Celibacy

[Guest guest]

hariH OM! namaste

 

i haven't an inkling as to why i do what i do...

not really. i'm re-involving my energies on the

political front, re the upcoming election as well

as in touch with the UN and US State Dept with

the explosive situation in the Middle East. the

caliber of ignorance in the political arena as

well as of the average global citizen is truly

astounding! on one hand i'm compelled to care,

on the other if the world blew up tomorrow i

wouldnt give a fig! only because it will be back.

only because nothing dies. (please forgive the

hurriedness in my dialogue)

 

again, harshaji zeroed in on the pulse of the issue.

ramana is the one to look toward. his life is a

testimonial to his prarabdha, as he repeatedly told

us. there are no rigid and steadfast rules in the

yogamarga. sweeping generalizations are blunderous.

 

ramji's offering was beautiful.

 

yes..hariH OM! and love to you all! the Heart of

this community is so beautiful.

 

in the coming weeks i'll contribute to this topic,

which in of itself isn't really *that* important

but relates back to a fundamental issue regarding

the nature of this world and why it's come into

manifestation in the first place. is brahman some

kind of practical joker? did something go vitally

ontologically/existentially wrong that we're here

and charged with the purpose of destroying it all

and become permanently disembodied [viz. thus the

only way truly liberated via the release from

the dreaded wheel of samsara]? if so, why did

this all happen?

 

peacelove in ONE,

frank

[Guest guest]

V.Prasanna Shrinivas wrote:

> All objectivisation is conceptual, all conceptuality is inference, and all

> inference is as empty of truth as a vacuum is empty of air. Moreover there

> is no truth, never has been and never could be; there is no thus-ness,

> such-ness, is-ness, nor anything positive or negative whatever. There is

> just absolute absence of the cognisable, which is absolute presence of the

> unthinkable and the unknowable - which neither is nor is not.

> Inferentially this is said to be an immense and radiant splendour

> untrammelled by notions of time and space, and utterly beyond the dim,

> reflected sentience of temporal and finite imagination.

 

pure ajatavada. pure beautiful. om.

[Guest guest]

hariH OM!

 

to begin with, yes raja yoga is more effective if the

sex energy isn't dissipated. not true of purushotama

yoga (the triune karma-bhakthi-jnana yoga [which 3 are

incidentally *always* intertwined...in fact every living

entity is to one degree or another engaged in the practice

of purushotama yoga]).

 

re the 'spiritual giants' popularly referred to. these

are the world-teachers, who subconsciously realize that

if they want their message to be effective, they had to

maintain the facade of celibacy, otherwise they'd have

no credibility among the masses.

 

however, there were rumors even amongst some of these.

it was believed that ramakrishna in fact consummated his

marriage to sarada devi. jesus, according to the gnostic

gospels (naj hammadhi library), kissed mary magdaline on

the lips amorously *and often* in public. buddha was

married with a child just prior to his enlightenment.

 

anyway, what's the difference between sex and any other

sensual act, such as eating, listening to music, etc?

it was common knowledge that sri ramana enjoyed listening

to ragas and bhajans, and was even seen occasionally

tapping his fingers or pencil to the rhythms of the music.

he also was a stickler for spicing the food properly for

good taste, even though in the earlier years he avoided

the use of spices and even salt, to set an example. this

shows a clear change of mind on his part, and it shouldn't

upset anyone at all that things like this can and often

do happen in the lives of jnanis. as i've mentioned, the

ways of the jnani are first of all inscrutable, and second

of all not necessarily continuously aligned with a given

approach or life philosophy, not only relative to other

jnanis' behaviors and ideas but, as the above shows, to

their own behavioral/ideological history as well.

 

a careful and in-depth study of the life and times and

teachings of bhagavan ramana will reveal how liberal

he was in the face of the possibilities in approach.

it's well known how most jnanayogins are openly critical

of hatha yoga (which is really a variation on raja yoga,

and also relates to laya or kundalini yoga as well as kriya

yoga), yet ramana had a close friend in one yogi ramaiah,

who he encouraged to continue in his practice of hatha.

