Guest guest Posted August 9, 2001 Report Share Posted August 9, 2001 > This song is Madhurashtakam by Sri > Vallabhacharya. The song by Sri Shankaracharya also > sung by M.S. is GovindaAshtakam which begins with > Sathyam Jnanam Anantham Nityam.... Namaste Anand and all the rest of you who have responded so quickly on this topic. I can now chase up a recording here in UK. Advaita so often becomes dry in the empirical approach to knowledge that dominates Western thought these days and although this is a step in the right direction, a curtain is soon drawn across the essence of the teaching. A few years back a resolve to find devotion in advaita arose in me and I was led along a sure and certain path which I wil not recount here. However on the way this word 'madhur' was known and I would like to offer the following: A series of 'coincidences led me to the Anandashram of the late Papa Ramdas near Kanhangad. There was experienced an almost tangible quality of sweetness and I later came across these words of Papa Ramdas: 'Sugar is sweet. By nature it is sweet. It can never be bitter. So the Name by nature is sweet. It can never be bitter. But when this sugar is put in the mouth of a man who is having some kind of fever, he finds it not sweet but bitter. He throws it away. That shows that the man is diseased. Sugar is sweet. So when we are diseased with low desires, The Name does not taste sweet to us. We must go to the doctor who can cure that disease. That doctor is guru, who by his presence removes our disease of desires and gives us nectarine Name and you find in that instant that it is sweet and sweetness comes to you as long as you are repeating the Name, until at last you become sweetness itself, not merely the taster of sweetness but sweetness itself. So you drink and drink and drink the Name until the drinker and the drink become one.' One of my functions here is to chair meetings of The Alister Hardy Society in London which archives spiritual experiences for study by multi-discipline academics. From my own research of the archives I offer the following: 'I was aware of a curious light that seemed to grow up within me, and became stronger and more defined as the minutes past...The main sensation was of being loved, a flood of sweetness of great strength....the description is quite inadeqaute. I felt a unification of myself with the external world; I did not lose my own identity, yet all things and I somehow entered into each other; all things seemed to speak to me.' Another writes: 'This force seemd to welcome and enfold me and give me strength. It seemed to smile invisibly.' I do not find these statements to be incompatible with advaita although the language used is governed by the person's environment...UK people in these cases...there is no doubt about the substratum to their experience. When the latter lady speaks of the smile, and Sada had referred to the innocent smile on the face of a child, I am reminded of Lord Krishna...Gita 2v10...and his smile..prahasant...when Arjuna had finally stopped yattering and fallen silent while prostrating at Bhagavan's feet. From that smile flowed the grace of the Gita's teaching. It is at this level of our experience that I find the word 'madhur' most appropriate. Fimally, I am having great trouble getting a copy of Natalie Isaeva's 'From Early Vedanta to Kashmiri Saivism.' Suny Press says it is out of print and Amazon have failed to find a copy after six months of effort. If anyone sees a copy in their favourite store please let me know as I would like to purchase a copy for some future study of sphota and language, Many thanks, Ken Knight Make international calls for as low as $.04/minute with Messenger http://phonecard./ Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 9, 2001 Report Share Posted August 9, 2001 advaitin, ken knight <hilken_98@Y...> wrote: > > Fimally, I am having great trouble getting a copy of > Natalie Isaeva's 'From Early Vedanta to Kashmiri > Saivism.' Suny Press says it is out of print and > Amazon have failed to find a copy after six months of > effort. If anyone sees a copy in their favourite > store please let me know as I would like to purchase a > copy for some future study of sphota and language, > Many thanks, > Ken Knight Greetings Ken, Here is some info. on the book. Amazon's listed price is $49.95 [for 197 pages!!] Regards. s. Libraries that Own Item This screen shows libraries that own the item you selected. E-mai WorldCat Total Libraries: 138 Libraries with Item: "From early Vedanta to Kas..."