Devotees Vaishnavas: AMMA TALKS TO LINDA JOHNSEN FOR YOGA JOURNAL

domingo, 21 de marzo de 2010

AMMA TALKS TO LINDA JOHNSEN FOR YOGA JOURNAL

miércoles, 10 de febrero de 2010 a las 15:41

Question: Westerners are usually attracted to the path of pure logic. Many of us wonder at times whether the doctrine in Sanatana Dharma of reincarnation is true.

Amma: Our past does not consist of the events of this life alone; it includes all our previous lives. Just as the waves of the ocean appear in various forms and aspects, so also the jiva (individual soul) takes up new bodies in accordance with the vasanas (latent tendencies) it has acquired. When we start thinking about reincarnation and previous lives, we arrive at the doctrine of karma.

We find many who are unmistakable wrongdoers living happily, while decent people who have done many virtuous deeds are suffering without any apparent reason. When we think about this against the backdrop of this life, it seems to contradict the law of karma. If we are to understand the correlation of cause and effect behind this occurrence, we have to approach the law of karma with deeper insight.

The individual soul is born many times in accordance with the actions (karma) it has performed, both knowingly and unknowingly, in its previous lives. Each individual experiences pain and pleasure as a result of the actions done in previous lives. As the wheel of life spins on, one's previous karma ripens into the fruits of experience. It isn't possible to say what type of karmic fruit one will experience, at what time this will happen or in what way it will come to us. This is a mystery known only to the Creator. Whether you believe in it or not, the laws of karma will to work in their own way. Only actions done with the notion "I am the doer" will bear the fruit of those actions. And only actions of the ego can be known as karma in the real sense.

It is not easy to trace the beginning of karma, but it does have an end. When, having effaced the ego, the individual soul realises its original nature, all its karma evaporates. But it isn't easy to eradicate the sense of doership in oneself. It is possible only when detachment to pleasure and pain arises after one has gone through many lives. God is fashioning us toward that end by putting us through pleasure and pain. It is a painstaking, long-drawn-out transformation. A lot of chipping, sculpting and reshaping are required. Still, one cannot comprehend in full the divine power that works silently behind these mysteries. One can only have faith. When the mind becomes pure and subtle through spiritual practice, we will be able to remember our previous lives.

It is useless to grieve about past deeds. That is a bygone chapter; whatever has happened has happened. We cannot do anything about it. Only the present moment is relevant, because our entire future depends on the actions that we do now.

Let the presence of the Supreme Spirit reveal its radiance in each moment of our lives. Then nothing will be able to bind us. Let us live this moment in God, in our true nature. This will free us of the influence the cycle of karma wields over us, and we will be freed from the fear of death.

Nothing in this universe, let alone Creation, is accidental -- for if that were so, there would only be chaos. The order and the incredible beauty found throughout creation are evidence that an expansive heart and an intelligence incomprehensible to the human mind is behind all this.

When we realise God, we transcend all laws of karma. The Mahatmas (Great Souls) have left their bodies with smiling faces, even when they were ill and suffering intensely. They accepted life with a full smile. Be it pleasure or pain, they accepted all situations in life alike. This is why they were able to accept even death with a smile. Those who accept whatever comes to them with gratitude receive even death with that same attitude -- they know that death is not the end of anything. Death is not the enemy of our true Self; it is just the beginning of another existence.

Question: Many of the students who practice yoga and other spiritual disciplines are householders. Their families and friends are important to them. Will this be an obstacle on their spiritual path?

Amma: A householder can definitely attain Self-realisation. But for this to happen, they have to perform their actions selflessly, without attachment and with an attitude of surrender at God's feet. A true householder has the attitude, "Everything that is mine belongs to God; nothing belongs to me." They have the strong conviction that God alone is their mother, father, relative and friend. But this attitude of surrender and self-sacrifice is difficult to cultivate. Continuous effort is needed.

Amma never asks householders to run away from the world for the sake of the spiritual quest, for to do so is cowardice. We should try to perform our duties in the world as diligently as possible. Those who run away from their worldly responsibilities aren't really fit for spiritual life. That is why, in the Mahabharata, Sri Krishna did not allow Arjuna to run away from the battlefield and become a sannyasi.

