ANNAMALAI SWAMI – FINAL TALKS
When you have become one with the Self, a great power takes you over and runs your life for you. It looks after your body; it puts y; it puts you in the right place at the right time; it makes you say the right things to the people you meet. This power takes you over so completely, you no longer have any ability to decide or discriminate.
The ego that thinks, 'I must do this,' or, 'I should not do that,' is no longer there. The Self simply animates you and makes you do all the things that need to be done. If you are not in this state, then use your discrimination wisely.
I tell you regularly, 'You are the Self. Everything is the Self.' If this is not your experience, pretending that 'all is one' may get you into trouble. Advaita may be the ultimate experience, but it is not something that a mind that still sees distinctions can practice.
Electricity is a useful form of energy, but it is also potentially harmful. Use it wisely. Don't put your finger in the socket, thinking,
‘All is one.'
You need a body that is in good working order in order to realize the Self. Realizing the Self is the only useful and worthy activity in this life, so keep the body in good repair till that goal is achieved.
Afterwards, the Self will take care of everything and you won't have to worry about anything anymore. In fact, you won't be able to because the mind that previously did the worrying, the choosing and the discriminating will no longer be there. In that state, you won't need it and you won't miss it.
@AncientIndia1
When you have become one with the Self, a great power takes you over and runs your life for you. It looks after your body; it puts y; it puts you in the right place at the right time; it makes you say the right things to the people you meet. This power takes you over so completely, you no longer have any ability to decide or discriminate.
The ego that thinks, 'I must do this,' or, 'I should not do that,' is no longer there. The Self simply animates you and makes you do all the things that need to be done. If you are not in this state, then use your discrimination wisely.
I tell you regularly, 'You are the Self. Everything is the Self.' If this is not your experience, pretending that 'all is one' may get you into trouble. Advaita may be the ultimate experience, but it is not something that a mind that still sees distinctions can practice.
Electricity is a useful form of energy, but it is also potentially harmful. Use it wisely. Don't put your finger in the socket, thinking,
‘All is one.'
You need a body that is in good working order in order to realize the Self. Realizing the Self is the only useful and worthy activity in this life, so keep the body in good repair till that goal is achieved.
Afterwards, the Self will take care of everything and you won't have to worry about anything anymore. In fact, you won't be able to because the mind that previously did the worrying, the choosing and the discriminating will no longer be there. In that state, you won't need it and you won't miss it.
@AncientIndia1
Jai Shree Ram
@AncientIndia1
@AncientIndia1
WHO IS AN AVADHOOTA?
“The avadhoota represents the pinnacle of spiritual evolution; none is superior to him. Avadhoota means “one who is immortal” (akshara), and who has totally discarded worldly ties. He is verily Brahman himself. He realizes himself to be pure intelligence. He is unmindful of the six infirmities of human birth, namely: sorrow, delusion, old age, death, hunger and thirst. He has shaken off all bondage of the experimental world, and moves about freely like a child, a madman or one possessed by spirits.
He may be with or without clothes. He does not wear any distinct emblem of any order. He has no desire to sleep, beg or bathe. He views his body as a corpse and subsists on food which comes to him from all classes. He does not interpret the shastras or the Vedas. For him nothing is righteous or unrighteous, holy or unholy.
He is free of karma. The karmas of this life and past lives are all burnt away, and due to the absence of kartritva (doership) and bhoktritva (desire for enjoyment), no future karmas are created. Only the prarabdha (unalterable) karmas which have already begun to operate will affect his body, helping to sustain it, but his mind will remain unaffected. He will live in this world until the prarabdha karmas are worked out, after which his body will fall off. Then he is said to attain videhamukti (state beyond body consciousness).
Such a liberated soul never returns to the embodied state. He is not born again; he is immortal. He has achieved the final aim of taking birth in this world.”
Brihad-avadhuta Upanisad, thus: “The Avadhuta is so called because he is immortal ; he is the greatest ; he has discarded worldly ties ; and he is indicated in the meaning of the sentence “Thou art That,”
The word avadhuta refers to one who has shaken off from himself all worldly feeling and obligation. He does not care for social conventions, particularly the varnashrama-dharma, i.e., he is quite eccentric in his behavior.
“The Avadhuta Gita is a text of Vedanta representing extreme Advaita or Nondualism. It is ascribed to Dattatreya, who is looked upon as an Incarnation of God. Unfortunately we possess no historical data concerning when or where he was born, how long he lived, or how he arrived at the knowledge disclosed in the text.
Avadhuta means a liberated soul, one who has “passed away from” or “shaken off” all worldly attachments and cares and has attained a spiritual state equivalent to the existence of God. Though avadhuta naturally implies renunciation, it includes an additional and yet higher state which is neither attachment nor detachment but beyond both. An avadhuta feels no need of observing any rules, either secular or religious. He seeks nothing, avoids nothing. He has neither knowledge nor ignorance. Having realized that he is the infinite Self, he lives in that vivid realization.”
