Janaka and Astavakra.

The ultimate goal of spiritual practice is enlightenment, or direct realization of the divine unity. The ancient Rishis (or seers of truth) knew that this ultimate realization of oneness with the Self or God was only achievable with the sincere urge of the aspirant and the assistance of a teacher or guru, who could guide the seeker past the many veils of ego that separate the self from the direct experience, this infinite end of all knowledge. The following story illustrates several important aspects of the ideal devotee and his or her relationship to the master and dedication to the subject.

In the ancient times, there was a king named Janaka. Vedanta texts were recited everyday in His courtyard. One day, he heard the son of his high priest reciting verses from the Vedas. The young boy pronounced, “a man can become enlightened in between the time it takes for one foot to be placed in the stirrup of the saddle, and the second.” Janaka was intrigued by this and questioned the boy. “Is this true,” he asked. And the boy said, “Yes, it is true.” Janaka said, “Show me.” But the boy confessed his inability, saying, “I am sorry, I am not realized so I cannot show you the truth of this sentence.” Janaka became angry and said, ‘If you are not realized, then you do not know this is true. Therefore, you are lying to me, and falsely leading the people.” And he put the boy in jail.

Subsequently, the boy’s father, the high priest, came to the palace to speak to Janaka and seek release for his son. Janaka asked him, “Tell me, is it true that a man can become enlightened in between the time it takes for one foot to be placed in the stirrup of the saddle, and the second?” The priest said, “Yes, this is true.” So Janaka said, “Show me.” But the priest responded, “I cannot show you, for I am not realized.” This made Janaka outraged. He stormed, “Then, you do not know it’s true. You are lying to me, and to the people of the kingdom.” He sent the high priest to jail, and then began to ask the same question to all the Brahmins in the land, yet every time, they were unable to help him, for none had realized God. Janaka sent each one to prison.

One day, an enlightened saint named Astavakra came to the palace to ask his wellbeing . He asked janaka why he had sent all the brahmins to prison. Janaka said as they were unable to prove the truth of what they preach, he had send them to jail to stop further damage of social values. Astavakra asked if he wanted to know the truth of those words, Janaka affirmed with a great enthusiasm.

Once in the woods, Janaka began to rise up on his horse by putting his foot in the stirrup and pulling himself up, but just before he swung his second foot around, Astavakra said, “Stop King, Don't you know that you must have a guru to be able to realize God?” Immediately Janaka said, “Master, I give you my body, my mind and every belonging I possess.” Upon hearing this, Astavakra left to a nearby cave for several hours. When he returned, he was amazed to see Janaka still in the very same position he left him, with only one foot in the stirrup. Astavakra asked, “Oh, King, what happened to you? You haven’t moved for hours.” Janaka was vibrationless. He stated, “Master, I have given everything to you, and now I can’t find anything to do or to think.” Astavakra replied, “This foot in the saddle and self knowledge is meant for a high quality aspirant, and you are that. Janaka, behold this, that you are the ever liberated, pure, divine, eternal, self-illumined Self.” As Astavakra said these words, Janaka realized this truth within him self, and thus became enlightened.

This story illustrates the perfect relationship between a guru and a devotee. Janaka’s dedication to discovering the truth is so strong, that he is willing to pay any prize for that. Astavaka’s arrival at the palace just at this time, illustrates that point that an aspirant doesn't need to seek out a guru, the proper master will appear at the right time if there is a definite urge to know. Janaka demonstrates ideal devotion to his master through the complete surrender of his mind, body, and all possessions. He gives up everything of himself, and becomes completely still, without ego or attatchment. Astavakra then tests Janaka to see if this surrender is true. Janaka passes the test when he demonstrates such complete submission that he is unable to do anything else without the guidance of his guru. When Astravaska returns, he finds Janaka a very worthy aspirant with the proper level of devotion and surrender necessary to transcend to the divine experience of enlightenment upon the wish of his master. Also that for enlightenment, its not the spiritual practices like chanting or meditation, self discrimination etc which are necessary but the capacity to hold the idea or comprehension that we are all divine soul, ever free and eternal. For this comprehension, do we go through all these spiritual processes.

To attain the ultimate knowledge of divine unity, we as seekers, must have the necessary strength and courage to surrender all individuality and attachment, to lay down our armor, and be completely free so we so that we may surrender into the sea of universal soul. May we all be blessed with the knowledge and first hand experience of our very truest nature.