 

there are literally countless trails up the mountain

leading to the same summit...some are longer and/or

tougher, that's all.

 

(i should also mention: the practice of any form of raja

yoga--whether in keeping with celibacy or not--can lead to

insanity if practiced on *its own terms* (i.e. separated

from the most vital yoga of all, which is bhakthi or

esoterically Heart-yoga). that is, there should be present

a loving attitude in general. this is the primal hub of

everything in one's manifest living awareness. however,

if insanity does eventuate, there's no cause for alarm

either, since it's only a temporary vacation in time.

the problem, as with any apparent tragedy in life, only

amounts to a conditional setback.

 

it boils down to our societies' built-in guilt=ridden

sensationalism surrounding sex that gives rise to the

popular notion for the vital and *indispensible* need

for celibacy in the face of any spiritual endeavor.

 

and it's interesting that the reason most people require

discipline in this area, to get hold of their potential

obsession with sex (which is where the real problem lies,

and not with sex itself), is precisely because they've

been so suppressed and made to feel guilty about it.

and therefore the abnormal response in being tempted

to engage in it that much more!

 

as nandaji mentioned, it's true that ramana said that to

overcome any obsession, that to indulge in it further is

like pouring ghee on a fire. however, this is one of

maybe three instances where i disagree with guru ramana.

i think there are some people who in fact need to approach

such by doing the exact opposite: by indulging totally

and freely to their heart's content. i happen to have

been one of these, because that's exactly what enabled

me to overcome my own sexual obsession.

 

i should mention that smt coletteji is a powerful channel,

who oftentimes avails barrier-smashing opportunities!

this is of course also true of harshaji, ramji, sadaji,

nanadaji, madhavaji, sundarji, murthyji, gregji, jodyji,

and many others. our List is truly blessed!

 

________

 

now i'd like to talk about what is antecedent to this

matter, holding far deeper implications. what in fact

will expose a fundamental flaw and inescapable failure

in our pursuit to behold the true nature of What Is and

What caused It to be. what will also deliver a veritable

nuclear warhead to the mind open enough to catch the

speed and frequency of insight herein availed. this may

sound like hollywood, but i assure you it's not for the

feint of heart. on the other hand, know that you are

inherently invincible, and nothing in the universe can

pose or pierce the real you with any threat of danger

or demise. why? only because you are brahman Itself.

 

if nothing else, catch this: the only thing separating

you from jnanahood is a single thought made out of void.

and you know exactly what that thought is! what you

don't know is that it has no substance!! om

 

_______________

 

the vedas [and shankara emphasized] that maya is

beginningless and endless. therefore we have to

consider that the projection or manifestation of

brahman into the expression of Life via maya, is

an eternal one.

 

this is due to the fundamental nature of brahman

Itself (i.e. desiring the experience of Itself).

to consider therefore that the world exists merely

for the purpose of suffering and evolving through it,

with the attending purpose of eventually transcending

it (commonly understood as the liberation from the

wheel of samsara), and therefore never experiencing

Life again in manifestation, is tantamount to saying

that the purpose of Life itself is intrinsically

groundless.

 

the means to investigate this and getting a handle

on coming to terms with its implication is available

to us in the first chapter of the rg veda. which is

why i asked sri h.b. dave to share his interpretation

of this section of the rg veda, which for some reason

he hasn't done.

 

the following may seem unrelated, but bear with me

for a moment:

we have to consider here, as an auxilliary matter,

a certain inescapable line of reasoning, that will

in fact serve to expose the whole fallacy of our

protracted attempt(s) to discover what we believe

is the underlying truth to the nature of the world,

its entities and their manifest Godhead, as well as

the Absolute Being who is their substantial and

energetic cause:

who or what is liberated when a single jiva is

re-absorbed into brahman? the idea of there being

a *substantial* jiva in existence is false to begin

with...as is the idea that neither is there an

eternal entity as a soul (jivatman). it follows

that no-one and no-thing is or can get liberated.

so what's left? brahman itself. yet brahman

continues to project Itself into manifestation!

therefore, neither does brahman or any portion

thereof, get liberated when a jiva is reabsorbed

into its source. metaphysically, nothing changes!