The Avadhuta Upanishad is number 79 of the Muktika canon of Upanishads. It is a Sanyasa Upanishad associated with the Black Yajurveda.
“One who had crossed the varanashrama system and who is always established in himself, that yogi, who is above the varanashrama divisions, is called Avadhuta.” Avadhutopanisad (2)
The book of Brahmanirvantantra describes how to identify the avadhuts of the following types:
Bramhavadhuta : An avadhut from birth, who appears in any class of society. Completely indifferent to the world or worldly matters
Shaivavadhuta : Avadhuts who have taken to the renounced order of life or sanyas, often with umkempt long hair (jata), or who dress in the manner of Shaivites and spend almost all of their time in trance samadhi, or meditation.
Viravadhuta : This person looks like a sadhu who has put red colored sandal paste on his body and wears saffron clothes. His hair are very well grown and are normally furling in the wind. They wear in their neck a Rudraksha mala or a string with bones. They hold a wooden stick or danda in their hand and additionally they always have an axe (parashu) or a damaru (small drum) with them.
“The avadhoota represents the pinnacle of spiritual evolution; none is superior to him. Avadhoota means “one who is immortal” (akshara), and who has totally discarded worldly ties. He is verily Brahman himself. He realizes himself to be pure intelligence. He is unmindful of the six infirmities of human birth, namely: sorrow, delusion, old age, death, hunger and thirst. He has shaken off all bondage of the experimental world, and moves about freely like a child, a madman or one possessed by spirits.
He may be with or without clothes. He does not wear any distinct emblem of any order. He has no desire to sleep, beg or bathe. He views his body as a corpse and subsists on food which comes to him from all classes. He does not interpret the shastras or the Vedas. For him nothing is righteous or unrighteous, holy or unholy.
He is free of karma. The karmas of this life and past lives are all burnt away, and due to the absence of kartritva (doership) and bhoktritva (desire for enjoyment), no future karmas are created. Only the prarabdha (unalterable) karmas which have already begun to operate will affect his body, helping to sustain it, but his mind will remain unaffected. He will live in this world until the prarabdha karmas are worked out, after which his body will fall off. Then he is said to attain videhamukti (state beyond body consciousness).
Such a liberated soul never returns to the embodied state. He is not born again; he is immortal. He has achieved the final aim of taking birth in this world.”
Brihad-avadhuta Upanisad, thus: “The Avadhuta is so called because he is immortal ; he is the greatest ; he has discarded worldly ties ; and he is indicated in the meaning of the sentence “Thou art That,”
The word avadhuta refers to one who has shaken off from himself all worldly feeling and obligation. He does not care for social conventions, particularly the varnashrama-dharma, i.e., he is quite eccentric in his behavior.
“The Avadhuta Gita is a text of Vedanta representing extreme Advaita or Nondualism. It is ascribed to Dattatreya, who is looked upon as an Incarnation of God. Unfortunately we possess no historical data concerning when or where he was born, how long he lived, or how he arrived at the knowledge disclosed in the text.
Avadhuta means a liberated soul, one who has “passed away from” or “shaken off” all worldly attachments and cares and has attained a spiritual state equivalent to the existence of God. Though avadhuta naturally implies renunciation, it includes an additional and yet higher state which is neither attachment nor detachment but beyond both. An avadhuta feels no need of observing any rules, either secular or religious. He seeks nothing, avoids nothing. He has neither knowledge nor ignorance. Having realized that he is the infinite Self, he lives in that vivid realization.”
The Avadhuta Upanishad is number 79 of the Muktika canon of Upanishads. It is a Sanyasa Upanishad associated with the Black Yajurveda.
“One who had crossed the varanashrama system and who is always established in himself, that yogi, who is above the varanashrama divisions, is called Avadhuta.” Avadhutopanisad (2)
The book of Brahmanirvantantra describes how to identify the avadhuts of the following types:
Bramhavadhuta : An avadhut from birth, who appears in any class of society. Completely indifferent to the world or worldly matters
Shaivavadhuta : Avadhuts who have taken to the renounced order of life or sanyas, often with umkempt long hair (jata), or who dress in the manner of Shaivites and spend almost all of their time in trance samadhi, or meditation.
Viravadhuta : This person looks like a sadhu who has put red colored sandal paste on his body and wears saffron clothes. His hair are very well grown and are normally furling in the wind. They wear in their neck a Rudraksha mala or a string with bones. They hold a wooden stick or danda in their hand and additionally they always have an axe (parashu) or a damaru (small drum) with them.
Kulavadhuta : These people are supposed to have taken initiation from the Kaul sampradaya. It is very difficult to recognize these people as they do not wear any signs outside which can identify them from others. The speciality of these people is that they remain and live like usual people do. They can show themselves in the form of Kings or a family men.
