Song of Original Mind

Link : http://www.scribd.com/doc/24007756/Song-of-Original-Mind

Bankei Yōtaku, also known as Kokushi (1622-93), was an acclaimed Japanese Zen master of the Rinzai tradition (tracing back to the great 9th century Chinese Ch’an master Linji), and abbot of the Myōshinji, Nyōhoji, Kōrinji, and Ryōmonji monasteries in Japan. Bankei is renowned for the emphasis in his talks on the “Unborn” (Fu-shō) Buddha-mind or Buddha-nature, the birthless, deathless, timeless, spaceless, boundless Awareness-Isness-Aliveness, Our Real Identity. Bankei’s brilliance and directness is reminiscent of the style and approach of the ancient Chinese Ch’an Buddhist masters of the T’ang Dynasty. The eminent Zen scholar D.T. Suzuki said of Bankei “… in the whole history of Zen, both in China and Japan, there is none, it may be said, who has displayed so independent a view as Bankei.”

In the mountains of Yōshino, in 1653, while living in silent retreat, Bankei composed some Buddhist songs on the Unborn, including his nearly 50-verse Song of the Original Mind (Honshin no uta). The song was apparently composed for the children and adults of Yōshino who were suffering from drought--and a plentiful rainfall followed their recitation of it. Some cogent verses communicating his deep Zen wisdom are as follows (in a translation by Peter Haskel[5]):

Rhibu Gita

Pure and impure thoughts are a feature of the mind. There are no wandering thoughts in the Supreme Being. Therefore, abide as That and, free from the pure and impure thoughts of the mind, remain still like a stone or a log of wood. You will then be always happy.

By constantly thinking of the undifferentiated Supreme Being and forgetting thereby all thoughts, including the thought of the Supreme Being, you will become the all-comprehensive Supreme Being. Even a great sinner who hears and understands this teaching will get rid of all his sins and become the undifferentiated Supreme Being.

http://www.scribd.com/doc/19493174/Ribhu-Gita

Haripatha - An Advaitic Composition of Jnaneshwara

What is Haripatha?

The Haripatha consists of a series of 27 ecstatic musical poems or abhangas which
repeatedly praise the value of chanting of God’s names, describe the countless benefits to be gained, and gives us many insights into the correct way to live a spiritual life; a life immersed in the blissful presence of this divinity whom Jnaneshwara calls Hari, and our own Self.
The devotional song of Maharashtra is typically an "abhanga" which is a short verse of about four lines in olden Marathi, well balanced syllabically and with beauty and melody of its own. The essence of the abhanga is its simplicity. The appeal to Lord Hari or Panduranga is ever transparent through few but well chosen words, which even when chanted casually can take the devout to great heights of peace and tranquility. The text also lends itself admirably to musical compositions because of the subtle balance of words fitting well into elegant taal patterns. The appeal of the abhanga to the common man is obviously unique.
The Haripatha enjoys today a special place amidst all religious texts in any Maharashtrian family. And rightly so because unlike other abhangas the themes of Haripatha abhangas relate directly to our daily lives and more importantly, they are easy to understand even for the novice 

http://www.scribd.com/doc/11159842/Haripatha-An-Advaitic-Composition-of-Jnaneshwara

http://depositfiles.com/files/mct9k1uly

Laghu Yoga Vasistha

THE YOGA-VASISTHA is a popular text on
Advaita Vedanta, Puranic in form and
philosophical in content. It is also known by other
names like Arsa Ramayana, Jnana Vasistha, Maha
Ramayana, Vasistha Ramayana and Vasistha and is
ascribed to sage Valmiki himself. It is in the form of
replies given by Vasistha to Sri Rama's queries
regarding philosophical problems of life and death,
and human suffering, and treats the essentials of
Advaita Vedanta. It seems to advocate the dristisristi-
vada which holds that the world exists only so
long as it is perceived: manodrsyam idam sarvam „the
whole world t)f things is the object of the mind‟.

