Technique:Youthing Affirmations

1- I am alive now, therefore my life urges are stronger than my death urges; as long as I continue strengthening my life urges and weakening my death urges, I will go on living in health and youthfulness.
2- Life is eternal, I am life, my mind is the thinking quality of life itself and is eternal; my physical body, as matter and Energy, is also eternal, therefore my living flesh has a natural tendency to live forever in perfect health and youthfulness.
3- My physical body is a safe and pleasurable place for me to be; the entire universe exists for the purpose of supporting my physical body and providing a pleasurable place for me to express myself.
4- All the cells of my body are daily bathed in the perfection of my divine being.
5- I am commissioned by the Infinite One (or God) to assist in the scheme of creation.
6- I am cooperating in the evolution of life, and in so doing my soul and body and their infinite possibilities are progressing in proportion to my desire to use all my powers and possibilities in spirit and in truth. My spiritual purification practices are working.
7- My physical organism is my natural universe, over which I alone rule.  It is my material cloak, or garment, through which I will manifest the powers of divine nature. It is my fundamental servant. Although perishable, it is eternally renewable.
8- I am progressing rapidly towards the conscious subjugation of matter and the complete lordship over all basic elements of life, which exist only by my permission as peaceful and obedient servants.
9- All the cells tissues and organs in my body are now youthing according to my desires.
10- The divine alchemist within is transforming the appearance of my body to express its eternal youthfulness.
11- My body is youthing; it daily expresses more health and strength.
12-  I am now starting the youthing process; each birthday I will become a year younger.
13-  I have eternal life- my body eternally renews itself as long as I like.
14-  I am cooperating in the progressive evolution of creation; the entire universe supports and assists my life and goals. My soul and body with their infinite possibilities are progressing in accordance with my desires.  I now use all of my powers and possibilities in spirit and in truth.
15- My physical body is my most valuable possession.
16-  The more I am good to myself the more I enrich my aliveness.
17-  I do not give my body a chance to self-destruct.
18-  Each one of my cells grows in perfect youth, becoming more alive and energetic every day. Each cell replaces itself with a finer, purer, more perfect cell.
19-  The only germs that can harm me are the germs of bad ideas.
20-  My body is not one with pain; I can therefore let go of pain any time I want.
21-  My body is my loving servant; it is trying to teach me to give up false ideas so I can enjoy eternal life and all its pleasures.
22-  I am naturally Divine.  I have the ability to substitute health for sickness.
23-  The more I am good to myself the more I enrich my own aliveness.

http://archive.constantcontact.com/fs035/1102298814115/archive/1102682679696.html

Affirmations of Aliveness and Enrichment

1- My mind is centered in Infinite Intelligence that knows my good; I am one with the creative power that is materializing all of my desires.
2- All the cells of my body are daily bathed in the perfection of my divine being.
3- I now have enough time, energy, wisdom and money to accomplish all of my desires.
4- I am always in the right place at the right time, successfully engaged in the right activity.
5- I now receive assistance and cooperation from people.
6- My days are filled with mental and physical pleasures.
7- I now give and receive love freely.  Spiritual practices renew and purify my Love.
8- The more I win the better I feel about letting others win; the better I feel about letting others win, the more I win; therefore I win all the time.
9- I daily make valuable contributions to the aliveness of myself, of others, and of humanity.
10- I no longer have to ask permission to do the things I know should be done.
11- I now feel exhilarated and wonderful all the time.
12- I do not have to suffer to get happiness.
13- My goodness keeps hanging around. Just because something is good it does not mean that it has to go away.
14- All good things never end, they just keep getting richer.
15- I now enjoy accepting the good so that I can get more.
16- The more satisfied I become with the present situation, the more satisfaction I obtain.
17- I now feel sweet, joyous peace.  I enjoy doing spiritual purification practices.
18- I have the right to indulge in laziness so long as it is pleasurable.
19- I am an ever-flowing spring of aliveness.  God is the ground of my Being.

http://archive.constantcontact.com/fs035/1102298814115/archive/1102682679696.html

Sanyas - Union with the Divine

India has offered a most priceless gift to the world, instrumental in the evolution of man's consciousness, and that is sanyas. It is life’s supreme experience, the peak of all experiences. Saints are established in this unparalleled elevation. Their state of being so exalted, their life so noble, that they are enthroned on the highest pinnacle and our heads bow down at their lotus feet, in faith and reverence.

Sanyas means to live a God-centred life and not world-centred life. It means not to get entangled in the seen but to seek the unseen. Sanyas means not to be confined to the form but to unite with the formless. It is a declaration that in truth, life is not restricted to the momentary bubbles that arise in constant flow of time. Life is eternal. It is not bound between birth and death; it existed even before birth and will exist even after death. Thousands of births and deaths may occur but the stream of life flows on, uninterrupted. To know that which is unbroken, eternal and beyond time is sanyas. Transcending all duality and being steadfast in the non-dual is sanyas. Sanyas is an astounding elevation - the zenith.