The Nath Sampradaya is a form of Avadhuta-pantha (sect). In this sampradaya, Guru-importance and yoga are of extreme importance. Therefore the most important book in this sampradaya is Avadhut Gita. Shri Gorakshanath is considered the topmost form of Avadhut-state.
The nature of the avadhuta is the subject of the Avadhuta Gita, the authorship of which is traditionally ascribed to Dattatreya.
According to Bipin Joshi the main characteristic of an Avadhoota are:
“He who is a sinless philosopher and has cast off the shackles of ignorance (ajnana).
He who lives in the stateless state and enjoys its experience all the time. He revels in this blissful state, unperturbed by the material world.
In this unique state, the Avadhoota is neither waking nor in deep sleep, there is neither any sign of life nor any death, It is a state defying all description. It is the state of infinite bliss, which the finite language is incapable of describing. It can only be intuited purely by our intellect.
A state which is neither truth or non-truth, neither existence nor non-existence. He who has realized his identity with the imperishable, who possesses incomparable excellence; who has shaken off the bonds of Samsara and never swerves from His goal. That thou Art (TATVAMASI), and other Upanishadic declarations, are ever present in the mind of such an enlightened soul. That sage who is rooted in the plenary experience of “Verily, I am Brahman (Aham Brahmaasmi)”, “All this is Brahman (Sarvam Chilvidam Brahman)”, and that “…there is no plurality, Me and God are one and the same…”etc. Supported by personal experience of such Vedic statements, He moves freely in a state of total bliss. Such a person is a renunciate, liberated, Avadhoota, Yogi, Praramhamsa, Brahmana.”
From Wikipedia, the free encyclopedia:
Avadhuta is a Sanskrit term used in indian religions to refer to an antinomian mystics or saints who is beyond ego-consciousness, duality and common worldly concerns and acts without consideration for standard social etiquette. Such personalities “roam free like a child upon the face of the Earth”. An avadhūta does not identify with his mind or body or ‘names and forms’ (Sanskrit: namarupa). Such a person is held to be pure consciousness (Sanskrit: caitanya) in human form.
Avadhūtas play a significant role in the history, origins and rejuvenations of a number of traditions such as yoga, Advaita Vedanta, Buddhist and Bhakti paramparas even as they are released from standard observances. Avadhūtas are the voice of the avadhuti, the channel that resolves the dichotomy of the Vamachara and Dakshinachara or “Right and Left-Handed” traditions. An avadhūta may or may not continue to practice religious rites as they are free from sectarian ritual observance and affiliation.
The Monier Williams Sanskrit Dictionary defines the term avadhuta in the fllowing way:
अवधूत / अव-धूत – one who has shaken , off from himself worldly feeling and obligation.
From: Hinduism, an alphabetical guide. By Roshen Dalal
AVADHUTA
1) A term for a liberated soul, one who has renounced the world. Totally beyond all that is, an avadhuta follows no rules, no fixed practices, and has no need to follow conventional norms. There are several texts dealing with the life and nature of an avadhuta. In the Avadhuta Upanishad, the rishi DATTATREYA describes the nature of the avadhuta. Such a person is immortal, has discarded all worldly ties, and is always full of bliss. One of its verses states: ‘let thought contemplate Vishnu, or let it be dissolved in the bliss of Brahman.
The Nath Sampradaya is a form of Avadhuta-pantha (sect). In this sampradaya, Guru-importance and yoga are of extreme importance. Therefore the most important book in this sampradaya is Avadhut Gita. Shri Gorakshanath is considered the topmost form of Avadhut-state.
The nature of the avadhuta is the subject of the Avadhuta Gita, the authorship of which is traditionally ascribed to Dattatreya.
According to Bipin Joshi the main characteristic of an Avadhoota are:
“He who is a sinless philosopher and has cast off the shackles of ignorance (ajnana).
He who lives in the stateless state and enjoys its experience all the time. He revels in this blissful state, unperturbed by the material world.
In this unique state, the Avadhoota is neither waking nor in deep sleep, there is neither any sign of life nor any death, It is a state defying all description. It is the state of infinite bliss, which the finite language is incapable of describing. It can only be intuited purely by our intellect.
A state which is neither truth or non-truth, neither existence nor non-existence. He who has realized his identity with the imperishable, who possesses incomparable excellence; who has shaken off the bonds of Samsara and never swerves from His goal. That thou Art (TATVAMASI), and other Upanishadic declarations, are ever present in the mind of such an enlightened soul. That sage who is rooted in the plenary experience of “Verily, I am Brahman (Aham Brahmaasmi)”, “All this is Brahman (Sarvam Chilvidam Brahman)”, and that “…there is no plurality, Me and God are one and the same…”etc. Supported by personal experience of such Vedic statements, He moves freely in a state of total bliss. Such a person is a renunciate, liberated, Avadhoota, Yogi, Praramhamsa, Brahmana.”
