Wednesday, August 26, 2015

Celebrities before and after ageing

"Ignorance of the Self, coupled with the present worldly knowledge, gives rise to attachment and attraction. If you can visualize the entire life spectrum of this woman that you are attracted to, you will be free from the attachment and the attraction. If you visualize with understanding what she looked like in the womb, what she looked like when she was born, when she was a little baby, when she becomes very old, when paralysis happens, when she is about to be cremated, you do not need to be taught renunciation. People have lost this vision of their worldly reality by what they see today. This is maya, the illusion. -Dadashri"

Below are some pictures of celebrities and movie stars before and after ageing, to help you visualize how people's looks change as they age. 










photo source: harunyahya.com

Sunday, March 10, 2013

The Great Porn Experiment

Porn addiction leads to brain changes and rewiring leading to various physical and psychological problems.





Thursday, July 12, 2012

Prayer to the divine mother for purifying the Prakruti (relative self)



Maa Durga (Shakti)

Dadashri : ...When you worship mataji in the form of energy, in the form of Devi, or Ambika mataji, Kalika mataji, Durga matagi , this prakruti will remain good. This is all to purify the prakruti . Should you not keep prakruti good even if you have realized the Self? Therefore, you have to worship mataji .

Questioner : So the prakruti does work like the ‘mother' would, does it not?

Dadashri : Yes. That is why when one worships the ‘mother', as ‘mataji' , the prakruti becomes pure and gives the poor man happiness and stops all the misery. That is why I tell everyone to domataji's darshan . You may not have acquired the Self but your prakruti's suffering will at least go away.

Questioner : But the goddess mother is removing one's miseries anyway. Even if one does not have extra special bhaav , is the goddess mother not removing his miseries? According to our science, prakruti is helping him anyway; it is removing…

Dadashri : But that is a nimit , is it not? Worship of the Prakruti occurs when there is nimit . It helps him. We know that it is mataji who is helping him but that is if he worships her. What do people say about Sarasvati ? Do you know who her devotees and worshipper are? They are all the poets and the bards. They worship Sarasvati . What happens by worshipping Sarasvati ? When these poets speak, they speak in a very profound manner. That is worshipping the prakruti . It is worshipping the Sarasvati of the poets. That Saraswati is the same as the Sarasvati here. If the same Devi is placed on the outside, then your worship of her is indirect but it will give fruits to the one within; it will reach there and give rewards.

Questioner ; Now, you are putting that in a simple language of, one will receive whatever he asks for. One has to have faith.

Dadashri : That is why even I worship. I worship Ambamata, Sarasvati, and others, and matajihas accepted it.Prakruti can never be fruitful. And you will have to become vitraag everywhere. Do you know whether this belief of Mataji is true or not? Now, that is people's belief and they areatma just like us, are they not? You cannot go to moksha by violating anyone's beliefs.



Maa Saraswati


Mahisasura Mardini Stotram - Part 1 (Sung by Bombay Sisters)


Mahishasura Mardini Stotram - Part 2


Saturday, April 14, 2012

Swami Vivekananda on Brahmacharya


  1. "That power comes to him who observes unbroken Brahmacharya for a period of twelve years, with the sole object of realising God I have practiced that kind of Brahmacharya myself, and so a screen has been removed, as it were, from my brain."
  2. "The chaste brain has tremendous energy and gigantic will power. Without chastity there can be no spiritual strength. Continence gives wonderful control over mankind.The spiritual leaders of men have been very continent and this is what gave them power."
  3. "Every boy should be trained to practice absolute Brahmacharya and then, and then alone faith and Shraddha will come. Chastity in thought, word and deed always and in all conditions is what is called Brahmacharya. Unchaste imagination is as bad as unchaste action. The Brahmacharin must be pure in thought, word and deed."
  4. "In order to attain to ideal Brahmacharya one has in the beginning to observe strict rules regarding chastity. For minimum 12 years, one should keep oneself strictly aloof from the least association with the opposite sex as far as possible. When spiritual aspirants are established in the ideal of Sannyasa and brahmacharya, they will be able to mix on an equal footing with worldly men without any harm. But in the beginning 12 years, if they do not keep themself within the barriers of strict rules, they will all go wrong."
  5. "Brahmacharya should be like a burning fire within the veins!"
  6. "Obedience to the Guru without questioning, and strict observance of Brahmacharya — this is the secret of success."
  7. "To be able to realize God, one must practise absolute continence. Sages like Sukadeva are examples of an urdhareta. (A man of unbroken and complete continence.) Their chastity was absolutely unbroken. There is another class, who previously have had discharges of semen but who later on have controlled them. A man controlling the seminal fluid for twelve years develops a special power. He grows a new inner nerve called the nerve of memory. Through that nerve he remembers all, he understands all"."[10]

The above quotes are by Swami Vivekananda

Monday, November 14, 2011

Four Perfections for Success on the path of Moksha (Liberation)

The following verses are from Viveka Chudamani by Sri Sankaracharya:



THE FOUR PERFECTIONS
(Verses 16 - 34)

"Four perfections are numbered by the wise. When they are present there is success, but in their absence is failure."


