A humble tribute to a Mahatma

[Guest guest]

Namaste,

 

A request to all members who wish to discuss on the above topic.

Kindly use the caption as seen above and NOT as the one that appeared

on some of my posts with so many mistakes. It is jarring to all eyes.

 

Thanks.

subbu

Om Tat Sat

[Guest guest]

Namaste Harsha-Ji:

 

I just would like to make it clear that the purpose of my post was to

share my understanding because that made sense to me and get the feed

back for the learned members on this esteem list.

 

What our ancestors said absolutely makes sense, provided we can

understand the context in which they said so. When we cannot

understand it often we drag maayaa into it, when is not even

necessary to enhance and crystallize the term "sa-biijaa" and it's

significance.

 

Now let me share, one more point in relation to in the significance

of "sa-biija".

 

As i had mentioned in my previous post that it is the sa~Nkalpa or

the target. Just imagine if any saadhaka can make any progress on

his/her chosen path if they do not have a clear idea of the target?

Therefore, in every saadhanaa or ritual one has to utter a sa~Nlapka

before proceeding with the ritual.

 

It is said in our shaasatra:

 

sa~Nkalpya ca tathaa kuryaat snaanadaanavrataadikam |

anyathaa puNyakarmaaNi niShphalaani bhavanti ca ||

 

(REQUEST: If some knows a reference for the above shloka I would

highly appreciate the citation. This is from my old notes.)

 

Overall Meaning - Any work undertake with sa~Nkapla goes to waste.

 

Thus I regard all saadhanaa on similar lines.

 

For example on must have a desire to do something before that can be

established into practice. Thus that again becomes the

essential "biijaa" or the primary reason.

 

Say is an advaitin yearns for "moxa", then he must recognize his own

aj~naana in order to get liberated. If one keeps on not

acknowledging the aj~naana then that individual gets eternally

trapped, in from which he is desiring the liberation. So the desire

for moxa is also "sabiijaa' in my opinion.

 

Best regards,

 

Dr. Yadu

 

 

advaitin, Harsha wrote:

>

> Dear Dr. Yadu,

>

> What you say makes sense to me. I will pass this on to HS as well.

>

> One modern example to illustrate your point is Bhagavan Ramana.

[Guest guest]

Dear Dr. Yadu-ji:

 

You are absolutely right that Sankalpa is needed in order to move

forward on the spiritual path. To focus the mind, to aim the mind

towards a goal with energy to achieve the objective is the underlying

methodology of yoga. Sankalpa provides the fuel that propels the rocket

(the individual) out of orbit away from the pull of gravity (vasanas).

 

Sankalpa is needed and is essential. However, after one has reached a

certain state, one reflects and meditates on the mahavakyas and based on

the authority of the scriptures and words of the Guru gains the firm

conviction that I Myself am That. In the very highest stages of Sabij

samadhi, attachment to Sankalpa can become a hindrance as it is a proxy

for the remaining separate individuality and identity of the soul.

Therefore, in the end all Sankalpas and mind which is their source is

surrendered to the Lord of the Heart. Without surrendering the essential

Sankalpa of the "I" thought on which all Sankalpas depend, one does not

gain Nirvikalpa samadhi. Complete surrender of the "I" thought, the mind

it self, needs Grace.

 

All goals achieved and all realizations via strong Sanklapa that fall

short of Self-Realization are transient.

 

The other thing that you state is true. Our sages always say things

which are in a context and the context can only be properly understood

by devotees who are intimately familiar with the teachings. This can be

seen in the case of Sri Ramana whose teaching is perfectly clear but who

at times appeared to say contradictory things and give different advice

to different people. It is due to the context. Great sages never worry

about how they appear to others but only try to be helpful at the moment

in time.

 

Love to all

Harsha

 

 

 

 

 

ymoharir wrote:

>

> Namaste Harsha-Ji:

>

> I just would like to make it clear that the purpose of my post was to

> share my understanding because that made sense to me and get the feed

> back for the learned members on this esteem list.

>

> What our ancestors said absolutely makes sense, provided we can

> understand the context in which they said so. When we cannot

> understand it often we drag maayaa into it, when is not even

> necessary to enhance and crystallize the term "sa-biijaa" and it's

> significance.

>

> Now let me share, one more point in relation to in the significance

> of "sa-biija".

>

> As i had mentioned in my previous post that it is the sa~Nkalpa or

> the target. Just imagine if any saadhaka can make any progress on

> his/her chosen path if they do not have a clear idea of the target?

> Therefore, in every saadhanaa or ritual one has to utter a sa~Nlapka

> before proceeding with the ritual.

>

> I

>

[Guest guest]

advaitin, Harsha wrote:

>

> Dear Dr. Yadu-ji:

>

> You are absolutely right that Sankalpa is needed in order to move

> forward on the spiritual path. To focus the mind, to aim the mind

> towards a goal with energy to achieve the objective is the

underlying

> methodology of yoga. Sankalpa provides the fuel that propels the

rocket

> (the individual) out of orbit away from the pull of gravity

(vasanas).