From Wikipedia, the free encyclopedia:
Avadhuta is a Sanskrit term used in indian religions to refer to an antinomian mystics or saints who is beyond ego-consciousness, duality and common worldly concerns and acts without consideration for standard social etiquette. Such personalities “roam free like a child upon the face of the Earth”. An avadhūta does not identify with his mind or body or ‘names and forms’ (Sanskrit: namarupa). Such a person is held to be pure consciousness (Sanskrit: caitanya) in human form.
Avadhūtas play a significant role in the history, origins and rejuvenations of a number of traditions such as yoga, Advaita Vedanta, Buddhist and Bhakti paramparas even as they are released from standard observances. Avadhūtas are the voice of the avadhuti, the channel that resolves the dichotomy of the Vamachara and Dakshinachara or “Right and Left-Handed” traditions. An avadhūta may or may not continue to practice religious rites as they are free from sectarian ritual observance and affiliation.
The Monier Williams Sanskrit Dictionary defines the term avadhuta in the fllowing way:
अवधूत / अव-धूत – one who has shaken , off from himself worldly feeling and obligation.
From: Hinduism, an alphabetical guide. By Roshen Dalal
AVADHUTA
1) A term for a liberated soul, one who has renounced the world. Totally beyond all that is, an avadhuta follows no rules, no fixed practices, and has no need to follow conventional norms. There are several texts dealing with the life and nature of an avadhuta. In the Avadhuta Upanishad, the rishi DATTATREYA describes the nature of the avadhuta. Such a person is immortal, has discarded all worldly ties, and is always full of bliss. One of its verses states: ‘let thought contemplate Vishnu, or let it be dissolved in the bliss of Brahman.
I, the witness, neither do anything, not cause anything to be done.’ (v.28) The Turiyatita Avadhuta Upanishad contains a description of the avadhuta who has reached the state of consciousness beyond TURIA. In this state, a person is pure, the embodiment of dispassion, and totally free. An avadhuta who has reached this level, does not chant mantras or practice rituals, wears no caste marks, and has terminated all religious and secular duties. He wears no clothes, and eats anything that comes his way. He wanders alone, observing silence, and is totally absorbed in non-duality. The AVADHUTA GITA has similar descriptions.
The UDDHAVA GITA, forming part of the BHAGAVATA PURANA, describes an avadhuta who learnt from all aspects of life and who was at home anywhere in the world.
The term avadhuta can apply to any liberated person, but also specifically refers to a sannyasi sect.
AVADHOOTA UPANISHAD
Avadhoota Upanishad is a small Upanishad consisting of around 32 mantras. It falls under the category of Sanyasa Upanishads and is a part of Krishna Yajurveda. Avadhoota Upanishad takes the form of a dialog between Dattatreya and Rishi Samkriti.
One day Rishi Samkriti asks Dattatreya the following questions:
Who is an Avadhoota?
What is his state?
What are the signs of Avadhoota?
How does he lives?
The part that follows is the answers given by compassionate Dattatreya.
WHO IS AN AVADHOOTA?
Avadhoota is called so because he is beyond any decay, he lives freely as per his will, he destroys the bondage of worldly desires and his only goal is Tat Twam Asi i.e. you are that.
Avadhoota goes far beyond all the casts (such as bramhin, vaishya, kshtriya and sudra) and ashramas (such as bramhacharya, grihastha, vanaprasta and sanyasa). He is the higest Yogi who establishes himself in the constant state of self-realization.
WHAT IS HIS STATE?
An Avadhoota always enjoys the supreme bliss. The divine joy represents his head, happiness is his right wing, ecstasy represents his left wing and bliss is his very nature. A life of an Avadhoota shows extreme detachment.
WHAT ARE THE SIGNS OF AVADHOOTA? HOW DOES HE LIVES?
An Avadhoota lives as per his own will. He may wear cloths or he may live naked. There is no difference between Dharma or Adharma, sacrifice or non sacrifice for him because he is beyond these aspects. He performs inner sacrifice and that forms their Ashvamedha Yagna. He is a great Yogi who remains unaffected even when he engages in worldly objects. He remains pure.
Ocean accepts water from all the rivers but still remains unchanged. Similarly, an Avadhoota is unaffected by worldly objects. He is always at peace and (like the ocean) all the desires are absorbed in this supreme peace.
For an Avadhoota there is no birth or death, bondage or liberation. He might have performed various actions for the sake of liberation but they become history once he becomes an Avadhoota. He is ever satisfied. Others wander with the intention of fulfilling their desires. But an Avadhoota being already satisfied doesn’t run after any desire. Others do various rituals for the sake of heaven but an Avadhoota is already established in the omnipresent state and hence needs no rituals.