"First is counted the Discernment between things lasting and unlasting (Viveka). Next Dispassion (Vairagya), the indifference to self-indulgence here and in paradise. Then the Six Graces, beginning with Restfulness. Then the longing for Freedom. (Mumukshatva)"


"A certainty like this — the Eternal is real, the fleeting world is unreal; — this is that Discernment (Viveka) between things lasting and unlasting."


"And this is Dispassion (Vairagya) — a perpetual willingness to give up all sensual self-indulgence — everything lower than the Eternal, through a constant sense of their insufficiency."


"Then the Six Graces: a steady intentness of the mind on its goal; — this is Restfulness."


"And the steadying of the powers that act and perceive, each in its own sphere, turning them back from sensuality; — this is Self-control."


"Then the raising of the mind above external things; — this is the true Withdrawal."


"The enduring of all ills without petulance and without self-pity; — this is the right Endurance."


"An honest confidence in the teaching and the Teacher; — this is that Faith by which the treasure is gained."

"The intentness of the soul on the pure Eternal; — this is right Meditation, but not the indulgence of fancy."

"The wish to untie, by discernment of their true nature, all the bonds woven by unwisdom, the bonds of selfishness and sensuality; — this is the longing for Freedom."


"Though at first imperfect, these qualities gradually growing through Dispassion, Restfulness, and the other graces and the Teacher's help will gain their due."


"When Dispassion and longing for Freedom are strong, then Restfulness and the other graces will bear fruit.
But when these two — Dispassion and longing for Freedom — are lacking, then Restfulness and the other graces are a mere appearance, like water in the desert."


"Chief among the causes of Freedom is devotion, the intentness of the soul on its own nature. Or devotion may be called intentness on the reality of the Self."


"Let him who possesses these Perfections and who would learn the reality of the Self, approach the wise Teacher, from whom comes the loosing of bonds; who is full of knowledge and perfect; who is not beaten by desire, who really knows the Eternal; who has found rest in the Eternal, at peace like a fuelless fire; who is full of selfless kindness, the friend of all that lives. Serving the Teacher with devotion and aspiration for the Eternal, and finding harmony with him, seek the needed knowledge of the Self."