http://depositfiles.com/files/wygqmegyi

http://www.scribd.com/doc/13602324/Laghu-Yoga-Vasistha-English-Translation

VISISHTAADVAITHAM Vs ADVAITHAM

VISISHTAADVAITHAM Vs ADVAITHAM Ramanuja’s differences with Shankara: Adi Shankara had argued that all qualities or manifestations that can be perceived are unreal and temporary. Ramanuja believed them to be real and permanent and under the control of the Brahman. God can be one despite the existence of attributes, because they cannot exist alone; they are not independent entities. They are Prakaras or the modes, Sesha or the accessories, and Niyama or the controlled aspects, of the one Brahman. In Ramanuja’s system of philosophy, the Lord (Narayana) has two inseparable Prakaras or modes, namely, the world and the souls. These are related to Him as the body is related to the soul. They have no existence apart from Him. They inhere in Him as attributes in a substance. Matter and souls constitute the body of the Lord. The Lord is their indweller. He is the controlling Reality. Matter and souls are the subordinate elements. They are termed Viseshanas, attributes. God is the Viseshya or that which is qualified. Ramanuja opines, wrong is the position of the Advaitins that understanding the Upanishads without knowing and practicing dharma can result in Brahman knowledge. The knowledge of Brahman that ends spiritual ignorance is meditational, not testimonial or verbal. In contrast to Shankara, Ramanuja holds that there is no knowledge source in support of the claim that there is a distinctionless (homogeneous) Brahman. All knowledge sources reveal objects as distinct from other objects. All experience reveals an object known in some way or other beyond mere existence. Testimony depends on the operation of distinct sentence parts (words with distinct meanings). Thus the claim that testimony makes known that reality is distinctionless is contradicted by the very nature of testimony as a knowledge means. Even the simplest perceptual cognition reveals

something (Bessie) as qualified by something else (a broken hoof, “Bessie has a broken hoof,” as known perceptually). Inference depends on perception and makes the same distinct things known as does perception. He also holds that the Advaitin argument about prior absences and no prior absence of consciousness is wrong. Similarly the Advaitin understanding of a-vidya (not-Knowledge), which is the absence of spiritual knowledge, is incorrect. “If the distinction between spiritual knowledge and spiritual ignorance is unreal, then spiritual ignorance and the self are one.” The Seven objections to Shankara's Advaita: Ramanuja picks out what he sees as seven fundamental flaws in the Advaita philosophy to revise them. He argues: I. The nature of Avidya: Avidya must be either real or unreal; there is no other possibility. But neither of these is possible. If Avidya is real, non-dualism collapses into dualism. If it is unreal, we are driven to self-contradiction or infinite regress. II. The incomprehensibility of Avidya: Advaitins claim that Avidya is neither real nor unreal but incomprehensible, {anirvachaniya.} All cognition is either of the real or the unreal: the Advaitin claim flies in the face of experience, and accepting it would call into question all cognition and render it unsafe. III. The grounds of knowledge of Avidya: No pramana can establish Avidya in the sense the Advaitin requires. Advaita philosophy presents Avidya not as a mere lack of knowledge, as something purely negative, but as an obscuring layer which covers Brahman and is removed by true Brahma-vidya. Avidya is positive nescience not mere ignorance. Ramanuja argues that positive nescience is established neither by perception, nor by inference, nor by scriptural testimony. On the contrary, Ramanuja argues, all cognition is of the real.