Other qualified teachers spend time in teaching scriptures (Vedas) but Avadhoota goes beyond any such activities for he is actionless. He doesn’t have any desire for sleep, begging (bhiksha), bathing or cleaning.
An Avadhoota is ever free from doubts and since he is always in union with the supreme reality he need not even meditate. Meditation is for the people who are not yet one with God but an Avadhoota is always in the state of union and hence needs no meditation.
Those who are behind Karmas (actions) get plastered with Vasanas. These Vasanas haunt them even when they finish their Prarabdha Karma. Ordinary men meditate because they wish to fulfill their desires. However, an Avadhoota always stays away from such trap. His mind is beyond mental destructions and Samadhi. Mental destructions as well as Samadhi are possibly modifications of the mind.
The UDDHAVA GITA, forming part of the BHAGAVATA PURANA, describes an avadhuta who learnt from all aspects of life and who was at home anywhere in the world.
The term avadhuta can apply to any liberated person, but also specifically refers to a sannyasi sect.
AVADHOOTA UPANISHAD
Avadhoota Upanishad is a small Upanishad consisting of around 32 mantras. It falls under the category of Sanyasa Upanishads and is a part of Krishna Yajurveda. Avadhoota Upanishad takes the form of a dialog between Dattatreya and Rishi Samkriti.
One day Rishi Samkriti asks Dattatreya the following questions:
Who is an Avadhoota?
What is his state?
What are the signs of Avadhoota?
How does he lives?
The part that follows is the answers given by compassionate Dattatreya.
WHO IS AN AVADHOOTA?
Avadhoota is called so because he is beyond any decay, he lives freely as per his will, he destroys the bondage of worldly desires and his only goal is Tat Twam Asi i.e. you are that.
Avadhoota goes far beyond all the casts (such as bramhin, vaishya, kshtriya and sudra) and ashramas (such as bramhacharya, grihastha, vanaprasta and sanyasa). He is the higest Yogi who establishes himself in the constant state of self-realization.
WHAT IS HIS STATE?
An Avadhoota always enjoys the supreme bliss. The divine joy represents his head, happiness is his right wing, ecstasy represents his left wing and bliss is his very nature. A life of an Avadhoota shows extreme detachment.
WHAT ARE THE SIGNS OF AVADHOOTA? HOW DOES HE LIVES?
An Avadhoota lives as per his own will. He may wear cloths or he may live naked. There is no difference between Dharma or Adharma, sacrifice or non sacrifice for him because he is beyond these aspects. He performs inner sacrifice and that forms their Ashvamedha Yagna. He is a great Yogi who remains unaffected even when he engages in worldly objects. He remains pure.
Ocean accepts water from all the rivers but still remains unchanged. Similarly, an Avadhoota is unaffected by worldly objects. He is always at peace and (like the ocean) all the desires are absorbed in this supreme peace.
For an Avadhoota there is no birth or death, bondage or liberation. He might have performed various actions for the sake of liberation but they become history once he becomes an Avadhoota. He is ever satisfied. Others wander with the intention of fulfilling their desires. But an Avadhoota being already satisfied doesn’t run after any desire. Others do various rituals for the sake of heaven but an Avadhoota is already established in the omnipresent state and hence needs no rituals.
Other qualified teachers spend time in teaching scriptures (Vedas) but Avadhoota goes beyond any such activities for he is actionless. He doesn’t have any desire for sleep, begging (bhiksha), bathing or cleaning.
An Avadhoota is ever free from doubts and since he is always in union with the supreme reality he need not even meditate. Meditation is for the people who are not yet one with God but an Avadhoota is always in the state of union and hence needs no meditation.
Those who are behind Karmas (actions) get plastered with Vasanas. These Vasanas haunt them even when they finish their Prarabdha Karma. Ordinary men meditate because they wish to fulfill their desires. However, an Avadhoota always stays away from such trap. His mind is beyond mental destructions and Samadhi. Mental destructions as well as Samadhi are possibly modifications of the mind.
Avadhoota is already eternal and hence there is nothing to be achieved for him.
Following worldly duties is like an arrow released from a bow i.e. they can not be stopped from giving good or bad fruits causing a cycle of action-reaction. However, an Avadhoota is non doer at all levels and is not involved in any action.
Having attained such a stage of detachment an Avadhoota remains unaffected even if he follows a way of life as prescribed by scriptures. Even if he engages in actions such as worshipping God, bathing, begging etc. he remains unattached from them. He lives like a witness and hence doesn’t perform any action.
An Avadhoota can clearly see Brahman in front of his eyes. He is free from ignorance or Maya. He has no actions left to be performed and nothing to be achieved further. He is totally contented and there is no one else with whom he can be compared.