 

this reveals a circular farcical calamity inherent

in the Mind itself. it reveals there can be no

graspable understanding of what's really happening,

within or beyond [causal to] the phenomenon of Life.

 

therefore we are immersed in an unfathomable mystery.

 

knowing this is all that *can* be known.

coexisting within it, as the very nature of the Self,

is moksha.

__________________

 

ok. if the ego is still healthy and rebelling.

here's my last suggestion.

buy the videotape, THE SAGE OF ARUNACHALA, and

wait till you get to the 2 minute segment of

his mounadisksha darshan and trust yourself.

 

OM RAMANARPANAMASTHU!

[Guest guest]

Thank you for your sharing Ramji on the issues of celibacy. Many will find

it to be a very thoughtful and sensible commentary. Having lived and

breathed yoga since early childhood, such conversations are of immense

delight to me. The sacred truths that have been passed on to us through the

ages by our sages and scriptures must be tested by every generation and

enlivened by our own experiences. Otherwise, we are no better than parrots,

who are very colorful birds with beautiful beaks but can only endlessly

repeat what has been heard from others.

 

As I stated in my first post on this topic, physical celibacy, in fact, can

play an important role in Kundalini Yoga. With the accumulation of Ojas in

the brain, Shakti works in higher centers and can maintain its residence in

Sahasarara (in the brain center) for longer periods during Samadhi. Repeated

experiences beyond body consciousness can facilitate ultimately the

evaporation of ignorance, Nirvikalpa Samadhi, and Clear Knowing of Self By

It Self.

 

As Sri Murthyji pointed out, we need to distinguish between celibacy,

Brhamacharya, etc., as the words imply different meanings. As evidenced by

this discussion, multiple perspectives are possible on this topic, depending

on one's angle of vision.

 

I do not think the issue should divide people along the lines of those "who

are for celibacy" and those "who are against it." That is a false and a

simplistic division, without any foundation whatsoever, and not very useful

at that.

 

Truth of the Heart, That is the Self, is truly beyond all such concepts,

notions, inferences, claims of superior knowing, and taking of various

positions.

 

Celibacy is not the same as Brahmacharya as noted time after time by Ramana

Maharshi. Sage of Aruanchala clearly indicated that celibacy is an aid to

Self-Realization, among many others. Ramana Maharshi pointedly and

repeatedly refused to give physical celibacy the same prominence as that

given in the Yogic texts.

 

The Master before whom sat the greatest Yogis and Shankracharyas of India,

supported all spiritual methods and disciplines and endorsed classical

approaches to Self-Realization. However, the Sage Ramana maintained and

insisted over the 50 years that he was questioned that all methods,

techniques, and disciplines are subordinate to Self-Enquiry (Enquiring into

the nature of consciousness and from where the "I Sense" originates). When

the main and the central and the direct method of consciousness reverting on

itself continuously and without ripples is truly understood and takes hold

of a spiritual mature aspirant, all rigid positions about this and that

discipline become irrelevant. One can start wherever one is. Ultimately,

there is nothing else to understand other than One's Own Consciousness.

 

Love to all

Harsha

[Guest guest]

Namaste,

 

All these perspectives have been beautifully synthesized by

Swami Chidananda [1916- ], president of Divine Life Society,

interviewed by 2 Canadians:

 

http://www.wie.org/j13/swami.html

 

He modelled himself on the roles of Ramakrishna, Vivekananda,

Aurobindo, and Ramana.

 

Regards,

 

s.