IV. The locus of Avidya: Where is the Avidya that gives rise to the (false) impression of the reality of the perceived world? There are two possibilities; it could be Brahman's Avidya or the individual soul's {jiva.} Neither is possible. Brahman is knowledge; Avidya cannot coexist as an attribute with a nature utterly incompatible with it. Nor can the individual soul be the locus of Avidya: the existence of the individual soul is due to Avidya; this would lead to a vicious circle. V. Avidya's obscuration of the nature of Brahman: Sankara would have us believe that the true nature of Brahman is somehow coveredover or obscured by Avidya. Ramanuja regards this as an absurdity: given that Advaita claims that Brahman is pure self-luminous consciousness, obscuration must mean either preventing the origination of this (impossible since Brahman is eternal) or the destruction of it - equally absurd. VI. The removal of Avidya by Brahma-vidya: Advaita claims that Avidya has no beginning, but it is terminated and removed by Brahma-vidya, the intuition of the reality of Brahman as pure, undifferentiated consciousness. But Ramanuja denies the existence of undifferentiated {nirguna} Brahman, arguing that whatever exists has attributes: Brahman has infinite auspicious attributes. Liberation is a matter of Divine Grace: no amount of learning or wisdom will deliver us. VII. The removal of Avidya: For the Advaitin, the bondage in which we dwell before the attainment of Moksa is caused by Maya and Avidya; knowledge of reality (Brahma-vidya) releases us. Ramanuja, however, asserts that bondage is real. No kind of knowledge can remove what is real. On the contrary, knowledge discloses the real; it does not destroy it. And what exactly is the saving knowledge that delivers us from bondage to Maya? If it is real then non-duality collapses into duality; if it is unreal, then we face an utter absurdity. Even though Bhagavad Ramanuja taught his followers to highly respect all Sri Vaishnavas irrespective of caste, he firmly believed in the tenets of Varnashrama Dharma.

His Saranagati philosophy emphasises that anyone, irrespective of colour, creed, caste, sex and religion can surrender their mind, body and soul to the Lotus feet of Lord Narayana and the God would accept him/her. But if one surrenders to any other deva than Vasudeva, such as Siva or Ganesha, he will have to be reborn as a vaishnava.



Moksha Gita by Swami Sivananda

Moksha Gita
by Swami Sivananda Commentary by Swami Krishnananda
The Divine Life Society

Sivananda Ashram, Rishikesh, India

This is "Moksha Gita" or the "Song of Liberation." By practising its teachings one gets liberated from all bondage and becomes Immortal. Moksha Gita is an exhaustive treatise of the highest wisdom of the Advaita Vedanta. One cannot but be transformed into a higher spiritual state, after reading this blessed Gita. A study of Moksha Gita alone is enough to guide a sincere aspirant in the path of Jnana-Yoga. It will clear all his doubts and raise him to the Truth of Self-Consciousness. Having studied, understood and realised this highly spiritual philosophy, one does not stand in need of any other performance for Liberation. It will lead him to the highest meditation on Brahman. The Knowledge of the method of attaining Moksha expounded here, shall bring suffering to an end and give a unique consolation to the heart. It is the essence of all that is best, noble and sublime. Every seeker after Brahma-Jnana should study this book. It will dispel his ignorance and raise him to the higher Consciousness of the Reality. This Gita is an exposition of the way to attain the State of the Supreme Satchidananda, the Existence-Knowledge-Bliss-Absolute! This is the highest Brahma-Vidya!

http://depositfiles.com/files/4i8md9edw

www.scribd.com/doc/12861903/Moksh-Gita

advaita cartoons

must see

http://advaitatoons.blogspot.com/ 

The gospel of advaita by duncan greenlees

http://www.archive.org/download/gospelofadvaita014610mbp/gospelofadvaita014610mbp.pdf

DRG-DRSYA-VIVEKA

"This small book(Drg drsya viveka) of forty-six slokas,is an
excellent vade mecum for the study of higher vedanta.Sixteen of the slokas
from Drg drsya viveka,from 13 to 31 with the exception of 14,21,and 28,are
found in a minor Upanishad,called the Saraswati-Rahasyopanishad.It does
not seem probable that the author of Drg drsya viveka wrote a treatise of
forty-six stanzas borrowing sixteen from another book.Neither of the two
commentators(Brahmananda Bharati and Ananda Jnana) has mentioned these
sixteen slokas as quotation from the Upanishad in question.Therefore it
seems to us that the author of the Upanishad has borrowed these slokas
from Drg drsya viveka,which,if true,would indicate the importance of the

book."