Following worldly duties is like an arrow released from a bow i.e. they can not be stopped from giving good or bad fruits causing a cycle of action-reaction. However, an Avadhoota is non doer at all levels and is not involved in any action.
Having attained such a stage of detachment an Avadhoota remains unaffected even if he follows a way of life as prescribed by scriptures. Even if he engages in actions such as worshipping God, bathing, begging etc. he remains unattached from them. He lives like a witness and hence doesn’t perform any action.
An Avadhoota can clearly see Brahman in front of his eyes. He is free from ignorance or Maya. He has no actions left to be performed and nothing to be achieved further. He is totally contented and there is no one else with whom he can be compared.
The real life
There is a beautiful story…. A great king, Prasenjita, had come to see Gautam Buddha. And while they were conversing, just in the middle an old Buddhist sannyasin – he must have been seventy- five years old – came to touch the feet of Gautam Buddha.
He said, ”Please forgive me. I should not interrupt the dialogue that is going on between you two, but my time… I have to reach the other village before sunset. If I don’t start now I will not be able to reach there.” The Buddhist monks don’t travel at night. ”And I could not go without touching your feet because one knows nothing about tomorrow; whether I will be able again to touch your feet or not is uncertain. This may be the last time. So please, you both forgive me. I will not delay your conversation.”
Gautam Buddha said, ”Just one question: How old are you?” Strange… out of context.
And the man said, ”I am not very old – just four years.”
King Prasenjita could not believe it – a seventy-five year old man cannot be four years old! He might be seventy, he might be eighty, there is no problem. It is difficult to judge; different people grow old at a different pace. But four years is too much! In four years nobody can grow to be seventy-five years old.
Buddha said, ”Go with my blessings.”
Prasenjita said, ”You have created a problem for me by asking an unnecessary question. Do you think this man is four years old?”
Buddha said, ”Now I will explain it to you. It was not unnecessary, it was not without a proper context.
It was for you that I was asking him – really I was creating a question in you – because you were talking nonsense. You were asking stupid questions. I wanted some relevant question to come out of you.
”Now, this is relevant. Yes, he is four years old because our way of counting the age is from the day a person allows the master, allows his total being to be transformed, not holding back anything.
His seventy-one years were simply a wastage; he has lived only four years. And I think you will understand that your sixty years have been sheer wastage unless you are reborn. And there is only one way to be reborn, and that is to come in contact, in deep communion with someone who has arrived. Then the real life begins.”
There is a beautiful story…. A great king, Prasenjita, had come to see Gautam Buddha. And while they were conversing, just in the middle an old Buddhist sannyasin – he must have been seventy- five years old – came to touch the feet of Gautam Buddha.
He said, ”Please forgive me. I should not interrupt the dialogue that is going on between you two, but my time… I have to reach the other village before sunset. If I don’t start now I will not be able to reach there.” The Buddhist monks don’t travel at night. ”And I could not go without touching your feet because one knows nothing about tomorrow; whether I will be able again to touch your feet or not is uncertain. This may be the last time. So please, you both forgive me. I will not delay your conversation.”
Gautam Buddha said, ”Just one question: How old are you?” Strange… out of context.
And the man said, ”I am not very old – just four years.”
King Prasenjita could not believe it – a seventy-five year old man cannot be four years old! He might be seventy, he might be eighty, there is no problem. It is difficult to judge; different people grow old at a different pace. But four years is too much! In four years nobody can grow to be seventy-five years old.
Buddha said, ”Go with my blessings.”
Prasenjita said, ”You have created a problem for me by asking an unnecessary question. Do you think this man is four years old?”
Buddha said, ”Now I will explain it to you. It was not unnecessary, it was not without a proper context.
It was for you that I was asking him – really I was creating a question in you – because you were talking nonsense. You were asking stupid questions. I wanted some relevant question to come out of you.
”Now, this is relevant. Yes, he is four years old because our way of counting the age is from the day a person allows the master, allows his total being to be transformed, not holding back anything.
His seventy-one years were simply a wastage; he has lived only four years. And I think you will understand that your sixty years have been sheer wastage unless you are reborn. And there is only one way to be reborn, and that is to come in contact, in deep communion with someone who has arrived. Then the real life begins.”
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Ramakant Maharaj 🏵 Inchegiri Navnath Masters of Reality ॐ
To Sadguru Sri Ramakant Maharaj and Inchegiri Navnath Masters Siddharameshwar, Nisargadatta, Bhainath, Ranjit, Bhausaheb, Gurulingajangam...
A Sri Ramakant Maharaj y los Maestros Inchegiri Navnath Sampradaya
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Jai Guru!
A Sri Ramakant Maharaj y los Maestros Inchegiri Navnath Sampradaya
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Jai Guru!
