Wish you all a Happy New Year 2011 !!!

on Friday, December 31, 2010

Wish you all a Happy New Year 2011 !!! 



On the auspicious occasion of the new year, we shall pray to Sri Sri Ramakrishna, Mother Sarada and Swami Vivekananda to bless us all in putting our whole being in whatever works we engage in our present so as to fulfil our dreams in the days to come.

Tamizh Kavya Thedal

on Tuesday, December 28, 2010


A website on puranic characters/incidents etc

Our great Seers/ Rshis have given us Ambrosia in the form of Itihasams, Puranas Etc.


 e.g " Who is Sikhandy?

Who is Pradyumnan ? What is Valluvam?" etc

It will be a delight to know, how they have covered wide gamut of subjects like Scientific thoughts, management science, Defense strategies, Astronomy, the ways to lead a righteous life and many more things in a simpler form.


This website is just an attempt to share a tiny bit from the vast ocean of knowledge.

This collection may interest young and old.

This website will help our future generation to understand our culture, tradition and history.Very useful website !!


www.tamizhkavyathedal.com

Anapana Sati: Meditation on Breathing

Anapana Sati: Meditation on Breathing by Ven. Mahathera Nauyane Ariyadhamma

Anapana sati, the meditation on in-and-out breathing, is the first subject of meditation expounded by the Buddha in the Maha Satipatthana Sutta, the Great Discourse on the Foundations of Mindfulness. The Buddha laid special stress on this meditation, for it is the gateway to enlightenment and Nibbana adopted by all the Buddhas of the past as the very basis for their attainment of Buddhahood. When the Blessed One sat at the foot of the Bodhi Tree and resolved not to rise until he had reached enlightenment, he took up anapana sati as his subject of meditation. On the basis of this, he attained the four jhanas, recollected his previous lives, fathomed the nature of samsara, aroused the succession of great insight knowledges, and at dawn, while 100,000 world systems trembled, he attained the limitless wisdom of a Fully Enlightened Buddha.



Let us then offer our veneration to the Blessed One, who became a peerless world-transcending Buddha through this meditation of anapana sati. May we comprehend this subject of meditation fully, with wisdom resplendent like the sun and moon. Through its power may we attain the blissful peace of Nibbana.


The Basic Text

Let us first examine the meaning of the text expounded by the Buddha on anapana sati. The text begins:


"Herein, monks, a monk who has gone to the forest, or to the foot of a tree, or to an empty place, sits down cross legged, holding his back erect, arousing mindfulness in front of him."


This means that any person belonging to the four types of individuals mentioned in this teaching--namely, bhikkhu (monk), bhikkhuni (nun), upasaka (layman) or upasika (laywoman)--desirous ofpractising this meditation, should go either to a forest, to the foot of a secluded tree, or to a solitary dwelling. There he should sit down cross-legged, and keeping his body in an erect position, fix his mindfulness at the tip of his nose, the locus for his object of meditation.

If he breathes in a long breath, he should comprehend this with full awareness. If he breathes out a long breath, he should comprehend this with full awareness. If he breathes in a short breath, he should comprehend this with full awareness. if he breathes out a short breath, he should comprehend this with full awareness.



"He breathes in experiencing the whole body, he breathes out experiencing the whole body": that is, with well-placed mindfulness, he sees the beginning, the middle and the end of the two phases, the in-breath and the out-breath. As he practises watching the in-breath and the out breath with mindfulness, he calms down and tranquilizes the two functions of in breathing and out-breathing.

The Buddha illustrates this with a simile. When a clever turner or his apprentice works an object on his lathe, he attends to his task with fixed attention: in making a long turn or a short turn, he knows that he is making a long turn or a short turn. In the same manner if the practitioner of meditation breathes in a long breath he comprehends it as such; and if he breathes out a long breath, he comprehends it as such; if he breathes in a short breath, he comprehends it as such; and if he breathes out a short breath, he comprehends it as such. He exercises his awareness so as to see the beginning, the middle and the end of these two functions of breathing in and breathing out. He comprehends with wisdom the calming down of these two aspects of in-breathing and out-breathing.


In this way he comprehends the two functions of in-breathing and out-breathing in himself, and the two functions of in breathing and out-breathing in other persons. He also comprehends the two functions of in-breathing and out-breathing in himself and in others in rapid alternation. He comprehends as well the cause for the arising of in-breathing and out-breathing, and the cause for the cessation of in breathing and out-breathing, and the moment-by-moment arising and cessation of in-breathing and out-breathing.



He then realizes that this body which exercises the two functions of in-breathing and out-breathing is only a body, not an ego or "I." This mindfulness and wisdom become helpful in developing greater and more profound mindfulness and wisdom, enabling him to discard the erroneous conceptions of things in terms of "I" and "mine." He then becomes skilled in living with wisdom in respect of this body and he does not grasp anything in the world with craving, conceit or false views. Living unattached, the meditator treads the path to Nibbana by contemplating the nature of the body.



This is an amplified paraphrase of the passage from the Maha Satipatthana Sutta on anapana sati. This meditation has been explained in sixteen different ways in various suttas. Of these sixteen, the first tetrad has been explained here. But these four are the foundation for all the sixteen ways in which anapana sati can be practised.


