Guest guest Posted January 21, 2002 Report Share Posted January 21, 2002 During my recent vedantic lecture on the subject "Thine Own Self" in Berlin, Germany (advaitinArticles/thyownself.htm) someone has asked me the question: How exactly the people who to the Theory of Advaita (non-duality) contribute to the society; how is this theory useful to the society? I would request learned members to write what they think is an appropriate answer. Also, one more important request: This is asking for opinions, please do not discuss somebody elses opinion! This is just to collect the opinions of all rs to Advaitin Theory.... Everybody is entitled to their opinion, at the end I would like to collect everybody's opinion and put it on the Advaitin webspace (Ofcourse, only after the aproval from the Advaitin moderation board) Yours, Madhava Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 21, 2002 Report Share Posted January 21, 2002 In a true adviatic understanding, there is no difference between I and the rest of the world. If my finger accidentally hurts my eye, I do not procecute the finger since I have a notion that the finger is not differnt from me and the eye is not differnt from me - the same fingers will try to smoothen the eye that got hurt - since the 'I-ness' and 'M-ness' pervades the whole body as one. In a true advaitic understanding, there cannot distinct feeling of separateness of oneself from the rest. The world is me and I am the world. In that true understanding my role is to take of myself - I cannot be greed, I cannot be self-fish, I will do everything to uplift the world in a way. Since I love myself as supreme source of happiness, whatever I do to myself is not considered as doing something but doing what is natural. Hence only in true advaitic understanding only one can be real reform and all actions one does for or in the society are extension of ones own self. He will be the one who can do self-less and inspired actions that benefit the whole world. He will be the one who can see and experience the vaasudeva kutumbam - loves the whole universe as he loves himself. Advaitic understanding is not exclusion of oneself but inclusion of oneself with everything as oneself - sarva bhuutastam aatmaanam sarva bhuutanicha aatmani. - one who sees all beings in oneself and oneself in all beings - Since there is nothing otherthan oneself - that is the essense of advaita and that is true understanding of advaita and that is true goal of advaita. Hari Om! Sadananda >"Madhava K. Turumella" <madhava >advaitin ><Advaitin (AT) (DOT) com> > What should be an Advaitins role in the society? >Mon, 21 Jan 2002 10:51:12 +0100 > >During my recent vedantic lecture on the subject "Thine Own Self" in >Berlin, >Germany >(advaitinArticles/thyownself.htm) >someone has asked me the question: > >How exactly the people who to the Theory of Advaita (non-duality) >contribute to the society; how is this theory useful to the society? > >I would request learned members to write what they think is an appropriate >answer. >Also, one more important request: This is asking for opinions, please do >not discuss somebody elses opinion! This is just to collect the opinions >of >all rs to Advaitin Theory.... Everybody is entitled to their >opinion, at the end I would like to collect everybody's opinion and put it >on the Advaitin webspace (Ofcourse, only after the aproval from the >Advaitin >moderation board) > >Yours, >Madhava > > > > _______________ Get your FREE download of MSN Explorer at http://explorer.msn.com/intl.asp. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 21, 2002 Report Share Posted January 21, 2002 The advaitin,s or those who get interested in advaita philosophy realise in due course of time that the world is changing at all times.You cannot change the world as you want it to be.So, as mahatma Gandhiji said ( the only thing you can try to change is yourself .) that is the only relative freedom we have.I thlnk the roll of an advaitin in society will be to become the best roll model so at least some may take notice and try to help the disadvantaged.If you change,the world around you changes! Nirmala Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 21, 2002 Report Share Posted January 21, 2002 > How exactly the people who to the Theory > of Advaita (non-duality) > contribute to the society; how is this theory useful > to the society? Namaste Madhava, When first the concepts of ' a little bit of real estate in heaven' or 'self-realisation' appeared to be a distasteful aim to me, a phrase arose 'Until the last ant is free how can there be freedom for me?' A better way of saying the same thing is in the final picture of the Zen 'Taming the Bull' pictures. This has the original seeker finally 'Entering the market-place with bliss-bestowing hands.' It seems to me that service in unity is the natural outcome of advaita...does not