Narayana's Experience with the mahamantra

Dear Friends,
Today we received a letter from Narayana (Xavier Vidal Bueno), a devotee of Bhagavan from Spain. In 2007 he stayed here at Varanasi for some months. Though a naughty and fun loving boy, he has seriously dedicated himself for strict spiritual practice. After reading his letter its real joy to know that the spiritual flower in him is blossoming well. Please read on.....

Hello everybody,

I would like to share the experience I had last night, it was wonderful for me.
Some days ago I decided to do japa (chanting sacred mantra in the mind) at night before going to bed, and last night I was doing so. Normally I enter into a state of half sleep when I am about to finish and then I wake up again and finish the japa; this is because after work I'm very tired and I do the japa liyng on the bed. But yesterday was different, In some point of the japa ( wich I was doing with the full mahamantra ) I started to feel great pleasure and my energy increasing and some parts of my body moving like when you are nervous and tremble. As I felt that I wasn't tired and my concentration was increasing. I decided to folow with the japa for longer than normally; pleasure was increasing as it seemed that I was sinking deeper and deeper in the mahamantra as well as energy and prayers to God would come to my mind every time realizing the Truth of his presence. I could feel the flowing of energy through my limbs and my mind getting clearer as I got deeper and deeper concentration. I started the Japa at 11:30 pm and I finished at last at 3:00 am without any interrumption. This is the first time that I can do such a long japa and when I finished I felt everything was alive.

Thanks God!

Jai Bhagavan!

Hare Krishna!

Narayana

Friday 13th June 2008
Barcelona,Spain

Divine Consciousness

Marie Saide's Notes,Syria.

To begin with, you must know who you really are. Are you the body? If you are the body then why do you say, "This is my body"? Since you call it, "my body", you must be something different from the body.
When you say, "my heart", then that means that you are something different from your heart. Your heart is an object possessed by you, its owner. You declare, "This is my brother, this is my sister, this is my mind, my body, my intellect". The unchanging element in all of these declarations is my. There is a true I, which stands behind this little my and gives rise to it.


It is really the deepest consciousness in everyone and in everything. It is the universal I, the divine consciousness. This divine consciousness is all-pervading. It is within you, around you, below you, above you, and beside you. Truly, it is you.

This divine consciousness can be found everywhere, in everything in the world. But to realize it, the mind must be turned inwards. You must become inner-directed and search out your own truth. You must realize that you are not this, you are not that... you are not the mind, you are not the body, you are not the intellect. Then who are you? The answer comes, "I am I". This is the right path to follow for self-realization. This can only develop when you follow the path of love, the path of devotion. To search for God there is no other way.


Everywhere you look, the formless has taken on forms. God is present everywhere. But in order that you may comprehend him, he has taken on a particular name and form. He is everywhere as the formless divinity, but before you can get that realization, you have to develop your love and devotion for the Lord with form.



Therefore, in the beginning, you enter the devotional path at the lowest rung, and worship the Lord with a name and form. Then steadily, inch by inch, you rise to a higher state. You withdraw your mind from the external world and worship the formless, until finally you realize your own reality as the formless divine principle. That is self-realization.

~ Sai Gita

march on....the light is just next step.

To everybody,
One thing, before doing something, you should know what you have to do. You have to realize God. God can be realized and its very true. You have to desire God to realize Him. Its only our desires that shapes our destiny. Theres nothing called destiny or luck, its the urge to get manifested in the way it does. Everything is in your hands and within your reach, so walk firm in the path of Self. Its not the ego, the Self is beyond Ego. Forget the past, start from now.Theres nothing called darkness, theres nothing called despair, theres nothing called ignorance as well, theres only truth, divinity and bliss. Oneday you will find the world in your feet, the people you long in your feet, but that day, you will see how superficial and cheap this worldly love is.Its only a lust decorated in a beautiful casket of words and emotions. After a time, the beauty of the casket shades bringing end to this love. See the love within you, feel it, realize that, its universal , beyond time, space and casualty. Its impersonal.The day you stop seeking the pleasures of this world, the world comes with all its pleasures in your feet. So, dare not, fear not, just march on. The Lord is always with you. With a lot of love, Swami Probuddhananda

Marie Saide's(Damascus, Cyria) note:

Purity – The Path of The Buddha

True wisdom consists in the awareness of the rarity of the individual and the Samashti (collective whole). How can a man who is not aware of his humanness recognize the Divinity within him? Hence the first requisite is the recognition by everyone of his human essence. Basing on this truth, Buddha declared that everyone should cultivate at the outset Samyak Dhrishti (a pure vision). It is only when a person has pure vision that he/she can get rid of impurities in the body, speech and mind. It is this purity that can protect one from invasion of impurities through the eyes and the ears. Hence the first requirement for every man is Samyak Dhrishti.