Unfortunately, the meaning of sanyas has been distorted. The greatness of a sanyasi is considered to be directly proportional to the amount of wealth or status he has renounced, not how much closer he has come to the Self, how loving he has become or the depth of his meditation. People focus on how much he has given up rather than what he has attained.

The world is mistaken - it has given sanyas a negative connotation. Sanyas has become synonymous with giving up - only giving things up. It is true that one lets go of many things in sanyas, but the focus and emphasis is not on that. Let us say you are carrying a stone in your hand thinking it is a diamond and you come across a jeweller. He explains that it is not a diamond but a mere stone. Not only that, he also shows you how to verify the same. He thus gifts you with the correct vision. You too are able to clearly see that it is a stone. Do you then have to renounce the stone or does it simply drop?

In sanyas, things just drop effortlessly; one does not have to give them up. Just as, once a lamp is lit, you need not give up darkness. It simply disappears on its own. In the same way, when the flame of meditation rises, one's grip on all those things that are worthless in life is released. The hands loosen on their own; things drop automatically. Therefore, the emphasis of sanyas is not on giving up but on becoming steady in the Self: on holding on to God.

Sanyas means love for God. It is defined as renouncing the world, but I say sanyas is rising in love with God. In sanyas, it is true that the world is left behind, but that is only secondary.

Sanyas is a leap of love. It should manifest from within. But it is unknown, unfamiliar; therefore, there is some fear. There is the fear that I will no longer remain myself. There is the fear of being separated from the crowd; the fear of leaving behind the path on which the world treads; the fear of not thinking the way people do. There is the fear that the world will disappear, and I will be left alone in my own world with no ‘me’ and ‘mine’.

It will take courage - to change our beliefs, to change our direction, to re-establish our roots in new soil The interim may be difficult. Moreover, people will ridicule, censure and advise. They have been doing this forever. There is a reason behind it: when they laugh at you, they are not really laughing at you; they are only protecting themselves. They are scared that if they do not oppose you, they too will have to demonstrate the courage to tread this path. The reason they laugh, censure or advice is to ensure that they do not develop an attraction towards this path. It is the pain that they do not have such feelings that manifests as laughter, criticism and counsel.

The one who takes this leap will at first be considered insane, ‘How can a person have the courage to turn his back to the world? Under these circumstances, we have not yet got it, and how could he have gotten it?’ But gradually they will understand that this was not madness; it was wisdom. The previous thoughts were madness; this is intelligence.

Do not get scared by what people say. You are not alone in this endeavour. God is within you. Your Sadhguru is with you. While progressing in this direction, your heart will sing, your eyes will be radiant and you will experience an unprecedented peace, you will feel reborn. You will realise the eternity of life. Your relation with the temporary existence between birth and death will be severed. You will become steadfast in that life which was present before birth and remains after death.

Thus sanyas should emerge from wisdom, love for God and not from any other reason. If sanyas becomes love for God, union with the Divine, then it can regain its glory and attain the highest peaks. Its greatness can soar the mighty skies, surpass the clouds, moon and the stars. This is possible; the time has come for it to happen.

May all beings muster the courage for true sanyas through satsang.
May the hold over the worthless loosen through the illumination of meditation.
May all attain union with the Divine through profound love for God and unconditional surrender

http://www.speakingtree.in/spiritual-blogs/masters/philosophy/sanyas-union-with-the-divine

Krishna is Nitya, Ajanma, Akhanda Brahmachari

KRISHNA is NITYA BRAHMACHARI, AJANMA BRAHMACHARI, AKHANDA BRAHMACHARI
- Ref: Bhagavata Purana, Bhagavad Gita, Mahabharata, Vishnu Purana

Krishna had mainly eight wives, he was called Ashtabharya (ashta=eight, bharya=wife) because of that. Different  scriptures list their names differently. According to Bhagavata purana names of the eight wives in order were Rukmini, Satyabhama, Jambavati, Kalindi, Mitravinda, Nagnajiti, Bhadra and Lakshmana.

Story of 16,100 wives
Narakasura=Naraka+asura; naraka was his name, naraka also means hell, he is considered the son of mother earth thus called Bhaumasura (son of bhumi, bhumi=earth). Asura means demon.

the demon king Naraka had kidnapped 16,100 (some sources say 16,000 probably for the sake of ease) women and held them in his captivity in his capital Pragjyotisha.