Life is a battlefield. We cannot run away from it. We may go to the Himalayas or to a forest or an ashram, but the problems in life will continue to chase us even there. An intelligent person goes through life using their discrimination, performing their duties with great attention. To truly live is to build one's life on a strong spiritual foundation.

We should not forget that compassion towards the poor and the suffering is our duty to God. Our quest for the Self starts with our selfless service in the world. If all we do is sit in meditation with our eyes closed, anticipating the third eye to open, we will be disappointed. We cannot escape from the world by keeping our eyes closed. Spiritual practice is the effort we make to see the oneness of all beings in creation, with open eyes. When that vision becomes spontaneous, that is Self-realisation.

Death can come to us at any moment. It will snatch everything away from us, even our own body. That is why Amma stresses that through our spiritual practice we should develop the attitude of detachment towards everything in the world. Only with this attitude will we be able to face death fearlessly. By absorbing the highest spiritual ideals, we are preparing ourselves for this transformation to take place: the transformation of attachment into detachment.

The state of sannyas or relinquishing the world has not gained that much prominence in the West. The life of a sannyasi is a life of surrender, both externally and internally, for the good of the world. A true householder leads the life of a householder externally, and the life of a sannyasi internally. To renounce everything may not be easy for everyone. But we should try to cultivate the inner attitude of renunciation. A householder may be facing many problems in life, but he can still be absolutely calm within. This is not impossible. If we read the Puranas, we will find that most of the ancient Rishis (Self-realised Seers) were householders. They were ordinary people. If they could still attain the Truth, surely you will also be able to do so. You have that inner strength.

A householder should be like a bird sitting on the dry twig of a tree. While perching on the twig, the bird may be eating something or it may fall asleep, but it is always alert and wide awake within -- always ready to fly. It knows that if there is a strong breeze, the branch could suddenly give way. Similarly, a householder should be aware that all relationships in the world are just temporary and can end at any moment.

We should look upon our duties in the world as being assigned to us by God. If we have that strong faith, we will be able to perform all our duties as God's servants, without any sense of doership. We have to perform the duties that have been assigned to us. We should think of those actions as being part of our spiritual practice. We should perform each action as a form of worship. We shouldn't be attached to what we do. We should never let our focus stray from our awareness of the Self. This is the centre of our existence. We are now living as if we were locked up in a jail, the jail of our likes and dislikes. But that is not our real abode. We shouldn't see the objects of our desires and attachments as ornaments adorning us -- they are chains that bind us. Until we realise the Self, we will never know what true freedom is.

Question: What is real freedom?

Amma: The life of a person who has realised the Self is like a crystal clear stream flowing from a lake in the mountain terrain. We may see water continuously gushing forth from the lake into the valley as waterfalls. But the bottom of the lake is still and peaceful. This lake never dries. It will always be full. Anybody can drink water from it and quench their thirst. In the same way, it is the nature of those who are established in the Self to constantly give of themselves. They never ask for anything in return. A real sannyasi aspires to be like an incense stick, spreading fragrance all around while burning himself or herself out. That is motto of the sannyasi's life.

When the ego is eliminated we become that Supreme Consciousness. In the life of a Mahatma, there is something new in every moment. A Mahatma is the Supreme Consciousness residing in everything, illuminating everything. When we transcend the ego, we become everything. Then our minds can never be enslaved by anger or lust. We become the whole of creation. We experience the state of a jnani (one who has attained supreme knowledge and wisdom). That is real transformation. Such beings who experience the Truth have always existed. They exist even today. Let us make every effort to reach that state. Let us surrender to the beauty of the infinite Self. Let us becomes perfect examples for the whole world.

Question: Many Western yoga students are disappointed, having observed the lives of so-called Indian gurus, who teach one thing but live another. At the same time, all the Indian scriptures stress the importance of the Guru. How is it possible to have faith in such Gurus?

Amma: The Satgurus (Self-realised Gurus) do not try to force their rules or ideals on anyone, nor do they claim that they have attained Self-realisation. Real Satgurus never claim anything. They do not need anyone's recognition. It makes no difference to them if we recognise them or not. Those who make claims, on the other hand, tend to be false most of the time.