The second quality that is needed is Samyak Sankalpa (pure thoughts). Only the person who has developed purity in vision can have purity in thoughts. The third requirement for every individual, along with purity in vision and thought, is Samyak Karma (pure deeds). Through pure deeds man is able to recognise his human essence. Man is not merely an embodied being. By his capacity for developing good vision, entertaining good thoughts and performing good deeds, he has the power to transform humanness into Divinity.

A fourth requirement for every individual is Samyak Shruthi (listening to sacred words). When one listens to unsacred words he can have only unsacred thoughts. The fifth quality prescribed by Buddha is Samyak Jeevanam (living a pure life). What is meant by "living"? It is not leading a worldly life attached to worldly pursuits. True living means making one's life meaningful by ideal actions. Man's life must be governed by idealism in action.
Real Sadhana is to Remove all Impurities from Mind

Next, Buddha declared that everyone should aim at Samyak Sadhana (Achievement of the highest good.). Sadhana means elimination of the evil tendencies in man and acquiring good and sacred qualities. True sadhana is the eradication of all evil in a man. Study of sacred texts, meditation and penance do not constitute the whole of sadhana (spiritual exercise). To remove all the impurities in the mind is real Sadhana.

True Samadhi and Nirvana

After this comes what Buddha called – Samya Samaadhi or Nirvana (Pure Realisation or Liberation). What is meant by Samadhi? It means treating pleasure and pain, gain and loss alike. Sama - dhi (equal mindedness) is "Samadhi". To look upon light and darkness, pleasure and pain, profit and loss, fame and censure, with an equal mind is Samadhi

Buddha termed this equal mindedness as Nirvana. It is the recognition of the sacredness of the qualities of all the senses in man that constitutes real humanness. At the very outset, one has to keep the tongue pure. This was referred to as Samyak Vaak (purity in speech). The tongue has to be sanctified by refraining from falsehood, slander and abusive speech…

Happiness is not to be found in any of the things of the world. Everything is fleeting. Man is wasting his life in the pursuit of petty ephemeral pleasures. Nirvaana is the only Truth; it is the sense of oneness with all life. To turn the mind towards that which is permanent is Nirvaana.

It is not enough to read the lives of avatars and messiahs. Their teachings should be put into practice as much as possible. People must gradually outgrow their material attachments and develop Divine Love. Shuddhodhana tried to protect his son (Buddha) from all external worldly influences by keeping him in the palace and not even sending him to school. What happened ultimately? Buddha decided to renounce everything in quest of the Truth about human existence and he declared Ahimsa (non-harming) as the supreme good.

Three Qualities Essential for Every Individual

What is it that people need today? These are three things: A heart, pure and white, like the moon; speech that is soft and sweet like butter; and a face that is loving and kind. These are lacking in the world today

letter From Kojima Halliday, Devotee of Bhagavan, London

Swamiji,

Hello. How are? Thank you for your letter. In spite of your kind words, they are strange to me because I do not see any evidence that they are justified. I look into myself and see only insincerity, laziness and an utter lack of laudable qualities. I have observed Bhagavan and so I think I know something of what sincerity and hard work and various other spiritual qualities look like. I also see something of that in you.

I am often surprised when you say I have done some good work, because I do not really remember doing any. Remembering what this body has done frankly does not interest me, but if I am brought to do so, it again seems strange because the impression I get is that all these things happened to someone else. I therefore feel somewhat ashamed to think about it, as I appear to be taking the credit for what someone else has done. Working till late may sometimes feel like work at the time, but afterwards, it is quickly forgotten whether it be successful or otherwise, and I have to make an effort to remember having done it.

In any case, the times when an effect seems to occur in other people, and my mind is pulled higher, is when I am speaking about spirituality, especially Bhagavat Tattva, or meditating with other people. What happens when it is going well is that I shut up, and another power begins to speak from my lips. I am just a bystander at such times, so how can I say that I have done work? How is doing nothing, while another entity is at work, working? Saying that I have worked seems even more untruthful than in the context described in the previous paragraph.