( Record for Item ) Location Library Code OH CASE WESTERN RSV UNIV CWR IN INDIANA UNIV IUL WI MARQUETTE UNIV, MEMORIAL LIBR GZQ OH MIAMI UNIV MIA OH OBERLIN COL LIBR OBE OH OCLC PROD SERV AMF OH OHIO STATE UNIV, THE OSU MI UNIV OF MICHIGAN LIBR EYM IN UNIV OF NOTRE DAME IND WI UNIV OF WISCONSIN, MADISON, GEN LIBR SYS GZM WI UNIV OF WISCONSIN, MILWAUKEE GZN MI WESTERN MICHIGAN UNIV EXW OH XAVIER UNIV XAV OH YOUNGSTOWN STATE UNIV YNG Record for Item: "From early Vedanta to Kas..."( Libraries with Item ) Mark: Database: WorldCat Ownership: Check the catalogs in your library. Title: From early Vedanta to Kashmir Shaivism : Gaudapada, Bhartrhari, and Abhinavagupta / Author(s): Isaeva, N. V. Publication: Albany : State University of New York Press, Year: 1995 Description: x, 197 p. ; p., 24 cm. Language: English S SUNY series in religious studies; Standard No: ISBN: 0791424499; 0791424502 (pbk.); LCCN: 94-38805 SUBJECT(S) Descriptor: Vedanta. Kashmir Saivism -- Doctrines. Note(s): Includes bibliographical references and index. Class Descrpt: LC: B132.V3; Dewey: 181/.48 Responsibility: Natalia Isayeva. Document Type: Book Entry: 19940927 Update: 19950825 Accession No: OCLC: 31374310 Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 9, 2001 Report Share Posted August 9, 2001 In my humble opinion,any-repeat any- discussion without mentioning God who is the cause of all this, and experiencing His Sweetness is futile intellectual acrobatics and will be lost in the vast space of the Mind and its Mysteries including the trap door of ego.Sri Krishna calls everyone of us very lovingly: Manmanaabhava Madbhakto Madyajee Mam namasakuru On Me fix thy mind;to Me be devoted:Worship Me;Revere Me!. Why do we tend to forget this call and wander away?Like a child enjoying icecream does not open its mouth lest the enjoyment be interrupted,those yogis who are ever tasting the Divine Nectar or Amritha of the Name of Sri Krishna need no further metaphysics or different philosophical interpretations or paths.That wonderful sweetness can only be experienced but cannot be described.The name clears all our doubts. Pardon me if I am treading on any one's toes or ignorant of the established philosophies of Great Scholars ,but I always wondered when the name of Sweetest Sri Krishna is constantly available to us,why do we even need to resort to other terms for God like Brahman,Self etc.unless of course we realize that all the terms are referring to Sri Krishna only,as the Lord Himself declared. --- ken knight <hilken_98 wrote: > > > This song is Madhurashtakam by Sri > > Vallabhacharya. The song by Sri Shankaracharya > also > > sung by M.S. is GovindaAshtakam which begins with > > Sathyam Jnanam Anantham Nityam.... > > Namaste Anand and all the rest of you who have > responded so quickly on this topic. I can now chase > up > a recording here in UK. > > Advaita so often becomes dry in the empirical > approach > to knowledge that dominates Western thought these > days > and although this is a step in the right direction, > a > curtain is soon drawn across the essence of the > teaching. A few years back a resolve to find > devotion > in advaita arose in me and I was led along a sure > and > certain path which I wil not recount here. However > on > the way this word 'madhur' was known and I would > like > to offer the following: > A series of 'coincidences led me to the Anandashram > of > the late Papa Ramdas near Kanhangad. There was > experienced an almost tangible quality of sweetness > and I later came across these words of Papa Ramdas: > 'Sugar is sweet. By nature it is sweet. It can never > be bitter. So the Name by nature is sweet. It can > never be bitter. But when this sugar is put in the > mouth of a man who is having some kind of fever, he > finds it not sweet but bitter. He throws it away. > That shows that the man is diseased. Sugar is sweet. > So when we are diseased with low desires, The Name > does not taste sweet to us. We must go to the > doctor > who can cure that disease. That doctor is guru, who > by > his presence removes our disease of desires and > gives > us nectarine Name and you find in that instant that > it > is sweet and sweetness comes to you as long as you > are > repeating the Name, until at last you become > sweetness > itself, not merely the taster of sweetness but > sweetness itself. So you drink and drink and drink > the > Name until the drinker and the drink become one.' > > One of my functions here is to chair meetings of The > Alister Hardy Society in London which archives > spiritual experiences for study by multi-discipline > academics. From my own research of the archives I > offer the following: > 'I was aware of a curious light that seemed to grow > up > within me, and became stronger and more defined as > the > minutes past...The main sensation was of being > loved, > a flood of sweetness of great strength....the > description is quite inadeqaute. I felt a > unification > of myself with