the name Shankara come from Sham..the bliss of the revelation of the supreme non-dualism ...karoti...brings about. See the first verse of the Shiva Suutras for this formulation. I think that such a question as you were given is based in the Western interpretation of the 'neti, neti' or via negativa principal being world denying. However, I would see the advaitin path realising the affirmative vison so that finally beauty is indeed in the eye of the beholder and in all that is beheld, for they are inseparable having transcended the veils of subject/object. With such a vision, the divisions of good/bad disappear and equanimity prevails. Yes, the conflicts and various activities will unfold but without the inflaming energy of attachment propelling them ever onwards. Just a first response for you, Om sri ram Ken Knight Send FREE video emails in Mail! http://promo./videomail/ Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 21, 2002 Report Share Posted January 21, 2002 Hari Om !! anyA vAcho vimuncheta. Be Advaita and get out of this attribute called Advaitin. Om Namo Narayanaya !! Srikrishna Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 21, 2002 Report Share Posted January 21, 2002 advaitin, "Madhava K. Turumella" <madhava@f...> wrote: > During my recent vedantic lecture on the subject "Thine Own Self" in Berlin, > Germany > (advaitinArticles/ thyownself.htm) > someone has asked me the question: > > How exactly the people who to the Theory of Advaita (non-duality) > contribute to the society; how is this theory useful to the society? > > I would request learned members to write what they think is an appropriate > answer. > Also, one more important request: This is asking for opinions, please do > not discuss somebody elses opinion! This is just to collect the opinions of > all rs to Advaitin Theory.... Everybody is entitled to their > opinion, at the end I would like to collect everybody's opinion and put it > on the Advaitin webspace (Ofcourse, only after the aproval from the Advaitin > moderation board) > > Yours, > Madhava It would be a tragedy if in your quest to answer this question you did not look deeply into the writings and teaching of Sri Aurobindo. His integral yoga, which at its core is profoundly advaitan, is also transformational, his great work was and is to have the divine to enter and transform all aspects of human life and action, as he so brilliantly expounds in the magnum opus, "The Divine Life." As one of the spiritual fathers of modern India, who helped give it birth, Sri Aurobindo is truly unique in his integration of the abstract and the relative, the human and the divine, in the one Unity that is the heart of vedanta. I can think of no better exponent of the Advaitin's practical and transformational role in society -- and if you look at his marvelous life and service to India, you will see that his sadhana was no mere philosophic talk or theory, no mere escape into bliss, but a living, breathing divine Life that transforms the world, even as it rises above it. Steve ~*~ "Surrender is giving oneself to the Divine -- to give everything one is or has to the Divine and regard nothing as one's own, to obey only the Divine will and no other, to live for the Divine and not for the ego." Sri Aurobindo Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 21, 2002 Report Share Posted January 21, 2002 advaitin, "Madhava K. Turumella" <madhava@f...> wrote: Re: What should be an Advaitins role in the society? Not to cling to the title of Advaitin. Nor to cling to any description. Nor to cling, But to be with what is. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 22, 2002 Report Share Posted January 22, 2002 Namaste: Shankara's Advaita Vedanta Philosophy comprises of two aspects: (1) Theory or Conjecture of non-duality between mind and matter (2) How this theory of non-duality confirms with the Scriptures consisting of Sruti (Vedas including the Upanishads) and Smriti (Bhagavad Gita, Brahma Suutra and Dharma Shastra). In other words Shankara's Advaita Vedanta Philsophy is not just the non-duality but it is much more than. It should be pointed out that both Ramanuja and Madhava the proponents of Visistadwaita and Dwaita did not agree with Shankara's contention. The pure theoretical aspect of non-duality can't answer the question: How is this theory useful to the society. Since Shankara's Advaita Philosophy confirms to the scriptures, we can look for the answer to the stated question as stated by the scriptures. The answer is well stated in conversational style of format in Bhagavad Gita. Bhagavad Gita describes the human nature and his/her responsibilities to the society targeting an audience with diverse personalities. Gita fundamentally stresses the importance of Karma (duty to the society) and Dharma (ethics of conducting those duties). All our contributions to the society will be conducted