him. They go behind him because he is of some use! But does he possess Jnana? His ego has not been destroyed.
The Maya has not spared him but bound him tightly. This fellow knows this very well deep within. He is fully aware that he has been caught in the web of Maya. But if he had gone in this path with the help of a Guru, the Guru would have destroyed his ego. Whether he earns prabhava or not he will surely attain Jnana! Certainly! Thus having attained Jnãna he will be in deep 'Ananda' seeing Bhagavan/Atma inside -deep joy - bliss.
Once this has been earned nothing will matter to him; whether anyone respects him or not in this world. A Jnani will have no such thought at all. If he did then he is not a jnãni. After all when we do not like coming out of 'sushupti' that our sleep state is then how will the Jnani feel like coming out of Brahmananda? If someone tries to wake us up from our sleep we wish to only get back to sleep. Then for one who is in and enjoying Bhagavan it is very difficult to come to the physical plane of this world and perform any work. It is an impossible task.
One may find the behaviour of a Mahan very contradictory. Why? This is because for one who is ever in Brahmananda it is impossible to do any work in the outer world. They are in such a state. They experience a sort of trance within.Bhagavan Ramana even in his young age used to walk with the help of a walking stick. His body would be shaking. When questioned about this Bhagavãn explained, “It is akin to an elephant having entered a hut!”
The body is unable to take the full strain of 'Brahmanubhava'. "
Bhakti is 'bhava' (Feeling). Maha Periyava, Bhagavan Ramana Maharshi followed the Vedanta marga which is 'ananya bhava' (feeling of oneness with the supreme). Jnana is like a pond and Bhakti is like the waterfalls.
In Bhakti the person gets soaked in 'prema' (love) and it flows like a falls. One who is in bhakti marga has to take hold of something to remain in this world. Only then will they be able to move about in this world. They have been sent down to the earth by Bhagavan for the accomplishment of some task and if this has to be carried out by them, they have to mix in this world.
To mix amongst and move amidst people the Mahans have to hold on to something; otherwise they can never come to the physical plane.
Sri Ramakrishna Paramahamsa used to slip into 'bhava samadhi' quite frequently. But just before he slipped into such a state he would be seized with the fear that he may not be able to return to this plane at all. So he would hold on to the thought of smoking a hookah after coming out of samadhi. It is this thought that he takes hold of before he slips into the state of samadhi that helps to bring him back to this plane. Without holding on to such a thought Mahans will never be able to return to this plane and do their work.
Vasudeva Thatha in Tamilnad was a great Mahan. This cannot be refuted. But he could not perform any work in the world, as he could not mix with people. His very presence would help the world is a different thing altogether. None could approach him as he could not tolerate indiscipline and disorder. Thus, the Mahãns cannot perform the work that they have been sent for into this world unless they hold on to something of this world.
It was for this very reason that Yogiramsuratkumar in Thiruvanamalai smoked cigarettes. He was also in bhakti marga. Unless he held on to this habit of smoking cigarettes he would never have been able to stay and work in this physical plane. This is the reason that they forcefully make a habit of some worldly thing. Sri Sarada Devi showed deep affection to her niece. Unless she held on to this she never would have been able to stay and work in this world. Now, one should not question, "What did Periyava or Ramana hold on to?” because they were Vedantis.
Vedantis do not face this situation. It is only to those who go in 'bhakti marga' that such a situation arises. It is Bhaktas who face such a situation. So, Bhakti is bhava. It is like the waterfalls that gushes forth. It is only in Bhakti that 'rasokti' kirtans are sung. So, why should one go to a Guru? One can do tapas,dhyana, japa, etc. on his own.. But unless one takes the dust of the Lotus Feet of the Guru on his head his sadhana will prove futile. 'Mahat pãda rajobhishekam'.
Ãchãrya (Adi Sankara) says,
"Sariiram, swaroopam tatha va kalatram
yashascharu chitram dhanam merutulyam
Manaschenna lagnam Gurorungripadmam
tatah kim? tatah kim? tatah kim? tatah kim?"
(you may) enjoy the most beautiful and healthy body (sariiram swaroopam)
have the most beautiful wife (tatha vã kalatram) possess as large a wealth as the Meru Mountain (dhanam merutulyam) enjoy fame all over the world (yashaschãru chitram) but, of what use are all these (tatah kim? tatah kim?) if your mind does not settle at the Lotus Feet of the Guru? (manachena lagnam Guruoungripadmam).
Ãchãrya Himself speaks on the glory of the Guru.
Therefore, 'Prabhava' (greatness) is not unusual. It can be 'seen to be possessed' by many today. It is a difficult task indeed to win Bhagavan's Maya. It is only with the Grace ('kripa') of the Guru that one can win this Maya. So, when we take up Guru Parampara we find that each one has had a Guru. A Guru now has had a Guru; He has had a Guru and this Guru has had a Guru. The line winds back this way. This is called 'Jnana paramapara' (Lineage of Knowledge). This is how Mahans have come.
!!! Will Continue !!!
Hare Rama Hare Rama Rama Rama Hare Hare
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
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