Digust For Worldly Enjoyment Is Inculcated so that Dispassion is Developed



Tripura Rahasya
Chapter IV


http://scriptures.ru/tripura1.htm#CHAPTER IV


1-3. "On hearing the sweet words of her infatuated lover, who was all the time pressing her to his bosom, that stainless girl, wishing to teach him, smiled gently and spoke with good sense as follows; 'Listen to me, O Prince. It is not that I do not love you, only that I am trying to find what the greatest joy in life is which will never become distasteful. I am always searching for it, but have not attained it as yet.
4. 'Though always looking for it, I have not reached any definite decision, as is a woman's way. Will you not kindly tell me what exactly it is and so help me ?'
5. "Being thus coaxed, Hemachuda laughed derisively and told his beloved; 'Women are indeed silly.'
6-8. "For do not even the birds and beasts, nay the crawling insects know what is good and what is bad? Otherwise, how are they guided in the pursuit of good, and how do they escape from bad? That which is pleasing is clearly good and that which is not so, is bad. What is there in it, my dear, that you are always given to thinking about it? Is it not silly?' Hearing her lover speak thus, Hemalekha continued:
9. "True that women are silly and cannot judge rightly. Therefore should I be taught by you, the right discerner.
10. "On being rightly taught by you, I shall stop thinking like that. Also, I shall then be able to share in your pleasures to your entire satisfaction.
11. "O King, subtle judge that you are, you have found happiness and misery to be the results of what is pleasing or otherwise.
12. "The same object yields pleasure or pain according to circumstances. Where is then the finality in your statement?
13. "Take fire for example. Its results vary according to seasons, the places and its own size or intensity.
14. "It is agreeable in cold seasons and disagreeable in hot seasons. Pleasure and pain are, therefore, functions of seasons; similarly of latitudes and altitudes.
15. "Again, fire is good for people of certain constitutions only and not for others. Still again, pleasure and pain depend on circumstances.
16-17. "The same reasoning applies to cold, to riches, to sons, to wife, to kingdom and so on. See how your father, the Maharaja, is daily worried even though he is surrounded by wife, children and wealth. Why do not others grieve like this? What has happened to enjoyments in his case? He is certainly on the look-out for happiness; are not his resources all directed to that end?
18. "No one seems to possess everything that is sufficient for happiness. The question arises: Cannot a man be happy, even with such limited means? I shall give you the answer.
19. "That cannot be happiness, my Lord, which is tinged with misery. Misery is of two kinds, external and internal.
20. "The former pertain to the body and is caused by the nerves, etc., the latter pertains to the mind and is caused by desire.
21. "Mental distraction is worse than physical pain and the whole world has fallen a victim to it. Desire is the seed of the tree of misery and never fails in its fruits.
22. "Overpowered by it, Indra and the Devas, though living in celestial regions of enjoyment and fed by nectar, are still slaves to it and work day and night according to its dictates.
23. "Respite gained by the fulfilment of one desire before another takes its place, is not happiness because the seeds of pain are still latent. Such respite is enjoyed by the insects also (which certainly do not typify perfect happiness).
24. "Yet is their enjoyment distinctly better than that of men because their desires are less complex.
25. "If it is happiness to have one desire among many fulfilled who will not be thus happy in this world?
26. "If a man, scalded all over, can find happiness by smearing unguents on himself, then everyone must be happy.
27. "A man is happy when embraced by his beloved; he is unhappy in the same act under other circumstances.
* * * * *
* * * * *
30. "..... Or do you mean to say that the enjoyment of man is enhanced by his sense of beauty?
31. "Beauty is only a mental concept, as is evident from the similar feeling in similar enjoyments of lovers in dreams. (I shall tell you a story to illustrate the point.) There was once a most handsome scion of a king - fairer than Cupid himself.
32. "He was wedded to an equally beautiful damsel and was very devoted to her.
33. "But she fell in love with a servant of the royal household who deceived the young prince very skilfully.
34. "This servant used to serve liquor in excess so that the prince got drunk and lost his senses, on retiring, a willy harlot was sent to keep him company.
35-38. "The unchaste princess and the servant were then able to carry on; and the foolish prince was embracing the other woman in his intoxication. Yet he thought within himself that he was the happiest of men to have such an angel for his wife who was so devoted to him. After a long time, it happened that the servant in the pressure of work left the liquor on the prince's table and occupied himself otherwise. The prince did not drink as much as usual.
39-42. "Becoming voluptuous, he hastily retired to his bed-room, which was sumptuously furnished, and enjoyed himself with the strumpet, without recognising her in the heat of passion. After some time, he noticed that she was not his wife and on this confusion asked her 'where is my beloved wife?'
43-48. "She trembled in fear and remained silent. The prince, who suspected foul play, flew into a rage and holding her by her hair drew his sword and thus threat-ended her, 'Speak the truth or your life will not be worth a moment's purchase.' Afraid of being killed, she confessed the whole truth, taking him to the trysting-place of the princess. There he found her with her lovely and delicate body in close and loving embrace of the dark, ugly, loathsome savage who was his servant.....
51. "The prince was shocked at the sight.
52. "Shortly afterwards he pulled himself together and began to reflect as follows: 'Shame on me who am so addicted to drink!
53. "Shame on the fools infatuated with love for women. Women are like nothing but birds flitting above the tree tops.