The Preliminaries of Practice

 
Now we should investigate the preliminary stages to practising this meditation. In the first place the Buddha indicated a suitable dwelling for practising anapana sati. In the sutta he has mentioned three places: the forest, the foot of a tree, or an isolated empty place. This last can be a quiet restful hut, or a dwelling place free from the presence of people. We may even consider a meditation hall an empty place. Although there may be a large collection of people in such a hall, if every one remains calm and silent it can be considered an empty place.



The Buddha recommended such places because in order to practise anapana sati, silence is an essential factor. A beginning meditator will find it easier to develop mental concentration with anapana sati only if there is silence. Even if one cannot find complete silence, one should choose a quiet place where one will enjoy privacy. Next the Buddha explained the sitting posture. There are four postures which can be adopted for meditation: standing, sitting, reclining and walking. Of these the most suitable posture to practise anapana sati at the beginning is the seated posture.



The person wishing to practise anapana sati should sit down cross-legged. For bhikkhus and laymen, the Buddha has recommended the cross-legged Position. This is not an easy posture for everyone, but it can be gradually mastered. The half cross-legged position has been recommended for bhikkhunis and laywomen. This is the posture of sitting with one leg bent. It would be greatly beneficial if the cross legged posture recommended for bhikkhus and laymen could be adopted in the "lotus" pattern, with the feet turned up and resting on the opposite thighs. If that is inconvenient, one should sit with the two feet tucked underneath the body.



In the practice of anapana sati, it is imperative to hold the body upright. The torso should be kept erect, though not strained and rigid. One can cultivate this meditation properly only if all the bones of the spine are linked together in an erect position. Therefore, this advice of the Buddha to keep the upper part of the body erect should be clearly comprehended and followed.



The hands should be placed gently on the lap, the back of the right hand over the palm of the left. The eyes can be closed softly, or left half-closed, whichever is more comfortable. The head should be held straight, tilted a slight angle downwards, the nose perpendicular to the navel.



The next factor is the place for fixing the attention. To cultivate anapana sati one should be clearly mindful of the place where the incoming and outgoing breaths enter and leave the nostrils. This will be felt as a spot beneath the nostrils or on the upper lip, wherever the impact of the air coming in and out the nostrils can be felt most distinctly. On that spot the attention should be fixed, like a sentry watching a gate.



Then the Buddha has explained the manner in which anapana sati has to be cultivated. One breathes in mindfully, breathes out mindfully. From birth to death this function of in-breathing and out-breathing continues without a break, without a stop, but since we do not consciously reflect on it, we do not even realize the presence of this breath. If we do so, we can derive much benefit by way of calm and insight. Thus the Buddha has advised us to be aware of the function of breathing.


The practitioner of meditation who consciously watches the breath in this manner should never try to control his breathing or hold back his breath with effort. For if he controls his breath or holds back his breath with conscious effort, he will become fatigued and his mental concentration will be disturbed and broken. The key to the practice is to set up mindfulness naturally at the spot where the in-breaths and the out-breaths are felt entering and leaving the nostrils. Then the meditator has to maintain his awareness of the touch sensation of the breath, keeping the awareness as steady and consistent as possible.




The Eight Steps

To help practitioners in developing this meditation, the commentators and meditation masters have indicated eight graduated steps in the practice. These eight steps will first be enumerated, and then they will be explained in relation to the actual meditative process.



The eight steps are named: counting (ganana); following (anubandhana); contact (phusana); fixing (thapana); observing (sallakkhana); turning away (vivattana), purification (parisuddhi); and retrospection (patipassana). These eight cover the whole course of meditative development up to the attainment of arahatship.

(i) Counting

 
Counting is intended for those who have never before practised anapana sati. It is not necessary for those who have practised meditation for a considerable period of time. However, as it is expedient to have a knowledge of this, counting should be understood in the following manner.


When the meditator sits down for meditation, he fixes his attention at the tip of his nose and consciously attends to the sequence of in-and-out breathing. He notes the breath as it enters, and notes the breath as it leaves, touching against the tip of the nose or the upper lip. At this time he begins to count these movements.

There are a few methods of counting. The easiest is explained thus: The first breath felt is counted as "one, one"; the second as "two, two"; the third as "three, three"; the fourth as "four, four"; the fifth as "five, five" and so on up to the tenth breath which is counted as "ten, ten." Then he returns to "one, one" and continues again up to "ten, ten." This is repeated over and over from one to ten.


The mere counting is not itself meditation, but the counting has become an essential aid to meditation. A person who has not practised meditation before, finding it difficult to understand the nature of his mind, may think he is meditating while his mind runs helter skelter. Counting is an easy method to control the wandering mind. If a person fixes his mind well on his meditation, he can maintain this counting correctly. If the mind flees in all directions, and he misses the count, he becomes confused and thus can realize that his mind has wandered about. If the mind has lost track of the count, the meditator should begin the counting over again. In this way he should start the counting again from the beginning, even if he has gone wrong a thousand times.



As the practice develops, there may come a time when the in-breathing and out breathing take a shorter course and it is not possible to count the same number many times. Then the meditator has to count quickly "one", "two," "three," etc. When he counts in this manner he can comprehend the difference between a long in-breath and out-breath and a short in-breath and out-breath.