the external world; I did not lose my > own identity, yet all things and I somehow entered > into each other; all things seemed to speak to me.' > Another writes: > 'This force seemd to welcome and enfold me and give > me > strength. It seemed to smile invisibly.' > > I do not find these statements to be incompatible > with > advaita although the language used is governed by > the > person's environment...UK people in these > cases...there is no doubt about the substratum to > their experience. When the latter lady speaks of > the > smile, and Sada had referred to the innocent smile > on > the face of a child, I am reminded of Lord > Krishna...Gita 2v10...and his > smile..prahasant...when > Arjuna had finally stopped yattering and fallen > silent > while prostrating at Bhagavan's feet. From that > smile > flowed the grace of the Gita's teaching. > It is at this level of our experience that I find > the > word 'madhur' most appropriate. > > Fimally, I am having great trouble getting a copy of > Natalie Isaeva's 'From Early Vedanta to Kashmiri > Saivism.' Suny Press says it is out of print and > Amazon have failed to find a copy after six months > of > effort. If anyone sees a copy in their favourite > store please let me know as I would like to purchase > a > copy for some future study of sphota and language, > Many thanks, > Ken Knight > > > > Make international calls for as low as $.04/minute > with Messenger > http://phonecard./ > Make international calls for as low as $.04/minute with Messenger http://phonecard./ Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 9, 2001 Report Share Posted August 9, 2001 Namaste Sagar-ji, The point you are making does not appear to me as broad-minded as Sri Krishna's, whom you have quoted partially! The sweetness of 'intellectual acrobatics' need not be denied also. There are paths that suit different temperaments, and until one is satisfied through exhausting the possibilities, other paths will have to wait. Sri Krishna says, those who are devotees are offered the wisdom of Reality in the end, just as the intellectuals are offered the supreme devotion at the end of the journey. In Gita, 3:26, Sri Krishna advises the wise to refrain from unsettling the minds of the ignorant who are attached to action. He later goes on to describe the various 'yajnas' people perform to reach the Supreme Spirit. The knot of ignorance can bind the devotee no less than the intellectual in all actions that retain the sense of egoism. As Swami Vivekananda said in the "Song of the Sanyasin', a chain is a chain even if it is made of the purest gold or the purest 'sattva'. Regards, s. advaitin, BTA SAGAR <btasagar> wrote: > In my humble opinion,any-repeat any- discussion > without mentioning God who is the cause of all this, > and experiencing His Sweetness is futile intellectual > acrobatics and will be lost in the vast space of the > Mind and its Mysteries including the trap door of > ego.Sri Krishna calls everyone of us very lovingly: > Manmanaabhava Madbhakto Madyajee Mam namasakuru > On Me fix thy mind;to Me be devoted:Worship Me;Revere > Me!. > Why do we tend to forget this call and wander > away?Like a child enjoying icecream does not open its > mouth lest the enjoyment be interrupted,those yogis > who are ever tasting the Divine Nectar or Amritha of > the Name of Sri Krishna need no further metaphysics or > different philosophical interpretations or paths.That > wonderful sweetness can only be experienced but cannot > be described.The name clears all our doubts. > Pardon me if I am treading on any one's toes or > ignorant of the established philosophies of Great > Scholars ,but I always wondered when the name of > Sweetest Sri Krishna is constantly available to us,why > do we even need to resort to other terms for God like > Brahman,Self etc.unless of course we realize that all > the terms are referring to Sri Krishna only,as the > Lord Himself declared. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 10, 2001 Report Share Posted August 10, 2001 > Fimally, I am having great trouble getting a copy of > Natalie Isaeva's 'From Early Vedanta to Kashmiri > Saivism.' Suny Press says it is out of print and > Amazon have failed to find a copy after six months of > effort. If anyone sees a copy in their favourite > store please let me know as I would like to purchase a > copy for some future study of sphota and language, > Many thanks, > Ken Knight Try www.bookfinder.com. Howard Cowell's "Sphota theory of language" gives a lucid exposition of sphotavaada. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 10, 2001 Report Share Posted August 10, 2001 Respected Sagarji: Namaste, Today is Janmastami (Lord Krishna's birthday) and several points that you have raised are worth remembering. I recommend everyone to read the long but most appropriate essay for Janmasthami written by Swami Sivanandaji: "Lord Krishna, His Lilas and Teaching." This electronic text is available at the Website http://www.sivanandadlshq.org/download/lordkrishna.htm#_VPID_5. Swamiji starts with a beautiful introduction: "Lord Krishna was the Purna Avatara with 16 Kalas. Every word of His teachings and every act of His was full of sublime object lessons of momentous import to humanity. Study His teachings to Uddhava. Drink the nectar of Srimad Bhagavata. Sing His glories. Repeat His grand mantra OM Namo Bhagavate Vasudevaya. Do total self-surrender unto Him. You will soon attain union with Him." The text also contains the entire Madhurastakam with English translation. (Ken may love to read and enjoy the English verses). Now let me come back to your specific criticisms regarding philosophical discussions, explanations and interpretations. Though I respect your opinion but I disagree with several of your contentions. As Sunderji correctly pointed out that those who enjoy the sweetness of the Grace of Lord Krishna are not forbidden to enjoy the sweetness of 'intellectual acrobatics.' Those who experience His sweetness, get His guidance and love and their 'intellectual acrobatics' are nothing but His Footprints! For example, Swami Sivananda and Swami Chinmayananda were great devotees of Lord Krishna and they thoroughly enjoyed the Lord Krishna's sweetness and His blessings. At the same time, they also enjoyed performing "intellectual acrobatics" and thrilled the audience with showers of sweetness. Isn't it true that Lord Krishna Himself had to engage in 'intellectual acrobatics' to clear the ignorance of Arjuna. Finally let me conclude with the English translation of the verses (provided by Swami Sivanandaji) of Madhurastakam which is most appropriate on Janmasthami. Sweet are His lips and His mien is sweet. Sweet are His eyes as His smiles are sweet. Sweet is His heart as His bearing is sweet. The Lord of sweetness is entirely sweet. Lord Sri Krishna is entirely sweet. Sweet are His words as His actions are sweet. Sweet is His dress as His posture is sweet. Sweet is His gait as His gestures are sweet. The Lord of sweetness is entirely sweet. Lord Sri Krishna is entirely sweet. Sweet is His flute and His foot-dust is sweet. Sweet are His hands, as His blue feet are sweet. Sweet is His dance and His friendship is sweet. The Lord of sweetness is entirely sweet. Lord Sri Krishna is entirely sweet. Sweet is His song and His pure drink is sweet. Sweet is His food and His sleeping is sweet. Sweet is His charm as His forehead is sweet. The Lord of sweetness is entirely sweet. Lord Sri Krishna is entirely sweet. Sweet are His limbs as His sporting is sweet. Sweet are His guiles as His pranks are sweet. Sweet is His mouth and His resting is sweet. The Lord of sweetness is entirely sweet. Lord Sri Krishna is entirely sweet. Sweet is His pearl and His garland is sweet. Sweet is Yamuna and Her rippling is sweet. Sweet is the stream and the lotus is sweet. The Lord of sweetness is entirely sweet. Lord Sri Krishna is entirely sweet. Sweet are His maids and His frolics are sweet. Sweet is His love and His parting is sweet. Sweet are His pets and His leavings are sweet. The Lord of sweetness is entirely sweet. Lord Sri Krishna is entirely sweet. Sweet are His mates and His cows are sweet. Sweet is His staff as His creation is sweet. Sweet is His wrath as His graces are sweet. The Lord of sweetness is entirely sweet. Lord Sri Krishna is entirely sweet. advaitin, BTA SAGAR <btasagar> wrote: > In my humble opinion,any-repeat any- discussion > without mentioning God who is the cause of all this, > and experiencing His Sweetness is futile intellectual > acrobatics and will be lost in the vast space of the > Mind and its Mysteries including the trap door of > ego.Sri Krishna calls everyone of us very lovingly: > Manmanaabhava Madbhakto Madyajee Mam namasakuru > On Me fix thy mind;to Me be devoted:Worship Me;Revere > Me!. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 11, 2001 Report Share Posted August 11, 2001 --- Ram Chandran <rchandran wrote: > Study His teachings to Uddhava. Drink > the nectar of Srimad > Bhagavata. Sing His glories. Repeat His grand mantra > OM Namo Bhagavate > Vasudevaya. Do total self-surrender unto Him. You > will soon attain > union with Him." Namaste to all, Thank you for entering into the discussion on madhur...and thanks for the leads to Isaeva's book and sphota theory. Thank you for all the ref. which I can follow up and taking the time to give these translations. Especial thanks to Greg for his considered reflection on 'sweetness' which I used with a study group which first raised the point two weeks ago. It was interesting that this group gave examples of the two ways to opening the well of sweetness: through the study of Vedas and repetition of the Name. As I do not have the cultural background for an established affection and devotion to Sri Krishna...to me he is a charioteer and a teacher...the etymology of the word Brahman is more useful. This does not create a barrier because I am sure that before I had learned the language of my parents and thence studied religions, I knew...or was known in....sweetness. To take any 'form' of the Holy Name is of use only until the dualistic scourge of exclusivism rears its head. For example. It is valuable for Christians to repeat Jesus's words 'I am the Way the Truth and the Life, no one comes to the Father except by me.' But if they take this to refer to the form of the man then they become exclusivist, but if they centre upon the 'I am' they are released from this superimposition. I wonder if this is the teaching in the verse in Chapter 18 of the Bhagavad Gita which follows one of the verses that state the formula 'Manmanaa madbhakto...' He says 'renounce all dharmas.' I know that Shankara comments on this in the light of the debate upon the ways of action and knowledge but for me it means that all limitations, all Names and forms must be renounced. This does not mean ended but performed without attachment. Maybe someone would like to pick up this point. Finally, my introduction to Eastern philosophical writings was through the poetry of Kabir and Guru Nanak. I was struck at that time by the latter's continual reference to Nam in the Japji: 19. There is no place without God's Name. This is one example of many. When the teachers of advaita talk of the repetition of God's name are they referring to an outer form of Japa or are there ever more subtle forms of practice of which we become aware? And what is meditation on the soundless sound? I remember reading the Naada Bindu Upanishad with great delight but many questions arose from that. Sorry, I am rambling on but this is a vast subject even if we keep returning to a single point, Many thanks once more Ken Knight Send instant messages & get email alerts with Messenger. http://im./ Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 14, 2001 Report Share Posted August 14, 2001 Namaste! Pardon me for keeping silent as often silence is the best way of communicating. I am very grateful to Sri Gummuluru Murthy garu for his posting and his suhrudayam,positive understanding and comments.I am also grateful to Ramachandranji and Sunderji for not misunderstanding. Mine was not a criticism but a caution.Our intellect often forgets the focus on God.My posting clearly said that any discussion which does not mention (or does not acknowledge) God who is the Cause of all this,may become futile. The greatest protectors of God's Maya are His own door keepers =the Mind and Ego-the mythological Jaya and Vijaya mentioned in Srimad Bhagawatam.They never let us break the Greatest Mystery called Maya,which is beyond human grasp.When we come to His door steps,they distract us.Like Lord Krishna pointed out- "Mam Eva prapadyante Maya mesham Tarantite"-and as Swami Sivananda lovingly advised in His message on Sri Krishna Janmashtami,only By prayerful surrender to Him,we can cross over this Maya.Mind is God's instrument and therefore any egoistic efforts cannot- cannot conquer or fully understand it.Only By Lord's help it is possible. We can never never fulfil even a single advice of the Lord in Bhagawad Geetha by our own efforts,if we do not earnestly and immediately seek His help at every step and in every slokam. This is the subtle meaning many commentaries seem to miss.Let us seek His help always.Let us realize His Sweetest Presence in each one of us and all around each one! Ananda Sagar . --- Ram Chandran <rchandran wrote: > Respected Sagarji: > > Namaste, > > Today is Janmastami (Lord Krishna's birthday) and > several points that > you have raised are worth remembering. I recommend > everyone to read > the long but most appropriate essay for Janmasthami > written by Swami > Sivanandaji: "Lord Krishna, His Lilas and > Teaching." This electronic > text is available at the Website > http://www.sivanandadlshq.org/download/lordkrishna.htm#_VPID_5. > > Swamiji starts with a beautiful introduction: "Lord > Krishna was the > Purna Avatara with 16 Kalas. Every word of His > teachings and every act > of His was full of sublime object lessons of > momentous import to > humanity. Study His teachings to Uddhava. Drink > the nectar of Srimad > Bhagavata. Sing His glories. Repeat His grand mantra > OM Namo Bhagavate > Vasudevaya. Do total self-surrender unto Him. You > will soon attain > union with