A Satguru will always set an ideal example for the disciples to follow. The disciples are being mislead if the Guru says: "I'm above everything, so I can do whatever I like. Nothing will affect me. You just obey me and do whatever I tell you to do!" A Satguru doesn't speak or act in that way. Even though the Guru is beyond body-consciousness, the disciples are not. They are still fastened to their body-consciousness and ego. So they need a true, perfect example. A Satguru, who is the embodiment of divine qualities, is needed for the sake of their upliftment. This is why a true Master places the utmost importance on sound moral principles and a life based on ethical codes of conduct.

Competence, incompetence, virtue and vice can be observed in all areas of life. There are highly skilled doctors as well as incompetent ones. If one doctor isn't very capable, it doesn't mean that all doctors are incompetent. If you have had a bad experience with one doctor, it wouldn't be wise for you to declare that you will never see a doctor again if you get sick.

True Masters exist even today. It isn't possible to recognise them by their external appearance. However, their greatness can be seen radiantly manifesting in their lives. You can recognise them by such qualities as self-sacrifice, compassion, humility, detachment and broad-mindedness. It is not by the beauty of his or her speech or by all the miracles he or she performs that a Mahatma (Great Soul) can be measured.

The faith of many sincere spiritual seekers has been lost because they have been cheated by others. Only a Satguru, who is permanently established in the Self, can heal the wounds of those seekers. For this healing to take place, it doesn't matter if you trust or distrust the Master; it is enough to just be in the Master's presence, and all the wounds of the psyche will heal by themselves. Such Mahatmas have existed throughout the ages, and they will continue to appear in the future. Their true nature is like the expansive, limitless sky. They have no obligations whatsoever to anyone. We can make use of a Satguru's presence to attain our highest goal, the attainment of the Self. If we do not take such an opportunity when it comes to us, the Satguru will not stand to lose anything. We alone will be the losers.

Question: The spiritual leaders of India claim that India has the most exalted spiritual culture. Yet, some of us who have visited India have seen how badly women and those of the lower castes are treated by many people. As spiritual seekers, shouldn't we join the front in fighting against poverty, abuse of women, sectarianism and the like?

Amma: What you say about the status of women in India today doesn't relate to the standards of ancient Indian culture. All these problems have arisen out of the erosion of moral and spiritual values. In ancient India, women were given a very high status. Women didn't have to go out and look for work. They stayed at home and took care of the family. Today this is being deliberately misinterpreted as mistreatment of women, but that was not its intention. Indian women never thought of it as hindering their freedom. It is true that in modern society women are compelled to seek work outside the home. But the fundamental motherhood within them shouldn't be disregarded. Qualities such as love, patience, kindness and tolerance shouldn't be overlooked or neglected.

Changing the external circumstances alone will not effect any significant achievements. The real change has to occur within ourselves; and for this to happen, women have to bring out the masculinity that lies dormant within them. This masculinity consists of such noble qualities as courage, freedom from attachment, persistence in one's undertakings and establishment in one's true Self. (Here, Amma is referring to a archetypal "masculine" qualities which are rare in both men and women, but exist within both.) Fostering these qualities will open up an entirely new world for women and lead to Self-realisation.

Question: Is it not inconsiderate to seek one's own personal spiritual progress, ignoring the hardships of other beings?

Amma: Those who have the proper perspective will never turn their backs on the victims of hardship. They will never say that it is those people's karma to go through what they are going through, or that it is all just maya (illusion). Instead they will do all that is possible within their means to help the downtrodden. The selfish ones always see everything from the viewpoint of their own possible gain. But a spiritual seeker is filled with love and compassion for the poor and the suffering, and that love is reflected in his or her words and actions. That is also the goal of our spiritual practice. We shouldn't waste any chance we get to help others; we should make the most of such opportunities.

It should be remembered that spiritual aspirants have human limitations. Because they are still struggling with their own personal situations and with their own minds, their scope of contribution may be very limited. But, nevertheless, their spiritual practice and selfless prayers will definitely benefit society. They will inspire and thus transform others.