LINKS: http://www.archive.org/download/drgdrsyaviveka030903mbp/drgdrsyaviveka030903mbp.pdf

advaita yoga deepika

LINK: http://depositfiles.com/files/linwqnryu

Originally Sri Shankaracharya and other great Sages had
written several works like the commentary on the Vedanta Sutras
and thus furnished the methods for those engaged in Self enquiry
to accomplish their purpose.
From those, Sri Karapatra Swami later condensed the
salient points into Sanskrit verse in a work of twelve chapters,
called Sri Advaita Bodha Deepika.
Still later, some great man seems to have translated this
into Tamil prose. For some unknown reasons only some eight
chapters of the same are found published. They are:
1. Adhyaropa = Super imposition.
2. Apavada = Its removal.
3. Sadhana = The means of accomplishment.
4. Sravana = Hearing, reading, talking about God.
5. Manana = Reflecting on sravana.
6. Vasanakshaya = Annihilation of latencies.
7. Sakshatkara = Direct Realisation.
8. Manonasa = Extinction of the mind.
In this work the author has explained how Ignorance obscures
the true nature of the Self which is non-dual only; how by its
veiling aspect it covers It (the Self) with two effects — ‘that It does
not exist’ and ‘that It does not shine forth’, how by its other aspect,
in the shape of the mind, projecting individuals, Iswara and the
world and presenting them as real, thus giving rise to illusion; how
one fully qualified is alone fit to obtain this knowledge; how a bare
scholar of the shastras cannot be fit; how enquiry is the chief means
for knowledge; how this enquiry consists in hearing of, reflecting
upon and contemplation of TRUTH, and Samadhi; how the
indirect knowledge gained by hearing puts an end to the idea that
‘It does not exist’ and the direct knowledge gained by reflection,
which means enquiry ‘WHO I AM’ and seeking within, destroys
the wrong notion that ‘It does not shine forth’; how the knowledge
of THOU in THAT THOU ART is identical with the knowledge
of THAT; how by meditation the different latencies perishing which
were the obstacles on the way and the mind which is the limiting
adjunct (upadhi) of the individual perishes too and by the eventual
unobstructed realisation of BRAHMAN (God) the Seeker becomes
free from the bondage of the three kinds of Karma which form the
cycle of births and deaths; how in truth there is neither bondage
nor release for the SELF and in what way to extinguish the mind

The most rapid and direct means to eternal bliss

For thousands of years humans have been stuck in the same pool of inward unsolved problems. 
Thousands of years ago humans had the problems of suffering, sorrow, anger, fear, violence, conning, cheating, lying, death, etc. 
Today humans have the problems of suffering, sorrow, anger, fear, violence, conning, cheating, lying, death, etc. 
All of those problems have a single cause. 
In this book the cause of the lack of progress and the solution that actually works is revealed. 
There is a secret, a missing link, a vicious circle, that is keeping humans stuck in the same pool of unsolved problems. 
That secret, that missing link, that vicious circle is revealed in this book. 
How to break free of that ancient human trap is also revealed in this book. 
The solutions taught in the past have failed. 
Not even one in a million humans have been freed from all suffering and been established in absolutely perfect infinite-eternal-awareness-love-bliss by the solutions that have been taught to humanity in the past. 
It is possible to be free of all sorrow and suffering and to experience absolutely perfect infinite eternal joy here and now in this lifetime. 
It is possible for all humans, not just a few humans. 
There is a rapid means to infinite bliss. 
That rapid means is taught in this book. 
The strategies the ego uses to avoid liberation and how to end those strategies are also revealed in this book. 
Whatever spiritual path you are on, this book will be a great help. 
The problem of the ego distorting, distracting and keeping the attention directed outward, is a problem shared by all humans, whatever path they are on. 
The ego’s tricks have seldom been looked at in spiritual literature. 
The ego’s tricks are revealed in this book. 
How to put an end to the ego’s tricks is also taught in this book, making this book a unique and immensely valuable contribution. 
This book will be a great help to all humans, including those who are not on a spiritual path, because the most rapid means to end suffering and sorrow and to live in awareness love bliss, is of benefit to all.

