Transcendental Truth

[Guest guest]

sunder hattangadi wrote:

>

> Namaste Sadaji,

>

> Is there a difference in emphasis in the words Transcendence

> and Immanence? If yes, why? If no, why is the former always

> mentioned, and the latter omitted?

 

aHA!

 

love ONE,

frank

[Guest guest]

Namaste Sadaji,

 

Is there a difference in emphasis in the words Transcendence

and Immanence? If yes, why? If no, why is the former always

mentioned, and the latter omitted?

 

The Ishopanishad starts with the line

 

iishaavaasyam ida.n sarvam......

 

Thank you.

 

Regards,

 

s.

 

advaitin , "Kuntimaddi Sadananda"

<k_sadananda@h...> wrote:

>

> Transcendental Truth

[Guest guest]

Sundar The word Immanence is also omitted in the Cambridge International

English dictionary may be for a good reason! Sorry I donot know the meaning

of that word and could not find it in the dictionary to answer your question

why it is always omitted.

 

Transcendental is more common to covey the meaning of transcending the realm

of time thus space. Tanscendental meditation is popularised by the Maharshi

Maheshi yogi. I am not sure if it was used popular before that.

 

Sunder By the by, unrelated to the topic The sloka - naasannasanna sadasanna

mahanna caanuu, na stree pumaan ca napumsaka meka biijam, yai brahma tatsama

mupaasita meka chintaiH, dhanyaa virejurisare bhava paasha bhaddhiiH|| - I

heard it is from DhanyaashhTakam attributed to Shankara. May be you can find

the correct version of the sloka in Shankara's texts.

 

 

Hari Om!

Sadananda

 

>"sunder hattangadi" <sunderh

>advaitin

>advaitin

> Re: Transcendental Truth

>Sat, 14 Oct 2000 12:38:53 -0000

>

>Namaste Sadaji,

>

> Is there a difference in emphasis in the words Transcendence

>and Immanence? If yes, why? If no, why is the former always

>mentioned, and the latter omitted?

>

> The Ishopanishad starts with the line

>

> iishaavaasyam ida.n sarvam......

>

> Thank you.

>

>Regards,

>

>s.

>

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[Guest guest]

advaitin , "Kuntimaddi Sadananda"

<k_sadananda@h...> wrote:

>

> Sundar The word Immanence is also omitted in the Cambridge

International

> English dictionary may be for a good reason! Sorry I donot know

the meaning

> of that word and could not find it in the dictionary to answer your

question

> why it is always omitted.

 

Namaste Sadaji,

 

Cambridge is not known for its Language department!{No

offence to Cantabrigians!!] Oxford English Dictionary on-line is by

subscription only!!!

 

So here is Merriam-Webster on-line:

 

Main Entry: im.ma.nent

Pronunciation: -n&nt

Function: adjective

Etymology: Late Latin immanent-, immanens, present participle of

immanEre to remain in place, from Latin in- + manEre to remain --

more at MANSION

1535

: remaining or operating within a domain of reality or realm of

discourse : INHERENT; specifically : having existence or effect only

within the mind or consciousness -- compare TRANSCENDENT

- im.ma.nent.ly adverb

 

Here are a few entries from Roget's Thesaurus on-line:

 

 

[Adjectives] derived from within, subjective; intrinsic, intrinsical;

fundamental, normal; implanted, inherent,.essential, natural; innate,

inborn, inbred, ingrained, inwrought; coeval with birth, genetous,

haematobious, syngenic radical, incarnate, thoroughbred, hereditary,

inherited, immanent;[iMMANENT]; congenital, congenite; connate,

running in the blood; ingenerate, ingenite; indigenous; in the grain;

bred in the bone, instinctive; inward, internal. [more]; to the

manner born; virtual.

 

 

 

 

 

>

> Transcendental is more common to covey the meaning of transcending

the realm

> of time thus space. Tanscendental meditation is popularised by the

Maharshi

> Maheshi yogi. I am not sure if it was used popular before that.

 

****Emerson in the 19th century [uSA] inspired the Transcendentalist

School of Philosophy., inspired by his study of the Vedanta

scriptures.

 

 

>

> Sunder By the by, unrelated to the topic The sloka - naasannasanna

sadasanna

> mahanna caanuu, na stree pumaan ca napumsaka meka biijam, yai

brahma tatsama

> mupaasita meka chintaiH, dhanyaa virejurisare bhava paasha

bhaddhiiH|| - I

> heard it is from DhanyaashhTakam attributed to Shankara. May be you

can find

> the correct version of the sloka in Shankara's texts.