with the 'Yagna spirit' without looking for 'reward' for one's contribution. What it really means is that we should broaden our outlook - our family is all inclusive of all beings in the nature. The dharma of 'fire' is to burn. The dharma of light is to remove darkness. It is easy for human beings to specify the dharma of everything that we see in nature. The human dharma can only become clear if we understand our Divine Nature (True Human Nature). The entire Gita becomes a study of the understanding of our Divine Nature and with that understanding we become Perfect Yogi or a realized person. The charactertistics of the realized person (advaitin) are described in Gita in Chapter 2, Verses 55 to 72 in summary form. The entire Gita is an elaboration of these characteristics. Let me conclude my observation with persons that I admire who are perceived by the society as Perfect Yogis: Bhagawan Ramana, Ramakrishna Paramahamsa, Swami Yogananda, Swami Vivekananda, Mahatma Gandhi and so many others. I would also include many of the well known artists, scientists and political leaders who dedicated their time to the happiness and welfare of the universal society at large. All that I have stated here are based on my perception based on my incomplete knowledge and consequently are subject to errors. Warmest regards, Ram Chandran advaitin, "Madhava K. Turumella" <madhava@f...> wrote: > ......... How exactly the people who to the > ...Theory of Advaita (non-duality) > contribute to the society; how is this theory useful to the society? > > I would request learned members to write what they think is an > appropriate answer. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 22, 2002 Report Share Posted January 22, 2002 advaitin Madhav wrote:How exactly the people who to the Theory of Advaita (non-duality) contribute to the society; how is this theory useful to the society? Dear Madhava, =This question assumes that "other" theories/ belief/ faith/ religion they already know e.g. Christianity or Materialism or Democracy etc have some ATTRIBUTES and they expect something similar frame-work from the "Theory of Advaita". To begin with Advaitin's basic premise is that there are no attributes to describe the soul as there is one reality only-and that is YOU, everything else is an illusion borne out of ignorance of the soul. For those who are not familar with an ongoing discussion on this subject- this may be at first hearing, sound a bit like "Catch 22" situation. First we say, that Brahman is the only reality and then we say that all of us are ignorant but still we are one brahman! Here it has to be emphasized that all these are "iva" (as it were- not really). This means that Brahamn is the only reality and we are all "as it were". So the world is transient and not permenant. We cannot make any "Fixed Assets" in this world, only accumulate "Liabilities". So why not be Good? Being smarter than others and getting possessions by depriving others will all have no use, because at the end- which is guarnteed without exception, all this "program" cannot be saved when you log off- except for the the final revealing knowledge (I am that). So you may well click on to the "HOME PAGE". Hari Om (and Hurry Home) Pranams. P.B.V.Rajan Get Your Private, Free E-mail from Indiatimes at http://email.indiatimes.com Buy Music, Video, CD-ROM, Audio-Books and Music Accessories from http://www.planetm.co.in Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 22, 2002 Report Share Posted January 22, 2002 >advaitin Madhav wrote:How exactly the people who to the Theory of Advaita (non-duality) contribute to the society; how is this theory useful to the society? Dear Madhava, =This question assumes that "other" theories/ belief/ faith/ religion they already know e.g. Christianity or Materialism or Democracy etc have some ATTRIBUTES and they expect something similar frame-work from the "Theory of Advaita". To begin with Advaitin's basic premise is that there are no attributes to describe the soul as there is one reality only-and that is YOU, everything else is an illusion borne out of ignorance of the soul. For those who are not familar with an ongoing discussion on this subject- this may be at first hearing, sound a bit like "Catch 22" situation. First we say, that Brahman is the only reality and then we say that all of us are ignorant but still we are one brahman! Here it has to be emphasized that all these are "iva" (as it were- not really). This means that Brahamn is the only reality and we are all "as it were". So the world is transient and not permenant. We cannot make any "Fixed Assets" in this world, only accumulate "Liabilities". So why not be Good? Being smarter than others and getting possessions by depriving others will all have no use, because at the end- which is guarnteed without exception, all this "program" cannot be saved when you log off- except for