Forwarded from Ancient India | प्राचीन भारत (Jayashree)
Nampally Baba [2004], as devotees call him, is considered as one of the Dattatreya Avadhutas. Devotees call him by this name because he was recognized at the side of the police station in Nampally before moving on to Goulipura to the house of his devotee Mr. Shravan Kumar.
His first appearance occurred in the year 1945 near cremation grounds in Malakpet. In 1972 Baba met with an accident and underwent amputation of his right leg at the Osmania hospital.
Later he was seen again in 1980 at the Nampally police station. In the year 1987, he moved to his devotee Shravan Kumar’s home. Nampally Baba said of himself that he is the 6th Avatar of Dattatreya to one of his devotees.
As a real Avadhoota, he had a unique lifestyle beyond the comprehension of the common man. Even though he rarely bathed, only once in a few months, a beautiful fragrance always emanated from his body.
Many people criticized him, but Master Shri Ekkirala Bharadwaj Ji identified him not as an ordinary person but a great Yogi and an Avadhoota. Master Shri Ekkirala Bharadwaj Ji used to advise many of his students to pay a visit to Nampally Baba and receive his blessings.
There were many instances when Shirdi Sai Baba appeared in the dreams of his devotees and instructed them to visit Nampally Baba as He [Sai] is working in the form of Nampally Baba.
Baba left his mortal frame on November 6th, 2004. A Samadhi Mandir has been constructed with his body placed in the Dharmapuri, MIyapur. Even today, many miracles are experienced by devotees connected to Nampally Baba. you?” Baba replied, “PARA BRAHMA”.
Nobody knows the actual name of Baba. Once a child of 2 years old was shown Baba and said that he was Datta. She subsequently called him, ‘DATTA, DATTA,’ but he did respond to her.
EARTHLY DEPARTURE;
Baba intimated to many of his devotees before his departure through a vision in their dreams. At the final stages of his life, Baba’s health deteriorated, and a doctor was called. The doctor examined and advised them to take Baba to the Appolo hospital. Suddenly, Baba collapsed, and when taken to the hospital, he was declared dead. This occurred on November 6, 2004. After much discussion, his body was placed at Dharmapuri, Miyapur, and a Samadhi Mandir was constructed over it.
Even today, many devotees visit the place and have Darshan of Baba and circumambulate the Samadhi to receive His blessings. Thus, many devotees still experience miracles by the grace of Baba. immensely and became almost unbearable. But still she continued and completed the circumambulation, after which she sat down. To her surprise, the pain disappeared, and even the lump also had disappeared, leaving absolutely no trace.
Teachings
Nampally Baba hardly ever spoke and did not leave any writings. His primary way of teaching His devotees was through inner experiences in dreams and meditation.
Miracles
1. MASTER OF ALL ELEMENTS OF NATURE
Once Master Sri Ekkirala Bharadwaj sent his student Mr. Jaya Chandra Reddy to take darshan of Baba. He went to Baba for three days continuously, but Baba did not speak anything; however, Baba ordered him to bring a cigarette and tea on the third day. On his return – to his astonishment, there was rainfall everywhere around, but nearly more than one foot from Baba was no rain, nor was he drenched …!! He was astounded seeing this miracle.
2. UNIQUE WAY OF HEALING
One devotee by the name of Mr. Ramakrishna Murthy records a miracle that he witnessed. One Unani doctor came to Baba taking a bottle of water with him and asked Baba, “My wife is sick; why are you not doing anything for her ?” Baba took the bottle, spat in it, and returned the bottle. His wife had breast cancer and not getting relief from any medication, but was miraculously cured by drinking the water given by Baba!!
3. MASTER OF ASHTA MAHA SIDDHIS
His first appearance occurred in the year 1945 near cremation grounds in Malakpet. In 1972 Baba met with an accident and underwent amputation of his right leg at the Osmania hospital.
Later he was seen again in 1980 at the Nampally police station. In the year 1987, he moved to his devotee Shravan Kumar’s home. Nampally Baba said of himself that he is the 6th Avatar of Dattatreya to one of his devotees.
As a real Avadhoota, he had a unique lifestyle beyond the comprehension of the common man. Even though he rarely bathed, only once in a few months, a beautiful fragrance always emanated from his body.
Many people criticized him, but Master Shri Ekkirala Bharadwaj Ji identified him not as an ordinary person but a great Yogi and an Avadhoota. Master Shri Ekkirala Bharadwaj Ji used to advise many of his students to pay a visit to Nampally Baba and receive his blessings.
There were many instances when Shirdi Sai Baba appeared in the dreams of his devotees and instructed them to visit Nampally Baba as He [Sai] is working in the form of Nampally Baba.
Baba left his mortal frame on November 6th, 2004. A Samadhi Mandir has been constructed with his body placed in the Dharmapuri, MIyapur. Even today, many miracles are experienced by devotees connected to Nampally Baba. you?” Baba replied, “PARA BRAHMA”.