 

 

 

advaitin , "Harsha \(Dr. Harsh K. Luthar\)"

<hluthar@b...> wrote:

> Thank you for your sharing Ramji on the issues of celibacy. Many

will findit to be a very thoughtful and sensible commentary. One can

start wherever one is.

Ultimately,

> there is nothing else to understand other than One's Own

Consciousness.

>

> Love to all

> Harsha

[Guest guest]

-

Harsha (Dr. Harsh K. Luthar) <hluthar

<advaitin >

Friday, October 20, 2000 6:29 PM

Celibacy

 

> Thank you for your sharing Ramji on the issues of celibacy. Many will find

> it to be a very thoughtful and sensible commentary. Having lived and

> breathed yoga since early childhood, such conversations are of immense

> delight to me. The sacred truths that have been passed on to us through

the

> ages by our sages and scriptures must be tested by every generation and

> enlivened by our own experiences. Otherwise, we are no better than

parrots,

> who are very colorful birds with beautiful beaks but can only endlessly

> repeat what has been heard from others.

>

> As I stated in my first post on this topic, physical celibacy, in fact,

can

> play an important role in Kundalini Yoga. With the accumulation of Ojas in

> the brain, Shakti works in higher centers and can maintain its residence

in

> Sahasarara (in the brain center) for longer periods during Samadhi.

Repeated

> experiences beyond body consciousness can facilitate ultimately the

> evaporation of ignorance, Nirvikalpa Samadhi, and Clear Knowing of Self By

> It Self.

>

> As Sri Murthyji pointed out, we need to distinguish between celibacy,

> Brhamacharya, etc., as the words imply different meanings. As evidenced by

> this discussion, multiple perspectives are possible on this topic,

depending

> on one's angle of vision.

>

> I do not think the issue should divide people along the lines of those

"who

> are for celibacy" and those "who are against it." That is a false and a

> simplistic division, without any foundation whatsoever, and not very

useful

> at that.

>

> Truth of the Heart, That is the Self, is truly beyond all such concepts,

> notions, inferences, claims of superior knowing, and taking of various

> positions.

>

> Celibacy is not the same as Brahmacharya as noted time after time by

Ramana

> Maharshi. Sage of Aruanchala clearly indicated that celibacy is an aid to

> Self-Realization, among many others. Ramana Maharshi pointedly and

> repeatedly refused to give physical celibacy the same prominence as that

> given in the Yogic texts.

>

> The Master before whom sat the greatest Yogis and Shankracharyas of India,

> supported all spiritual methods and disciplines and endorsed classical

> approaches to Self-Realization. However, the Sage Ramana maintained and

> insisted over the 50 years that he was questioned that all methods,

> techniques, and disciplines are subordinate to Self-Enquiry (Enquiring

into

> the nature of consciousness and from where the "I Sense" originates). When

> the main and the central and the direct method of consciousness reverting

on

> itself continuously and without ripples is truly understood and takes hold

> of a spiritual mature aspirant, all rigid positions about this and that

> discipline become irrelevant. One can start wherever one is. Ultimately,

> there is nothing else to understand other than One's Own Consciousness.

>

> Love to all

> Harsha

>

> Excellent!! I really enjoyed this answer. Don't worry about celibacy. Sex

will drop on its own accord, you just lose interest when deeply emersed in

yogic practice and inquiry.into the nature of the self. How can you fight

with a shadow?? It disappears when dispassion arises. So why worry?

 

What happens when you have rules and regulations?

What happens when you say to a person: Whatever you think please never think

of sex. (A rule or regulation)

This poor guy will think of sex day and night. That happened to the priests,

monks and others who didn't have the opportunity to practice a Guru-given

technique of yogic practice and inquired into the nature of the Self. When

sexenergy is surpressed it becomes ugly, perverse. Why being so rigid? Let

it flow and it will drop by itself when you think of God and his majesty all

day and night and practice the great Yogic techniques. Nothing else is

needed.

 

Robin.

 

>

> Discussion of Sankara's Advaita Vedanta Philosophy of nonseparablity of

Atman and Brahman.