1999

Escrito hace aproximadamente 2 meses · Denunciar esta nota

A otras 4 personas más les gusta esto.

Vibha Vasi

Thanks for posting. Wisdom and balm - there is another world out there.

10 de febrero a las 23:50 · Denunciar

Sri Ranjan

Thank you Krishna Devi.

11 de febrero a las 4:05 · Denunciar

अरविंद पाण्डेय Aravind Pandey

THANKS SISTER..ONLY INDIA WILL SAVE THE WORLD WITH ITS SPIRITUAL THOUGHTS

11 de febrero a las 16:00 · Denunciar

Krishna Devi

Very true, Arvindji! Pranams

11 de febrero a las 18:20 · Denunciar

Vibha Vasi

I would prefer to think that spiritual thought anywhere will save the world!

11 de febrero a las 18:34

Mukesh K Agrawal

Mukesh K Agrawal (Facebook)
Mukesh K Agrawal - (blogger)
The Liberation of Shri Gajendra - Mukesh K Agrawal... - mar 21
The Gopies glorify the Song of Krishna's Flute - mar 21
Shri Krishna's Shringar lila - mar 22
O Krishna....O Krishna.... : - mar 22
Shri Krishna Disguised as a Female Singer - mar 22
Indication of the future appearance of Shriman Gau... - mar 22
Loving quarell between Suka n Sari about Shri Kris...- mar 22
Shree Radha Krishna's Gandhrava Marriage - mar 22
Shree Krishna - Shree Sudama - mar 22
Shree Shree Gopi Geet - mar 22
Shri Shri Gopisvara Mahadeva in Vrindavan - mar 22
Shri Shreenath Ji's Prakatya Sthala - - mar 22
!! युगलमूर्ति श्री राधे कृष्णा, दर्शन करत मिटे नही...
Shri Giriraj Govardhan - mar 22
Shri Radhika and Her Sakhis - mar 22

Sri Vraja Dhama Dharshan
Shri Vraja Dhama - mar 22
Lotus Feet of Shri Nand-Nandan Shri Krishna - mar 29
Lotus Footprints of Shri Vrishbhanu Nandani Shri R... - mar 29
The Border of Vraja-Dham - mar 29
The glory of Shri Mathura - mar 29
City of Mathurä parikramä -- mar 29
Shri Krishna Birthplace - mar 29
Shri Krishna Birthplace Temple - mar 29
The Birth Place! It is a small room 15 x 15 - mar 29
Deities of Krishna, Vasudeva, Devaki - mar 29
Pratibhu-Vigraha of Shri Adikesava - mar 29
Mayapura area of Mathura - mar 29
Visrama Ghata - mar 30
Deities of Shri Krishna and Yamuna-devi at Visrama...
Ghats of Shri Yamuna
The Yamuna’s Twenty-four Ghats
Prayaga tirtha
Tinduka tirtha (Bengali Ghat)
Surya-tirtha
Dhruva-tirtha
Nava-tirtha (Askunda-ghat )
Soma-tirtha (Gau-ghat)
Sarasvati-patana-tirtha (Krishna ganga-ghat)
Island near Krishna ganga Ghat
Cakra-tirtha
Pipalesvara Mahadeva
Ranga-bhumi and Rangesvara Mahadeva
Deities of Krishna-Balaram with Kamsa in the middl...
Kamsa Tila
Shri Kesava Gaudiya Matha
Shri Gauränga Mahaprabhu & Shri Radha-Vinod-bihari...
The Temple Kankali devi
Balbhadra Kunda
Bhutesvara Mahadeva
Patala Devi
Jnana-vapi (Jnana-bavdi)
Mahavidya-devi (Ambika devi)
The temple of Mahavidya
Gokarna Mahadeva
Ambarisa-Tilä
Kamsa’s fort
The fort of Kamsa
Kamsa’s fort - view of the Yamuna and parts of Mat...
Satiburja : Gatasrama-Narayana Temple
Shri Dirgha-Vishnu
Mathura-devi
Shri Padmanabha
Sveta -Varaha
Ädi-Varäha
Madhuvana
Dhruva and his worshipful Shri Näräyana Vishnu in ...
The deity of Shri Satrughna
Madhu-Kunda
The Talavana
Shri Krishna and Shri Balarama killed the ass-demo...
Deity of Sri Baldeva n Sri Krishna here, at Talava...
Balabhadra-kunda
The Kumudvana
Krishna and Srimati Radhika, Lalita, Visakha and o...
Garuda-Govinda
The Temple of Shri Santanu-Bihari ji and Santanu k...
Deity of Shri Santanu-Bihari ji
Bahulavana (Bosque)
Shrimati Radhika was in Her sulky mood (mana)
Shri Sankarshana Kunda
The Parrots (Sari and Suka)
Shri Radha Kunda & Shri Shyam Kunda
Shri Shri Radha Kunda
Shri shri Shyam Kunda
Tamala-tala
Shri Caitanya Mahaprabhu’s sitting-place at Tamala...
Sangama or Yogapitha
Sri Jähnavä Thäkuräni’s sitting-place
Shri Raghunätha däsa Gosvämi’s puspa-samädhi
Shri Gopäla Bhatta Gosvämi’s bhajana-kuti
Sri Raghunätha däsa Gosvämi’s Bhajana-Kuti
Indise the Kuti of Sri Krishndäsa Kaviräja Gosvämi...
Gopi-Küp (Gopi Well)
Jihvä-Silä
Lalitä-kunda
Shri Rädhä-Kuïjabihäri ji
Sivakhora
Mälyahärini-Kund
Mänasa-pävana-ghät
Tamäla-talä-ghat