>

 

 

*****Your reference is right on target:

 

http://www.alkhemy.com/sanskrit/doc_z_misc_shankara/doc_z_misc_shankar

a.html

 

naasanna sanna sadasanna mahasanna chaaNu

na strii pumaanna cha napu.nsakamekabiijaM |

yairbrahma tatsamanupaasitamekachitaiH

dhanyaa virejurite bhavapaashabaddhaaH || 6||

 

 

 

na sat na asat na sat-asat na mahasat na cha aNu

 

na strii pumaan na cha napu.nsakam ekabiijam.h .

 

yaiH brahma tat samanupaasitam ekachittaiH

 

dhanyaa virejurite bhava-paasha-baddhaaH ..

 

 

[ this is not proof-read by me; but I notice a couple of errors.I do

not have the original book.]

 

Regards,

 

s.

[Guest guest]

advaitin , "Kuntimaddi Sadananda"

<k_sadananda@h...> wrote:

>

> Transcendental is more common to covey the meaning of transcending

the realm

> of time thus space. Tanscendental meditation is popularised by the

Maharshi

> Maheshi yogi. I am not sure if it was used popular before that.

 

****CORRECTION: Emerson is identified correctly with the

Transcendentalist Movement in Literature, rather than a School of

Philosophy.{his name does not make it in the Philosophers' list!]

 

Kant had used the phrase 'transcendentalist inquiry'.

 

 

>

> Sunder By the by, unrelated to the topic The sloka - naasannasanna

sadasanna

> mahanna caanuu, na stree pumaan ca napumsaka meka biijam, yai

brahma tatsama

> mupaasita meka chintaiH, dhanyaa virejurisare bhava paasha

bhaddhiiH|| - I

> heard it is from DhanyaashhTakam attributed to Shankara. May be you

can find

> the correct version of the sloka in Shankara's texts.

>

>

*********

 

I found the correct version in the book, "Prayers Unto Him",compiled

by Chinmaya & Tulasi, publ.Chinmaya Publication Trust, Madras, 2nd

ed. 1985, page 191:[titled-Realised Men: The Blessed]

 

naasannasannasadasannamahanna chaaNu

 

[na asat na sat na sat a-asat na mahat na cha aNu]

 

na strii na pumaanna cha napu.nsakakameka-biijam .

 

[na strii na pumaan na cha napu.nsakam eka-biijam.h .]

 

yairbrahma tatsamanupaasi tamekachittaa

 

[yaiH brahma tat samanupaasi tam eka-chittaaH]

 

dhanyaa virejuritare bhavapaashabaddhaaH ..

 

[dhanyaaH virejuH itare bhava-paasha-baddhaaH ..]

 

"The Brahman is neither Existent[sat], nor Non-Existent [asat],

neither big nor small, neither female nor male. Great souls with

their concentrated minds meditate upon This. Such men indeed are

really the blessed; and the rest are shackled by the bondage of

Samsara."

 

Regards,

 

s.

[Guest guest]

I feel all the Gayatri Japas speak of the "link" between the transcendent and

immanent. For example, the Narayana Gayatri, Om Narayanaya vidmahe Vasudevaya

Dhimahi, Thanno Visnhu Prochodayaath. "May we know the Supreme person (meaning

the Transcendent). For that may be meditate on Vasudeva( The immanent). May

Vishnu activate us towards that. In this context, the stotra from Vishnu

Sahasranam looks upon Vasudeva as both Immannent and Transcendent.

"Vaasanaath Vasudevasya Vaasitham Bhuvanathrayam.

Sarava Bhutha Nivasosi Vaasudeva Namosthuthe."

 

A senior monk of the Ramakrishna Math explained Transcendental meditation by a

joke. It seems a devotee once asked a monk, "Sir, can you teach me

Transcendental meditation?" The monk replied, "I know nothing of transcendental

meditation. But, if you want, I can teach you dental meditation !".

The perplexed devotee asks, "What is that ?".

The Swamiji told the anecdote of Sri Ramakrishna that just as a man who has a

tooth ache cannot take his mind away from it, So also a man desiring God, should

not take his mind away from Him.

 

Sincerely,

Anand

 

 

Sarvam Ramanamayam Jagat

 

 

 

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[Guest guest]

-

<anand_natarajan

<advaitin >

Monday, October 16, 2000 2:31 PM

Re: Re: Transcendental Truth

 

>

> I feel all the Gayatri Japas speak of the "link" between the transcendent

and immanent. For example, the Narayana Gayatri, Om Narayanaya vidmahe

Vasudevaya Dhimahi, Thanno Visnhu Prochodayaath. "May we know the Supreme

person (meaning the Transcendent). For that may be meditate on Vasudeva( The

immanent). May Vishnu activate us towards that. In this context, the stotra

from Vishnu Sahasranam looks upon Vasudeva as both Immannent and

Transcendent.

