12 Symptoms of Spiritual Awakening

Got from the internet at several places with some slight variations.
Signs of a Spiritual Awakening

  1. An increased tendency to let things happen rather than make them happen.
  2. Frequent attacks of smiling.
  3. Feelings of being connected with others and nature.
  4. Frequent overwhelming episodes of appreciation.
  5. A tendency to think and act spontaneously rather than from fears based on past experience.
  6. An unmistakable ability to enjoy each moment.
  7. A loss of ability to worry.
  8. A loss of interest in conflict.
  9. A loss of interest in interpreting the actions of others.
  10. A loss of interest in judging others.
  11. A loss of interest in judging self.
  12. Gaining the ability to love without expecting anything in return.

 

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What my teacher learnt from his teacher

Swami Paramarthananda ji on Lessons from his Guru, Pujya Swami Dayananda ji’s Teachings
INTRODUCTION :
On the auspicious occasion of Pujya Swamiji’s satabhishekam, I would like to share some thoughts. I consider myself extremely fortunate to be a disciple of Pujya Swamiji. This is the best thing that has happened to me in my life and that can ever happen to me. For me, Swamiji is Guru, shastram, daivam. Every class, every satsangh session, every conversation- in short every action of Swamiji has been a learning opportunity for me. And that continues to be so even now. Whatever I am now, leaving aside my limitations, is because of my association with Pujya Swamiji and his teachings. It is very difficult for me to express what I got from him. However I will share some of the lessons I have learnt from Pujya Swamiji’s teachings and life. I am limiting them to a select few that are prominent in my mind and that appeal to me the most.
LESSONS FROM HIS TEACHINGS :
1. Veda is a primary means of knowledge like the sense organs. This means Veda is valid by itself.
2. Attempting to validate Veda through scientific analysis or mystic experience is a misguided approach. By this we are reducing Veda to a secondary means of knowledge like inference. Treating a primary means of knowledge like a secondary means is worse than rejecting it. Once we fall into this trap, there will be endless problems.
3. We continue to accept the validity of the eyes inspite of occasional optical illusions. Similarly we have to accept the validity of the Veda , inspite of certain seeming aberrations in certain portions of the Veda. if we reject the eyes because of occasional optical illusions, we are the losers. Similarly, if we reject the Veda because of certain seeming aberrations, we are the losers.
4. Respecting Mahatmas does not mean unconditional acceptance of all their statements. We should never surrender our intellect in the name of shraddha, bhakti, or sharanagati. Transcending the intellect in the name of spiritual pursuit will not lead us anywhere.
5. Samadhi as a state of stillness or concentration cannot lead us to any new knowledge, material or spiritual. Any knowledge, material or spiritual, has to take place in the intellect only. Any knowledge material or spiritual has to arise by the employment of a relevant means of knowledge.
6. Dakshinamurthi’s silence cannot be taken literally as a non- verbal communication, because silence is not a means of knowledge. That silence has to be understood as an indirect form of verbal communication i.e. A verbal communication through implication.
7. Self- realisation is not a mystic experience. It is nothing but Self- knowledge. And self- knowledge is nothing but a clear understanding of the fact that the ever experienced – self i.e. the ever evident I is the non- dual Brahman.
8. To grasp the message of Vedanta, we don’t require any new experience. Whatever experiences a normal human being undergoes are more than enough to grasp the message of Vedanta.
9. Desires are said to be the root cause of all evils. In fact it is the blind demonisation of all desires as a whole that is the root cause of all evils. The faculty of desire is a unique privilege enjoyed by a human being. Without the faculty of desire, one cannot even pursue self-knowledge or liberation. Abusing that faculty due to ignorance and immaturity alone is the cause of all problems.
10. Moksha is not something to be attained through a single path or multiple paths. For, moksha is not a destination. It is our very nature which has been disowned due to ignorance. Whatever is disowned due to ignorance has to be claimed through knowledge. Whenever we say that self -knowledge alone is the means of moksha, it does not mean that we are fanatics. It only means that we have diagnosed the problem correctly.
11. Self-knowledge cannot be gained through several methods. It is possible only by employing the appropriate means of knowledge i.e. by exposing oneself to the teaching of Vedanta. Any system of teaching which reveals the fact that I am the whole is Vedanta, irrespective of the language in which it conveys this fact.
12. One who knows Vedanta and knows how to handle its words properly, can communicate its message directly to a prepared student. Self- knowledge is an extra-ordinary knowledge. But it does not mean that a man of knowledge should resort to an extraordinary lifestyle.
IT IS POSSIBLE TO :
1. Show unconditional love and compassion towards all.
2. Accommodate everyone irrespective of who the other person is.
3. Help everyone known or unknown unconditionally.
4. Pay attention to every single person even when one is surrounded by a huge crowd.
5. Listen to everyone intently even when there are endless people.
6. Remain relaxed inspite of hectic activity.
7. Live a life of deliberate thoughts, deliberate words and deliberate actions, without any agenda of one’s own, taking things as they come.
8. Derive inspiration and motivation from oneself inspite of old age and poor health.
9. Lastly it is possible but not that easy to emulate Poojya Swamiji.
 