(ii) Following


"Following" means following the breath with the mind. When the mind has been subdued by counting and is fixed on the in-breathing and out-breathing, the counting is stopped and replaced by mentally keeping track of the course of the breath. This is explained by the Buddha in this manner:

"When the meditator breathes in a long breath, he comprehends that he is breathing in a long breath; and when he is breathing out a long breath, he comprehends that he is breathing out a long breath."

Herein, one does not deliberately take a long in-breath or a long out-breath. One simply comprehends what actually takes place.

 
The Buddha has declared in the next passage that a meditator trains himself thinking: "I shall breathe in experiencing the whole body, and I shall breath out experiencing the whole body." Here, what is meant as "the whole body" is the entire cycle of breathing in and breathing out. The meditator should fix his attention so as to see the beginning, the middle and the end of each cycle of in-breathing and out-breathing. It is this practice that is called "experiencing the whole body."



The beginning, middle and end of the breath must be correctly understood. It is incorrect to consider the tip of the nose to be the beginning of the breath, the chest to be the middle, and the navel to be the end. If one attempts to trace the breath from the nose through the chest to the belly, or to follow it out from the belly through the chest to the nose, one's concentration will be disrupted and one's mind will become agitated. The beginning of the in-breath, properly understood, is the start of the inhalation, the middle is continued inhalation, and the end is the completion of the inhalation. Likewise, in regard to the out breath, the beginning is the start of the exhalation, the middle is the continued exhalation, and the end is the completion of the exhalation. To "experience the whole body" means to be aware of the entire cycle of each inhalation and exhalation, keeping the mind fixed at the spot around the nostrils or on the upper lip where the breath is felt entering and leaving the nose.




This work of contemplating the breath at the area around the nostrils, without following it inside and outside the body, is illustrated by the commentaries with the similes of the gatekeeper and the saw.


Just as a gatekeeper examines each person entering and leaving the city only as he passes through the gate, without following him inside or outside the city, so the meditator should be aware of each breath only as it passes through the nostrils, without following it inside or outside the body.





Just as a man sawing a log will keep his attention fixed on the spot where the teeth of the saw cut through the wood, without following the movement of the teeth back and forth, so the meditator should contemplate the breath as it swings back and forth around the nostrils, without letting his mindfulness be distracted by the breath's inward and outward passage through the body.



When a person meditates earnestly in this manner, seeing the entire process, a joyous thrill pervades his mind. And since the mind does not wander about, the whole body becomes calm and composed, cool and comfortable.

 
(iii) Contact and (iv) Fixing

These two aspects of the practice indicate the development of stronger concentration. When the mindfulness of breathing is maintained, the breathing becomes more and more subtle and tranquil. As a result the body becomes calm and ceases to feel fatigued. Bodily pain and numbness disappear, and the body begins to feel an exhilarating comfort, as if it were being fanned with a cool gentle breeze.

 
At that time, because of the tranquility of the mind, the breathing becomes finer and finer until it seems that it has ceased. At times this condition lasts for many minutes. This is when breathing ceases to be %felt%. At this time some be come alarmed thinking the breathing has ceased, but it is not so. The breathing exists but in a very delicate and subtle form. No matter how subtle the breathing becomes, one must still keep mindful of the contact (phusana) of the breath in the area of the nostrils, without losing track of it. The mind then becomes free from the five hindrances--sensual desire, anger, drowsiness, restlessness and doubt. As a result one becomes calm and joyful.

It is at this stage that the "signs" or mental images appear heralding the success of concentration. First comes the learning sign (uggaha-nimitta), then the counterpart sign (patibhaga-nimitta). To some the sign appears like a wad of cotton, like an electric light, a sliver chain, a mist or a wheel. It appeared to the Buddha like the clear and bright midday sun.

 
The learning sign is unsteady, it moves here and there, up and down. But the counterpart sign appearing at the end of the nostrils is steady, fixed and motionless. At this time there are no hindrances, the mind is most active and extremely tranquil. This stage is expounded by the Buddha when he states that one breathes in tranquilizing the activity of the body, one breathes out tranquilizing the activity of the body.

The arising of the counterpart sign and the suppression of the five hindrances marks the attainment of access concentration (upacara-samadhi). As concentration is further developed, the meditator attains full absorption (appana-samadhi) beginning with the first jhana. Four stages of absorption can be attained by the practice of anapana sati, namely, the first, second, third and fourth jhanas. These stages of deep concentration are called "fixing" (thapana).



(v) Observing -- (viii) Retrospection

A person who has reached jhana should not stop there but should go on to develop insight meditation (vipassana). The stages of insight are called "observing" (sallakkhana). When insight reaches its climax, the meditator attains the supramundane paths, starting with the stage of stream entry. Because these paths turn away the fetters that bind one to the cycle of birth and death, they are called "turning away" (vivattana).

 
The paths are followed by their respective fruitions; this stage is called "purification" (parisuddhi) because one has been cleansed of defilements. Thereafter one realizes the final stage, reviewing knowledge, called retrospection (patipassana) because one looks back upon one's entire path of progress and one's attainments. This is a brief overview of the main stages along the path to Nibbana, base on the meditation of anapana sati. Now let us examine the course of practice in terms of the seven stages of purification.

 
The Seven Stages of Purification

 
The person who has taken up the practice begins by establishing himself in a fitting moral code. If he is a layman, he first establishes himself in the five precepts or the ten precepts. If he is a bhikkhu, he begins his meditation while scrupulously maintaining the moral code prescribed for him. The unbroken observance of his respective moral code constitutes purification of morality (sila-visuddhi).