Naraka had stolen the ear-rings of Aditi (daughter of brahma, first nascent being), her sons demigods were unable to fight against Naraka. Upon their request krishna along with his wife Sathyabhama attacked Pragjyotisha on his vehicle Garuda (eagle) and fought a fierce battle against the demons, in that war many powerful demons were slayed by krishna. Most important of those were Mura and Naraka. 

(Narakasura had the curse of being killed by his own mother, Sathyabhama is considered the incarnation of Mother earth, thus she killed Narakasura)

After killing Naraka, krishna released 16,100 women that Narakasura had in captivity. When krishna asked them to return to their houses, they refused. They were aware that the society of that age would not take back those who were taken by another man. So they were left with nowhere to go.

When Krishna asked them what they wanted to do, they all wanted Krishna to marry them.

Krishna married them all at the same auspicious time assuming that many bodies, so they could gain status of married women and live in the society with honor again. Krishna constructed them each a palace with huge gardens ful of colorful flowers, It was impossible to live with each of them so he created 16100 forms of himself so that he could treat them all in the same manner as his 8 wives. Scriptures say that each of them had 10 sons and 1 daughter. All of them equal to their father in the opulences of strength, beauty, wisdom, fame, wealth and renunciation. "Like father like son." 

Note:Some stories say that each of 16,100 women were rishis from the past who wanted to be part of Lord's incarnation on earth. Who wanted to live closer to him and witness his life. Upon their prayer to lord vishnu he granted them the boon to be his wives in his next incarnation on earth.
(http://aumamen.com/topic/16000-wives-of-krishna-spiritual-significance)

The Genealogical Table of the Family of Krsna
All the 16,108 wives of Krsna were princesses, and when each saw that Krsna was always present in her respective palace and did not leave home, they considered Krsna to be a henpecked husband who was very much attached to them. Every one of them thought that Krsna was her very obedient husband, but actually Krsna had no attraction for any of them. Although each thought that she was the only wife of Krsna and was very, very dear to Him, Lord Krsna, since He is atmarama, self-sufficient, was neither dear nor inimical to any one of them; He was equal to all the wives and treated them as a perfect husband just to please them. For Him, there was no need for even a single wife. 
(http://krsnabook.com/ch61.html)

Interpretation:
8 Principal wives - Senior Disciples
16100 Gopis - Other Disciples
As light travels in multiple directions, so is The Light - Krishna manifests in multiple places at the same time and so he is very much with all of them at any point in time.

Krishna revives Abhimanyu's son:
Uttara delivered a child which was dead. All the women approached lord Krishna to bring the baby back to life who was the only successor of the Pandava dynasty. Krishna poured a few drops of water on his hands and said, "If I have truly followed Dharma/Brahmacharya/Celibacy throughout my life, then let this child come back to life". He sprinkled the water on the child and touched him on his chest, reviving Abhimanyu's son. Later, Abhimanyu's son becomes an ardent devotee of lord Krishna and was named Parikshit (the one who has been tested, when he was in his mother's womb; Lord Krishna rescued him in the womb). The Pandavas ruled for 36 years. After the end of Pandavas, Parikshit ruled Hastinapur for 27 years and was succeeded by Janamejaya.
http://en.wikipedia.org/wiki/Ashwatthama

Interpretation:
Brahmacharya comes from the words BRAHMAN, (which means GOD) and  ACHARYA (one who practises). Brahman-Acharya means "practising union with the supreme God".

Brahmacharis are the ones who transmute their sex energy so that the higher chakras are activated. Once the upper chakras are highly activated they can practise union with their higher soul and union with God.

That is why Krishna was a true Bhrahmachari. He is already an illuminated soul. Also the union of Krishna and Gopis were not on the physical level. It was the union of the two souls.The stories say how the Gopi's were at rapture to Krishna's flute.It means that the Gopis were so absorbed and raptured by the Divine energy (music). Krishna with his enchanting melodies of his heavenly flute is calling all the devotees to the bower of divine union in samadhi meditation, so as to bask in the blissful love of God.

For Gopis, it was transmutation of Lower energies (sex energies) to higher energies. Sex energy in the sex chakra when transmuted to heart chakra becomes love, When it comes to Agna chakra becomes Divine will, and it becomes divine spiritual energy at the crown chakra. Gopis were practising this union  with the parabrahman, who was none other than Krishna himself. The 11 kids (10 boys and one girl)refer to the 11 major chakras. The eleventh girl kid symbolises the Basic Chakra also referred to as Kundalini. The Kundalini is also known as the "SLEEPING BEAUTY" 
http://spiritualtorch.blogspot.in/2013_03_17_archive.html

Story:The Abusive Brothers

ONCE THERE WAS A BRAHMIN whose wife loved to praise and speak kindly of the Buddha. He did not mind it at first, but soon his wife’s increased fondness for the Buddha caused him to become jealous. 