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Indian Culture

Every country and people have an uniqueness, which makes their existence meaningful. A country is not merely a piece of land with a common currency and government. It is a cultural entity, which thrives in the lives of its people. The government, military, economy, technology and other structures are only to preserve, nurture and celebrate the unique culture of the people of the country.

In this age of globalization, it is very important to understand what Indian culture is and what it means to the world. Several cultures have been wiped off the face of the Earth. Some cultures exist only in museums and books. Many more have not been fortunate even to that extent. It is a great loss to the people who belonged to that culture and also a great loss to humanity as a whole. Loss of a culture is like extinction of a species. It is an irreparable loss to the whole of humanity.

Every culture has three aspects – philosophy, legends and customs. These engage the intellect, emotions and actions of the people, respectively. They are interdependent and it is important to ensure that all of them flourish to ensure the continuity of the culture.

Some of the core aspects of Indian philosophy are given below. They are common to all the theistic and atheistic sub-cultures which form a part of the Indian culture.

  • Principles are more important than personalities. A principle is valued not because it was told by a particular person. A person is valued because he or she followed a great principle.
  • There is an integral unity of the whole of existence. All that we see – the inanimate world and the animate living beings – are just manifestations, from a relative standpoint, of the same unitary fundamental infinite entity, from an absolute standpoint. This has a few important implications.
    • The ultimate reality is both immanent and transcendent. There is nothing that exists apart from It. It is all that we see, and much more. So there is no division between sacred and profane.
    • Diversity is to be celebrated. Seeing the fundamental integral unity in diversity is the core of Indian culture. Diversity is not a problem. It is the sign of life.
    • The integral unity also implies that the parts need to sacrifice for and serve the cause of the whole. Thus, individuality comes only after the universal. This puts duties before rights. One person’s duty automatically serves another person’s rights. Thus, sacrifice and service form the two pillars of the relationship between the individual and the society.
  • A person has the freewill to decide what is to be done in the given circumstance. What a person faces in life is the result of the fruits of the actions that he himself has done in the past. What he does now will decide his future circumstances in life. This spans across multiple lives.
  • The goal of the cycle of lives is to realize the integral unity and drop the concept of hard reality associated with individuality. This is the essence and culmination of all human pursuits in the world.
  • The goal is accessible only to an individual who has developed enough mental purity by living a moral life, by dropping excessive value to worldly prosperity and by becoming mentally calm.
  • The spirit of inquiry is promoted in Indian culture. There are no dogmas to be believed. Every concept has to be listened to, questioned, understood and assimilated.

These are presented in the various scriptures like the Vedas, Bhagavad Gita, Sutras, commentaries on all of these, sub-commentaries on those commentaries, sub-sub-commentaries on those sub-commentaries, and so on, Puranas, Itihasas, music, prose and poetic compositions by saints, teachers and rishis, who lived from the earliest of times to the recent.

The same concepts are presented in the various Buddhist, Jain and Sikh literature also.

The legends of Indian culture give a personal touch to the principles stated above. They are glorified and dramatized history of thought and actions of the Indian people. They cannot be entirely called fiction. Neither can they be considered as hard history. Stories are spun around distant historical events to convey the principles as outlined by the Indian philosophy. These include the various stories and conversations as recorded in the various puranas, itihasas, kavyas, poetry, dramas and the like. They also include the innumerable local variations of the stories. The stories of various saints, poets, kings, artists and other ordinary people in the past and present are also included in this huge body of cultural heritage. Stories like the Kathacharitsagara, Jataka stories, Panchatantra, Vikram and Vetal, Akbar and Birbal are also included in this.