LINK: http://depositfiles.com/files/ehjb9aixh

OPEN SECRET

wei wu wei

As LONG AS subject is centred in a phenomenal

object, and thinks and speaks therefrom, subject is identified
with that object and is bound.
As long as such condition obtains, the identified
subject can never be free—for freedom is liberation from
that identification.
Abandonment of a phenomenal centre constitutes
the only 'practice', and such abandonment is not an act
volitionally performed by the identified subject, but a
non-action (wu wei) leaving the noumenal centre in control
of phenomenal activity, and free from fictitious interference
by an imaginary 'self.
Are you still thinking, looking, living, as from an
imaginary phenomenal centre? As long as you do that you
can never recognise your freedom.
Could any statement be more classic?
Could any statement be more obvious?
Could any statement be more vital?
Yet—East and West—how many observe it?
So

Could any statement be more needed?

http://depositfiles.com/files/ghwi07doq

Sri Ramana Maharshi is well known wherever there is a
longing for a life of Wisdom and Love, of inner Freedom. The
Sage of Arunachala was an embodiment of such a higher life
and a living proof that the longing for the highest Truth is no
escapism for weaklings from hard facts to soft dreams, but the
entrance to true Reality.
Sri Ramana Maharshi and his message need neither backing
nor propaganda; they have found their silent way all over the
world to those hearts that were ripe and ready for them. However,
for the Centenary of the Master’s birthday we wanted to bring
out something which will show that the Secret of the Sage of
Arunachala is not at all exhausted, but that still again and again

new perspectives are opening themselves to the searching soul.

http://depositfiles.com/files/bz96e5xzw

Robert Adams Collected works

Robert Adams, the mysterious,  sage because we knew so little about him. He rarely talked about his past and hardly ever revealed his own feelings or thoughts about any personal matter, even when asked. It was as if he did not exist as a person. All the stories he told about his life might total three dozen pages. He almost always talked in the present. He always shunned publicity and avoided any publications about himself in all but a few Indian Journals such as the Mountain Path published by Ramana Ashram, and Inner Directions . He said that the greatest teachers were unknown, and that he only wanted ten close disciples onto which to pass his understanding.

http://rapidshare.com/files/254528584/Collected_Works_of_Robert_Adams_Vol_1.pdf.html

http://depositfiles.com/files/wjzr72ebt

adi shankaryacharya the movie 1983 dvd rip 

sanskrit with english subtitles

1. http://www.mediafire.com/download.php?jyzmlt4vnmi

2. http://www.mediafire.com/download.php?zryzoewz2uk
3. http://www.mediafire.com/download.php?tn2izemmidw
4. http://www.mediafire.com/download.php?qmkmh1jtmmn
5. http://www.mediafire.com/download.php?2bmnjw3zgqy
6. http://www.mediafire.com/download.php?rrwgmyijvmd
7. http://www.mediafire.com/download.php?oqrqtktdl5w
8. http://www.mediafire.com/download.php?mxlwwamt0gm
each part is 100 MB

Guide to Quantum Psychology

"Now from the author of comes a step-by-step guide to experiencing the underlying unity that is Quantum Consciousness. Dr. Stephen Wolinsky offers over fifty exercises to explore and experience the quantum approach to problem resolution. Designed to be done alone in pairs or in a group setting this adventure takes us into a new frontier and pushes the envelope of even the most far-reaching current psychological thought" (Amazon.com)

http://depositfiles.com/en/files/bm0jyo95c