What do people want from life? I find myself talking about love, seeing that this is what attracts them. It seems to create an effect in them. However, I do not find myself yearning after love, and I do not remember any time in my life when love was really important to me. To be honest I cannot really be bothered to think about it. However, it occasionally strikes me as strange that I talk about it, understand everything I hear about it, make others sincerely yearn for it, yet I cannot really say that I experience it or care much about getting that experience. There remains a sort of intellectual desire to experience it, that I do not generally think about, as I am aware that it is an aspect of the divine life.

I do not really find myself caring about love, but following the pattern of conversations and correspondence I have with others, it certainly appears that I care that other people should attain it. Once again, I look into myself, and it is unclear where this talk comes from. Trying to make others yearn for and know love does not seem to come from my feeling, rather it appears that it is simply becoming my nature to do so. Typing this, I have just looked into myself again and saw what seemed like a hollow vessel, a machine that is increasingly powered by a force that has been seeping in since I met Bhagavan. There is little love, yet loneliness is something I have probably never experienced. It seems strange. How empty is it possible to be?

I know perfectly well why I have come to this plane, and that is to do the works of Bhagavan. I do not feel I have come to get anything else. I remember the words of Thakur, "jiva is shiva". I meditate with someone and spend the meditation alternately trying to scrape up the will to make a heartfelt prayer that the person I am meditating with will be pulled closer to Bhagavan, and immersing myself as deeply as possible. Thakur once said that he would incarnate ten thousand times just so that one soul could achieve liberation. I feel a deep weariness in my soul that I have felt since I was a teenager, and I suspect that if I did not know I was destined to do the works of Bhagavan, I would probably be approaching the point where I would be counting down the days to my death. Yet, I would like to be like Thakur. Having observed Bhagavan and felt something of that Power inside me, I feel I have lost the right to fail. I know that if I carry out my God-given duty, I will attain all aspects of the divine life whether I desire them or not.

Hare Krishna,

Koji

A letter from Manel, Spain

My eternal love: When I listen to you I feel that what you say it is true. I have to work more for IVS. I understand that when you say that I have to work more, you refer that I must do it in a form more direct, since of indirect form my work for our master and for IVS is 24 hours. I refer to the indirect form like that the message of our master Bagawan goes with me, around the world, I cannot live without it, it is present in each of my acts, this is already a form of work for IVS, then I do coherent my word. But I believe you have reason when you say that I must work more, in the direct sense, speak directly about Bagawan to the people and invite to them ... It is not easy. It supposes a big change of identity. I remember Bagawan to speak about this, he set that an Indian beggar never will estimate a withe chek of a bank, the Indian beggar just want a few rupis because he is not conscious of the value of the paper. happens the same with our ego, alone I have a few rupis of ego, Bagawan provides to me an ego that is like a withe chek, the same ego that then he says to us that we should give up it ultimately. I do not scare to give this step for me, but I scare for the environment, the friends, the family... Here the people have a tremendous fear of the religions, of God, of the sects that steal the money from you and eat the head. I am afraid that they are afraid Equally I feel that every day I work more for it, more opened, more directly. I believe that you shut come here to experiment that reality of our culture. I believe that you are right, but I don't know until point you are conscious of the difference of paradigms that exist between our culture and your culture. India is the spiritual envy of the entire world. So much that already there are many people that believes India as a living Utopia. I believe that your presence, or the presence of some another swamiji, would be beneficial in the sence that the environment cut perceive that IVS is real and truth(it goes with you), that IVS and Bagawan is not a great lie that absorbs money. The world is burning. Cut you understand it? Slightly similar it must happen in the big cities of India, but I do not believe that it happen's in the scale of Europ. With all my love and with hoopeness of that you take a plane towards europ soon. Your friend, your brother and your debotee, Manel. P.D: I will work more for IVS seens now. Eternal love. Manel, karamjot singh

Cristian, Devotee of Bhagavan from Chile writes his experience about Bhagavan's stay at Varanasi

Wed, Feb 27, 2008
Dear Friends,
today Bhagwanji left Varanasi.

we are full in emotion. no many words now. but just wanted to thanks everibody because being with him and seing increse the family everyday is plenty of hope/

Bhagwan is out of our understanding. really. people fell in love to him just in a few hours.. and as result deep joy is coming.

a group of 24 chilean people came to see him. and all them were very touched by his grace- i am not saying this just in words.. - really they were able to see the grandness of His love and feelit inside as never before.

the atmosphere has been full of spirit..

and is amazing to see the change in pleople just after a few days with Him.

i am very gratefull of all this and the opportunity to be with him and all.