One day he went to where the Buddha was staying, armed with a question he thought would leave the Buddha baffled and humiliated. In that way, he thought his wife would realize how misplaced her admiration for the Buddha was.

The husband asked the Buddha, “What do we have to kill to be able to live happily and peacefully?” The Buddha’s reply was simple but one that left the angry man appeased and inspired. “To be able to live happily and peacefully,” the Buddha replied, “one has to kill anger, for anger itself kills happiness and peace.” The man reflected on the Buddha’s answer and decided to become a bhikkhu himself. Finally he became an arahat.

When the younger brother heard that his elder brother had become a monk, he in turn became very angry. He went and confronted the Buddha, abusing him badly. When he had finished his string of abusive words, the Buddha asked him, “If you offered some food to a guest who came to your house, and the guest left without eating any of it, who would the food belong to?” The brahmin conceded that the food would belong to him. The Buddha then said, “In the same way, I do not wish to accept your abuse, so the abuse belongs to you.” The man realized his mistake and felt great respect for the Buddha because of the lesson he had taught him. He, too, became a bhikkhu and later also attained arahatship.

The bhikkhus remarked how wonderful it was that the Buddha could make those who came to abuse him realize the Dhamma and take refuge in him. The Buddha replied, “Because I do not answer wrong with wrong, many have come to take refuge in me.

”He who without anger endures abuse, beating and punishment, and whose power of patience is like the strength of an army, him do I call a holy man. - Verse 399, Dhammapada

http://www.buddhanet.net/pdf_file/bmDamaStory.pdf

Who Am I?

1. Who am I?
The gross body which is composed of the seven humours (dhatus), I am not; the five cognitive sense organs, viz., the senses of hearing, touch, sight, taste and smell, their respective objects, viz. sound, touch, colour, taste and odour, I am not; the five cognative sense organs, viz., the organs of speech, locomotion, grasping, excretion and procreation, their respective functions, speaking, moving, grasping, excreting and enjoying, I am not; the five vital airs, prana, etc., the five functions of in-breathing, etc., I am not; even the mind which thinks, I am not; the nescience too, which is endowed only with the residual impressions of objects and in which there are no objects and no functionings, I am not.

2. If I am none of these, then who am I?
After negating all of the above mentioned as ‘not this’, ‘not this’, that Awareness which alone remains – that I am.

3. What is the nature of Awareness?
The nature of Awareness is Existence-Consciousness-Bliss.

4. When will the realization of the Self be gained?
When the world which is what-is-seen has been removed, there will be realization of the Self which is the seer.

5. Will there not be realization of the Self even while the world is there (taken as real)?
There will not be.

6. Why?
...Just as the knowledge of the rope which is the substratum will not arise unless the false knowledge of the illusory serpent goes, so the realization of the Self which is the substratum will not be gained unless the belief that the world is real is removed.

7. When will the world which is the object seen be removed?
When the mind, which is the cause of all cognition and of all actions, becomes quiescent, the world will disappear.

8. What is the nature of the mind?
...Apart from thoughts, there is no such thing as mind...When the mind comes out of the Self, the world appears. Therefore, when the world appears (to be real), the Self does not appear; and when the Self appears (shines) the world does not appear...

9. What is the path of inquiry for understanding the nature of the mind?
...Of all the thoughts that arise in the mind, the ‘I’-thought is the first...

10. How will the mind become quiescent?
By the inquiry ‘Who am I?’. I?’. The thought ‘Who am I?’ will destroy all other thoughts, and like the stick used for stirring the burning pyre, it will itself in the end get destroyed. Then, there will arise Self-realization.

11. What is the means for constantly holding on to the thought ‘Who am I?’
...‘To whom has this thought arisen?’. The answer that would emerge would be ‘to me’. Thereupon if one inquires ‘Who am I?’, the mind will go back to its source; and the thought that arose will become quiescent. With repeated practice in this manner, the mind will develop the skill to stay in its source....

12. Are there no other means for making the mind quiescent?
...the exercise of breath control is only an aid for rendering the mind quiescent (manonigraha); it will not destroy the mind (manonasa).... Through meditation on the forms of God and through repetition of mantras, the mind becomes one-pointed, each thought becomes weak;for such a mind Self-inquiry will become easy... taking of sattvic food in moderate quantities is the best; the sattvic quality of mind will increase. and that will be helpful to Self-inquiry.

13. The residual impressions (thoughts) of objects appear unending like the waves of an ocean. When will all of them get destroyed?
As the meditation on the Self rises higher and higher, the thoughts will get destroyed.