Him." The text also contains the entire > Madhurastakam with > English translation. (Ken may love to read and enjoy > the English > verses). > > Now let me come back to your specific criticisms > regarding > philosophical discussions, explanations and > interpretations. Though I > respect your opinion but I disagree with several of > your contentions. > As Sunderji correctly pointed out that those who > enjoy the sweetness > of the Grace of Lord Krishna are not forbidden to > enjoy the sweetness > of 'intellectual acrobatics.' Those who experience > His sweetness, > get His guidance and love and their 'intellectual > acrobatics' are > nothing but His Footprints! For example, Swami > Sivananda and Swami > Chinmayananda were great devotees of Lord Krishna > and they thoroughly > enjoyed the Lord Krishna's sweetness and His > blessings. At the same > time, they also enjoyed performing "intellectual > acrobatics" and > thrilled the audience with showers of sweetness. > Isn't it true that > Lord Krishna Himself had to engage in 'intellectual > acrobatics' to > clear the ignorance of Arjuna. > > Finally let me conclude with the English translation > of the verses > (provided by Swami Sivanandaji) of Madhurastakam > which is most > appropriate on Janmasthami. > > Sweet are His lips and His mien is sweet. > Sweet are His eyes as His smiles are sweet. > Sweet is His heart as His bearing is sweet. > The Lord of sweetness is entirely sweet. > Lord Sri Krishna is entirely sweet. > > Sweet are His words as His actions are sweet. > Sweet is His dress as His posture is sweet. > Sweet is His gait as His gestures are sweet. > The Lord of sweetness is entirely sweet. > Lord Sri Krishna is entirely sweet. > > Sweet is His flute and His foot-dust is sweet. > Sweet are His hands, as His blue feet are sweet. > Sweet is His dance and His friendship is sweet. > The Lord of sweetness is entirely sweet. > Lord Sri Krishna is entirely sweet. > > Sweet is His song and His pure drink is sweet. > Sweet is His food and His sleeping is sweet. > Sweet is His charm as His forehead is sweet. > The Lord of sweetness is entirely sweet. > Lord Sri Krishna is entirely sweet. > > Sweet are His limbs as His sporting is sweet. > Sweet are His guiles as His pranks are sweet. > Sweet is His mouth and His resting is sweet. > The Lord of sweetness is entirely sweet. > Lord Sri Krishna is entirely sweet. > > > Sweet is His pearl and His garland is sweet. > Sweet is Yamuna and Her rippling is sweet. > Sweet is the stream and the lotus is sweet. > The Lord of sweetness is entirely sweet. > Lord Sri Krishna is entirely sweet. > > Sweet are His maids and His frolics are sweet. > Sweet is His love and His parting is sweet. > Sweet are His pets and His leavings are sweet. > The Lord of sweetness is entirely sweet. > Lord Sri Krishna is entirely sweet. > > Sweet are His mates and His cows are sweet. > Sweet is His staff as His creation is sweet. > Sweet is His wrath as His graces are sweet. > The Lord of sweetness is entirely sweet. > Lord Sri Krishna is entirely sweet. > > advaitin, BTA SAGAR <btasagar> > wrote: > > In my humble opinion,any-repeat any- discussion > > without mentioning God who is the cause of all > this, > > and experiencing His Sweetness is futile > intellectual > > acrobatics and will be lost in the vast space of > the > > Mind and its Mysteries including the trap door of > > ego.Sri Krishna calls everyone of us very > lovingly: > > Manmanaabhava Madbhakto Madyajee Mam namasakuru > > On Me fix thy mind;to Me be devoted:Worship > Me;Revere > > Me!. > > > Make international calls for as low as $.04/minute with Messenger http://phonecard./ Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 18, 2001 Report Share Posted August 18, 2001 Namaste! I wish to add a few more thoughts on this subject. When we realize that all this is maaya,and we should also realize that He is the creator of this maaya as well as human mind and body,even maaya becomes sweet,as this is all His Leela.Every seed,every flower,every living being etc.,should immediately point out to Him.Similarly every science including all ever revealing laws,every art,every branch of Knowledge should immediately point out to Him.Every sound,every star,every particle of sand,every leaf infact everything in this wonderful creation including Time and Space should point out to Him.Therefore one meaning of ma--aya is "that which points out to Me". We should be wonder struck every second of our existence and feel His sweetest Presence even through His Maya.Instead of showing contempt or disregard,we should with all humility have Bhakti for His Maya or Leela and obey by its laws. On a lighter vein,a popular bus company in Indonesia has a Sanskrit name called "Maya Sari