the the final revealing knowledge (I am that). So you may well click on to the "HOME PAGE". Hari Om (and Hurry Home) Pranams. P.B.V.Rajan Send FREE video emails in Mail! http://promo./videomail/ Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 22, 2002 Report Share Posted January 22, 2002 > How exactly the people who to the Theory of Advaita > (non-duality) contribute to the society; how is this theory useful > to the society? Madhavaji, With the height of advaitic understanding, there would be no me different from the world. There is no longer a "doer" or "contributor" who functions from a fragmented perspective, out of fear and desire. Spontaneous, unprejudiced, unconditioned and most adequate functioning happens through the equipments of the body and the mind as demanded by a given situation at any given moment. What could be a greater blessing for the society and for people who come in contact with such an "individual"? warmest regards, --Satyan Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 23, 2002 Report Share Posted January 23, 2002 > Madhavaji, > > With the height of advaitic understanding, there would be no me > different from the world. There is no longer a "doer" or "contributor" Dear Sir, I see the depth of the explanation but can we create a world with Advaitha as a value system ?. For this I think we have to look at history, can some enlightened people in the group give some insight into the way people lived during the Sankara period?. It looks to me that at this age and period it is more a philosophical extravaganza for us to explore Advaith and nothing more. The best we can to is to intoxicate us with Advaith and live in a dream land like we do by taking drugs and I see this to be no different. We are basically trying to escape from reality !!. It also helps us to have a hope in life and not despair of the difficulties and trouble we face in life. It has a good therapeutically value I have no doubts about that scaling this to any higher state looks to me of no use at all. I am sure some of u will send a reply to me saying if that be it so be it !! but is that what the answer is ?, is the question you should ask your self !!!. Om Sri Ganashya Namaha, Ranga Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 24, 2002 Report Share Posted January 24, 2002 > How exactly the people who to the Theory of Advaita (non-duality) > contribute to the society; how is this theory useful to the society? > Namaste. Advaita/Vedanta ---contributes to ---> Society To know how, we need to clearly understand what is it that the Society needs. Further we also need to understand what is it that Advaita/Vedanta can offer to address above. Perhaps it can address infinitely more than what what Society needs. It is because Society is finite and its needs are therefore finite. Finiteness is trivial with respect to Infiniteness. The question boils down to identifying what Society needs. To know this, one may talk to a 90-year old, a 60-year old, a 40 year-old, a 20-year old, a 10-year old and a 1,2,3,4,5 year old. Why talk to them? because it is people that comprises a society. I have a guess as to a commonality of answers to the above question. Irrespective of a person's financial status, and irrespective of everything, I have a feeling that uniformly, the trend of answers will be 'respect'. Everyone usually wants a little respect and nothing more. Advaita/Vedanta treats everyone as Divine and each person is respected Infinitely because of the Divine in each person. This will be shown in each gesture, in talk and in all practice. Once this is taken care of, remaining all things in Society are details. They will all be taken care of automatically. Hence the vision must be based on unfolding the Divine in a society. Kind Regards, Raghava Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 25, 2002 Report Share Posted January 25, 2002 advaitin, "sambasivam2000" <sambasivam2000> wrote: > I see the depth of the explanation but can we create a world with > Advaitha as a value system ?. > > It looks to me that at this age and period it is more a philosophical > extravaganza for us to explore Advaith and nothing more. The best we > can to is to intoxicate us with Advaith and live in a dream land like > we do by taking drugs and I see this to be no different. We are > basically trying to escape from reality !!. It also helps us to have > a hope in life and not despair of the difficulties and trouble we > face in life. It has a good therapeutically value I have no doubts > about that scaling this to any higher state looks to me of no use at > all. .... > Om Sri Ganashya Namaha, > Ranga Namaste Shri Ranga-Ji, I completely understand your concerns. Practically speaking, what we need for the society and also ourselves is establishment of Dharma. The important question to ask then is: If one were to follow the path of Vedanta (and