14. Is it possible for the residual impressions of objects that come from beginningless time, as it were, to be resolved, and for one to remain as the pure Self?
..concentrate keenly on meditation on the Self; then, one would surely succeed...The mind should not be allowed to wander towards worldly objects and what concerns other people. However bad other people may be, one should bear no hatred for them. Both desire and hatred should be eschewed. All that one gives to others one gives to one’s self. If this truth is understood who will not give to others?..

15. How long should inquiry be practised?
As long as there are impressions of objects in the mind, so long the inquiry ‘Who am I?’ is required....If one resorts to contemplation of the Self unintermittently, until the Self is gained, that alone would do...

16. What is the nature of the Self?
What exists in truth is the Self alone...The Self is that where there is absolutely no ‘I’-thought. That is called ‘Silence’. The Self itself is the world; the Self itself is ‘I’; the Self itself is God; all is Siva, the Self.

17. Is not everything the work of God?
...Just as in the presence of the magnet the needle moves, it is by virtue of the mere presence of God that the souls governed by the three (cosmic) functions or the fivefold divine activity perform their actions and then rest, in accordance with their respective karmas. God has no resolve; no karma attaches itself to Him....

18. Of the devotees, who is the greatest?
...Giving one’s self up to God means remaining constantly in the Self without giving room for the rise of any thoughts other than that of the Self...Whatever burdens are thrown on God, He bears them...We know that the train carries all loads, so after getting on it why should we carry our small luggage on our head to our discomfort, instead of putting it down in the train and feeling at ease?

19. What is non-attachment?
As thoughts arise, destroying them utterly without any residue in the very place of their origin is non-attachment.

20. Is it not possible for God and the Guru to effect the liberation of a soul?
God and the Guru will only show the way to liberation; they will not by themselves take the soul to the state of liberation. In truth, God and the Guru are not different...so those who have come within the ambit of the Guru’s gracious look will be saved by the Guru and will not get lost; yet, each one should, by his own effort pursue the path shown by God or Guru and gain liberation.

21. Is it necessary for one who longs for liberation to inquire into the nature of categories (tattvas)?
...what he has to do is to reject altogether the categories that hide the Self. The world should be considered like a dream.

22. Is there no difference between waking and dream?
Waking is long and dream short; other than this there is no difference...In both waking and dream states thoughts, names and forms occur simultaneously.

23. Is it any use reading books for those who long for liberation?
All the texts say..mind should be rendered quiescent; once this has been understood there is no need for endless reading...The Self is within the five sheaths; but books are outside them. Since the Self has to be inquired into by discarding the five sheaths, it is futile to search for it in books. There will come a time when one will have to forget all that one has learned.

24. What is happiness?
Happiness is the very nature of the Self; happiness and the Self are not different...the mind of the one who knows the truth does not leave Brahman...In fact, what is called the world is only thought. When the world disappears, i.e., when there is no thought, the mind experiences happiness; and when the world appears, it goes through misery.

25. What is wisdom-insight (jnana drishti)?
Remaining quiet is what is called wisdom-insight. To remain quiet is to resolve the mind in the Self. Telepathy, knowing past, present and future happenings and clairvoyance do not constitute wisdom-insight.

26. What is the relation between desirelessness and wisdom?
Desirelessness is wisdom...In other words, not seeking what is other than the Self is detachment or desirelessness; not leaving the Self is wisdom.

27. What is the difference between inquiry and meditation?
Inquiry consists in retaining the mind in the Self. Meditation consists in thinking that one’s self is Brahman, Existence-Consciousness-Bliss.

28. What is liberation?
Inquiring into the nature of one’s self that is in bondage, and realising one’s true nature is liberation.

http://www.sriramanamaharshi.org/downloadbooks/whoami_all_languages/Who_Am_I_English.pdf

Adi Shankaracharya Question-Answer-Gem-Necklace

Whoever  is  indeed  not  adorned  by  this Question-Answer-Gem-Necklace, memorised for ready reference and which is the foremost means to obtain the seen and the unseen goals (of life)!

Who is the wise (man) ?
One who discriminates. 

Who is the pure (person) here ?
One whose mind is pure.

What is the essence of life ?
This alone is to be reflected on repeatedly.

What is the most desirable for human beings?
Life dedicated for one's and others' welfare.

Who are thieves ?
Objects of sense.

Who is the foe ?
It is but idleness.

Who is brave ?
One who is not shaken by the shafts of amorous glances of women.

What is unintelligence ?
Not repeating what is learnt.

What is sleep ?
The stupidity of the living being.

What is hell ?
Being in another's control.

What is dear for creatures ?
Life.

Where is effort ordained ?
In learning, good medicine, charity.

Where is indifference to be shown ?
Towards bad people, another's wife, another's property.

Who is blind ? 
One who enjoys wrongdoing.