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[Guest guest]

Sri Ramana Maharshi told a story illustrating what Brahamcharya is. He said that

" When the only heir to the pandava race, Parikshith was struck by the "Apandava

Astra" when he was in his mother's womb itself, the only way that the still born

child could be brought back to life was to be touched by a person who had

observed Akanda Brahmacharya". It seems all the sages themselves who had

assembled there fell short of the requirement. When this was so, Sri Krishna

said "If I have practised brahmacharya through out my life , may this child

live" and touched the child Parikshith and the child came back to life."

Sri Ramana concludes saying that such is the strange life of Jnanis, Sri Krishna

who sported with 16,000 women was established in perfect Brahmacharya.

From - Talks with Sri Ramana Maharshi

 

But that does'nt hold good for us. We are not in Sri Krishna's state of being.

The higher our ideal, the better we fare. So there is nothing wrong if you have

absolute celibacy as your ideal.

 

About the interchanging of the words celibacy ,chastity. Swami Vivekananda uses

the word chastity and he also refers to Sanyasa. Therfore he equates chastity

and celibacy though they have different meanings by the dictionary.

 

Regards,

Anand

 

Sarvam Ramanamayam Jagat

~~~~~~~~~~~~~~~~~~~~~~~~~

 

 

 

------------------

Get free personalized email at http://www.iname.com

[Guest guest]

 

anand_natarajan [anand_natarajan]

 

Sri Ramana Maharshi told a story illustrating what Brahamcharya is. He said

that

" When the only heir to the pandava race, Parikshith was struck by the

"Apandava Astra" when he was in his mother's womb itself, the only way that

the still born child could be brought back to life was to be touched by a

person who had observed Akanda Brahmacharya". It seems all the sages

themselves who had assembled there fell short of the requirement. When this

was so, Sri Krishna said "If I have practised brahmacharya through out my

life , may this child live" and touched the child Parikshith and the child

came back to life."

Sri Ramana concludes saying that such is the strange life of Jnanis, Sri

Krishna who sported with 16,000 women was established in perfect

Brahmacharya.

From - Talks with Sri Ramana Maharshi

 

But that does'nt hold good for us. We are not in Sri Krishna's state of

being. The higher our ideal, the better we fare. So there is nothing wrong

if you have absolute celibacy as your ideal.

______

Respectfully, Anandaji, if you must have an ideal, have Absolute

Self-Realization as the Ideal. If you must think, Think Big! :-).

 

Love

Harsha

[Guest guest]

Namste

 

Absolute Celibacy and Self Realization come together. If you follow

ideal, the other has to come about. Dont think Big. Just BE Big.

 

Regards,

Anand

 

______

> Respectfully, Anandaji, if you must have an ideal, have Absolute

> Self-Realization as the Ideal. If you must think, Think Big! :-).

>

> Love

> Harsha

>

>

 

 

------------------

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[Guest guest]

 

anand_natarajan [anand_natarajan]

 

Namste

 

Absolute Celibacy and Self Realization come together. If you follow

ideal, the other has to come about. Dont think Big. Just BE Big.

 

Regards,

Anand

>

BE.

[Guest guest]

advaitin , anand_natarajan@i... wrote:

>

> Namste

>

> Absolute Celibacy and Self Realization come together. If you follow

> ideal, the other has to come about. Dont think Big. Just BE Big.

>

> Regards,

> Anand

 

It's a nice wish Anand, but Self Realization is dependent on *no*

conditions. There are many cases of persons who have been completely

celibate, but no Self realization has occurred. There are many cases

of individuals living lives that include sex, where Self realization

*has* occurred.

 