Next, he applies himself to his topic of meditation, and as a result, the hindrances become subjugated and the mind becomes fixed in concentration. This is purification of mind (citta-visuddhi)--the mind in which the hindrances have been fully suppressed--and this includes both access concentration and the four jhanas.



When the meditator becomes well established in concentration, he next turns his attention to insight meditation. To develop insight on the basis of anapana sati, the meditator first considers that this process of in-and-out breathing is only form, a series of bodily events--not a self or ego. The mental factors that contemplate the breathing are in turn only mind, a series of mental events--not a self or ego. This discrimination of mind and matter (nama-rupa) is called purification of view (ditthi-visuddhi).

One who has reached this stage comprehends the process of in-and-out breathing by way of the conditions for the arising and cessation of the bodily and mental phenomena involved in the process of breathing. This knowledge, which becomes extended to all bodily and mental phenomena in terms of their dependent arising, is called the comprehension of conditions. As his understanding matures, all doubts conceived by him in respect of past, future and present times are dispelled. Thus this stage is called "purification by the transcending of doubt."


After having, understood the causal relations of mind and matter, the meditator proceeds further with insight meditation, and in time there arises the wisdom "seeing the rise and fall of things." When he breathes in and out, he sees the bodily and mental states pass in and out of existence moment after moment. As this wisdom becomes clearer, the mind becomes illumined and happiness and tranquility arise, along with faith, vigour, mindfulness, wisdom and equanimity.



When these factors appear, he reflects on them, observing their three characteristics of impermanence, suffering and egolessness. The wisdom that distinguishes between the exhilarating results of the practice and the task of detached contemplation is called "purification by knowledge and vision of the true path and the false path." His mind, so purified, sees very clearly the rise and cessation of mind and matter.

He sees next, with each in-breath and out-breath, the breaking up of the concomitant mental and bodily phenomena, which appears just like the bursting of the bubbles seen in a pot of boiling rice, or like the breaking up of bubbles when rain falls on a pool of water, or like the cracking of sesamum or mustard seeds as they are put into a red-hot pan. This wisdom which sees the constant and instantaneous breaking up of mental and bodily phenomena is called "the knowledge of dissolution." Through this wisdom he acquires the ability to see how all factors of mind and body throughout the world arise and disappear.

 
Then there arises in him the wisdom that sees all of these phenomena as a fearsome spectacle. He sees that in none of the spheres of existence, not even in the heavenly planes, is there any genuine pleasure or happiness, and he comprehends misfortune and danger.

 
Then he conceives a revulsion towards all conditioned existence. He arouses an urge to free himself from the world, an all consuming desire for deliverance. Then, by considering the means of releasing himself, there arises in him a state of wisdom which quickly reflects on impermanence, suffering and egolessness, and leads to subtle and deep levels of insight.



Now there appears in him the comprehension that the aggregates of mind and body appearing in all the world systems are afflicted by suffering, and he realizes that the state of Nibbana, which transcends the world, is exceedingly peaceful and comforting. When he comprehends this situation, his mind attains the knowledge of equanimity about formations. This is the climax of insight meditation, called "purification by knowledge and vision of progress."

As he becomes steadfast, his dexterity in meditation increases, and when his faculties are fully mature he enters upon the cognitive process of the path of stream-entry (sotapatti). With the path of stream-entry he realizes Nibbana and comprehends directly the Four Noble Truths. The path is followed by two or three moments of the fruit of stream-entry, by which he enjoys the fruits of his attainment. Thereafter there arises reviewing knowledge by which he reflects on his progress and attainment.





If one continues with the meditation with earnest aspiration, one will develop anew the stages of insight knowledge and realize the three higher paths and fruits: those of the once-returner, non-returner, and arahant. These attainments, together with stream-entry, form the seventh stage of purity, purification by knowledge and vision. With each of these attainments one realizes in full the Four Noble Truths , which had eluded one throughout one's long sojourn in the cycle of rebirths. As a result, all the defilements contained within the mind are uprooted and destroyed, and one's mind becomes fully pure and cleansed. One then realizes the state of Nibbana, wherein one is liberated from all the suffering of birth, ageing and death, sorrow, lamentation, pain, grief and despair.

Conclusion

Births like ours are rare in samsara. We have been fortunate to encounter the Buddha's message, to enjoy the association of good friends, to have the opportunity to listen to the Dhamma. As we have been endowed with all these blessings, if our aspirations are ripe, we can in this very life reach the final goal of Nibbana through its graduated stages of stream entry, once-returner, non-returner and arahatship. Therefore, let us make our life fruitful by developing regularly the meditation of anapana sati. Having received proper instructions on how to practise this method of meditation, one should purify one's moral virtue by observing the precepts and should surrender one's life to the Triple Gem.


One should choose a convenient time for meditation and practise with utmost regularity, reserving the same period each day for one's practice. One may begin by briefly reflecting on the abundant virtues of the Buddha, extending loving-kindness towards all beings, pondering the repulsiveness of the body, and considering the inevitability of death. Then, arousing the confidence that one is walking the very road to Nibbana walked by all the enlightened ones of the past, one should proceed forth on the path of meditation and strive with diligent effort.

