Hindu Article-Essence of surrender

[Guest guest]

Essence of surrender

CHENNAI: The hallmark of a noble person is modesty and the ability to

discriminate between right and wrong. He has the courage to make the

right choice and stand by it. He knows his goal and pursues it with

faith and hope. In the Ramayana where the most important principle of

total surrender to the Lord is well illustrated in Vibhishana's

seeking refuge in Rama, all these noble traits come to the fore, said

Sri Mathivannan in a lecture. Though born a Rakshasa, Vibhishana was

endowed with exceptional qualities that guided his thought, speech

and behaviour. He never swerved from the path of Dharma. He held his

brother Ravana, who was equally endowed with noble traits, in great

esteem. Ravana was a renowned Shiva devotee, great scholar, and well

versed in arts and culture. Vibhishana pointed out that but for the

shameful act of abducting Sita, and the heinous sin of coveting her,

another's wife, Ravana had everything to his credit.

With great anguish Vibhishana cautioned Ravana that as a forewarning

Lanka had already burned, and that it was Sita's chastity and not

Hanuman that was the cause. But Ravana was in no mood to listen, and

by refusing to accept the moral code, he chose the path to Lanka's

destruction. True to the saying that good advice goes unheeded when

an individual's fate is headed towards doom, Ravana's reaction left

Vibhishana with no choice. Renouncing everything, including brothers,

family, empire and so on, he went in search of the ultimate goal of

life, yielding to his prime longing for oneness with the Supreme. He

had before him the golden opportunity of seeking Rama.

When Vibhishana approached Rama's camp, Rama decided to elicit the

opinion of leaders close to him like Neelan, Angadan, Sugrivan,

Jambavan and Hanuman (though Rama could have accepted Vibhishana

unconditionally). The first four readily vetoed the case, because

Vibhishana being Ravana's brother was very much from the enemy camp.

But Hanuman who had already recognised Vibhishana's good nature in

Lanka vouched for his conduct and sincerity. It was Vibhishana who

had prevented Ravana from committing the sin of killing a messenger,

Hanuman. Vibhishana's daughter Trijata had shown kindness to Sita.

Rama accepted this surrender and not only conferred on him (in

anticipation) the empire of Lanka, but also Chiranjivitwam.

 

Copy Right: The Hindu-Daily

[Guest guest]

advaitin, "B VAIDYANATHAN"

<vaidyanathiyer> wrote:

> Essence of surrender

In the Ramayana where the most important principle of

> total surrender to the Lord is well illustrated in Vibhishana's

> seeking refuge in Rama, all these noble traits come to the fore,

said

> Sri Mathivannan in a lecture.

 

Namaste all.

 

The theory of surrender to God is one of the corner-stones of all

schools of Hindu religious philosophy. The Vaishnava school makes it

the central core around which every other concept evolves.There are

actually six components of the process of surrender according to

them.

 

Vibhishana's surrender satisfies all those six conditions. The

conviction that 'He will protect me under all circumstances'

(rakshishhyati iti vishvaasah') is the most important of them.This

trust in God is a 100 per cent. faith. It is a trust with total

abandon.

 

This is the abandon which forms the concluding part of Krishna's

advice in the Gita (18 - 66). It is the abandonment of all

dependence on anything other than the Lord.

 

PraNAms to all advaitins.

profvk

[Guest guest]

Namaste Prof Krishnamurty-Ji and Friends:

 

Surrender is one of the fundamental and primary corner stone of

Hinduism.

 

Just a thought? And with apologies in advance for this diversion.

 

Could this also have been responsible for our downfall as a country

as well? Could the extended suffering of India (British Rule) be

because that we could not distinguish and/or identity of the "REAL

God"?

 

When we proudly sing our National anthem -

 

jana gana mana adhinaayaka ja ya ho

bhaatara bhaagya vidhaata

 

Who was the vidhaatha (The one who dispenses the destiny of our

Nation) here? If we interpret this from the davita point of view

that that God is some one else who is going to provide the salvation

for me and thus I surrender to HIM.

 

However, if we interpret this through the eyes of an advaita then

the meaning also changes. The dispenser of the destiny is no one

else but you. You take the responsibility for your own salvation,

rather than depending on others to solve your problems.

 

Could our ancestors during the British period accepted them (the

Rulers) as God's and practiced the principles of surrender?

 

That is why Samarth Ramdas says ;

tasmaata vicaaara karaa vaa | deva koNa to voLakhaavaa |

aapalya aapaNa shodha ghyaavaa | a.ntarayaami ||

 

Overall Meaning - Find out (search) and realize what is the God

(tattva) by thinking for yourself within you.

 

In my view, practicing the advaitic principles even is vyavahaaric

situations may provide us a road map for the collective salvations

of our country rather than worrying about the individual salvation

of the individual saadhakaa?

 

Regards,

 

Dr. Yadu

 

 

advaitin, "V. Krishnamurthy" <profvk>

wrote:

> advaitin, "B VAIDYANATHAN"

> <vaidyanathiyer> wrote:

> >

>

> Namaste all.

>

> The theory of surrender to God is one of the corner-stones of all

> schools of Hindu religious philosophy. The Vaishnava school makes

it

> the central core around which every other concept evolves.There

are

> actually six components of the process of surrender according to

> them.