Nobody knows the actual name of Baba. Once a child of 2 years old was shown Baba and said that he was Datta. She subsequently called him, ‘DATTA, DATTA,’ but he did respond to her.
EARTHLY DEPARTURE;
Baba intimated to many of his devotees before his departure through a vision in their dreams. At the final stages of his life, Baba’s health deteriorated, and a doctor was called. The doctor examined and advised them to take Baba to the Appolo hospital. Suddenly, Baba collapsed, and when taken to the hospital, he was declared dead. This occurred on November 6, 2004. After much discussion, his body was placed at Dharmapuri, Miyapur, and a Samadhi Mandir was constructed over it.
Even today, many devotees visit the place and have Darshan of Baba and circumambulate the Samadhi to receive His blessings. Thus, many devotees still experience miracles by the grace of Baba. immensely and became almost unbearable. But still she continued and completed the circumambulation, after which she sat down. To her surprise, the pain disappeared, and even the lump also had disappeared, leaving absolutely no trace.
Teachings
Nampally Baba hardly ever spoke and did not leave any writings. His primary way of teaching His devotees was through inner experiences in dreams and meditation.
Miracles
1. MASTER OF ALL ELEMENTS OF NATURE
Once Master Sri Ekkirala Bharadwaj sent his student Mr. Jaya Chandra Reddy to take darshan of Baba. He went to Baba for three days continuously, but Baba did not speak anything; however, Baba ordered him to bring a cigarette and tea on the third day. On his return – to his astonishment, there was rainfall everywhere around, but nearly more than one foot from Baba was no rain, nor was he drenched …!! He was astounded seeing this miracle.
2. UNIQUE WAY OF HEALING
One devotee by the name of Mr. Ramakrishna Murthy records a miracle that he witnessed. One Unani doctor came to Baba taking a bottle of water with him and asked Baba, “My wife is sick; why are you not doing anything for her ?” Baba took the bottle, spat in it, and returned the bottle. His wife had breast cancer and not getting relief from any medication, but was miraculously cured by drinking the water given by Baba!!
3. MASTER OF ASHTA MAHA SIDDHIS
Forwarded from Ancient India | प्राचीन भारत (Jayashree)
Experiences with Seshadri Swamigal: Venkatraman
Venkatraman, a 15-year-old boy did his evening worship of Sandhyavandhanam and after applying vibuthi and kumkum on his forehead and went to the temple to have darshan of Amman.
Swamigal stopped the boy near Lord Murugar’s temple (Illayanar temple) and asked him where he was heading. When he told him that he was going for the darshan of Ambal, Swamigal asked him if he would like to see Ambal there itself. He closed the boy’s eyes with his hand and asked him to see carefully. The boy was amazed to see the deity Abithakujambal herself. He mentioned that he was able to see Ambal Herself, Swamigal asked him what sari was being worn by Ambal. The boy replied it was yellow in colour. When asked what garland she was wearing, he replied that it was of mallikai (jasmine) flowers. He also described her ornaments, the crown on the head, the gold waistband and her footwear. Then Swamigal opened his eyes and asked him to proceed to Amman Sannidhi.
The boy was wonderstruck when he saw exactly the same appearance of Ambal in the Sannidhi to the vision Swamigal had showed. Swamigal always showed immense affection to the worshippers of Ambal. This is another instance to prove that Swamigal and Ambal were one and the same. This was known as Abhinavaswarupam.
Compiled by Mahan Sri Seshadri Swamigal/Fb
@ancientindia1
Venkatraman, a 15-year-old boy did his evening worship of Sandhyavandhanam and after applying vibuthi and kumkum on his forehead and went to the temple to have darshan of Amman.
Swamigal stopped the boy near Lord Murugar’s temple (Illayanar temple) and asked him where he was heading. When he told him that he was going for the darshan of Ambal, Swamigal asked him if he would like to see Ambal there itself. He closed the boy’s eyes with his hand and asked him to see carefully. The boy was amazed to see the deity Abithakujambal herself. He mentioned that he was able to see Ambal Herself, Swamigal asked him what sari was being worn by Ambal. The boy replied it was yellow in colour. When asked what garland she was wearing, he replied that it was of mallikai (jasmine) flowers. He also described her ornaments, the crown on the head, the gold waistband and her footwear. Then Swamigal opened his eyes and asked him to proceed to Amman Sannidhi.
The boy was wonderstruck when he saw exactly the same appearance of Ambal in the Sannidhi to the vision Swamigal had showed. Swamigal always showed immense affection to the worshippers of Ambal. This is another instance to prove that Swamigal and Ambal were one and the same. This was known as Abhinavaswarupam.
Compiled by Mahan Sri Seshadri Swamigal/Fb
@ancientindia1