Sources: http://www.vipassana.com/meditation/anapanasati_meditation_on_breathing.php










Be happy, don't be depressed

on Sunday, December 26, 2010

In his Bengali book, Londone Swami Vivekananda, Mahendra Nath has given us an insight into Swamiji's inner world at this time:



You see, Swamiji said, at night I go to my room and lie down. I keep quiet for a while, and then within me so much ananda arises that I cannot stay lying down. I see the Blissful Mother. Men, animals, the sky and earth--all are saturated with bliss. I cannot lie down any longer; so I get up and dance in the middle of the room. That bliss can no longer be confined within my heart. The whole world becomes filled with it, as it were. Even as he said this, Swamiji began to dance like a child for a little while. Then he said with affection to those who were present, Be happy, don't be depressed; the Mother is everywhere; all will be filled with bliss!

Strength! Strength!! Strength!!!

on Thursday, December 23, 2010


 This is one question I put to every men..Are you strong? Do you feel strength? for I know it is the truth alone that gives strength.Strength is the medicine for the world's disease.



Be strong, my young friends, that is my advice to you. You will be nearer to heaven through football than through study of the Gita. These are bold words, but I have to say them, for I love you. I know where the shoe pinches. I have gained a little experience. You will understand the Gita better with your biceps, your muscles, a little stronger.



The remedy for weakness is not brooding over weakness, but thinking of strength. Teach men of strength that is already within them.



Ye are the children of God, the sharers of immortal bliss, holy and perfect beings. Ye divinities on earth sinners! It is a sin to call a man so; it is a standing libel on human nature. Come up, O lions, and shake off the delusion that you are sheep; you are souls immortal, spirits free blest and eternal.



-Swami Vivekananda. 

Swami Premananda (Baburam Maharaj)

on Sunday, December 19, 2010




Sri Ramakrishna used to refer to half a dozen among his disciples as Ishwarakotis and Nityasiddhas (divine and ever free souls), and to this select group belonged Swami Premananda.

Sri Ramakrishna would say, Baburam is pure to his very marrow. No impure thought can ever cross his mind and body. Owing to his absolute purity Baburam was deemed a fit attendant.

After the Master passed away Baburam joined the monastery at Baranagore. He along with his brother disciples embraced the monastic life and became Swami Premananda. Swami Vivekananda gave Baburam the name Premananda meaning bliss of divine love as he thought it conformed to the remark of the Master that Sri Radha herself, the Goddess of divine Love, was partially incarnated in him.

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Swami Premananda had free access to the Holy Mother Sri Sarada Devi. She was very fond of him, and Swami Premananda was very devoted to her. His face actually glowed when he spoke about the Holy Mother. He once said that those who differentiated between her and the Master would never make any spiritual progress; she and the Master were like the two sides of the same coin. In the course of a discussion at Belur Math he said to the devotees: We have seen that she had a much greater capacity than the Master. She was the embodiment of Power, and how well she controlled it! Sri Ramakrishna could not do so, though he tried. His power became manifest through his frequent ecstasies, which were seen by all. The Mother repeatedly experienced samadhi, but others did not know of it. What a wonderful self-control she exercised!
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Once, a devotee, had fallen asleep on the second floor corridor of the Belur Math building. While going upstairs in the middle of the night, Baburam Maharaj  (Swami Premananda) noticed the sleeping man and seeing that he had no mosquito curtain to protect him, he at once brought out a curtain and fixed it over the man. Moreover, in order to drive away the mosquitoes, he himself set about slowly fanning him. When the man woke up, he was completely overwhelmed by his affectionate act. He sincerely believed, The service of the devotee is the worship of God.

One day when many devotees were visiting the math, a dark cloud suddenly covered the sky, and in a moment, rain poured down. A brahmachari quickly started moving the visitor's shoes to a dry place on the western veranda of the Math-building. Baburam Maharaj saw that he was moving the shoes using his feet, and admonished him saying, You should carry the shoes of the devotees on your head.


ANTPUR BABURAM MAHARAJ'S BIRTHPLACE :
Please check below link for video on Antpur


http://www.youtube.com/watch?v=ZL53ZPyCj4o


How should we live in this World?

on Monday, December 13, 2010


  • Look upon every man, woman, and every one as God.

  • You cannot help anyone, you can only serve; serve the children of the Lord, serve the Lord Himself, if you have the privilege.

  • Do service only as a worship. I should see God in the poor, and it is for my salvation that I go and worship them. The poor and the miserable are for our salvation, so that we may serve the Lord, coming in the shape of the diseased, coming in the shape of the lunatic, the leper, and the sinner!

  • Bold are my words; and let me repeat that it is the greatest privilege of our life that we are allowed to serve the Lord in all these shapes.

  • Give up the idea that by ruling over others you can do any good to them.

  • Bring all light into the world. Light, bring light! Let light come unto everyone; the task will not be finished till everyone has reached the Lord.

-Swami Vivekananda.

Surrender! Surrender!! Surrender!!!