Equally important are the living embodiments of the Indian culture in the form of customs. These include the rituals and customs like saying “Namaskar” when greeting someone, bowing at the feet of elders, not stepping on written matter, respect given to food, application of religious marks on the body, asking for pardon if accidentally touched someone with feet, etc. They also include the various customs of dressing, jewellery, decoration, cuisine, art, architecture, painting, music, dance, drama, poetry, literature, sculpture, wood craft, metal craft, yoga, ayurveda, etc. They include pilgrimage and celebration of various festivals.

Culture is a dynamic and living force. It thrives in the heads, hearts and hands of the people who live the culture. It constantly rejuvenates itself in a natural and organic manner.

In this age of globalization, where people of different cultures have to live, work and play with each other, Indian culture provides the template to the world to live with mutual respect. The hallmark of Indian culture is its capacity to respect diverse thoughts, feelings and customs. It accommodates diversity in a way that makes people of every other culture wonder.

In this age of scientific inquiry, Indian culture provides the leading light to other cultures to formulate their concepts and beliefs in a rational manner. It has the answers to the onslaught of rationalists on the necessity and efficacy of various religious and cultural structures.

No other culture has studied the inner world of man – his ideas, emotions, beliefs, fears, limitations and also more importantly, his possibilities – as thoroughly as the Indian culture. Indian culture has the key to mankind’s peace, prosperity and fulfillment.

It is the duty of every Indian to take up some aspects of Indian culture that is to their liking, study them thoroughly, promote them and contribute their little to the benefit of themselves and for the future generations to come.

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Gist of Vedanta in Two Words

(This article was published in the January 2014 issue of Vedanta Kesari, the monthly magazine published from Ramakrishna Math, Chennai.)

The most popular quotation of Swami Vivekananda is “uttishthata, jaagrata, praapyavaraan nibodhata” – “Arise! Awake! Stop not till the goal is reached.” This quotation, taken from the Kathopanishad, occurs almost 20 times in the 9 volumes of the Complete Works of Swami Vivekananda.

From a mundane point of view, arising without being awake is purposeless sleep-walking; not arising when being awake is lethargic day-dreaming. So, to be effective, it is necessary to be both arisen and also awake.

However, these two words used here have a deeper significance because of the order in which they occur. From the usual sleep, we wake up before we arise out of bed. But here, the Upanishad says, “Arise, Awake”. So, what do they mean here? Then the Upanishad continues, “Stop not till the goal is reached.” Now, what is the goal? Swamiji answers this question elsewhere, “The goal is to manifest the divinity within.” (CW I-257) Again, what is divinity? Vedanta and Swamiji point to two divinities in us. At the empirical level, the Will is our divinity. It is our power to decide what to do and be responsible for what we do, that puts us apart from inert things. At the absolute level, the Consciousness is our divinity.

This solves the riddle. To Arise is to claim ourselves as people with a will. To Awake is to claim ourselves as pure Consciousness. To explain this, Swami Vivekananda tells us the story of the two birds from the Mundaka Upanishad.

dvaa suparnaa sayujaa sakhaayaa samaanam vriksham parishasvajaate |
tayoranyah pippalam svaadvattyanashnannanyo abhichaakasheeti ||

samaane vrikshe purusho nimagno.anishayaa shochati muhyamaanah |
jushtam yadaa pashyatyanyameeshamasya mahimaanamiti veetashokah ||

yadaa pashyah pashyate rukmavarnam kartaarameesham purusham brahmayonim |
tadaa vidvaanah punyapaape vidhooya niranjanah paramam saamyam upaiti ||

“The whole of the Vedanta Philosophy is in this story: Two birds of golden plumage sat on the same tree. The one above, serene, majestic, immersed in his own glory; the one below restless and eating the fruits of the tree, now sweet, now bitter. Once he ate an exceptionally bitter fruit, then he paused and looked up at the majestic bird above; but he soon forgot about the other bird and went on eating the fruits of the tree as before. Again he ate a bitter fruit, and this time he hopped up a few boughs nearer to the bird at the top. This happened many times until at last the lower bird came to the place of the upper bird and lost himself. He found all at once that there had never been two birds, but that he was all the time that upper bird, serene, majestic, and immersed in his own glory.” (CW VII-80)

The lower bird is the jivatman, the wielder of the will. The upper bird is the atman (identical to Brahman), of the nature of pure Consciousness. Dropping our identity with the body and mind, and identifying ourselves as the jivatman, that goes through the karmic cycle of birth and death is to Arise. Dropping that individuality also, and identifying ourselves as the pure Consciousness is to Awake. We need to first Arise, and then Awake.