Who is deaf ?
One who does not heed the good advice.

Who is dumb ?
One who does not know how to speek the kind words at the right moment.

Who is a friend ?
One who saves from sin.

What do those who have destroyed dark ignorance specially urge repeatedly ?
Charity along with sweet words, knowledge with humility, courage with patience, wealth with renunciation. These four auspicious things are hard to attain.

Who is to be revered by the learned ?
One who by nature is always humble.

In whose control is this world ?
In his, whose speech is sweet and soothing, and who is wedded to righteousness.

What is that which fascinates the hearts of the wise ?
Ennobling poetry and the lady called knowledge.

Whom does disaster not overtake ?
One who follows the advice of the elders and has controlled his senses.

Whom does the Goddess of Wealth love ? 
One who is industrious without lethargy and is just in conduct.

And whom does she (Goddess of Wealth) desert all at once ?
One who slanders the Brahmana, the Preceptor, and the Gods and is lazy besides.

Where is one to live ?
In the nearness to good people or in Kasi.

Which place is to be shunned ?
One abounding in wicked people and ruled by a greedy king.

Who is to be grieved over in this world ?
One who is not a giver even when there is wealth.

What is the foremost place of pilgrimage ?
That which removes the impurities of mind.

What is to be remembered by people ?
Always the Name of Hari; not the jargon of the unregenerate.

What is to be earned by people ?
Knowledge, wealth, strength, fame, merit.

Which is the destroyer of all good qualities ?
Greed.

What is dearer even than life ?
One's duties followed hereditarily and the company of virtuous.

What is to be well protected ? 
Good name, devoted wife and discernment.

What indeed is strength ?
That which is courage.

What is fearlessness here ? 
Non-attachment.

What too is fear?
For everyone it is wealth only.

What is rare for people to get ?
Devotion to Hari.

Who, verily, is dear to the Lord? 
One who causes no pain to others and is not lost in worries.

Where is intelligence found?
In the Brahmana.

Whence intelligence ?
By serving intimately the elders.

Who are the elderly ?
Those who know the duty and the truth.

Who will be happy in the world?
The rich person.

And what, indeed, is richness?
By which there is fulfilment of wants.

Who grows?
The humble.

Who degenerates?
The conceited person.

Who is not to be trusted?
One who as a rule utters lies.

On what occasions, is even a lie sinless?
That which is uttered for the sake of protecting righteousness.

What is rigteousness?
That which has been practised by the virtuous elders of the family.

What is the strength of the good?
God.

Who is good? 
One who is always contented.

What is divine?
The good deeds.

Who is the doer of good deeds?
One who is praised by the virtuous.

Who is the friend of a householder?
His wife.

And who is a householder? 
One who performs sacrifices.

What is sacrifice ?
That which is ordained by the scripture and is for the welfare of people.

Who is the refined?
One who has accepted the Vedas as authority.

Who is the one that gets killed?
One who has fallen from his religious duties.

Who is the blessed?
One who i as renounced.

Who is esteemed ?
One who is wise and good.

Who is to be worshipped?
One who gives freely. 

Who is the giver freely ? 
One who gives satisfaction to the needy.

For whom is there no sin ?
For one who recites holy syllables.

Who is the complete person?
One who has progeny.

What is difficult for human beings?
The constant control of the mind.

Who is a Brahmacarin?
One who has sublimated his life-energy instead of wasting it.

Who is the protector of the world?
The Sun.

Who is brave ?
One who protects those in fright.

Whence knowledge ?
Only from Siva.

How can one get release ?
By devotion to Mukunda (Vishnu).

Who is Mukunda ?
One who takes us across ignorance.

And what is ignorance ?
The non-manifestation of the Self.

For whom there is no sorrow ?
For one who has no anger.

What is happiness ?
Contentment.

Who is king ? 
One who makes others happy.

Who is a dog ?
One who serves the lowly.

Who wields Maya ?
The Supreme Lord.

What is the divine Magic ? 
This world.

What resembles a dream ?
The activities of our waking life.

And what is real ?
Brahman.

What is indeterminable as either real or unreal?
Maya.

What is it that is superimposed (imagined) ?
Duality.

What is ultimately real ?
Non-duality.

And what is the sustainer of the body ?
The actions that have started yielding results.

Who is to be contemplated by the Brahmanas?
Siva who is seen in the Gayatri, Sun and fire.

What is there in the Gayatri, Sun, fire and Siva? 
That is the Reality.

Who is the perceptible Goddess ?
Mother.

And who is the Preceptor to be honoured ?
Father.

What is the cause of the decadence of a family? 
That which one does to produce heartburn in good people.

Whose words never fail ?
Those, of course, who observe truthfulness, silence and control of the mind.