One day the Holy Mother said, "However much of Japa you do, however much of work you perform all is for nothing. If Mahamaya does not open the way, is anything possible for anyone? Oh bound soul! Surrender, surrender. Then alone will She take compassion on you and leave your path open." Saying this, she told an incident in the Master's life at Kamarpukur. "One day in the month of Jyeshta, there was a heavy rain one evening. The whole field was covered with water. The Master was going along the main road near Dompada wading in the water. There, seeing that many fish had accumulated, people were beating them to death with sticks. One fish kept going round and round the Master's feet. Noticing it, he said, 'Hey, do not kill this fish. It is going round my feet, surrendering itself to me. If anybody can, let him take this fish and set it free in the pond.' Then he himself set it free and came home and said, 'Ah, if anyone could surrender in this manner, then alone can he find protection.'"



How can we avoid suffering in this World?

on Thursday, December 09, 2010



This is the one cause of misery: we are attached. We are being caught. Therefore says the Gita: "Work constantly. Work, but be not attached; be not caught".

Reserve unto yourself the power of detaching yourself from everything, however beloved, however much the soul might yearn for it, however great the pangs of misery you feel if you are going to leave it. Still, reserve the power of leaving it whenever you want.

-Swami Vivekananda.
(Complete Works, Vol. 2, p.2-3)

Gujarat Chief Minister bags a award from UN

on Wednesday, December 08, 2010




The United Nations Public Service Awards Programme is the most prestigious international recognition of
excellence in public service. It rewards the creative achievements and contributions of public service institutions to development in countries around the world.

Through an annual competition, the UN Public Service Awards Programme promotes the role,
professionalism and visibility of public service.


The Awards aim to:


Discover innovations in governance;


Reward excellence in the public sector;


Motivate public servants to further


promote innovation;


Enhance professionalism in the public service;


Raise the image of public service;


Enhance trust in government; and


Collect and disseminate successful practices
    for possible replication.

Website: www.unpan.org/unpsa

GOVERNMENT OF GUJARAT:

Its proud moment for any country that one of its state got the United Nations prize for improving transparency , Accountability & responsiveness.


Even last year also Government of Gujarat got first prize for drinking water supply programme and user level water quality. 

 
FOR THE YEAR 2009:
 


Category 3:

Fostering participation in policy-making decisions through innovative mechanisms

ASIA AND THE PACIFIC Winner

India Institutionalization of community managed drinking water supply programme and user level water quality monitoring, Water and Sanitation Management Organization (WASMO)

H.E. Mr. V.S.Gadhavi, IAS., Secretary for Water Supply, Government of Gujarat

In India the Government of Gujarat, which is prone to frequent draughts and water scarcity, has improved access to water in rural areas by engaging citizens in its management through the “Institutionalization of community managed drinking water supply programme and user level water quality” which was developed by the Water and Sanitation Management Organization (WASMO) in 2002.

 

Page: 4 & 5

FOR THE YEAR 2010:


Page:1


Check the certificate hanging in the office of Gujarat Chief Minister Shri. Narendra Modi,


No media Coverage…. nothing for such achievement from one of the Indian state.

Not a single news channel telecasted this & not a single newspaper interested in publishing this news.

Where are we? Are we in India or Else where.
God Save My country!

What Is True Service







Thoughts Of Swami Vivekananda

on Thursday, December 02, 2010


Doing is very good, but that comes from thinking fill the brain, therefore, with high thoughts, highest ideals, place them day and night before you, and out of that will come great work.


The infinite future is before you, and you must always remember that each word, thought, and deed, lays up a store for you and that as the bad thoughts and bad works are ready to spring upon you like tigers, so also there is the inspiring hope that the good thoughts and good deeds are ready with the power of a hundred thousand angels to defend you always and for ever.


Mentally repeat, "Let all beings be happy; let all beings be peaceful; let all beings be blissful". The more you do that the better you will feel yourself. You will find at last that the easiest way to make ourselves healthy is to see that others are healthy, and the easiest way to make ourselves happy is to see that others are happy.




-Swami Vivekananda.

How to gain bhakti?

on Wednesday, December 01, 2010


One must chant without ceasing the name of the Lord and His glories.



And keep company of the holy one must frequently go to God's bhaktas, or sadhus.

One's mind does not fix itself on the Lord while living night and day in the midst of worldly activities and family life. Hence, one must go into solitude now and then to meditate on God. In the first stage it is very hard to fix the mind on the Lord unless one frequently goes into solitude.

When the plant is young, it needs a hedge around it. Without the hedge goats and cows eat it up.


The mind, the solitary corner and the forest are the places where you will meditate. And you will always have good thoughts in your mind. The Lord alone is real, i.e. the eternal substance, and all else is unreal, i.e. transitory. Discriminating thus, you will shake off attachment to the perishable things of the world.




-Sri Ramakrishna.

Thoughts Of Swami Vivekananda

on Sunday, November 28, 2010









சமஸ்கிருத கிராமம்!

on Sunday, November 21, 2010

கர்நாடக மாநிலம் ஷிமோகா மாவட்டத்தில் சந்தோஷமாகப் பரந்து விரிந்து துள்ளலோட்டம் போடுகிறது துங்க பத்ரா என்ற இரட்டை நதியின் துங்கா. அதன் கரையில் அமைந்திருக்கிறது மத்தூர்.








காலையில் ஆறு மணிக்கு மத்தூரின் அனைத்து வீட்டு வாசல்களிலும் பெண்கள் தண்ணீர் தெளித்து, கோலம் போட்டுக் கொண்டிருந்தார்கள். தெரு ஓரத்தில் ஆங் காங்கே பசு மாடுகள் படுத்து, நின்று, நடந்து கொண்டு இருந்தன. இதிலென்ன அதிசயம் என்கிறீர்களா? இந்தக் கிராமத்தில் பேச்சு மொழியே சம்ஸ்கிருதம் தான்.