Yoga), is it assured that the thought and deeds of such a person will be on lines of Dharma ? Further, will such a person naturally inspire people around to align themselves with Dharma ? If answer to these questions is a Yes, your concerns are addressed. Best regards Shrinivas Gadkari Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 30, 2002 Report Share Posted January 30, 2002 Namaste! Advaitin's role in society: To answer this question, one must first of all address the following points: (a) Who is an Advaitin? (b) How do we define “society”? First about Advaitin. Is one who is still labouring on the path of Advaita Vedanta an advaitin? He has an academic appreciation of what advaita is all about. But that academic awareness has not still blossomed into self-realization – i.e. jeevan mukthi. So, I would like to restrict the use of the word “advaitin” to refer only to jeevan mukthas. Now to come to the word “society”. We do have a tendency to consider society as something existing outside us, definite and common to everyone. Is this a correct understanding? A little contemplation will show that nothing can be father from truth. Let us assume that there is a jeevan muktha in a small community somewhere atop a snowy mountain in present-day Afghanistan. He does not have television, newspapers and all the rest of the paraphernalia that we are accustomed to and cannot live without. His world is his immediate surroundings of a very few neighbours and the vast expanse of Lord’s beatitude that he views from the mountaintop. He does not know what is happening to his country. He does not even have a sense of nationality. No doubt, he hears the terrific sounds and sees the fire and smoke made by daisy cutters and carpet bombers. But he does not panic, for he does not know what these machines are all about and sees only his Lord in all the fury generated by them. His immediate concern is to wipe the tears of an ailing neighbour or to attend to the wants of a crying child beside him. As a personification of tranquility, he goes about doing his job spontaneously flowing into each situation. Each situation as it pops up in front of him is the Lord Himself for him! He is not bothered by “exalted” thoughts of a possible role he can play in freeing his country and making it to Kabul to participate in the power game there. For him, his “role” is to spontaneously fit into situations his Lord places him in. He does not have to hunt for a role. He understands that the situations he is placed in constitute society and he accepts it wholeheartedly in whatever form it appears before him, because he knows with certainty that the realities around him are nothing but the Lord Himself. This cannot be said about a so-called terrorist holed up in a cave a few kilometers from this rustic. He is fleeing for his life and already in the heart of a nightmarish situation staring on the face of certain death. For him, the realities, as they appear and as he sees them, are quite different Now let us go to the White House in Washington. There is this gentleman looking all tensed up and worried. He is the world’s most powerful man. He has embarked on a mission to eliminate terrorism and hunt down the elusive man responsible for it. And he has to do that to keep his job. With each passing day, success eludes him. He is upset and nervous. His daily realities include the buzzing capitals across the whole world, the power brokers there and hell of a lot of information coming from several satellites orbiting the globe, not to speak of the incessant outpourings from the media on ground. He does not have a free minute for his personal needs. What represents society to the simple Afghan rustic is a far cry from the tumultuous world of this most powerful man. Similarly, for each one of us, the immediate realities that constitute society are different and we are already “placed” in different roles to interact with them in our daily life. To one who lives in a place of turmoil and strife, pain and death are immediate realities whereas to those who are far removed from the scene, such tragedies are just printed news. Yet again, there may be others in other parts of the world who are totally unaware of what is happening. The only conclusion – the so-called realities experienced by us is the sum total of our own samskaras. Where we are and what we confront are already decided for us. Thus, the society we are in is not our choice. The roles also cannot be. An advaitin realizes that the roles he is to play in society are “given” to him (by the Lord, of course!). This is not fatalism but only an appreciation of Reality with capital “R”. An Advaitin accepts his roles as prasad from the Lord and fits into them spontaneously. He is never engaged in role hunting. He does not fret why he was born a poor Indian and not an American billionaire. He is not overwhelmed by thoughts