Gopi Gita (The Gopis Song of Separation)
Sangama-Ghat
Sri Mädhavendra Puri’s sitting-place
Sri Vallabhäcärya’s sitting-place
Map of Shri Radha Kunda and Shri Shyam Kunda

The seven Mahädevas acting as area-protectors (kse...
Giriräja-Govardhana
Shri Giriraja Govardhana
Hanumän Ji carrying Govardhana to Vraja
Pulastya Rishi bringing Govardhana to Vraja
The deities of Mukharä-devi (left), Rädhikä (cente...
Shri Giriraja Govardhana Map
The Deatiled Map of Govardhana Town
Kusuma- Sarovara
Bank of Kusumasarovara
Kusum-Sarovara
Place in Kusum Sarovar where Krishna and Radha use...
Foot-print of Sri Krishna at Kusum Sarovar
Foot-print of Shri Radha at Kusum Sarovar
Närada-Kunda
Deity of Shri Närada at Närada-Kunda
Krishna’s footprint at Ratna-Simhäsana
Gväla-Pokharä
Killola-Kunda
Manasi Ganga
Mänasi-Gangä on Deepawali
Shri Harideva Temple
Deity of Sri Harideva in Shri Harideva Temple
Brahma-Kunda
Manasä-devi
Cakalesvara Mahädeva
Mukhäravinda Temple
Deity of Shri Mukharvinda at Shri Mukarvinda Templ...
Däna-ghati
El pago de impuesto de peaje (Krishna a las Gopis)...
Däna-Nivartana-Kunda
Chandra-Sarovara

Paithä-gräma
Annakütta at Anyora gaon
Bajani-Silä
The Place of Shree Näth Ji’s Appearance
Deity of Shrinath Ji at Govinda-Kunda
Gauri-Kunda
Govinda-Kunda

Pünchari
Apsarä-Kunda and Naval Kunda
Naval kunda
Shyäma-dhäka
Surabhi-Kunda
Airävata-Kunda
Rudra-Kunda
Uddhava-Kunda
Sürya-Kunda
Deity of Suryadev (Sungod) at Surya Kunda
Guläla-Kunda
The gate to Ädi-badri
Deities of Badri Narayana
Nar- Narayan Parvat
Tapta Kunda
Yamunotri
Kedäranätha Mahädeva
Way of adi Kedaranath Mahadev
Kamyavana
eighty-four sacred ponds, eighty-four temples and ...
Vimala-Kunda
Shri Vrinda Devi and Shri Rädhä-Govindadev
Deity of Shri Vrinda Devi
Dharam Kunda
Deities of the Pändvas and Draupadi in the temple ...
The Temple of Kämesvara Mahädeva at Kamyavana
The Deity of Kämesvara Mahädeva at Kamyavana
Luk-luki-Kund
Carana-Pahadi
Family Tree of Shri Krishn’s Maternal Relatives