Bhagwan health is also good. he has dance a lot. and enjoy every moment with new devotees.

i hope and wish the best for IVS, which is no more than the visible part of this celebration togeter with Bhagwanji.

is a tremendous Power in Him and pure love come to all because of that.

love to all.

Cristian.

#if you see clouds one day in the sky are just clouds, doesnt mean that the sun if not there.

NIRVAN SATAKAM

NIRVANSATAKAM
(Six Stanzas of Nirvana by Adi Sankaracharya))

OM MANOBUDDHA AHANKARA CHITTANI NAHANG, NA CHA SROTRA JIBHYA NA CHA GHRANA NETRE
NA CHA VHYOM BHUMIRNA TEJO NA VAYU, SCHIDANDARUPA SHIVOHAM SHIVOHAM.

Om. I am neither the mind, intelligence, ego, nor chitta (the seat of memory),Neither the ears nor the tongue, nor the senses of smell and sight; neither ether nor air, nor fire nor water nor earth; I am Eternal Bliss and Awareness - I am Shiva! I am Shiva!

NA CHA PRANA SANGHYO NA VAI PANCHA VAYURNA VA SAPTA DHATURNA VA PANCHAKOSHAH
NA VAKPANI PADANG NA CHOUPASTHAPAYU SCHIDA NANDA RUPA SHIVOHAM SHIVOHAM.

I am neither the prana nor the five vital breaths. Neither the seven elements of the body, nor its five sheathes,Not hands nor feet nor tongue, nor either organs of action; I am eternal Bliss and Awareness - I am Shiva! I am Shiva!

NA ME DWESHARAGO NA ME LOBHOMOHA, MADO NEIVA ME NEIVA MATSCHARGA BHAVA
NA DHARMO NA CHARTHANG NA KAMO NA MOKSHA SCIDANANDA RUPAH SHIVOHAM SHIVOHAM.

Neither greed not delusion, loathing nor liking have I; Nothing of pride or ego, of dharma or Libertion; Neither desire of the mind nor object for its desiring: I am Eternal Bliss and Awareness – I am Shiva! I am Shiva!

NA PUNYANG NA PAPANG NA SAUKHANG NA DUKHANG NA MANTRO NA TIRTHANG NA VEDA NA YAGYA
AHANG BHOJANANG NAIVA BHAJYANG NA BHOKTA SCHIDANANDA RUPAH SHIVOHAM SHIVOHAM.

Nothing of pleasure and pain, of virtue and vice do I know; Of mantra of sacred place, of Vedas of sacrifice; Neither am I the eater, the food or the act of eating; I am Eternal Bliss and Awareness I am Shiva! I am Shiva!

NA MRITUYARNA SANKA NA ME JATI BHEDAH PITA NAIVA MEIN NEIVA MATA NA JANMA
NA BANDHURNA MITRANG GURUR NAIVA SISHYA SCHIDANANDA RUPAH SHIVOHAM SHIVOHAM.

Death or fear I have none, nor any distinction of caste; Neither father nor mother, nor even birth, have I; Neither friend nor comrade, neither disciple nor guru: I am Eternal Bliss and Awareness.. I am Shiva! I am Shiva!

AHANG NIRVIKALPO NIRAKARA RUPAH VIBHUTVACCA SARVATRA SARVENDRIYANAM
NA VASANGATANG NAIVA MUKTIRNA MEYA SCHIDANANDA RUPAH SHIVOHAM SHIVOHAM.

I have no form or fancy: the all pervading am I ; everywhere I exist, and yet I am beyond the senses; neither salvation am I, nor anything to be known: I am Eternal Bliss and Awareness… I am Shiva! I am Shiva!



• INTERNATIONAL VEDANTA SOCIETY
Khalispura,Dasaswamedh,Varanasi-01,India
www.ivsonline.org

SADHANA

Meditate
Read Vedanta
Take care of thy health
Avoid Misuse
Think of others
Be self-reliant and true
Cultivate Love
Expand thy heart
Believe on God, Guru,Scriptures and Self
Become perfect
Give up spiritual ego at last
Say 'Hare Krishna'

- Bhagavan
(The Core and founder of the International Vedanta Society)