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If you have the ability in you, try to visualise the image of the all pervading Gurudeva in everyone that comes in contact with you. If that is not possible and if you happen to find yourself in a place where your ideas are not relished, or if you see a thing disagreeable to you, practice to shut your eyes against them. Do not throw blame on others.

The practice of Vedanta is not like rest. ing in an arm-chair and reading novels. In this life which is a strenuous journey with joys and sorrows, ups and downs, question yourself constantly: 'who am I? What is my relationship with these things?' This is learning the alphabet of Vedanta.

Every individual is a world unto himself. Just as there are different unique things and experiences in the world, even so the Jiva, in this life, has to experience strange things.

Examine with patience the mental process every second. Resolve the enigmas of life as they occur to the context. Offer prayer every minute as follows: "Lord, I am thy child. I do not know the truth about the world. So do I err. Set me right then and there. Let not my error goes beyond limits." Fold up your hands and pray, "Everything is thine. There is nothing that is mine. May this faith become steadfast in me". The fruit of this prayer is the vision of the ray of detachment in life. Every Jiva is potentially Brahman like a drop of water in the ocean. The ultimate aim of life is to control both the internal and external aspects of nature and illumine the Soul-Fore.
Self-restraint is attained only by practice. It should be combined with dispassion.

Control of the mind is two-fold: One: Practice to check the sense objects that confront you. Two: Cultivate the power not to desire the desirable. This two-fold practice should continue for long. The zeal to do so should be ever increasing. Then only will dispassion be stable.
When things the ears hear, the eyes see or have heard or seen confront you, the absence of the desire to experience them alone is dispassion.

He alone is Valiant who has in him the courage and enthusiasm to see to the completion of a thing begun.
Outward form takes the colour of the mirror in which it is reflected; Yellow mirror reflects yellow. With the help of a pure mirror, the true colour of a thing is seen. Even so, if we wear the glasses of Ego, what we see is the reflection of the Ego only. If we purify our heart with experience and look through it, everything from Moola-Maya to the dissolution of the body will be Para-Brahman only.
It is wisdom to think that which pervades everything, and at all times, is Brahman and nothing else.
As the sky seems blue on account of the blueness of the eyes, so do the worldly elements in us appear as the myriad World-Forms.
Company of the holy, study of the Holy scriptures must become our life-mates. If to this is added to the Purvasamskaas it will be like gold chastened.

A blind man is moving in a thick forest without even a ray of light to aid him. Is it too much to expect that he falls into a ditch! In the same way, the power of' evil samskaras have made us blind. Is it then a wonder that we sustain a fall if we disregard the Immortality given to us by the Sadguru's grace?

We should discharge disinterestedly whatever comes our way on its own. We should not entangle ourselves with all and sundry.
You may possess numerous cows. You may grow great measures of corn. You may sleep in magnificent buildings. You may own any amount of apparel. But you should not forget that for yourself, you do not give more right than the milk you need for your body, rice enough to fill the belly, place just enough to sleep and apparel just enough to wrap the body.
When the momentary joy resulting from the embrace of a woman itself makes you forget the world for a while, is it any wonder that Brahmananda makes you forget the world!

The Manasa-Sarovara disturbed by the elephants of greed and anger, can only become clear and calm by the teachings of Sadguru. Without it, the pure image of Brahman cannot be reflected in the heart.
That the whole creation is filled by Brabman cannot be known without realisation. If the stream of' mental desire pursuing the sense-objects is directed backwards to its origin then the vision becomes inward, and the realisation profound.
For the worship of Gurudeva the best flowers are: Faith, Devotion, Love, Compassion, Friendship, Simplicity, Gentleness and Sattva; all these are Godly Qualities. Should not the Lord be established in the pure sacred citadel of the heart? If you discard these flowers and try to offer worship only with flowers of physical form, will the Lord stay there? Whom then do you worship when there is no presence of the Lord himself ?

Do not despair. The power of your Atman is no less than the power of the Mahatmas of the world. You have to increase the power of the Atman residing in your heart by Sadhanas like Determination, Patience and Faith. When Faith becomes stead-fast, and the Sadhana proceeds with discipline it would not be hard to reach the highest peak of idealism in this very life.
The Lord is Omni-potent. If we offer him prayer with a singleness of purpose, He bestows on us his powers. But before that, we have to acquire a pure heart which alone can contain His power.

We have to cast away all evil propensities in us. At the same time, we have to perform good deeds and speak good words which alone do not give rise to sensual cravings in our heart.
You have to acquire the courage of heart which does not falter at the time when you are exposed to situations that taint your behaviour. You have to learn to face things with humility and gentleness.
Perform deeds that blaze a trail when the mortal frame succumbs. Though the body gets worn out in service like the Chandana, (sandal-wood) you should continue to serve the good and the holy.

A life of peace and composure cannot be achieved from without. What is needed is vigilant practice to keep the heart away from distractions. When occasions that disturb mental poise arise, be calm and thoughtful. Practice the patience that does not give occasion to distract the mind. At the same time, the speech that emanates from your tongue should be a reasoned one, soft and gentle.



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