>

> Sankalpa is needed and is essential.

>

>

 

Before we go too far ahead of us we have to understand the term "nir-

vi-kalpa"

 

This literally means -

 

"nir" - is negation, "vi" - to lead away, asunder (example: kri means

to purchase and vikiri means to sell. The sound "vi" always suggest

the proves of leading away from) from "kalpa" - "without any doubt"

Therefore, the meaning of "nirvikslpa samddhi" becomes one has

achieved or hit the target of sa~Nkalpa or getting back to the

fundamental "sa-biija".

 

Now if we apply this understanding to saadhaka or a j~naani we arrive

at the same thing. Just think how can any one reach a target if we

do not know the target itself, or at least a partial definition of

that target ? So, any one starting out without the "biija" or the

desired target.

 

I hope this will help understand the meaning of terms used, in order

to understand what our sages may have been saying and why.

 

>

>

However, after one has reached a certain state, one reflects and

meditates on the mahavakyas and based on the authority of the

scriptures and words of the Guru gains the firm conviction that I

Myself am That. In the very highest stages of Sabij samadhi,

attachment to Sankalpa can become a hindrance as it is a proxy for

the remaining separate individuality and identity of the soul.

Therefore, in the end all Sankalpas and mind which is their source is

surrendered to the Lord of the Heart. Without surrendering the

essential Sankalpa of the "I" thought on which all Sankalpas depend,

one does not gain Nirvikalpa samadhi. Complete surrender of the "I"

thought, the mind it self, needs Grace. All goals achieved and all

realizations via strong Sanklapa that fall short of Self-Realization

are transient.

>

>

>

 

IMHO - the real guru is in you yourself. The external guru is like a

soap. it is the responsibility of saadhkaa to utilize the soap to

get cleaned. The water is the . What can soap do if the

essential water is not there !?

 

"yaH saaxaatkurute prabodhasamaye svaatmaanamevaadvayam"

 

Meaning - At the time of reckoning / self realization object, the

subject all become one. That is why Acharya expressed the above in

his famous daxiNaamuurti stotra, as he is the one who provides the

directions for liberation from everything.

 

> The other thing that you state is true. Our sages always say things

> which are in a context and the context can only be properly

understood by devotees who are intimately familiar with the

teachings. This can be seen in the case of Sri Ramana whose teaching

is perfectly clear but who at times appeared to say contradictory

things and give different advice to different people. It is due to

the context. Great sages never worry about how they appear to others

but only try to be helpful at the moment in time.

>

>

 

I am glad that what I said based on my limited understanding makes

some sense !?

 

Love to all

> Harsha

>

>

 

Best Regards,

 

Dr. Yadu

Best Regards,

 

Dr. Yadu

>

>

>

> ymoharir wrote:

> >

> > Namaste Harsha-Ji:

> >

> > I just would like to make it clear that the purpose of my post

was to

> > share my understanding because that made sense to me and get the

feed

> > back for the learned members on this esteem list.

> >

> > What our ancestors said absolutely makes sense, provided we can

> > understand the context in which they said so. When we cannot

> > understand it often we drag maayaa into it, when is not even

> > necessary to enhance and crystallize the term "sa-biijaa" and it's

> > significance.

> >

> > Now let me share, one more point in relation to in the

significance

> > of "sa-biija".

> >

> > As i had mentioned in my previous post that it is the sa~Nkalpa or

> > the target. Just imagine if any saadhaka can make any progress on

> > his/her chosen path if they do not have a clear idea of the

target?

> > Therefore, in every saadhanaa or ritual one has to utter a

sa~Nlapka

> > before proceeding with the ritual.

> >

> > I

> >

>

>

[Guest guest]

Dear Dr. Yadu-ji:

 

What you say is indeed the essential teaching and you feel it

intuitively. The real Guru is always the Self. Sri Ramana often said

that the Guru is not the body. Because we identify with the body, we

take the Guru to be a body. It is the Self that manifests as the outer

Guru to give instructions to the devotee and start the pull inward. Once

the instructions have done their job, Self-Knowledge is revealed and

everything disappears. Guru, Shakti, the Lord, all mysteriously merge

and reveal the Eternal One without a second, whose nature is that of

Sat-Chit-Ananda, as our very own Being.

 

So, yes, Self is the ultimate Guru. Friend and Teacher to all beings. As

Bhagavan Krishna has stated, "I am in the Heart of all."

 

I have changed the subject heading upon advice of Prof. Krishnamurthy-ji.

 

Love to all

Harsha

 

ymoharir wrote:

>

>

> IMHO - the real guru is in you yourself. The external guru is like a

> soap. it is the responsibility of saadhkaa to utilize the soap to

> get cleaned. The water is the . What can soap do if the

> essential water is not there !?

>

> "yaH saaxaatkurute prabodhasamaye svaatmaanamevaadvayam"

>

> Meaning - At the time of reckoning / self realization object, the

> subject all become one. That is why Acharya expressed the above in

> his famous daxiNaamuurti stotra, as he is the one who provides the

> directions for liberation from everything.

>