What is birth ?
Attachment to sense-objects.

What is unavoidable ?
Death.

Where is the foot to be placed ? 
Where purity is perceived.

Who is the fit recipient of the gift of food ?
The hungry.

Indeed who is to be worshipped ?
Incarnation of God. 

Who is the Lord ?
The Supreme Lord who is both Narayana and Sankara.

And what is the result of devotion to the Lord?
The immediate realization of His Abode and one's own Nature.

And what is release ?
Indeed, it is the setting of ignorance.

What is the origin of the Vedas ?
And then, Om.

Those for whom the Question-Answer-Gem necklace is ready to quote from memory shine in the assembly of noble people like the necklace of pearls by dint of their purity.

http://www.scribd.com/doc/60354578/Prasnottara-Ratna-Malika-Skt-English
http://www.scribd.com/doc/167616257/Adi-Shankara-Prasnotthara-Ratnamalika-English

Technique:Tratak - Candle Gazing - Third Eye Meditation

If you look at a flame for a long time for a few months, one hour every day, your third eye starts functioning perfectly. You become more alert, more lightfilled.

The word tratak comes from the root which means tears, so you have to look at the flame until tears start flowing from the eyes. Go on staring, unblinking, and the third eye will start vibrating. 

The technique of gazing is not concerned really with the object, it is concerned with gazing itself. Because when you stare without blinking your eyes, you become focussed, and the nature of the mind
is to be constantly moving. If you are really gazing, not moving at all, the mind is bound to be in a difficulty. 

The nature of the mind is to move from one object to another, to move constantly. If you are gazing at darkness or at light or at something else, if you are really gazing, the movement of the mind stops. Because if the mind goes on moving, your gaze will not be there; you will go on missing the object. When the mind has moved somewhere else, you will forget, you will not be able to remember
what you were looking at. The object will be there physically, but for you it will have disappeared because you are not there; you have moved in thought.

Gazing means, tratak means, not allowing your consciousness tomove. And when you are not allowing the mind to move, in the beginning it struggles, struggles hard, but if you go on practising gazing, by and by the mind loses struggling. For moments it stops. And when mind stops there is no mind, because mind can exist only in movement, thinking can exist only in movement. When there is no movement, thinking disappears, you cannot think, because thinking means movement – moving from one thought to another. It is a process.

If you gaze continuously at one thing, fully aware and alert ... because you can gaze through dead eyes, then you can go on thinking – only eyes, dead eyes, not looking. Just with dead men’s eyes you can look, but your mind will be moving. That will not be of any help. Gazing means not only your eyes, but your total mind focussed through the eyes.

So whatsoever the object – it depends: if you like light, it is okay, if you can like darkness, good. Whatsoever the object, deeply it is irrelevant – the question is to stop the mind completely in your gaze, to focus it, so the inner movement, the fidgeting, stops; the inner wavering stops. You are simply looking, not doing anything. That deep looking will change you completely. It will become a meditation.

http://www.oshorajneesh.com/download/osho-books/Meditation/OrangeBook.pdf

Technique:Dynamic Meditation

The Dynamic Meditation lasts one hour and is in five stages. It can be done alone, but the energy will be more powerful if it is done in a group. It is an individual experience so you should remain oblivious of others around you and keep your eyes closed throughout, preferably using a blindfold. It is best to have an empty stomach and wear loose, comfortable clothing.

First Stage: 10 minutes.
Breathe chaotically through the nose, concentrating always on the exhalation. The body will take care of the inhalation. Do this as fast and as hard as you possibly can – and then a little harder, until you literally become the breathing. Use your natural body movements to help you to build up your energy. Feel it building up, but don’t let go during the first stage.

Second Stage: 10 minutes.
Explode! Let go of everything that needs to be thrown out. Go totally mad, scream, shout, cry, jump, shake, dance, sing, laugh, throw yourself around. Hold nothing back, keep your whole body moving. A little acting often helps to get you started. Never allow your mind to interfere with what is happening. Be total. 

Third Stage: 10 minutes.
With raised arms, jump up and down shouting the mantra ‘HOO! HOO! HOO!’ as deeply as possible. Each time you land, on the flats of your feet, let the sound hammer deep into the sex centre. Give all you have, exhaust yourself totally.

Fourth Stage: 15 minutes.
Stop! Freeze where you are in whatever position you find yourself. Don't arrange the body in any way. A cough, a movement, anything will dissipate the energy flow and the effort will be lost. Be a witness  to everything that is happening to you.

Fifth Stage: 15 minutes.
Celebrate and rejoice with music and dance, expressing your gratitude towards the whole. Carry your happiness with you throughout the day.