Now there are also many cases where celibate folks have been blessed

with Self realization, and many where folks having sex have *not* been

blessed.

 

The upshot is this: Self realization is unconditional. That is,

there are no conditions in the relative sphere of existence that

can determine when and where the blessing of Self realization

emerges.

 

--jody.

[Guest guest]

On 21 Oct 2000, at 10:05, anand_natarajan wrote:

> Absolute Celibacy and Self Realization come together. If you follow

ideal, the other has to come about. Dont think Big. Just BE Big.

 

It is true, Lord and Lust cannot be together.

 

But freedom from lust in this case is not a suppression of desires

but a natural loss of desire. One mustn't have an attraction nor

repulsion towards sex.

 

If a man can look at the photo of a deity, a stone and an erotic

image equally with bliss, it is Self-Realization which is dawning.

 

Transcendence of desire. How does one do that? Maybe we can

distract our minds away from lust, by turning it to Lord and

overindulging in Him.

 

Hmm... that would bring us to the topic of Devotion now, wouldn't

it!?

 

 

 

--

Warmest regards,

Ruben V. M.

rubenn

_____________

The end of wisdom is freedom.

The end of culture is perfection.

The end of knowledge is love.

The end of education is character. -Sathya Sai Baba.

[Guest guest]

Dear all,

 

Bhagavan Krishna in Gita says, "When one completely withdraws the

senses as the tortoise withdraws its limbs, from the objects of the senses

he is established in perfect knowledge.

 

An embodied being by restricting the senses may refrain from the

objects of sense enjoyment; but the taste for enjoyment ceases for one

realizing the Ultimate consciousness.

 

O Arjuna! The senses are so turbulent that they can lead astray

the mind of even a vigilant persond of sound judgement.

 

Keeping under control all the senses, the self controlled should

mediatate on Me; for one whose senses have been brought under control is

established in perfect knowledge.

 

While concentrating on objects of senses a person develps

attachment to the sense objects; from attachment desires are born, from

desire anger arises.

 

From anger delusion occur, from delusion bewilderment of memory,

after forgetfulness of memory the loss of spiritual intelligence and

losing spiritual intelligence one perishes.

 

 

Regards

Prasanna

 

~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*

V.Prasanna Shrinivas ~*~ Phone: Dept : +91-80-309 2567/2378

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[Guest guest]

advaitin , "Ruben" <rubenn@m...> wrote:

> On 21 Oct 2000, at 10:05, anand_natarajan@i... wrote:

>

> > Absolute Celibacy and Self Realization come together. If you

> follow ideal, the other has to come about. Dont think Big.

> Just BE Big.

>

> It is true, Lord and Lust cannot be together.

 

The Lord is Omnipresent and Stainless, even in the presence

of lust. There can be no lust without the Lord, for there is

no experience without Atman.

 

Lust exists in the mind, and all minds are lit by the clear light

of Brahman. Brahman includes all, including lust.

> But freedom from lust in this case is not a suppression of desires

> but a natural loss of desire. One mustn't have an attraction nor

> repulsion towards sex.

>

> If a man can look at the photo of a deity, a stone and an erotic

> image equally with bliss, it is Self-Realization which is dawning.

 

Self-realization is Its own blessing. It depends on no condition

for Its manifestation.

> Transcendence of desire. How does one do that? Maybe we can

> distract our minds away from lust, by turning it to Lord and

> overindulging in Him.

 

As you said above, not by suppressing, but by offering up as

we would a flower.

 

"Mother, please accept this offering of my desire."

> Hmm... that would bring us to the topic of Devotion now, wouldn't

> it!?

 