of bringing about revolutions and changing societies. Changes he will make with courage and conviction, if possible and required. But, if he fails, failure will not make him bitter, because failure and success are also prasad coming from the Lord. He knows and accepts the difference between what he can change and what he cannot. Writing about Mahatma Gandhi, a renowned Malayalam poet once sang: When this leader is engaged in important discussions, even a jungle location is an exalted assembly hall. When this yogi is immersed in faultless samadhi, even a busy city center is a tranquil mountain cave. Nothing can better describe the state of a jeevan muktha. Gandhiji did not run after a role. He just fitted into what was “given” him spontaneously. The same is true about Jesus Christ and many other grat mean. Did Christ chase a role or did he vow to change society? No. He was simply spontaneous in the role the Lord granted him. For a long distance, Christ was made to carry the very Cross he was at last crucified on. He smiled all along the long journey. The sick on the way got cured of terrible diseases. For Christ everything was the Lord. What did it matter if He appeared as a Cross or as crucifiers? Smile. The Lord is right in front of you. And if he pulls out a revolver, call him by his real name: “Hey Ram!”. Did these Jeevan Mukthas look around for a role? They were the role and the role is Lord. And where is society? Isn’t that too the Lord then?! And what is the role for us – the non-jeevan mukthas or aspiring jeevan mukthas? Invoke our ichchasakthi (Lord again!) through incessant prayers in order that jeevan mukthas are placed in Washington, New Delhi, Islamabad and in all other hot-spots around the globe. I am sure the Lord will listen because He has no choice. We should not grant Him one! Pranams to everyone. M.R. Nair ___________________________ --- "Madhava K. Turumella" <madhava wrote: > > > How exactly the people who to the Theory > of Advaita (non-duality) > contribute to the society; how is this theory useful > to the society? > > I would request learned members to write what they > think is an appropriate > answer. > > > > > > Great stuff seeking new owners in Auctions! http://auctions. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 30, 2002 Report Share Posted January 30, 2002 Namaskar, What a brilliant artcile you have written. I feel you explained it fully.That had always been my point of view too. Perhaps I could not have put it so beautiflly and succinctly. Thanks a Lot for this illustrious piece. Vinayak Madathil Nair <madathilnair wrote: Namaste! Advaitin's role in society: To answer this question, one must first of all address the following points: (a) Who is an Advaitin? (b) How do we define “society”? First about Advaitin. Is one who is still labouring on the path of Advaita Vedanta an advaitin? He has an academic appreciation of what advaita is all about. But that academic awareness has not still blossomed into self-realization – i.e. jeevan mukthi. So, I would like to restrict the use of the word “advaitin” to refer only to jeevan mukthas. Now to come to the word “society”. We do have a tendency to consider society as something existing outside us, definite and common to everyone. Is this a correct understanding? A little contemplation will show that nothing can be father from truth. Let us assume that there is a jeevan muktha in a small community somewhere atop a snowy mountain in present-day Afghanistan. He does not have television, newspapers and all the rest of the paraphernalia that we are accustomed to and cannot live without. His world is his immediate surroundings of a very few neighbours and the vast expanse of Lord’s beatitude that he views from the mountaintop. He does not know what is happening to his country. He does not even have a sense of nationality. No doubt, he hears the terrific sounds and sees the fire and smoke made by daisy cutters and carpet bombers. But he does not panic, for he does not know what these machines are all about and sees only his Lord in all the fury generated by them. His immediate concern is to wipe the tears of an ailing neighbour or to attend to the wants of a crying child beside him. As a personification of tranquility, he goes about doing his job spontaneously flowing into each situation. Each situation as it pops up in front of him is the Lord Himself for him! He is not bothered by “exalted” thoughts of a possible role he can play in freeing his country and making it to Kabul to participate in the power game there. For him, his “role” is to spontaneously fit into situations his Lord places him in. He does not have to hunt for a role. He understands that the situations he is placed in constitute society and he accepts it wholeheartedly in whatever form it appears before him, because he knows with certainty that the realities around him are