The relationship between the jivatma and the paramatma (isvara) in these two stages is presented in the two lines of the famous shanti mantra.

poornam adah poornam idam poornaat poornam udachyate |poornasya poornam aadaaya poornam eva avashishyate ||

The paramatma is eternal. The jivatma is eternal. The jivatma is sustained in the paramatma, like a wave in an ocean. This is the empirical level.
From the paramatma and jivatma, when the Consciousness (caitanya) principle is extracted, the Consciousness principle alone exists, like, when water is taken out of the ocean or wave, it is only water. This is the absolute level.

How to “Arise” and “Awake” are presented by the Bhagavad Gita in the two lines of the verse 6.3. The first line indicates “Arise”. The second line indicates “Awake”.

aarurukshor muner yogam karma kaarnam ucyate |
yoga aroodhasya tasyaiva samah kaaranam ucyate ||

“For those who want to reach the pinnacle of yoga (control of mind and senses, freedom from desire and selfishness), action is the way. For the person who has reached that, quietude is the way (to proceed further to the knowledge of one’s own true nature).”

A slightly expanded version of these two words can be found in the motto that Swamiji coined for the Ramakrishna Math – atmano mokshartham, jagat hitaya ca – for the liberation of the self, and for the welfare of the world. This answers the question of why we should Arise and Awake. We should Arise for the welfare of the world. We should Awake because that is the only way to liberation.

Thus, these two small words – Arise! Awake! – have the gist of the whole of Vedanta.

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How to be youth?

I addressed the students of Navodaya School in Doddabalapur near Bangalore. They had organized an elocution competition in connection with the 150th Birth Anniversary of Swami Vivekananda. The topic was Swami Vivekananda as the inspiration for Indian youth. Here is a brief outline of the talk: Youth does not indicate the age of the person. A person can be youthful throughout life if he or she follows some principles. Without these, the person cannot be considered as youth even at an young age.

  1. Self-confidence: Youth should always be confident and optimistic. Never be overwhelmed by any situation. As a sentient person, you are always greater than any situation in life. Be thankful to God for the blessings that you have got. Build on your strengths.
  2. Moral strength: Self-confidence is possible only by living a highly moral life. Moral life means these:
    1. Satya – Truthfulness – Be honest to the core. Be truthful even if you have to go through great inconvenience, pain or loss.
    2. Ahimsa – Kindness – Never intend harm to others. Help others as much as possible.
    3. Aparigraha – Simple living – Lead a simple and austere life with high thinking.

    You may not be able to succeed in following these without some failures. Whenever you fail, get back and try to follow them. Try not to fail, but do not worry too much about failures.

  3. Original: Each person is unique. Be inspired by great people. But do not give up your originality. Like a plant that takes water, minerals, air, sunlight, etc and grows into only itself, take all the good inputs and become the best yourself.
  4. Fearless: Take risks in life. Be adventurous. Foster curiosity. Be creative.
  5. Cheerful: There will be problems in life. But that does not mean that you should not be cheerful. Face all problems cheerfully. That itself will solve half the problems.
  6. Purpose: Have a purpose in life. The best purpose is to be helpful to others. Aim to be rich. Aim to be powerful. Aim to be famous. But, all those aims should be for helping others. Even your schooling is so that you can be more useful to the society. Have this as your one purpose in life. You can lead a fulfilling life.
  7. Balance: Have a balanced development of 3Hs
    1. Head (Jnana shakti) – Develop intellectually. Have a scientific temperament. Be well-informed. Think logically.
    2. Heart (Iccha shakti) – Develop emotionally. Feel for others. Involve in arts, music, literature, etc. Learn to feel and appreciate subtle emotions.
    3. Hand (Kriya shakti) – Develop skills. Learn to do things of your own. Organize some event. Learn to coordinate a team to get something done.

Make a note of this list and try to review it often to see if they are following and developing all of them. If you make sure to have these as a part of your life, you will be youthful till the last moment of your life. Your life will be satisfying to you and also beneficial to the society.
For each of these points, there are incidents in the life of Swami Vivekananda. I told them a few of them and gave them the home work to read the life of Swami Vivekananda and try to find the matching incidents for the others.

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