Devotion is the clearest route to the blessing we seek.

 

"O Devi, you are Bhagavati, the supreme Vidya which is the

cause of liberation"

--Devi Mahatmyam

 

--jody.

 

[snip]

[Guest guest]

<< On 21 Oct 2000, at 10:05, anand_natarajan wrote:

> Absolute Celibacy and Self Realization come together. If you

follow ideal, the other has to come about. Dont think Big. Just BE Big.

 

It is true, Lord and Lust cannot be together.

 

But freedom from lust in this case is not a suppression of desires

but a natural loss of desire. One mustn't have an attraction nor

repulsion towards sex.

 

If a man can look at the photo of a deity, a stone and an erotic

image equally with bliss, it is Self-Realization which is dawning.

 

Transcendence of desire. How does one do that? Maybe we can

distract our minds away from lust, by turning it to Lord and

overindulging in Him.

 

Hmm... that would bring us to the topic of Devotion now, wouldn't

it!?

*****************

Why is it wron to discuss Bhakti if this helps one to realise the self ?

 

Dear Ruben after reading yours comments, it reminds me of Brahma Stuti in Sri

mad Bhagbatam. Dasam Skandha or 14th Chapter. Where Brahma ji said:

 

Sreya:srutim Bhaktimudasse te Bivo Klisenti ye kewalbodhlabdhye !

Tesamasau Klesala yeba Sissete Nannedetha STHULTUSABAGHATINAMA !!4!!

 

Athapi te deba padambujadwoyoprasadalesanugrihita yeba hi !

Janati tattom Bhagwan mahimno na channe ekopi chiram Bichonnan !!29!!

 

Tadastu me Natha sa Bhuribhago bhavettra wanettra tu wa tirscham !

Yenahamekopi Bhabanjananam bhuttwa nisebe taba padapallawam !!30!!

 

Sorry this may not benefit to all , since I could not translate it in

English, I fall short in good translation by myself. I will highly appriciate

if some one can do it, only if they find it important enough.

Thank you

Raghabananda

[Guest guest]

Namaste,

 

bhaagavata mahaapuraaNa X:xiv:4;29,30 [tr. by C.L.Goswami]

 

shreyaHsrutiM bhaktimudasya te vibho

klishyanti ye kevalabodhalabdhaye .

teshhaamasau kleshala eva shishhyate

naanyadyathaa sthuulatushhaavaghaatinaam.h .. 4..

 

In the case (however) of those who, neglecting Devotion,--the

fountainhead of all blessings (in the shape of worldly prosperity and

final beatitude),--to You, O Almighty Lord,take pains to attain mere

spiritual enlightenment, such enlightenmnt ultimately proves to be no

more than a source of exertion alone, as is the case with those who

are engaged in pounding the mere coarse husk.

 

athaapi te deva padaambujadvaya\-

prasaadaleshaanugR^ihiita eva hi .

jaanaati tattvaM bhagavanmahimno

na chaanya eko.api chira.n vichinvan.h .. 29..

 

Nevertheless, O Self-effulgent Lord, he alone who is blessed with an

iota of grace of Thy lotus feet can in fact realize the essence of

Your glory; none other can do so even though investigating it for a

long time all alone (in uninterrupted seclusion).

 

tadastu me naatha sa bhuuribhaago

bhave.atra vaanyatra tu vaa tirashchaam.h .

yenaahameko.api bhagavajjanaanaaM

bhuutvaa nishheve tava paadapallavam.h .. 30..

 

Therefore, O Lord, may that great fortune be mine, whereby in this

(the life of Brahma) or any other life even among the subhuman

creatures I may turn out to be anyone of Your devotees and lovingly

tend Your feet, tender as a fresh leaf.

 

 

Regards,

 

s.

 

advaitin , Raju100@A... wrote:

Brahma Stuti in Sri

> mad Bhagbatam. Dasam Skandha or 14th Chapter. Where Brahma ji

said:

>

> Sreya:srutim Bhaktimudasse te Bivo Klisenti ye kewalbodhlabdhye !

> Tesamasau Klesala yeba Sissete Nannedetha STHULTUSABAGHATINAMA !!4!!

>

> Athapi te deba padambujadwoyoprasadalesanugrihita yeba hi !

> Janati tattom Bhagwan mahimno na channe ekopi chiram Bichonnan !!

29!!

>

> Tadastu me Natha sa Bhuribhago bhavettra wanettra tu wa tirscham !

> Yenahamekopi Bhabanjananam bhuttwa nisebe taba padapallawam !!30!!

> Thank you

> Raghabananda