Bhakti" painted on all buses.I do not know what the current Indonesian meaning is,but to me it pointed out that the buses have Bhakti for all maya and obey all the rules and regulations of His Maya.In other words they do not disobey laws of traffic saying that after all- all this is maya.! One enjoys His sweetness by showing Bhakti even for His Maya,which is the His sweetest Leela or Enchantment. --- BTA SAGAR <btasagar wrote: > Namaste! Make international calls for as low as $.04/minute with Messenger http://phonecard./ Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 19, 2001 Report Share Posted August 19, 2001 Namste, Oh. Dear. I replied to this just now immediately after e-mailing someone on the foolishness of Darwin. The computer crashed so I suppose that I must even see Darwin in a new light. Thanks for furthering this line and I have added a little before I go off to the mountains of Donegall for three weeks...no computers for many miles. >Every > sound,every star,every particle of sand,every leaf > infact everything in this wonderful creation > including > Time and Space should point out to Him.Therefore one > meaning of ma--aya is "that which points out to Me". > We should be wonder struck every second of our > existence and feel His sweetest Presence even > through Sruti confirms what you say. I often say that though the practice of 'neti neti' allows the initial separation of the ahankara from attachment, hence bringing buddhi into play, there is a danger that it can become an intellectual exercise leading nowhere. Personally I feel that we also need the affirnative path and to remove the na from the neti and repeat 'iti, iti'. This connects with the statement 'the full and glorious manifestation of the Absolute' and in the communion sweetness emerges. This is a union of min and hear for the two shoul not be separate. Arjuna was confused by such a separation and Lord Krishna brought him to the point wher he was able to say,' My delision is destroyed. I have regained my memory through Thy grace, O Achyuta. I am firm; I am free from doubt. I shall act according to Thy word....karisye vacanam tava. BG 18v73. Om Ken Make international calls for as low as $.04/minute with Messenger http://phonecard./ Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 20, 2001 Report Share Posted August 20, 2001 Ken, Thank you for enjoying and elaborating on my thoughts on Madhura.Ofcourse I did not read shrutis and am thankful for your support. A few more thoughts: There is a lot of confusion in many minds about --Sagunaahman and Nirguna Brahman--Saakara and Niraakara etc and who is superior.We should realize that they all refer to the one and the same sweetest Lord and there is absolutely no difference whatsoever except in our ignorant minds.Since they are one and the same,the question which or who is superior or which is higher state of Realization has no meaning at all. God's Compassion,Love and Sweetness towards all of us are not Gunaas by any means but are the very nature of the Lord! Ananda Sagar --- ken knight <hilken_98 wrote: > , > Make international calls for as low as $.04/minute with Messenger http://phonecard./ Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 20, 2001 Report Share Posted August 20, 2001 Anand, I am about to go off on holiday for three weeks away from all computers so I will not be able to pick up on this one for a while but here is a brief first reaction: > A few more thoughts: > There is a lot of confusion in many minds about > --Sagunaahman and Nirguna Brahman--Saakara and > Niraakara etc and who is superior.We should realize > that they all refer to the one and the same sweetest > Lord and there is absolutely no difference > whatsoever > except in our ignorant minds. It is the work of a correctly functioning buddhi to note the above and below, upper and lower, superior and inferior. I believe that you are correct when you say that it is the ignorance in our minds that do not see the unity in which the apparent two exist. We cannot walk 'under' a bridge without there being a bridge 'above' us. It is only the attachment of the ahankara to my own delusory opinions which makes the two statements about the one event appear to be separate. Could it be that immediately the first step is taken out of 'being' into 'becoming' that the appearance of two occurs? As the gunas play, the ahankara evolves notions of 'better than' and 'worse than' dominate and the deluded ahankara becomes the judge of all things. Our worlds become small and finite. Om sri ram jai jai ram Ken Make international calls for as low as $.04/minute with Messenger http://phonecard./ Quote Link to comment Share on other sites More sharing options...
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