> "Vaasanaath Vasudevasya Vaasitham Bhuvanathrayam.

> Sarava Bhutha Nivasosi Vaasudeva Namosthuthe."

>

> A senior monk of the Ramakrishna Math explained Transcendental meditation

by a joke. It seems a devotee once asked a monk, "Sir, can you teach me

Transcendental meditation?" The monk replied, "I know nothing of

transcendental meditation. But, if you want, I can teach you dental

meditation !".

> The perplexed devotee asks, "What is that ?".

> The Swamiji told the anecdote of Sri Ramakrishna that just as a man who

has a tooth ache cannot take his mind away from it, So also a man desiring

God, should not take his mind away from Him.

>

> Sincerely,

> Anand

>

>

> Sarvam Ramanamayam Jagat

>

> Can you explain the joke another time, I don't understand it sorry.

>

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[Guest guest]

Have you ever had a nasty tooth ache ? Well, try as you might , you cannot get

your mind off that aching tooth.

That is meditation in a way, is'nt it , constant outflow of the mind towards a

particular object? In this case, the effect is possibly detrimental.

However, if you can meditate on your chosen deity in the same manner, then that

is the way to move towards the Self or God or Supreme (However you wish to call

it.).

This was refered to as dental meditation! (To make a pun with transcendental ).

 

Regards,

Anand

 

---- you wrote:

> >

> > Can you explain the joke another time, I don't understand it sorry.

>

> >

 

 

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[Guest guest]

Hari Om Anand:

 

Sri Ramakrishna's Analogy is quite powerful and its

significance can be further elaborated as follows:

 

Transcendental literally means to go beyond all

thoughts. This is quite subtle because, some thought

is necessary to guide us and take us beyond all

thoughts. In the case of dental pain, we try hard to

get rid of it because we can't bear it and that keeps

us suffering!

 

On the other hand if we focus our mind on the 'chosen

deity,' such a thought has the highest potential to

take us beyond all thoughts including the thought on

the deity. In this case, the body, mind and intellect

gets superimposed with the deity (SELF) - 'tat tvam

asi.' (Eg. Pole Vault jumper uses the pole to jump go

beyond the height of the pole and while jumping he/she

has to leave the pole. If he/she holds on to the pole,

it is impossible go beyond and this is fundmental

principle in transcendenting the thoughts)

 

Bhagawan Ramakrishna implicitly suggests that the only

attachment that can free us from all attachments is

the attachment to 'SELF.' Most of our thoughts are

detrimental and only the thought on SELF (self

surrender) is transcendental.

 

Other explanations are possible and are most welcome,

 

regards,

 

Ram Chandran

[Guest guest]

Namaste,

 

Here are some instructions from Ramana Maharshi to the

aspirants in the ashrama:

 

The next day Bhagavan told me that the deer had died. I said: "Some

great soul came to you as a deer to gain liberation from your hands."

Bhagavan said: "Yes, it must be so. When I was on the hill, a crow

used to keep me company. He was a rishi in a crow's body. He would

not eat from anybody's hand but mine. He also died."

 

Once a garuda, a white-breasted eagle, which is considered holy in

India, flew into the Hall and sat on the top of a cupboard near

Bhagavan. After a while it flew around him and disappeared. "He is a

siddha (a saint endowed with supernatural powers) who came to pay me

a visit," said Bhagavan most seriously.

 

A dog used to sleep next to Bhagavan, and there were two sparrows

living at his side in the Hall. Even when people tried to drive them

away they would come back. Once he noticed that the dog had been

chased away. He remarked: "Just because you are in the body of a

human you think you are a human being, and because he is in the body

of a dog you think him a dog. Why don't you think of him as a

Mahatma, and treat him as a great person. Why do you treat him like a

dog?" The respect he showed to animals and birds was most striking.

He really treated them as equals. They were served food first like

some respected visitors, and if they happened to die in the Ashrama,

they would be given a decent burial and a memorial stone. The tombs

of the deer, the crow and the cow Lakshmi can still be seen in the

Ashrama near the back gate.

 

 

Regards,

 

s.

 

 

 

 

advaitin , Ram Chandran <ramvchandran> wrote:

> Hari Om Anand:

>

> Sri Ramakrishna's Analogy is quite powerful and its

> significance can be further elaborated as follows:

[Guest guest]

Dear Ram,

 

Could you please my name from sssriram; instead please

my other account srihanuman.

 

Thanks.

 

Best,

-- S. Sriram.