YOU, ME & GOD-exemplar

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Hari OM!

 

Dear Sir,

 

Thanks so much for the appreciation, Yes of course Poojya Gurudev's teaching is always simple and to the point.

 

May the Lord Bless all.

 

with Love & OM!

 

Krishna Prasad

On 2/11/08, balagopal ramakrishnan <rbalpal wrote:

 

 

 

 

 

HARI AUMSwamiji is par excellent in explaining the 'difficult'with biblical simplicity.An exemplary contribution to the forum.Thanks Shree Krishna prasadji.RegardsBalagopal

NARAYANA NARAYANA NARAYANA--- Krishna Prasad <krishna.yoga wrote:

> YOU, ME & GOD> ------------------------------> > > *POOJYA GURUDEV SWAMI CHINMAYANANDA*> > * " Swamiji, I don't believe in God " .* > Source:> http://www.chinmaya-chicago.org/god.htm

> > *It was a young man, modern, tight pants, tobacco> pipe stuck at waist, trim> thin moustache. He spoke Emglish with an> Americanized drawl, and was> evidently one of our university products, with

> higher education abroad.> Sophisticated, to the points of his pointed toes.*> > *Swamiji beamed. " Excellent! " With a broad welcoming> smile, nodding his head> slowly, Swamiji continued: " That's fine. I like you.

> You are the man I have> been wanting to meet. I like your outspokenness. You> are intelligent and you> think independently. You have the courage to speak> out your conviction,> straight from the shoulder, as they say. Now come,

> WHAT KIND of GOD is it,> that you don't believe in? " *> > *The young man, who had made his statement about his> non-believing, with a> little hesitation, probably at his own audacity at

> denying GOD before a> God-man, was pleasantly surprised at Swamiji's> cordial tone and benign> smile, and, feeling encouraged, went on:*> > * " This God, who sits above the clouds, and judges

> men, and dispenses favours> and punishments by remote-control, at his own sweet> will, don't you think> Swamiji, it is all hocus pocus? " *> > *Swamiji laughed. " Shake hands, youn g man. I am

> entirely with you. Now, we> are two, together. I too, don't believe in THAT KIND> OF GOD. But........hmm,> did ypu have breakfast before coming? " *> > * " Yes, Swamiji. " *

> > * " Well, What did you have for breakfast? " *> > * " The usual things, porridge, toast, scrambled eggs,> coffee.... " *> > * " Eggs. That's nice. Eggs! Now, where did the eggs

> come from Ram, that's> your name isn't it? " *> > *Ram, with his brows raised, feeling that Swamiji> was leading upto> something, said: " I don't exactly know, probably

> one of those new poultry> farms near *> > *Poona " .*> > *Swamiji: " I don't mean that. How are eggs made? Do> they grow in fiel ds, or> are they made in factories? " *

> > * " Simple. I think you are trying to pull my legs,> but all the same I'll> answer you. Hens, of course. Hens lay eggs, you> know! " Ram said with an air> of flippancy. Nodding his head, up and down,

> thoughtfully, Swamiji> Continued: " I see, I see, so the eggs come from> hens. Now where do the hens> come from? " *> > *Ram, an intelligent man, could see the trap he was

> being led into. He> started saying: " Ofcourse from..... " . Then wide> eyed, looked at Swamiji> silently. Swamiji smiled: " So, eggs come from hens,> hens come from eggs,> which again come from other hens, and so on,

> ad-infinitum. Can you, Ram, say> with any certainty, which was the first cause? Egg> or hen? How and why?*> > *Swamiji, now addressing all the devotees present,> went on: " You see, God is

> not just a person or individual, sitting in a palace> above the clouds,> dispensing favours. It stands to reason that every> effect must have had a> cause prior to it. The watch that you are wearing

> did not make itself. Your> breakfast did not cook itself. There was a cause, in> each case. The cause> must have emerged from a previous cause. GOD is now> the first cause. The> sole cause. The UNCAUSED CAUSE. There was no cause

> before Him. He is the> oldest, the most ancient, He was before TIME. The> Sanaatanah, the Puraanah.> This `Causation hunting' is the favourite pastime of> the evolving human> intellect -- trying to trace everything to its

> ultimate origin. That which< br /> > is beyond the point at which the intellect gets> stalled, is G-O-D. The> intellect cannot come to a conclusion as to the> ultimate cause as in the age

> - old example of the hen and the egg. `Thus far --> not farther' is the> limitation of the capacity of the human intellect. " *> > *Ram was flushed with excitement. He was thrilled.

> In a faltering voice he> asked " There does seem to be something in what you> say, Swamiji. Am I to> understand that THAT is God? " *> > * " That, which you now speak of as GOD, my boy, the

> muslim calls Allah; the> christian refers to as " My father in Heaven " ; the> Parsee as Ahura Mazda.> These are a few of the different ways in which HE or> IT is referred to, but

> all are referring to the SAME SUPREME PRINCIPL E. The> cause behind all> causes. The source of all that was, now is, and ever> will be. The Vedas> refer to it as BRAHMAN, the Absolute, the infinite.

> THE TRUTH IS ONE. THE> WISE SPEAK OF IT VARIOUSLY. " *> > * " But, Swamiji, the description does not seem to be> complete. Is that all> that God is? How can one come to know Him? " *

> > * " Now, you are really getting somewhere. I have not> `described' God. He> cannot be described. To define is Him is to defile> Him. What I pointed out> only constitutes one way, one manner, of approaching

> the Truth. It is just> one aspect. Now, Your second question asks `How can> one come to know Him?' *> > *`Know him!' He cannot be `known' as you know this> table or this chair or

> your wife or your pipe. He is not an object of the> intellect. He is the VERY> SUBJECT. Have you heard of the great disciple of the> Kenopanishad who> approached the Master and enquired : " Revered Sir,

> What is IT, directed by> which the mind cognizes objects, the eyes see, the> ears hear and so on?' The> master cryptically answered : " It is the eye of the> eye; the ear of the ear,

> the mind of the mind'. In fact It is the VERY> Subject that enables the eyes> to see, the ear to hear etc. It is not an object of> the senses or the Mind> or the Intellect. Hence, to answer your question, I

> have to tell you that> you cannot make God an object of Knowledge. An> example will elucidate the> idea. You are walking along a dark country road at> night, occasionally> illuminatin g *

> > *your path with the aid of a battery torch; you want> to know how the torch> gives light; you unscrew the torch, you will not be> able to see the battery> cells, as the bulb will not emit lighty unless

> powered by the battery of> cells. Similarly, the eyes, the ears, the mind and> the intellect, all of> which get *> > *their own power to function from the LIFE> PRINCIPLE, cannot understand IT

> as an object. God is thus conceived of as the life> principle, in every one. " > *> > *The audience sat spell bound listening to Swamiji,> exposition of a> difficult vedantic truth in easy lucid style.*

> > * " Then Swamiji, you say that God or Truth is> something abstract, that cannot> === message truncated ===Now you can chat without downloading messenger. Go to http://in.messenger./webmessengerpromo.php

 

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Krishna PrasadDare to give up the comfort of the 'known' and venture into the 'unknown' The more we know, the more we will come to realize what we do not know.If we want to achieve our true potential and live life to the fullest.

As Poojya Gurudev said it, "Open your eyes. Burst your shell. Spread your wings and fly!"Swami ChinmayanandaHate not the sinner - hate the sin; and always hate the sin even with an excess of hatred. "