>

> Vibhishana's surrender satisfies all those six conditions. The

> conviction that 'He will protect me under all circumstances'

> (rakshishhyati iti vishvaasah') is the most important of them.This

> trust in God is a 100 per cent. faith. It is a trust with total

> abandon.

>

> This is the abandon which forms the concluding part of Krishna's

> advice in the Gita (18 - 66). It is the abandonment of all

> dependence on anything other than the Lord.

>

> PraNAms to all advaitins.

> profvk

[Guest guest]

Namaste all,

 

Again in my IMVVHO

 

Jeevan Mukta continues to perceive but the difference is he does so through

Gnana Drushti, whereas we perceive through Agnana Drushti, agnana janita, i.e.,

Mithyagnana, Drushti.

 

Jeevan Mukta continues to do vyvahara, but not with a motive of gaining

anything/losing anything, i.e. for happiness/avoiding unhappiness. He does so

out of happiness, as he rests always in peace and happiness, which is never

disturbed, as he knows any cause that appears to disturb is itself happiness.

Happiness cannot take away/disturb happiness. He knows that “while answering any

call, it is the call of his immortality”. (Sri Nairji, pardon me for quoting

from your very pertinent poem). It is only for us Pravurthi and Nivrurthi, (AMF

there is no Nivrurthi as that is also Pravurthi only) and for a Jeevan Mukta

both are meaningless as far he is concerned, as he does not gain/lose anything

from both.

 

He is above Dharma and Adharma i.e. about the notions attached to Dharma and

Adharma that adhering to them is a prerequisite for Moksha. He is no more

interested in Moksha, because he knows he was, he is, he will be never bound

(“That never can be Other than You, my Immortality”. Sri Nairji, again Pardon

me).

 

Such a Jeevan Mukta can be a brahmachari, gruhasta, vanaprasti and sanyasi. The

Ashramas or style of life, and the different paths (?) such as karma yoga,

bhakti yoga, hatha yoga, gnana yoga, etc, has no meaning for him, (because he

knows “There You are! Mother!

 

My own Immortality!” Again from Sri Nariji’s super poem) but the way he lives,

i.e. how and why he interacts, how he does vyvahara is all that he is interested

in, and his such interest is spontaneous and not a reaction to any situation. He

has already renounced all Dharmas/adharmas i.e. the notions attached to

Dharmas/adharmas, and he always abide in Him, i.e. the ultimate Knowledge and it

is through that Knowledge he continues to live and do vyvahara in the world

(“Sarva Dharman Parithyajya Mam Evam Saranam Vraja).

 

He has nothing to renounce because what is there to renounce or not to

renounce, and even if he renounces anything what will get out of it?

 

There is no more conditioning for him as all conditioning are result of

mithya-gnana.

 

He can be a worker, a social worker, an office employee, and a professional,

etc. that does not matter.

 

The only “nyasa” if at all he has done is that of ignorance about him, about the

world and Eswara, although there is no nyasa involved, as there is no special

effort in knowledge taking place.

 

Such a Jeevan Mukta is very rare very rare to be found, although we can find so

many sanyasies/yogies, because he does not appear to us in no way different from

us. Even he does not know whether he is a Jeevan Mukta as for him he was never a

Jeevan Bandha, i.e. bound by the jeevanness, which is the result of

mithyaagnaana.

 

Any repetition/any confusion/any ambiguity in my post may kindly be pardoned.

 

Warm regards

 

May I quote some of the Upanishad Vakyas on Jeevan Mukta (Please do not ask me

in which Upanishads they appear.)

 

“Yadha thishtanthi Brahmaadyaa: sanakaadyaa: shukaadyaa:”

 

“Adhyatmarathi: aseena: nirapeksha: niraashisha:

 

“Sarva dwandwai: vinirmukta bhramani eva thishate

 

“Bhaava abhaava kalaa vinirmuta: sarvasamshayadhwasth: poornaahambhava:

kruthakruthya:

 

“Nirmaana: cha anahamkaara: nirdwandwa: chhinnasamshaya:

 

“Smruthwaa sprusthtwaa cha bhuktwaa cha drushtwaa shubhaashubham

 

“Na hrushyathi glaayathi ya: sa saantha:

 

“Apraptam hi patithyajya sampraapte samathaam gatha:

 

“Adrushtswed aswaada: ya” santhushta iti kadhyathi

 

(These quotes are (there are many more) from “Jeevan Mukta Vakyaani” as

collected and written in a small book “Mahavakyarathnaavali” by Sri Panduranga

Javaji (of Mumbai). These Vakyas are for Manana leading to Nidhidhyaasana)

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

[Guest guest]

Dear Maniji.

 

Don't worry about quoting from my poem. In fact, it is very

heartening to see that it has been read and interpreted, as you have

now done, to prosper Advaita.

 

Thanks and humble praNAms.

 

Madathil Nair

________________

 

advaitin, "R.S.MANI" <r_s_mani> wrote:

>

>

(pardon me for quoting from your very pertinent poem).

>

> ("That never can be Other than You, my Immortality". again Pardon

me).

...