எப்படி சம்ஸ்கிருதத்துக்கு இப்படி ஒரு முக்கியத்துவம் கிடைத்தது? “தொன்றுதொட்டே இந்தக் கிராமத்தில் சம்ஸ்கிருதம் பேசும் வேத பண்டிதர்கள் அதிக எண்ணிக்கையில் வசித்து வந்தபோதிலும், இந்தக் கிராமத்தினை முழுமையான சம்ஸ்கிருதம் பேசுகிற அளவுக்கு மாற்ற வேண்டும் என்று பிள்ளையார் சுழி போட்டவர் உடுப்பி பெஜாவர் மடத்தின் பீடாதிபதி தான்” என்று கூறுகிறார், சம்ஸ் கிருத பாரதி என்ற அமைப்பின் மத்தூர் கிளை அமைப்பாளர் ஸ்ரீநிதி. இவர், பக்கத்து நகர மான ஷிமோகாவில் உள்ள கல்லூரியில் காமர்ஸ் துறை பேராசிரியர்.






1981ல் பெங்களூருவில் சம்ஸ்கிருதப் பேச்சுப் பயிற்சி பெரிய அளவில் தொடங்கியது. தினம் இரண்டு மணி நேரம் வீதம் பத்து நாட்களுக்குள் சம்ஸ்கிருதத்தில் பேசுவது எப்படி என்று சொல்லித் தரும் அந்தப் பயிற்சிக்கு, மாநிலம் முழுமையிலிருந்தும் நல்ல வரவேற்பு கிடைத்தது. மத்தூரில் மூன்று பேட்ச்களாக நடந்த பயிற்சி வகுப்புகளில் சுமார் 100 பேர் சேர்ந்து, சம்ஸ் கிருதத்தில் பேசக் கற்றுக்கொண்டார்கள்.






அந்தப் பயிற்சி வகுப்புகளின் நிறைவு நிகழ்ச்சியில் கலந்து கொண்ட உடுப்பி பெஜாவர் மடத்தின் பீடாதிபதி, தம் ஆசி உரையில், ‘ஏசகா கிராமக சம்ஸ்கிருத கிராமக’ (சம்ஸ்கிருதம் பேசும் முழுமையான கிராம மாக) என்று குறிப்பிட்டார். அவரது ஆசியுரை அளித்த உத்வேகத்தில் மத்தூர் கிராமத்து மக்கள் அனைவருக்கும் சம்ஸ்கிருதம் சொல்லிக் கொடுக்கும் பணியை ஆரம்பித்தோம். இன்றும் எங்களுடைய முயற்சி தொடர்ந்துகொண்டிருக்கிறது” என்கிறார் ஸ்ரீநிதி.



மக்கள் மத்தியில் சம்ஸ்கிருத அறிவை வளர்க்க சம்ஸ்கிருத பாரதி, சமையல் அறை, பூஜை அறை, படுக்கை அறை, தோட்டம், டி.வி, ஃப்ரிட்ஜ், விளக்கு என்று வீட்டுக்குள்ளே இருக்கும் இடங்கள் மற்றும் பொருட்களின் பெயர்களை சம்ஸ்கிருதத்தில் அச்சிட்டு ஸ்டிக்கர்களாக்கி, அவற்றை வீட்டில் ஒட்டி வைக்கச் சொல்லி வினி யோகிக்கிறோம். அந்த வார்த்தைகளைத் தங்கள் உரையாடல் களின்போது பயன்படுத்துகிறார்கள். பள்ளி மாணவர்களுக்கு சம்ஸ் கிருதத்தில் போட்டிகள் நடத்தி, பரிசுகள் அளித்து ஊக்குவிக்கிறோம்.






மத்தூரில் வேத பண்டிதர்கள் வசிக்கும் நாலைந்து தெருக்களைத் தவிர மற்ற தெருக்களில் பலவிதமான ஜாதி, இன, மதங்களைச் சேர்ந்தவர்கள் கலந்து வசிக் கிறார்கள். அவர்களுக்கு சம்ஸ்கிருதம் தெரியாவிட்டாலும், அவர்களுடைய குழந்தைகள் பள்ளிக்கூடத்தில் சம்ஸ்கிருதம் கற்றுக் கொள்கிறார்கள். இது மத்தூரில் வசிக்கும் இஸ்லாமிய இனத்தவருக்கும் பொருந்தும். அக்கம்பக்கத்து கிராமங்களைச் சேர்ந்த மக்கள் பலர், தங்களுடைய குழந்தைகளும் சம்ஸ்கிருதம் படிக்க வேண்டும் என்ற விருப்பத்தின்பேரில், மத்தூர் பள்ளிக்கூடத்துக்குக் கொண்டு வந்து சேர்க்கிறார்கள்” என்கிறார் ஸ்ரீநிதி.