Phisalani-Silä - may 04
Vyomäsura’s Cave - may 04
Footprint of Shri Baladeva Prabhu at Vyomasura Cav... - may 04
Bhojana-Thäli - may 04

Plate marks on the hill at Bhojana-Thäli - may 05
A view of Bhojana-Thäli Temple from Krishna-Kunda - may 05
The deities at the temple of Shri Gopinätha ji - may 05
Näbhä ji - may 05
Uncägaon - may 05
Sakhigiri-Parvata - may 05
The Phisalani-Silä (top) and a Citra-Silä (lower) ... - may 05
Lalitä-Viväha-Mandap - may 05
Däü ji Temple - may 05
Shri Lalitä-Sthala (Atorä-Parvata) - may 05
Deha-Kunda - may 05
Venishankara Mahädeva - may 05
Varsana - may 05
Map of Varsana - may 05
The Parikramä of Varsänä is four miles long. Vraja... - may 05
Shri Brahma Parvata - may 05
Shri Vrishbhänu-Kunda - may 05
Sankhri-Khor - may 05
Dana Garh - may 05
Mana Garh - may 05
Mayur Kuti - may 05
Viläsa-garh a top Vishñu-parvata - may 05
Ciksauli - may 05
Gahvaravana Parikramä Path - may 05
Krishna-Kunda - may 05

Pili-Pokhara - may 05

Prema-Sarovara - may 05

The Deity of Shri Radha Govind ji at a Bengali tem... - may 05
The Divine Deity of Shri prem Bihari Ji at Prem Sa... - may 05
The temple of Sanket-bihäri ji - may 05
Deity of Shri Sanket-devi (Shri Virä-devi) - may 05
Rasa Mandal Near the Sanket Devi (Vira Devi) Templ... - may 05
The Place of Swing at Sanket Gaon - may 05
Deity of Shri Sanket-Bihäri ji at Shri Sanket biha... - may 05
Deity of Shri Sanket-devi (Shri Virä-devi) - may 05
Shri Vraj Dham Darshan Part- 1
Shri Vraj Dham Darshan Part- 2 - may 05

terminado 12 Mayo 2010

Radhakunda
http://www.vaisnava.cz/clanek_en.php3?no=142
Sri Vraja-Mandala Parikrama
Gopi Gita (The Gopis Song of Separation)
http://www.exoticindiaart.com
Vrindavan’s Historic Brahma-Kunda
Authors, Translators, Compilers, Editors, etc. - H...

Pilgrims in India - Hindu

Hindu pilgrim places India

	Allahabad Temples - Allahabad
	Lord Siva of Ice - Amaranth
	Badri Narayana in Himalayas - Badrinath
	Temples in Bhubaneswar - Orissa
	Siva Temple in Chidambaram - Tamil Nadu
	Lord krishna Temple Dwaraka - Gujarat
	Origin of Sacred River Ganges - Gangotri
	Guruvayoor - kerala

	Sri Vishnu Temple - Haridwar
	Kanchipuram - Tamilnadu
	Kedarnath - Uttar Kasi, Uttaranchal
	Meenakshi Temple Madurai - Tamilnadu
	Mahabalipuram - Tamilnadu
	Krishna Temple Mathura - Uttar Pradesh
	Jaganantha Temple Puri - Orissa
	Bramha Temple Pushkar- Rajasthan

	Ranganatha Swami Rameshwaram - Tamilnadu
	Rishikesh - Uttaranchal
	Sai Baba Temple Shiridi - Maharashtra
	Sri Ayyappa Temple Sabri Malai - Kerala
	Brihadeeshwara Temple Thanjavur - Tamilnadu
	Venkateswara Temple Tirupathi - Andhra Pradesh
	Kashi Temple Varanasi -Uttar Pradesh
	Vaishno Devi Temple - Jammu and Kasmhir