nothing but the Lord Himself. This cannot be said about a so-called terrorist holed up in a cave a few kilometers from this rustic. He is fleeing for his life and already in the heart of a nightmarish situation staring on the face of certain death. For him, the realities, as they appear and as he sees them, are quite different Now let us go to the White House in Washington. There is this gentleman looking all tensed up and worried. He is the world’s most powerful man. He has embarked on a mission to eliminate terrorism and hunt down the elusive man responsible for it. And he has to do that to keep his job. With each passing day, success eludes him. He is upset and nervous. His daily realities include the buzzing capitals across the whole world, the power brokers there and hell of a lot of information coming from several satellites orbiting the globe, not to speak of the incessant outpourings from the media on ground. He does not have a free minute for his personal needs. What represents society to the simple Afghan rustic is a far cry from the tumultuous world of this most powerful man. Similarly, for each one of us, the immediate realities that constitute society are different and we are already “placed” in different roles to interact with them in our daily life. To one who lives in a place of turmoil and strife, pain and death are immediate realities whereas to those who are far removed from the scene, such tragedies are just printed news. Yet again, there may be others in other parts of the world who are totally unaware of what is happening. The only conclusion – the so-called realities experienced by us is the sum total of our own samskaras. Where we are and what we confront are already decided for us. Thus, the society we are in is not our choice. The roles also cannot be. An advaitin realizes that the roles he is to play in society are “given” to him (by the Lord, of course!). This is not fatalism but only an appreciation of Reality with capital “R”. An Advaitin accepts his roles as prasad from the Lord and fits into them spontaneously. He is never engaged in role hunting. He does not fret why he was born a poor Indian and not an American billionaire. He is not overwhelmed by thoughts of bringing about revolutions and changing societies. Changes he will make with courage and conviction, if possible and required. But, if he fails, failure will not make him bitter, because failure and success are also prasad coming from the Lord. He knows and accepts the difference between what he can change and what he cannot. Writing about Mahatma Gandhi, a renowned Malayalam poet once sang: When this leader is engaged in important discussions, even a jungle location is an exalted assembly hall. When this yogi is immersed in faultless samadhi, even a busy city center is a tranquil mountain cave. Nothing can better describe the state of a jeevan muktha. Gandhiji did not run after a role. He just fitted into what was “given” him spontaneously. The same is true about Jesus Christ and many other grat mean. Did Christ chase a role or did he vow to change society? No. He was simply spontaneous in the role the Lord granted him. For a long distance, Christ was made to carry the very Cross he was at last crucified on. He smiled all along the long journey. The sick on the way got cured of terrible diseases. For Christ everything was the Lord. What did it matter if He appeared as a Cross or as crucifiers? Smile. The Lord is right in front of you. And if he pulls out a revolver, call him by his real name: “Hey Ram!”. Did these Jeevan Mukthas look around for a role? They were the role and the role is Lord. And where is society? Isn’t that too the Lord then?! And what is the role for us – the non-jeevan mukthas or aspiring jeevan mukthas? Invoke our ichchasakthi (Lord again!) through incessant prayers in order that jeevan mukthas are placed in Washington, New Delhi, Islamabad and in all other hot-spots around the globe. I am sure the Lord will listen because He has no choice. We should not grant Him one! Pranams to everyone. M.R. Nair ___________________________ --- "Madhava K. Turumella" wrote: > > > How exactly the people who to the Theory > of Advaita (non-duality) > contribute to the society; how is this theory useful > to the society? > > I would request learned members to write what they > think is an appropriate > answer. > > > > > > Great stuff seeking new owners in Auctions! http://auctions. Discussion of Shankara's Advaita Vedanta Philosophy of nonseparablity of Atman and Brahman. Advaitin List Archives available at: http://www.eScribe.com/culture/advaitin/ To Post a message send an email to : advaitin Messages Archived at: advaitin/messages Your use of is subject to Auctions Great stuff seeking new owners! Bid now! Quote Link to comment Share on other sites More sharing options...
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