If your meditation space prevents you from making a noise, you can do this silent alternative: Rather than throwing out the sounds, let the catharsis in the second stage take place entirely through bodily movements. In the third stage the sound ‘HOO’ can be hammered silently inside and the fifth stage can become an expressive dance.

http://www.oshorajneesh.com/osho-dynamic-meditation-download.htm
http://www.oshorajneesh.com/download/osho-books/Meditation/OrangeBook.pdf

Tripura Rahasya - The Mystery Beyond the Trinity

Points by Avadhutha Dattatreya to Parasurama 

• The man without discrimination is like a frog in the well; just as the frog in the well does not know anything either of good or of bad and so dies in his ignorance in the well-itself, in the same way men, vainly born in Brahmanda, (Egg of Brahma (i.e., the Universe)) do not know either good or bad regarding themselves and are born only to die in ignorance.
• Similar is the fate of the people who, deluded with the quest of happiness, have fallen into the snares of the task-master of action. They are bewildered in their frenzy and destruction awaits them.
• Indeliberation is the ever-present weakness of the Daityas and Yatudhanas (Asuras and Rakshasas); deliberation is the characteristic of the Devas (Gods), and therefore they are always happy.
• Investigation is the Sun for chasing away the dense darkness of indolence. It is generated by the worship of God with devotion.
• Listen, Rama! I shall now tell you the fundamental cause of salvation. Association with the wise is the root cause for obliterating all misery.
• Misery is of two kinds, external and internal. The former pertain to the body and is caused by the nerves, etc., the latter pertains to the mind and is caused by desire.
• Mental distraction is worse than physical pain and the whole world has fallen a victim to it. Desire is the seed of the tree of misery and never fails in its fruits.
• Overpowered by it, Indra and the Devas, though living in celestial regions of enjoyment and fed by nectar, are still slaves to it and work day and night according to its dictates.
• So whoever finds pleasure in anything, the beauty therein is only mental imagery.
• You find, my dear, that aimless discussions are fruitless and that earnest efforts are fruitful in the world.
• Yogis who practise control of breath conquer fate. Even fate cannot impose its fruits on yogis.
• As long as you contaminated with notions of me or mine (e.g., my home, my body, my mind, my intellect), the Self will not be found, for it lies beyond cognition and cannot be realised as 'my Self'.
• Realise with a still mind the state between sleep and wakefulness, the interval between the recognition of one object after another or gap between two perceptions.
• This is the real Self, inhering in which one is no longer deluded. Unaware of this Truth, people have become inheritors of sorrow.
• Since the Universe is only a projection from and in the mirror of consciousness, its unreal nature can become clear only on investigation, and not otherwise
• Just as the dreamer awakened from his fearful dream or the man attending the magic performance informed of the unreal nature of the magic creations, no longer fears them but ridicules another who does, so also one aware of the Self not only does not grieve but also laughs at another's grief. Therefore, O valiant hero, batter down this impregnable fortress of illusion and conquer your misery by realisation of the Self. In the meantime be discriminating and not so foolish.
• Just as a mirror, though, dense and impenetrable, contains the image, so also pure consciousness is dense and impenetrable and yet displays the universe by virtue of its self-sufficiency.
• Just as the mirror remains unaffected by the passage of different images and yet continues to reflect as clearly as before, so also the one consciousness illumines the waking and dream states which can be verified by proper meditation.
• Time, space, gross creations, etc., appear in it according to the imagery of the agent. "Therefore I say that this world is a mere figment of imagination.
• Consciousness is thus the screen and the image, and so yogis are enabled to see long distances of space and realise long intervals of time.
• They can traverse all distance in a moment and can perceive everything as readily as a gooseberry in the hollow of one's palm.
• Therefore recognise the fact that the world is simply an image on the mirror of consciousness and cultivate the contemplation of 'I am', abide as pure being and thus give up this delusion of the reality of the world.
• "Then you will become like myself one in being self-sufficient."
• "I understand that intelligence alone is real and single, and that objects are only unreal images like a city reflected in a mirror.
• Realisation of Self requires absolute purity only and no concentration of mind. For this reason, the Self is said to be unknowable (meaning not objectively knowable).
• Therefore it was also said that the sole necessity for Self-realisation is purity of mind. The only impurity of the mind is thought. To make it thought-free is to keep it pure.
• Absolute Reality is manifest in samadhi; a void or unmanifest condition distinguishes sleep and diversity is the characteristic of cognition in wakefulness.
• Samadhi is simply absence of thoughts. Such a state prevails in sleep and at odd moments of wakefulness.
• Ignorance cannot be eradicated by mere theory or by the casual samadhi of an ignorant man.
• The best among Sages can, without hesitation, give complete answers on matters relating to Realisation and the sublimest truths.

http://www.beezone.com/Ramana/tripura%20rahasya.pdf