54. "Ass that I was, all the time loving her even more than life.
55. "Women are only good for the enjoyment of lecherous fools. He who loves them is a wild ass.
56. "Women's good faith is more fleeting than streaks of autumnal clouds.
57-59. "I had not till now understood the woman who, unfaithful to me entirely devoted, was in illicit love with a savage, all the time feigning love to me, like a prostitute to a lecherous fool.
60. "I did not in my drunkenness suspect her in the least; on the other hand, I believed that she was as much with me as my own shadow.
61-64. "Fie! is there a fool worse than myself, who was deceived by this ugly harlort at my side and enthralled by her professions of love? Again, what has the other woman found in preference to me in a loathsome brute?
65. "The prince then left society in disgust and retired into a forest." (Hemalekha continued). "So you see, O Prince, how beauty is only a concept of the mind.
66. "What pleasure you have in your apprehension of beauty in me, is sometimes even exceeded by others in their love of their dear ones - be they fair or ugly. I will tell you what I think of it.
67. "The fair woman that appears as the object is only the reflection of the subtle concept already in the subjective mind.
68-69. "The mind draws an image of her beauty in conformity with its own repeated conceptions. The repeatedly drawn image becomes clearer and clearer until it appears solidly as the object. An attraction springs up (and enslaves the mind) by constant mental associations.
70. "The mind, becoming restless, stirs up the senses and seeks the fulfilment of its desires in the object; a composed mind is not excited even at the sight of the fairest.
71. "The reason for the infatuation is the oftrepeated mental picture. Neither children nor self-controlled yogis are excited in the same way (because their minds do not dwell on such things).
72. "So whoever finds pleasure in anything, the beauty therein is only mental imagery.
73. "Ugly and loathsome women too are looked upon as delightful angels by their husbands.
74. "If the mind conceives anything as loathsome and not delightful, there will be no pleasure in such.
75. "Fie on human beings who appraise the foulest part of the body as the most delightful.
* * * *
77. "Listen Prince! the idea of beauty lies in one's own desire innate in the mind.
78. "If, on the other hand, beauty is natural to the object of love, why is it not recognised by children too, as sweetness in edibles is recognised by them?
79-81. "The form, the stature and complexion of people differ in different countries and at different times; their ears may be long; their faces distorted; their teeth large; their nose prominent; bodies hirsute or smooth, their hair red, black, or golden, light or thick, smooth or curly; their complexion fair, dark, coppery, yellow or grey.
82. "All of them derive the same kind of pleasure as you, Prince!
83. "Even the most accomplished among men have fallen into the habit of seeking pleasure from woman, for all consider her the best hunting ground for delight.
84. "Similarly also a man's body is thought by woman to be the highest source of enjoyment. But consider the matter well, Prince!
85-86. "Shaped of fat and flesh, filled with blood, topped by the head, covered by skin, ribbed by bones, covered with hair, containing bile and phlegm, a pitcher of faeces and urine, generated from semen and ova, and born from the womb, such is the body. Just think of it!
87. "Finding delight in such a thing, how are men any better than worms growing in offal?
88. "My King! Is not this body (pointing to herself) dear to you? Think well over each part thereof.
89. "Analyse well and carefully what it is that forms your food materials with their different flavours, kinds and consistencies?
90. "Every one knows how the consumed foods are finally ejected from the body.
91. "Such being the state of affairs in the world, tell me what is agreeable or otherwise."
"On hearing all this, Hemachuda developed disgust for earthly pleasures.
92. "He was amazed at the strange discourse he heard. He later pondered over all that Hemalekha had said.
93. "His disgust for earthly pleasures grew in volume and in force. He again and again discussed matters with his beloved so that he understood the ultimate truth.
94. "Then realising the pure consciousness inhering as the Self to be that self-same Tripura, he became aware of the One Self holding all, and was liberated.
95. "He was liberated while yet alive. His brother Manichuda and his father Muktachuda were both guided by him and were also liberated.
96. "The queen was guided by her daughter-in-law and was liberated; so also did the ministers, chieftains and citizens gain wisdom.
97. "There was no one born in that city who remained ignorant. The city was like that of Brahma, the abode of happy, peaceful and contented people.
98. "It was known as Visala and became the most renowned on Earth, where even the parrots in the cages used to repeat: 'Meditate, O Man, on the Self, the Absolute Consciousness devoid of objects! There is naught else to know besides pure consciousness; it is like a self-luminous mirror reflecting objects within.
100. "'That same consciousness is also the objects, that is the subject, and that is all - the mobile and the immobile; all else shine in its reflected light; it shines of itself.
101. "'Therefore, O Man, throw off delusion! Think of that consciousness which is alone, illuminating all and pervading all. Be of clear vision.
102-103. "Those holy saints Vamadeva and others having on one occasion heard these sacred words of the parrots, wondered at the wisdom of even the birds of that city and named it the City of Wisdom.
104. "The city is to-day still called by that name," Dattatreya continued. "Association with the sages, O Rama, is thus the root cause of all that is auspicious and good.
105. "By association with Hemalekha, all people gained jnana (wisdom). Know then, the satsanga (association with the wise) is alone the root cause of salvation'."


Thus ends the Fourth Chapter on the fruits ot satsanga in the Section of Hemachuda in Tripura Rahasya.