காலம் மாறிவிட்டது. மத்தூரைச் சேர்ந்த இளைஞர்கள் பலரும் படித்து விட்டு, பல்வேறு ஊர்களுக்கும் வேலைக்குச் சென்றுவிட்டார்கள். அவர்களில் சம்ஸ்கிருத அறிவு காரணமாகவும், கம்ப்யூட்டர் பயிற்சி காரணமாகவும், கம்ப்யூட்டர் சாஃப்ட்வேர் துறையில் நுழைந்து நிறைய சம்பாதித்துக் கொண்டிருக்கிறார்கள். படித்த பெண்கள், இந்தக் கிராமத்தில் வசிக்கும் வேதம் படித்த இளைஞர்களைத் திருமணம் செய்துகொள்ள மிகவும் தயங்குகிறார்கள். வாழ்க்கை என்பது பணம் சம்பாதிப்பதற்கான ஓட்டம் என்று நினைத்துக்கொண்டிருக்கிறார்கள். இதை எல்லாம் என்னால் ஜீரணித்துக் கொள்ளவே முடியவில்லை” என்று ஆதங்கப்படுகிறார் வேத விற்பன்னரான அஸ்வத் நாராயண் அவதானி.


தமிழ்நாட்டிலிருந்து கூலித் தொழிலாளியாக மத்தூருக்கு வந்து, இப்போது வசதியாக வாழ்ந்து கொண்டிருக்கும் கோபால், “மத்தூர் ரொம்ப அமைதியான ஊருங்க; ஜனங்க நல்ல சுபாவம் கொண்டவங்க; இங்கே ஜாதிப் பிரச்னை எதுவும் வந்ததில்லை; போலீஸ் கேசு எதுவும் ஆனதில்லை” என்கிறார்.




சம்ஸ்கிருதம் சொல்லித் தரும் சாரதா விலாசம் பள்ளியின் சம்ஸ்கிருத ஆசிரியர் கிரீஷை அழைத்துக்கொண்டு மத்தூர் தெருக்களில் ஒரு வீதி உலா வந்தோம். கண்ணில் பட்ட ஸ்கூல் குழந்தைகளிடம் எல்லாம் அவர் சம்ஸ்கிருதத்தில் பேச, அவர்களும் சம்ஸ்கிருதத்திலேயே தயங்காமல் பதில் சொன்னார்கள். தெருவில் சைக்கிளை ஓட்டிக் கொண்டு வந்த சுதேஜாவை நிறுத்த, கிரீஷ் அவனுடன் சில நிமிடங்கள் வெகு சரளமாக சம்ஸ்கிருதத்தில் உரையாடியதைக் கேட்க முடிந்தது.






இந்தியாவின் வேறு எந்தக் கிராமத்திலும் இல்லாத அளவுக்கு இங்கே அதிகமான எண்ணிக்கையில் சம்ஸ்கிருதம் பேசுகிறவர்கள் வசிக்கிறார்கள். ஆனாலும், ஊரின் பெயர்ப் பலகை கன்னடத்தில்தான் எழுதப்பட்டுள்ளது. சம்ஸ்கிருதம் தெரிந்தவர்களும் தெரியாதவர்களும் சம அளவில் இருக்கிறார்கள். அப்படி இருக்கும்போது, எங்கள் ஊரை, “நூறு சதவிகிதம் சம்ஸ்கிருதம் பேசுகிறவர்கள் வசிக்கும் கிராமம் என்று எப்படிச் சொல்லிக் கொள்ள முடியும்? ஒரு நாள் நிச்சயமாக அந்த மாதிரியான ஒரு பெருமை இந்தக் கிராமத்துக்குக் கிடைக்கும். அன்று அதைப் பறைசாற்றும்படியாக ஊர் பெயர்ப் பலகையை வைத்துப் பெருமைப்படுவோம்” என்கிறார் ஸ்ரீநிதி.



மத்தூர் வேத பண்டிதர்களின் நதி மூலம், தமிழ்நாடு. கிருஷ்ணதேவராயர் காலத்தில் ஒரு பிரம்மாண்டமான யாகம் நடத்தியபோது, தென் தமிழ்நாட்டின் பலகிராமங்களிலிருந்தும் நூற்றுக்கணக்கான வேதவிற்பன்னர்கள் வரவழைக்கப் பட்டார்களாம். யாகம் முடிந்தவுடன், அவர்களுக்கெல்லாம் ஏராளமாக நில புலன்களை அளித்து, தம் சாம்ராஜ்ஜியத்திலேயே நிரந்தரமாகத் தங்கிவிடும்படி கேட்டுக்கொள்ள, அவர்களும் ஆங் காங்கே சிறு சிறு கிராமங்களாக செட்டில் ஆகிவிட்டார்களாம். அப்படி உருவான ஊர்களில் ஒன்றுதான் மத்தூர். இன்றுகூட வேத பண்டிதர்களுக்கு வருமானம் அவர்களுடைய பாக்குத் தோப்புகளில் இருந்துதான். சொல்லப் போனால் மத்தூர் மக்களின் வாழ்க்கையும், கிராமத்தின் பொருளாதாரமும் அவற்றைச் சார்ந்தே உள்ளன. தெருக்களில் நடந்து செல்லும்போது கிராமத்துப் பெண்கள் பாக்கு காய்களை உடைத்துக் கொட்டைகளை எடுத்துக் கொண்டிருப்பதையும், வீட்டுக்கு வெளியில் பாக்கு காயப் போட்டிருப்பதையும் காணலாம்.






Sources : Kalkhi Magazine
 நன்றி : கல்கி நாளிதழ்

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